abroad Rom. 5. 5. in our hearts by the holy Ghost as the Apostle testifieth §. Sect. 4 Of the meanes and manner of working charity in vs. The meanes and manner of working this grace in vs is first by perswading vs that God in Christ loueth vs and will giue vnto vs the remission of our sinnes his grace heere and glory heereafter with the liuely heate of which loue our hearts are inflamed with feruent loue towards God againe from which springeth an holy affection towards our selues who are thus beloued of God members of Christ and Temples of the holy Ghost whereby we seeke the fruition of our chiefe goodnesse and consequently of our owne saluation and eternall happinesse which whilest we were destitute of the loue of God and were poysoned with hatred of God and carnall self-selfe-loue we neglected and contemned And from hence also ariseth the like affection towards our neighbours whom vvee loue for Gods sake not onely as Gods creatures and bearing his image but also in obedience vnto his Commandement So that it is impossible to loue either our selues or our neighbours as wee ought and for our owne and their good vnlesse wee loue God in Christ Iesus first and chiefly from whose sincere loue the other springeth and floweth But when we sincerely loue God and so yeeld our obedience vnto the first Table our loue towards our selues and our neighbours which is the summe of the second Table will necessarily and inseparably follovv For as our loue tovvards God is exercized immediately in religious vertues and holy duties of piety vvhich vve performe in his seruice so mediately by performing in obedience to his Commandements the duties of a true and Christian loue towards our selues and our neighbours For when our little goodnesse bounded in narrow limits will not reach vnto God for the manifestation of our loue towards him wee extend it as farre as wee are able and doe what good we can our of a holy and sanctified affection to our selues and our neighbours to shew our loue towards God in yeelding obedience vnto his Commandements As we see in the example of Dauid who being rauished with the apprehension of Gods loue and desiring to shew his loue towards him againe could no otherwise doe it then by taking Psal 116. 13. the cup of saluation and praising the name of the Lord and by causing his goodnesse to extend to Gods poore Saints that are in the earth and to the excellent Psal 16. 2 3. which in respect of its smalnesse and Gods all-sufficiency could in no sort reach vnto him Where by the way we may note that if wee loue Act. 17. 25. our selues and our neighbours out of our loue towards God and in obedience vnto his Commandements performing these duties of the second Table in and for him then doe wee when wee doe most good to our neighbours and our selues shew most loue towards God and performe vnto him such acceptable seruice as he requireth of vs and will richly reward in this life and the life to come For he hath sworne that all those Luk. 1. 74 75. whom he hath redeemed shall serue him as well in righteousnesse as in holinesse all the dayes of their liues And his grace appearing hath taught vs to deny not onely all vngodlinesse but also all worldly lusts and to liue as Tit. 2. 12. well soberly and righteously as godly and religiously in this present world §. Sect. 5 What charity is and the properties of it But let vs come to speake of this dutie of charity as in our Sauiour Christs words it is propounded vnto vs out of the Law of God Thou shalt Mat. 19. 19. 22. 39. Leuit. 19. 18. loue thy neighbour as thy selfe Wherein we are to consider two things the dutie commanded and the manner of doing it In the duty wee are to consider the act of louing and the obiect of our loue which is our neighbours and our selues the first plainly expressed the other necessarily implyed in the manner when as we are commanded to loue them as we loue our selues The duty of loue containeth in it First an affection or motion of the heart wherewith we are affected and inclined towards that we loue Secondly an earnest and longing desire that we may inioy it by being as it were vnited vnto it Thirdly ioy and delight in the fruition of it and a contentation whereby we rest according to the measure of our loue and fruition satisfied with it The properties of it are principally two the first that it be sincere and vnfained So the Apostle requireth that our loue be without dissimulation and vnfained and the Apostle Iohn disswadeth Rom. 12. 9. vs from lip-lip-loue which is onely in profession but fruitlesse and 2 Cor. 6. 6. 1. Ioh. 3. 18. vneffectuall in action Little children saith he let vs not loue in word neither in tongue but in deed and in truth The other that it be feruent and effectuall according to that of the Apostle Aboue all things haue feruent charity among your selues And this is that sincere and feruent loue which is so much and often commended and commanded in the Scriptures So our Sauiour Christ This is my commandement that ye loue one another as I haue Ioh. 15. 12. loued you And againe A new commandement I giue vnto you that yee loue Ioh 13. 34. 1. Ioh. 3. 23. one another as I haue loued you that yee also loue one another The Apostle likewise Walke in loue as Christ also hath loued vs and hath giuen himselfe Eph. 5. 2. for vs c. §. Sect. 6 Of the obiect of charity which is our neighbours The obiect of this loue plainely expressed is our neighbours whereby we are not with the Pharises to vnderstand our friends onely nor according Mat. 5. 43. to the vulgar vse of the word those that dwell neere vnto vs alone but all men without exception who are of the same nature with vs consisting of a reasonable soule and body whether they bee strangers or acquaintance friends or enemies vnto vs. For all men are of the same flesh Act. 17. 26. and created according to the same Image of God and also our brethren as they haue all alike descended from the same first parents And this is implyed in the Law where that Commandement which is giuen for the helping of our enemies Oxe or Asse being repeated in another place is Ex. 23. 4 5. com Deut. 22. 1 2 3. Esa 58. rendred thy brothers Oxe or Asse And the Prophet Esay maketh it a worke of mercy to couer the naked without any exception of stranger or enemy because hee is of our owne flesh But our Sauiour plainely presseth this duty both by precept But I say vnto you loue your enemies Mat. 5. 44. blesse them that curse you doe good to them that hate you and pray for them that despitefully vse you and persecute you propounding the
presence when hee doth againe vouchsafe it vnto vs which we did not greatly value when as we might haue inioyed it with ease and pleasure Now the most seasonable time of seeking God are the dayes of our youth and when with good Iosias we seeke him 2. Chro. 34. 3. in our tender age for he seeketh him best and most acceptably that seeketh him soonest and with best speede Which if we haue neglected then the best time of seeking him is the time present and while yet the sound of his voyce in the ministery of his Word ringeth in our eares calling vs to turne from our sinnes and returne vnto him For whilest God seeketh vs in his holy ordinances it is fit time of seeking him neither is the acceptable time and day of saluation past whilest yet the light of the Gospell shineth 2. Cor. 6. 2. vnto vs and therefore to day if ye will heare his voyce harden not your Psal 95. 7 8. heart But if wee neglect this time and let Christ goe away through our prophanenesse or slothfull negligence hee will say vnto vs as he did vnto the Iewes Ye shall seeke me and shall not finde me and where I am thither ye Ioh. 7. 34. cannot come And finally as in respect of the time we must seeke him seasonably so also constantly that is continually and to the end of our liues when as hauing full fruition of him we shall be secure in his presence and without feare of losing him Wee must seeke him not onely in the day of aduersity and affliction when wee most sensibly apprehend our neede of Esa 26. 16. him for this may be performed by the greatest hypocrites and the most despisers of his grace at other times but also in the time of our prosperity when carnall reason would perswade vs that hauing all things at our hearts desire we haue lesse neede to sue and seeke vnto him Not onely when he sheweth his glory and greatnesse vpon extraordinary occasions as by terrible thunder lightning earthquakes and such like which caused the rebellious Israelites to seeke him when they had formerly reiected 1. Sam. 12. him but wee must continue this duty at all times according to that wish of the Lord in the behalfe of the Israelites O that there were Deut. 5. 29. such an heart in them that they would feare me and keepe my Commandements alwayes c. §. Sect. 2 That we must seeke God in Iesus Christ sincerely zealously and with all diligence And after this manner we ought to seeke God in respect of the time in respect of the person in whom we must seeke him it must be in the face of his Anointed and the alone mediation of Iesus Christ the Sonne of his loue in whom onely he will be found of vs. For if wee seeke him in our owne merits workes and worthinesse we shall in regard of their imperfections and corruptions be more estranged from him In respect of our selues who are the seekers we must seeke him if we meane to find him after a right manner first sincerely and vprightly with all our hearts and soules wills and affections So Dauid exhorteth the Princes of Israel to set their hearts and soules to seeke the Lord their God And heerein propoundeth 1. Chro. 22. 19. Psal 119. 10. himselfe as an example for our imitation professing that with his whole heart he had sought the Lord. Thus Asa and the people of Iuda entred into a couenant to seeke the Lord God of their fathers with all their heart 1 Chro. 15. 12. 22. 9. and with all their soule Which sincere seeking onely hath the promise of finding him according to that in Deuteronomie If from thence thou shalt Deut. 4. 29. seeke the Lord thy God thou shalt finde him if thou seeke him with all thine heart and with all thy soule And so the Lord promiseth the people of Iudah that if in the land of their captiuity they would seeke the Lord they Ier. 29. 13. should finde him if they should search for him with all their heart Secondly we must seeke the Lord not coldly and formally as though we were carelesse whether we found him or not but zealously and with all earnestnesse as being the chiefe thing which we desire And as the couetous man neglecteth his meate that he may get money and the famished man money that he may get meate to satisfie his hunger so must we couet and hunger after Gods presence and labour to inioy his face and fauour more then to inioy all our earthly desires And this feruencie of affection in seeking God is in most liuely manner expressed in the example of the Spouse in the Canticles seeking her Bridegroome who like a woman rauished with Cant. 5. the excellencies of her Louer and euen mad with loue hath her heart so fixed on him that she can rest neither night nor day but euen in her bed where shee should sleepe her mind runneth on him and betweene sleeping and waking vp she starteth to let him in whom her soule loueth of which hope when she findeth her selfe frustrate by his withdrawing himselfe she calleth vnto him and seeketh for him and hauing neither answere nor desired successe she runneth about the streets of the Citie euen in the night and enquireth of the Watchmen and euery one shee met as though the heate of loue had made her to cast off the Vaile of modesty if they could tell her no tidings of her Beloued being neuer at rest till she had found him and had againe gotten him within her imbracements Finally vnto this feruency in affection we must ioyne diligence in action indeuouring and labouring in the vse of all good meanes whereby we may finde God and bee more and more assured of his grace and fauour For vnto this sedulity in seeking God are the promises made and the Apostle telleth vs that he is a bountifull rewarder of them that diligently seeke him As therefore they who haue lost some precious iewell wherein their Heb. 11. 6. chiefe wealth consisteth doe not content themselues with a slight search but set all other businesse aside to seeke it and are so intent and wholy taken vp with their imployment that they can scarce finde any time to sit downe and rest them yea to eate drinke or sleepe till they haue found it and haue all their thoughts so intent vpon this one thing which they haue in hand that they minde not what is spoken or done in other matters so must wee vse the like or greater diligence in seeking God who is of infinite more value then all the Iewels of the world And if Dauid was so wholy intent in preparing a visible place of Gods presence that hee protesteth to neglect all other things in comparison of it as that hee would not come into the tabernacle of his Psal 132. 3 4 5. house nor goe vp into his bed nor giue sleepe
towards hell and destruction §. Sect. 3 That in our prosperity we must take heed lest we forget God that his blessings doe not draw our hearts from him and that we be not vnthankfull More especially let vs take heed that by these temporall blessings we be not made more forgetfull of God vnto which vice we are naturally prone Luk. 15. in the time of our prosperity because when wee inioy all wee desire and haue neede of nothing wee are not sensible that wee want his helpe nor so apt to remember him that wee may giue him thankes for that wee haue as to begge at his hands the things wee want as wee see in the example of the Prodigall who thought not on his father when hee was in prosperity but when he is pinched with pouerty then hee thinketh of returning vnto him Whereof it is that the Lord so often warned the Israelites that when they inioyed ease and plenty in the Land of Promise they should beware that they did not forget him the which notwithstanding they neglected for as the Prophet complaineth As in their pastures so were they filled they were filled and their hearts Deut. 6. 10 11. 8. 10 11. Hos 13. 6. were exalted therefore they haue forgotten mee Which that wee may not also do let vs often consider that it is a foule shame for vs to take occasion by these tokens of Gods loue the sooner to forget him which he hath purposely sent to put vs in minde of his loue and bounty towards vs. Let vs as often as wee looke vpon them remember that they are not chiefly Psal 127. 1 2. purchased by our owne indeuours for how many seeke and cannot inioy them who farre exceede vs in wit and industry but that wee haue them from God and by his blessing vpon our labours Finally let vs often remember that though wee abound in these earthly things yet they will not doe vs any good vnlesse God giue his blessing in their vse and make them effectuall to those ends for which hee hath giuen them Secondly let vs bee carefull when wee abound with temporall blessings that they doe not draw our hearts from God as they surely will if wee esteeme them as our chiefe treasures and in our affections dote too much vpon them according to that of the Apostle Iohn If any man loue the world the loue of the Father is not in him To 1. Ioh. 2. 15. which end let vs consider that it is extreme folly to loue the creature better then the Creator seeing whatsoeuer beautie goodnesse or excellency is in them it is infinitely more in him from whom they haue it as a small drop out of the maine Ocean That it is horrible ingratitude and vnkindnesse to loue Gods gifts better then the giuer and when as a gracious Bridegroome hee sendeth them as loue-tokens or deputies to woo our hearts wee neglect him and dote vpon his messengers Thirdly let vs take heede that by how much the Lord is more liberall in bestowing his benefits that wee bee not by so much the more vnthankefull which might seeme a needelesse admonition if wee did not see by daily experience that wee are in our pouerty more thankefull for euery small trifle which relieueth our present necessities then in our riches and abundance when wee haue our wants supplied before they pinch vs that wee are more ready to praise God for a little ease in a great sicknesse then when wee inioy perfect health and for a little sleepe after much restlesse waking then when wee haue long taken our naturall and quiet repose without any let or the least disturbance For wee see the worth of Gods blessings more in their want then in their fruition and the better wee know them the more thankefull wee are for them Besides wee are apt to bee made wanton by our prosperitie and to vex our selues more in longing after superfluities then others in the want of necessaries And if we be crossed in these desires and haue not our appetite satisfied to the full wee are ready vngratefully to forget all the good things which wee inioy and to murmure and repine as if wee had nothing Which odious vice that wee may auoid let vs consider when wee finde our selues inclining vnto it how many good things wee inioy that others want who better deserue them that God is as sufficient and ready to giue vs what wee want as what wee haue if in his wisedome and goodnesse he did see them fitting for vs. That we indanger our selues to be depriued of our present blessings by doting so vpon the things wee haue not that we bee vnthankefull for that we haue for God seeing that our discontents arise from wantonnesse rather then want will wisely take away the greatest part of his benefits that wee may bee more thankefull for those that remaine §. Sect. 4 That in our prosperity we must beware of pride security and hardnesse of heart licentiousnes and contempt of spirituall and heauenly things Fourthly let vs in our prosperity watch ouer our selues that we be not puffed vp with pride vnto which this estate through our corruption maketh Exod. 5. 2. Esa 10. 8. 47. 7 8. Psal 10. 10. 73. 6 9. 2. Sam. 24. 1. 2. Chro. 32. 25. 1. Cor. 4. 7. vs prone as we may see not onely in the examples of former times as Pharaoh Nebuchadnezzar Babylon and of those wicked men of whom the Psalmist speaketh who being inclosed in their owne fat spake proudly with their mouth and flourishing in all earthly aboundance put on pride as a chaine about their neckes yea holy Dauid and good Ezechias were thus ouertaken and though in the time of their trouble they were meeke and humble yet were their hearts lifted vp in their prosperity The which the experience of these times doth make too manifest wherein not onely meere worldlings but euen many of the faithfull are taynted with this odious vice by reason of their earthly aboundance and long prospering in their worldly desires Which that we may preuent let vs consider that we haue nothing but what we haue receiued not as absolute gifts but as our Masters goods lent onely vnto vs for our vse for which wee stand indebted and must giue an account at the day of Iudgement and what reason haue wee to bee proud of our debts that God so hateth this vice of pride that hee will rather withdraw from vs his spirituall graces and his gracious assistance in the time of tentation that by falling into other sinnes we may be cured of this and haue our soules adorned with true humility and therefore how much rather will hee depriue vs of temporall benefits and things of farre lesse value then we should continue infected with this vice which aboue all others he most abhorreth And when the greatnesse of our gifts and possessions beginne to puffe vs vp let vs thinke how we haue imployed them and whether we
though they were good yet wee haue no certainetie either in getting or keeping them because both they and wee are both momentany and mutable and are euery day in danger to bee parted from one another Yea so farre are they from any absolute goodnesse that through our corruption by which wee become apt to abuse them they are causes or at least occasions of much hurt being prouocations vnto all sinne both against God our neighbours and our selues deriuing vnto vs innumerable euils both temporall and those ciuill and spirituall and also eternall as hindring the fruition of heauenly happinesse and furthering and increasing euerlasting punishments or though they were good in themselues and were not through our abuse occasions of these euils yet they are not to bee esteemed and affected in respect of vs who are but Pilgrims on earth hauing only the vse and benefit of them in our passage and as it were in our Inne where wee are to make but short abode and Citizens of heauen and heires of those eternall ioyes and lasting happinesse which infinitely exceed all worldly things in which being our Countrey we doe expect durable riches and euerlasting Ioh. 14. 2. Heb. 11. 9 10. habitations All which reasons I doe heere but briefly touch and content my selfe with namely these generall heads because I haue largely handled and effectually pressed them as I was able in my second part of the Christian Warfare CAP. XXXIIII How we may rightly vse the state of prosperity so as it may be an helpe vnto godlinesse §. Sect. 1 That we must vse Gods temporal blessings as helpes vnto sauing graces and spirituall duties BVt it is not sufficient that we shunne the abuses of prosperity and temporall blessings vnlesse we also know how wee may rightly vse them the which vse is farre better then the things themselues as furthering vs vnto the fruition of much more excellent benefits both in this life and the life to come The which Salomon implyeth in making this vse a second and more perfect gift of Eccles 5. 19. God which he doth not like the other cast out in common to men of all sorts but reserueth it as a speciall benefit for those that feare him I know Cap. 3. 12 13. saith he that there is no good in them but for a man to reioyce and to doe good in his life and also that a man should eate and drinke and inioy the good of his labour it is the gift of God And therefore in the next place I will set downe also some rules and cautions wherby we may be directed in the right vse of prosperity and the temporall blessings which doe accompany it And first we must vse them as helpes and effectuall motiues to stirre vs vp to vnfained thankefulnes vnto God that gaue them To which end let vs not sacrifice to our owne nets nor ascribe the praise of them to our wisedome and industry but let vs receiue them at Gods hands as his gifts and blessings that hee may haue the whole glory of them Yea let vs consider that they are his free gifts which hee bestoweth of his meere grace and bountie without any respect of our merits or worthines yea notwithstanding that we are lesse then the least of his mercies and worthy rather of his iudgements and punishments That he hath giuen them abundantly vnto vs and vnto many other his deare children with a sparing hand and in a scant measure who are farre more worthy of them that he requireth nothing in lieu of all his benefits but that we returne vnto him the praise Psal 116. 12. that is due vnto him And finally that if wee be truly thankefull vnto him for his gifts already receiued hee is ready to bestow farre greater and better vpon vs both in this world and the world to come Secondly we must vse them as reasons to inflame our hearts with true and feruent loue towards God and as fuell to nourish and increase this diuine and holy flame desiring to approoue it to be sincere and vnfained by affecting the giuer better then the gifts and by louing that also which he loueth as his Word and will spirituall grace and new obedience vnto his Commandements our neighbours for his sake who hath beene so gracious and bountifull vnto vs aboue many others and himselfe for his owne sake longing more after the full fruition of his glorious presence then to inioy all the contentment that the world can yeeld vs. And to this end let vs esteeme all his temporall blessings which wee haue receiued at his hands not simply in their owne worth but as pledges of his fauour and loue-tokens which he hath sent vs to testifie his affection as earnest pennies of a farre greater bargaine and first fruits of our heauenly haruest Thirdly wee must so vse them as that they may not bee impediments but helpes and furtherances in the seruice of God and in aduancing the meanes of his worship becomming more zealous in all Religious duties out of our loue towards him that so loueth vs more frequent and diligent in holy exercises as hauing by reason of our plenty and prosperity more leysure from worldly imployments and better opportunites of performing them More bountifull and liberall for the erecting of Gods publique worship with all the meanes thereof where they are wanting and in furthering and aduancing them by giuing all incouragement to Gods Ministers and all others who ioyne with vs in them where they are already established All which we shall the better doe if we doe not set our hearts and affections more on them then vpon spirituall grace and eternall glory or the meanes of deriuing both vnto vs. If wee would learne to esteeme them not in their owne absolute worth but as they are meanes and instruments which most benefit vs when as they aduance our chiefe and mayne ends the glory of God and our own saluation If we would consider that they are Gods present wages which he graciously giueth vnto vs as temporary rewards of our imperfect seruice not that they should pull vs backe in holy duties but for our better incouragement that we might serue so bountiful a Master with more cheerfulnesse Finally if we would remember that we shal at the day of Iudgmēt giue account how we haue imployed our Lords talents for the aduancement of his glory and inabling of vs for his seruice §. Sect. 2 That we must vse the blessings of prosperity for the common good of Church and Common-wealth Fourthly if we would rightly vse our prosperity and Gods temporall blessings we must therein not onely respect our owne particular but also the common good of the Church and Common wealth and the priuate good of all our neighbours The former by paying cheerefully all seasements and tributes which are lawfully imposed all rights and duties which belong to all superiours in either of them and by offering also our free-will oblation and voluntary contributions towards any
with a liuely hope and still waite vpon thee when thou seemest to defer thy helpe Let vs haue a sensible feeling of thy loue shed abroad in our hearts by thy holy Spirit that being inflamed thereby wee may loue thee againe with all our soules and strength and all others in and for thee Let this fire of holy loue shew and approue it selfe by the flame and heate of godly zeale in seeking thy glory in and aboue all things feruently yet wisely and discreetly opposing whatsoeuer hindreth it and furthering all the meanes whereby it is furthered Worke thy feare in our hearts and let vs stand in awe of thee not onely for thy Iudgements but also for thy mercies abhorring nothing more then thy displeasure who hast euer beene vnto vs so gracious and good a Father Giue vs grace to yeeld vnto thee all sonne-like and true obedience both by doing that which thou enioynest and suffring that which thou imposest Adorne vs with meekenesse and humility and let vs be base in our owne eyes that wee may be precious in thy sight Replenish our hearts with Spirituall ioy in the assurance of thy loue and our saluation that nothing may dant or dampe it and stablish vs with thy free Spirit that we may neuer fall from thee but may perseuere in the profession and practice of true godlinesse till death summoneth vs to Iudgement Let vs be iust towards all and mercifull towards the poore and afflicted still abounding in all good workes and make vs temperate sober and thankefull in the vse of all thy blessings that they may further and not hinder vs in all Christian duties And as we implore thy goodnesse for those things which we want so with thankfull hearts and voyces we prayse magnifie thy great and glorious Name for all thy mercies and fauours vouchsafed vnto vs respecting either this life or the life to come And namely for preseruing our liues and blessing our labors for releeuing our wants and defending vs from danger this day past We beseech thee vnto the multitude of thy other graces adde this with the rest that we may make right vse of them for the stirring vp of our thankfulnes and inflaming of our hearts with thy loue O Lord be still gracious vnto vs and now receiue our bodies and soules into thy hand this night that they may be safe in thy keeping from all euill both of sinne and punishment and as we cease from the workes of our callings so much more let vs rest from all workes of darkenesse with a full purpose neuer againe to vndertake them Giue vs comfortable and quiet sleepe that our spirits being thereby refreshed and our strength renewed wee may be the fitter to serue thee in the generall duties of Christianity and the speciall duties of our callings Let not our sleepe breake off our spirituall watch but let vs still be in readinesse for the glorious appearing of Iesus Christ When we wake let vs wake with thee lifting vp our hearts and soules in holy and heauenly Meditations and praysing thee for all thy goodnesse Together with vs blesse thy whole Church this in which we liue our soueraigne Lord and King our Noble Prince the Prince and Princesse Palatine the Councell Magistrates and Ministers those which are afflicted and thy whole people beseeching thee in our seuerall places to giue vs whatsoeuer thou knowest needfull for vs for Iesus Christs sake to whom with thee and thy holy Spirit wee ascribe all glory and prayse both now and euermore Amen A Prayer for the Lords Day in the Morning O Lord our God glorious in Maiesty omnipotent in power infinite in all goodnesse perfection and our most gracious Father in Iesus Christ who hast created all things of nothing for thine own glory and man especially for thine own seruice the which he is bound to performe both by the right of creation wherin thou hast vouchsafed vnto him his being of Redemption whereby thou hast giuen vnto him his wel-being by restoring him to that estate of blessednes which he had lost by his sins But yet in a more especiall maner ought this seruice to be performed on thine owne peculiar Day which thou hast appropriated to thy worship consecrated to an holy rest both by thy commandement and also thine owne example We thine vnprofitable seruants and vtterly vnworthy of these high and holy priuiledges doe here present our selues before thee desiring and in some poore measure indeuouring to sanctifie this Day of rest and to glorifie thee by performing as we are able such duties of thy seruice as thou requirest Howbeit we must needs acknowledge to thy glory our own shame that we haue vtterly disabled our selues vnto them by our manifold grieuous sins For through our naturall corruption thy Sabbaths which should be our delight are become tedious vnpleasant thy seruice which should be our meat and drinke and euen the very life of our life and ioy of our hearts is become so lothsome and distastfull to our carnall appetite that either we vtterly neglect it or else performe it after a cold and carelesse manner with much dulnesse drowzines and irksome wearinesse Our wisdome is enmity against thee our vnderstandings dull in conceiuing spirituall things our thoughts imaginations so wholy carried away with earthly vanities that when they should be wholy intent vnto spirituall exercises they roue and wander after worldly trifles Our consciences are so loaded with dead works the guilt of our sins that they weaken our faith in applying thy promises and depriue vs of that confidence and comfort which we should otherwise haue in our praying and hearing Our memories are like riuen vessels which suffer the precious liquor of thy Word to run out without vse or profit Our wils are so stubborne and rebellious that we cannot submit to thine holy Ordinances but resist both the outward ministry of thy Word and the inward motions of thy holy Spirit Our hearts are so hardned with the deceitfulnesse of sin that they are not easily mollified with thy sweet promises and gracious benefits nor terrified and broken with thy threatnings and righteous Iudgements Our affections are so wholy corrupted and disordred that they are wholy set vpon worldly things and little loue and delight in thee and thy sauing truth in thy seruice and Sabbaths doe wee feele in our dead hearts in comparison of that feruour of affection which we sensibly perceiue in the pleasures of sinne and worldly delights And with this corruption of our sinfull soules our bodies likewise are so tainted and infected that they are altogether indisposed vnto thy seruice and exceeding dead and lumpish in the performance of all holy and Religious duties From which totall corruption of our natures haue issued and sprung those innumerable numbers of actuall transgressions whereby we haue broken thy whole Law and euery Commandement thereof in thought word and deed But especially we acknowledge our fearefull
neuer examine their actions by it yea rather being carried through the violence of their carnall lusts and passions into all disobedience and sinne and resoluing in themselues to goe on in their course doe cast the Law out of their sight and remembrance lest conscience hauing it to iudge by should accuse and condemne their euill actions and so abate their pleasure which they take in them But especially if we would haue good consciences we must apply vnto our selues the sentence of the Law which condemneth Deut. 26. 27. Gal. 3. 10. all of sinne and subiecteth them vnder the curse who doe not continue in all that is written in the booke of the Law to doe it For vntill the Law doe conuince vs of sinne and that we cannot be iustified before God in our own righteousnesse we shall rest in it neuer seeke to be partakers of the righteousnes of Christ by which alone we can be iustified before God and consequently by it only obtaine peace of conscience In which regard it is not sufficient to know and apply the Law vnto vs for this will worke in the conscience terrours and feares and no peace but onely vse it as a schoolemaster to teach vs our owne vilenesse and sinfull corruption and that we are in our selues most miserable in the feareful state of death and condemnation that so it may bring vs vnto Christ in whom alone we can be iustified and obtaine sound and secure peace And therfore if we would haue good consciences wee must also know the Gospell in which God of his free grace doth offer vnto vs peace and reconciliation in Iesus Christ wee must acquaint our selues with the couenant of grace which is the maine foundation of all our peace when as thereby wee are assured not onely that Gods mercies are infinite and Christs merits all-sufficient but that they belong vnto vs performing the condition of the couenant that God for Christs sake will forgiue vs our sinnes be reconciled vnto vs and Esa 32. 40. write his Law in our hearts that we may not depart from him §. Sect. 3 The third meanes of a good conscience is a liuely faith Thirdly we must not for the obtaining of a good conscience only know the Gospell and Couenant of grace with the sweet promises therein contayned but also apply them by a liuely faith and in a speciall maner interesse Rom. 5. 1. Heb. 9. 14. Col. 1. 20. our selues in them by performing the condition of the couenant which is our restipulation that we make with God For we must be iustified by faith before we can haue peace with him or peace of conscience Our consciences must be purged by the blood of Christ from dead workes and from the guilt and punishment of all our sinnes before they will speake peace vnto vs. The Charter of our peace must be drawne vpon the Crosse sealed with the effusion of Christs blood and must be receiued and pleaded by faith before our consciences will cease accusing and condemning or stand with vs vpon any tearmes of peace Now this faith must be approued to be vnfayned sound by the fruits which it bringeth forth in vnfained repentance by the changing of our hearts and renewing of our mindes our hatred of euill and loue of good our sorrow for our sinnes past and resolution to leaue and forsake them for the time to come and to serue the Lord in the contrary duties of holinesse and righteousnesse without which fruits faith is no liuing Tree but a dead stocke which will giue vs no assurance of peace with God in the remission of our sinnes and consequently will bring with it no peace of conscience And hereof it is that the promises of the Gospell are as often made to repentant sinners as to those that beleeue in Christ because though faith only be the condition of the Couenant yet it is such a faith alone as is fruitfull in repentance Neyther can this faith be so easily seene and discerned in it selfe but onely by the fruits that spring from it which necessarily inferring this good Tree from which they spring the promises are made to them because these being more sensible they may be more easily applied §. Sect. 4 That the exercises of repentance are notable meanes to get a good conscience also the loue of God and our neighbours Fourthly the exercises of repentance are notable meanes to worke peace of conscience as our often humbling of our selues before God in Luk. 1. 53. 1 Pet. 5. 5. Esa 57. 15. Pro. 28. 13. the sight and sence of our vilenesse and vnworthinesse whereby our stony hearts are broken and our spirits made contrite our dayly confession of our sinnes vnto God and earnest crauing of pardon for them seeing our fayth will assure vs and answerably our consciences will witnesse with vs according to the rule of Gods Word that humbling our selues we shall be exalted that being empty of all grace and goodnesse and hungring after it we shal be filled and satisfied that the God of peace wil dwell with vs and bring his peace vnto vs being of broken hearts and contrite spirits and finally that confessing and forsaking our sinnes we shall finde mercy seeing it standeth vpon the truth of Gods promise according to that of the Apostle If we acknowledge and confesse our sinnes he is 1. Ioh. 1. 7 8. faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse Of which we haue experience in the example of Dauid who being afflicted in the sight and sence of his sinne with terrours of conscience vsed this meanes to quiet it and get peace I acknowledge saith he my sin Psal 32. 4 5. vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne Lastly the vnfained loue of God and of our neighbours is a notable meanes for the obtayning of a good conscience for if we loue God our consciences will witnesse vnto vs that he loueth vs seeing his loue shed abroad in our hearts by the holy Ghost worketh this loue in vs and is that diuine fire and flame from which this heate commeth for we loue him because he loued 1. Ioh. 4. 19. vs first as the Apostle testifieth And this loue of God towards vs and our loue towards him will make vs carefull to keepe our consciences vnspotted of any knowne sinne and zealous in doing all things which may be pleasing in his sight From which sense of our mutuall loue will spring peace vnspeakeable wee resting securely vpon him who so loueth vs and whom we so loue According to that of the Apostle Aboue Col. 3. 14 15. all things put on charity which is the bond of perfectnesse and let the peace of God rule in your hearts §. Sect. 5 Of the meanes whereby a good conscience may be preserued And these are the meanes
thou Daquod iubes iube quod vis commandest and then command what thou wilt §. Sect. 2 Reasons moouing vs to imbrace piety first because it is most excellent And thus we generally see what piety is Let vs in the next place consider briefly of some arguments which may mooue vs to imbrace and practise it in the whole course of our liues The first is that piety and the duties of it are most excellent and to be preferred before righteousnesse both in regard of our iudgements which ought to esteeme them aboue the other in respect of the obiect God himselfe vnto whom immediatly they are to be performed who infinitely exceeding men the duties which wee owe vnto him are incomparably to bee preferred before those which are due to them In regard also of our hearts and affections which ought to imbrace with greater loue and desire those things which our iudgements doe most highly value and in respect of our indeuour and practice wherein we ought to giue priority and precedencie in regard of time and place vnto the duties of piety aboue all earthly things according to that of our Sauiour First seeke the Kingdome of God and his righteousnesse c. Againe Mat. 6. 33. Christ calleth the first Table inioyning piety The great Commandement Mat. 6. 38. vnto which the second is like but not equall For piety is the fountaine of righteousnesse and the alone sure foundation vpon which it standeth which if it wanteth or is built vpon any other ground as it were vpon a quagmire or the sands it will soone fall and come to ruine seeing the building can stand no longer then it hath a foundation to rest vpon as we daily see in the Morall and meere ciuill righteousnesse of worldlings which resting vpon their credit or profit or feare of humane Lawes doth last no longer then they lust It is the heart and head of Iustice which giueth life heate and motion vnto it without which it is but a dead trunke yea the very soule which doth informe it without which it is but a lothsome carkasse in Gods sight And therefore in the practice of a godly life we are more highly to esteeme and answerably with more care earnestnesse and delight to put in practice the duties of piety which concerne God immediately then the duties of righteousnesse which respect our neighbours As for example we must loue and feare and obey God more then men and when both will not stand together we must neglect the one in comparison of the other as wee see in the example of the Apostles who when men forbade that which God commanded obeyed him rather Act. 5. 29. then them But yet seeing all duties both to God and men are commanded of God and in that regard we ferue or disobey him mediately and indirectly when wee doe or neglect the duties which concerne them therefore in performing the duties of the first Table in our iudgement affection and practice we are to obserue a due proportion betweene them comparing like with like the greatest with the greatest middle with middle and the least with the least neyther are the ceremonies and circumstances and meanes of pious duties to be preferred before the maine and substantiall duties of righteousnesse as we see in Gods owne choice vvho preferred mercy before sacrifice and the duties of righteousnesse Hos 6. 6. Esa 58. 3 6. Mat. 12. 1 2. c. Leuit. 24. 9. Exod. 29. 33. mercy and loue before an externall fast or the outvvard rest of the Sabbath vvhich is but a meanes of the seruice of God and of our spirituall resting from sinne §. Sect. 3 The second reason is taken from the profit of Piety The second reason is taken from the profit of piety vvhich may much induce vs to the imbracing of it For if mens hearts are set chiefely vpon Psal 4. 6. gaine and are ready to enquire after it vpon all occasions according to that of the Psalmist There be many that say Who will shew vs any good And if their affections and desires are inflamed and inlarged according to the greatnesse of the profit vvhich they pursue then vvhen our iudgements are conuinced and persvvaded that there is most gaine in godlinesse there is great reason why our hearts should be set vpon it as our chiefest treasure But the Apostle telleth vs that godlinesse is gaine yea 1. Tim. 6. 6. great gaine with contentation where he maketh not the gaine of godlinesse to depend vpon the condition of our contentment as though there were no profit in it vnlesse wee be contented with it but that it is the effect and an inseparable companion of godlinesse to make vs contented with all estates and therefore not gaine onely if it be ioyned with content but because it alwaies bringeth with it contentation Euen as the Sunne is said to bee comfortable not if it giue light but because it giueth light it doth bring vs comfort with his beames and brightnesse Now this profit of piety is incomparably greater then the gaine of the whole world for this is profitable but for some purposes but the other for all things that onely for the present but this also for eternity according to that of the Apostle Godlinesse is profitable vnto all things hauing promise of the life that 1. Tim. 4. 8. now is and of that which is to come In this life it assureth vs of Gods grace and fauour that we are his children and heyres of his promises who are continually vnder his protection and thereby safe from all danger that though we haue but little yet there is cause of great contentment seeing our small pittance is better then the riches of many wicked it being a pledge Psal 37. 16. of Gods loue and an earnest penny of our heauenly happinesse That we are blessed in all estates prosperity and aduersity pouerty and riches health and sicknesse life and death because God that loueth vs will by Rom. 8. 28. his wisdome and power cause all things to worke together for our good In the life to come also godlinesse will be most gainefull for when all worldly profits are vtterly ceased and the glory and beauty of them withered and vanished out of sight then shall we finde most profit in our piety and reape a ioyfull haruest of all our holy indeuours Then shall we with confidence approach into Gods presence when as we expect that Crowne of glory which he hath freely promised to those who haue serued him in holinesse and righteousnesse all the daies of this life and hauing on this wedding garment we shall be admitted into the Bridall chamber of our Head and Husband Iesus Christ and there eternally solace ourselues in the fruition of his loue and of that heauenly happinesse which he hath prepared for vs. Whereas contrariwise all worldly things without piety are vnprofitable to all in many things and in all things to many giuing
haue others do vnto vs and consequently seeing we desire that our neighbours should with all the powers of their minde and body aduance as much as in them lieth our good in all things respecting our soules bodies and states Iustice and righteousnes requireth the same at our hands towards them namely that to the vttermost of our power we be euer ready to doe all things which tend to their good and to the preseruation of their honour person life purity chastity wealth and good name not so much as intertaining a thought or first motion in our minds or hearts which in any of these or other respects may tend to their hurt and preiudice Of which Iustice or righteousnesse there are two parts the one distributiue whereby we doe giue vnto euery one their due and that which of right appertaineth vnto them in which is to be obserued a geometricall proportion which hath respect in this distribution vnto euery man according to their place person and such other relations and circumstances and is in all things carried with due regard of equity and moderation The other is commutatiue which is vsually exercized in commerce and mutuall dealings and trading one with another as in changing borrowing lending buying selling letting setting and such like affaires of this life The generall rule whereof is that we keepe from no man his right but pay euery man his debt and due In which is to be obserued an Arithmeticall proportion performing all these duties of Iustice in a strict equality without any respect of place or person §. Sect. 2 Of the dutie of sobriety towards our selues The other maine duty is sobriety which comprehendeth vnder it all duties which respect our owne persons the which in a generall sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke 5. 15. Luke 8. 35. Acts 26. 25. Tit. 1. 8. 2. 12 it is to be here vnderstood signifieth soundnesse of minde which ordereth all things to the good and safety of our persons and state And thus the word which is translated sobriety is taken in the Scriptures for a sound minde so it is said that the demoniacke was by our Sauiour Christ restored to his right minde And the Apostle saith that he was not mad but spake forth the words of truth and sobernesse that is of a right and sound minde which tended to the safety and saluation of himselfe and others and exhorteth all men to be wise vnto sobriety or to thinke soberly not straining Rom. 12. 3. their wits aboue the measure of their gifts which is the next way to cracke and lose them And thus elsewhere hee opposeth these two the one against 2. Cor. 5. 13. the other to be sober and to be besides our selues Sobriety therefore is a vertue or habit proceeding from a sound minde spirituall wisedome and iudgement whereby wee are enabled to rule and order our selues with all our powers and faculties of minde and body and all things else about which they are exercised to our good safety and saluation First it ruleth and ordereth the minde to the vsing of all good meanes whereby it may be more and more inlightened with sauing knowledge the memory as a faithfull register to retaine good things the conscience to performe its office rightly in excusing and accusing the will to chuse the good and refuse the euill and in all things to be conformable to the holy will of God the affections to couet after spirituall and heauenly things with vnlimited desires and temporall good things with moderation temperance and purity and the body in all holinesse and honour that it may be a fit temple for the holy Ghost and a ready instrument vnto the soule for all good actions And thus it ruleth the whole man and euery faculty and part of him as they are exercised about their seuerall and particular obiects causing the minde to approue or condemne the memory to retaine or cast out the conscience to accuse or excuse the will to chuse or reiect the affections to loue and desire or to hate and contemne the body to doe or leaue vndone all things good or euill when they are propounded vnto them And in respect of these seuerall sorts of obiects this vertue of sobriety hath place and is commanded in euery precept of the second Table For as it ruleth and ordereth vs about the preseruation of our honour and authority it is required in the first Commandement as about the good preseruation and saluation of our liues our soules and bodies in the sixth as about our chastity purity temperance and sobriety in the vse of meates drinkes and apparrell in the seuenth as about our goods and possessions either in getting or vsing them righteously and iustly in the eighth as about the preseruing of our good name in the ninth as about withstanding the first motions and suggestions vnto sinne and the recouering of originall righteousnesse and holy concupiscence in our mindes and hearts in the tenth and last §. Sect. 3 Of the duties of charity But seeing our Sauiour hath comprized both these duties of righteousnesse and sobriety vnder charity and hath made loue the whole summe of Matth. 22. 39. 19. 19. Gal. 5. 14. the Law our loue towards God of the first Table and our loue towards our selues and our neighbours of the second Table I will consider of them both vnder this one first generally and afterward more specially in euery seuerall Commandement For charity and true loue towards our selues mooueth vs out of a sound and right minde to performe in thought word and deed all good duties which tend to our safetie and saluation and charity towards our neighbours as it mooueth vs to loue them as our selues so to performe all duties of righteousnesse and mercy which we doe vnto our selues or would haue others doe vnto vs. Now this charity is a gift or grace of God infused into our hearts by his holy Spirit which out of the sense of Gods loue towards vs in Christ working true and feruent loue towards them againe doth mooue vs to loue our selues and all men as our selues and as Christ hath loued vs for Gods sake and in obedience to his Commandement It is a gift of God and no naturall habit for naturally as wee are haters of God and men so euen of our selues neither is any hatred of an enemy so hurtfull and pernicious vnto our soules and bodies as carnall self-selfe-loue which is a chiefe cause and meanes of depriuing vs heere of all grace and of glory and happinesse in the life to come And therefore the Apostle exhorting vs to loue one another telleth vs where we must haue this gift Let vs saith he loue one another 1. Ioh. 4. 7. for loue is of God Neither is it a common gift of God but a sanctifying and sauing grace of his holy Spirit for as the loue of God towards vs as the cause so our loue towards God as the effect of it is shed
example of God himselfe for our imitation that you may bee the children of your Father which is in heauen for hee maketh his Sunne to rise on the euill and the good and sendeth rayne on the iust and on the vniust And also by his Parable of the man which fell among theeues who being a Iew Luk. 10. 29. 30. was relieued by a Samaritane though an enemy to that nation and therefore approoued as a neighbour vnto him All men therefore being our neighbours they are all in respect of their persons to bee loued of vs with such loue in respect of the qualitie as is sincere vnfained and feruent euen as wee loue our selues although in respect of the quantitie wee may and ought in our loue to obserue diuers degrees For seeing wee loue others in and for God therefore wee must loue those aboue others which are of the houshold of faith and our kindred in the Spirit brethren of the same heauenly Father and fellow members of the same body in whom the Image of God most brightly shineth so the whole Church and Common-wealth more then a priuate man and among priuate men our parents children kindred Gal. 6. 10. 1. Tim. 5. 8. familiar friends and benefactours more then strangers or ordinary men §. Sect. 7 The meanes of louing our neighbours namely as our selues The manner of our loue towards our neighbours is that we loue them as our selues In which the loue of our owne persons is necessarily implied Leuit. 19. 18. Mat. 22. 39. for if the loue of our selues be the rule of our loue towards our neighbours then must our charity begin at home and from it as from the fountaine the streames of brotherly loue must spring and flow And howsoeuer we haue in the Scriptures no direct precept inioyning vs to loue our selues yet it is necessarily implied First when we are cōmanded to loue God for seeing loue vniteth vs vnto him who is the chiefe Good and fountaine of all happinesse we chiefly loue our selues in louing him in whose fruition consisteth all blessednesse and felicity Secondly in all those Commandements which require of vs that we seeke our owne good and preseruation both in respect of our soules bodies and states temporall and eternall both by auoyding all sinne which would hurt vs as selfe-murther vncleannesse prodigality exposing of our fame and good name to slanders and imputations and by imbracing all vertues and practising all good duties which may further our euerlasting saluation Besides where our Sauiour saith that whosoeuer loueth his owne life better then him Eph 5. 28 29. is not worthy of him he implyeth that wee ought to loue our selues but with such a loue as is subordinate to the loue of him who hath loued vs better then his owne life And the Apostle in pressing a mans loue towards his wife which ought to exceed all other naturall loue because of that neere vnion betweene them whereby they become one flesh vseth this as a reason that no man euer hated his owne flesh implying thereby that seeing man and wife are both one therefore we should loue our wiues as our selues and consequently our selues first according to which rule we are to loue them §. Sect. 8 That naturall and carnall selfe loue is not the rule of louing our neighbours but that which is holy and spirituall But seeing our naturall loue of our selues is carnall and earthly plunging vs head-long into sinne and death and is no better then true hatred in respect of those miserable effects and fruits which it produceth both to our soules and bodies therefore this carnall loue ought not to be our rule in louing our neighbours although in truth wee can loue them with no other whilest this loue ruleth and swayeth in vs but first this loue must be mortified in vs and in stead thereof our hearts must be replenished with a iust and holy loue whereby we loue our selues in and for God for the aduancing of our temporall and spirituall good and the eternall saluation of our soules and bodies in the fruition of him whom wee chiefly loue and with him of euerlasting ioy and happinesse And when wee thus truly loue our selues according to this rule wee must loue our brethren So that when we are commanded to loue our neighbours as our selues Leuit. 19. 17. it is not required that we should so loue them as we loue our selues in the state of corruption with a carnall and earthly loue which would draw them together with vs into eternall death and destruction and is therefore to be esteemed no better then hatred but as wee ought to loue our selues in the state of regeneration with a right lawfull and holy loue which is alwayes subordinate to the loue of God and louing him first and chiefly doth cause vs to loue them in and for him and not in such respects as are carnall and sinfull In which regard as we are bound to loue all men euen our enemies yea the most wicked in the world in respect of their persons which are Gods workemanship so not our dearest friends in respect of their vices or their vices together with them seeing our loue must be subordinate to the loue of God and for his sake and as we loue their persons which he also loueth so must wee hate their sinnes and corruptions euen as wee ought also to hate our owne because he hateth and abhorreth them And wee must loue our selues and them according to Gods will and not contrary vnto it so farre foorth as it may stand with Gods loue and not when there is any opposition betweene them And thus Dauid who mourned for his enemies because they Ps 119. 136 137 Psal 119. 113. Psal 139. 21 22. kept not Gods Law and prayed for them in respect of their persons yet hated them in respect of their sinnes which vvere hatefull to God as he often professeth §. Sect. 9 The properties of lawfull selfe-loue Novv the lavvfull and right loue of our selues hath diuers properties for first it is vnfained and not counterfeit and dissembled and seated and settled in the heart and not in the tongue and lips onely Secondly it is feruent and effectuall and not cold remisse and carelesse Thirdly constant and permanent and not fickle and mutable alienated and estranged by frailties and infirmities And such ought our loue to be towards our neighbours sincere and vnfained feruent and effectuall seeking by all meanes their good not onely in word but in deede and action doing Mat. 7. 12. that vnto them which we would haue them do vnto vs and finally we must loue them with a constant loue and not alienate our affections from them in regard of their frailties and imperfections And thus wee are to loue our neighbours either with a common and naturall loue sanctified by Gods Spirit or with a special and spirituall loue In respect of the former as euery man out of a naturall loue doth seeke
sitteth at the right hand of God and that we doe not carry our selues as Citizens of the earth where we haue no abiding place but that we haue our conuersation Phil. 3. 20. in heauen from whence wee expect a Sauiour and Redeemer More especially wee must withdraw our affiance and trust from the arme of flesh and earthly helpes and props which will most faile vs when wee most rely vpon them and fasten them wholly vpon God the immoueable Rocke of our saluation and our chiefe Tower of strength resting vpon Psal 18. 1. Pro. 18. 10. him at all times and for all things prouision in time of want protection in time of danger as well in the absence as presence of all inferiour meanes knowing that he is infinitely gracious and all-sufficient to preserue and defend vs without as well as with them Wee must also fasten our hopes daily vpon God who is the sure anchor-hold that will stay and secure vs against all the stormes of troubles and tentations and daily comfort our selues in our earthly pilgrimage and take incouragement in the performance of all good duties euen when wee are crossed in them and persecuted for them of the world by continuall renewing our expectation of the performance of Gods gracious promises especially those that concerne a better life which will make vs to purge our selues as he also 1. Ioh. 3. 2 3. is pure and not to doe any thing which may any way hazard our heauenly happinesse Moreouer wee must labour daily that the true feare of Mal. 1. 6. the Lord may more and more possesse our hearts making vs to reuerence him as our heauenly Father and to stand in awe of him as our supreme Lord and King By which sonne-like holy feare we shal be more powerfully restrained from all sinne because it is displeasing vnto our louing Father then by all humane lawes shame of men or the sharpest and seuerest punishments and inticed with more cheerefulnesse vnto all Christian duties because they are pleasing in his sight then by all earthly hopes or temporary rewards By it all other seruile feare of men will bee expelled because when they haue done their worst they can but kill the body and when they haue most seuerely whipped vs put a Pasport into our hands for our more speedy conducting into our heauenly Countrey and fearing onely God we shall become bold and couragious in all good duties and not caring greatly what men can say or doe we will yeeld absolute obedience vnto Gods Commandements and submit our selues in all things to be ruled by his Word and holy Spirit And so shall wee approoue our selues to be true Israelites sound members of the Church and loyall subiects of Christs Kingdome of whom it is prophecied that they shall returne and seeke the Lord their God and Dauid their King and shall feare the Hos 3. 5. Lord and his goodnesse in the latter dayes §. Sect. 5 That we must cleaue vnto God by feruent loue Fourthly vnto this daily exercise there is required that we doe adhere vnto him by most feruent loue setting our affections vpon him and Matth. 22 37. louing him aboue all things with all our mindes with all our soules and with all our strength And that we daily and continually renew our loue by considering that he is in himselfe the chiefe goodnesse infinite in all excellencie beauty mercy and all perfection and therefore most louely and amiable and also towards vs most good and gracious benigne and bountifull In which respects we are to esteeme it our chiefe happinesse to be by his loue towards vs and ours towards him vnited vnto him and to inioy him as our chiefe goodnesse and blessednesse For if worldly men doe place all their happinesse in the fruition of those earthly things vnto which by loue their hearts are firmely vnited as the ambitious man in the inioying of his desired honours the couetous man of his beloued riches the voluptuous man of his wished pleasures the carnall louer in the obtaining of his loue how much more ought we to esteeme it the top and perfection of our felicity when by feruent loue we inioy God being inseparably vnited vnto him and hee vnto vs in the bonds of loue how much more should our hearts bee rauished with delight as the Spouse in the Canticles with our mutuall and sweete imbracements entercourse of kindnesse and tokens and testimonies of loue towards one another In which loue if we would be truly happie our daily care must bee to weane our hearts and affections more and more from the loue of the world and worldly vanities that they may be wholy fastened and fixed vpon God and as men when they would intend the whole strength of their sight to the more perfect beholding of an obiect do winke with one eye that all the visuall spirits being collected in the other they may more vigourously and exactly discerne and comprehend it so if wee would haue the whole keyes and influences of our affections directed vnto God we must shut and auert them from the world that wee may comprehend and imbrace him with more perfection when they are wholy and soly fixed on him Besides the Lord is a iealous God who can indure no corriuals in his loue and much lesse that wee should share and diuide our hearts betweene him and his enemies He cannot abide that professing our selues his chast Spouse we should like filthy strumpets haue our hearts goe a whoring after strange louers To which purpose one saith that that soule cannot be filled with the gracious visitations of the Lord Impleri visitationibus Domini anima non potest quae bis distractionibus subiacet c. Bern. In ascens domini Serm. 3. which is subiect to worldly distractions and by how much the more it is emptied of them by so much it shal be the more filled of the other if much then much if little then little For if the Apostles adhering to the Lords bodily presence which was most holy could not be filled with the Spirit till he was taken from them how canst thou hope who art glued and fastened to the world and thy filthy flesh to haue the sweete presence of God and comforts of his Spirit vnlesse thou indeuourest to renounce these carnall comforts §. Sect. 6 That we must labour daily to haue our communion with God increased The fifth speciall duty required vnto our daily seeking of God is that wee labour more and more to haue our sweete communion with him increased and the comfortable fellowship of his holy Spirit dwelling in our hearts sealed and assured vnto vs. To which end it must bee our daily exercise to purge and purifie them by faith from all noisome corruptions and sinfull thoughts that they may bee fit temples and habitations for this pure and holy Spirit to dwell in and to decke and adorne them with sanctifying graces which will cause him to keepe his residence
may I say of sports and recreations Giue them not to them who neede them not hauing no vse of refreshing before they haue laboured nor of repairing their strength before it is spent but vnto those who are wearied with paines-taking that they may more freshly returne to their labours Secondly in respect of time there is required that recreations be onely vsed in such seasons as by God are allowed and allotted vnto them And that is not on the dayes of our rest but on the dayes of our labour not on Gods Sabbaths which he hath appropriated to his seruice but vpon the weeke dayes which he hath allowed for our owne vse For if the Lord hath inhibited the workes of our callings which in themselues are in their seasons lawfull and necessary and cannot be neglected without sinne yea if he will not allow vs on his Day to speake our owne words or to Esa 58. 11 12 13. thinke our owne thoughts because hee would haue vs wholly deuoted and consecrated to the duties of his seruice then much more doth he inhibite sports and recreations which tend not at all to the sanctification of his Sabbaths and are of an inferiour nature and lesse excellency and necessity and which also in respect of their carnall delight most pleasing to the flesh are more likely to steale away our hearts and to distract vs in the performance of holy duties And therefore on this Day the recreation of our bodies ought to be their resting from all labour which is not necessary to the duties of the Sabbath and the recreation of our mindes must be in changing their obiect not imploying them in worldly cogitations but about spirituall exercises hearing the Word praying and praysing of God holy conferences and lifting them vp in heauenly meditations And the like also may be said of the Sabbaths of humiliation when wee humble our selues solemnly in the congregation or priuately by our selues in the sight and sense of our sinnes by fasting and prayer or when some iudgement and affliction is feared or inflicted either vpon our selues or the Church or some speciall members of it which wee desire to preuent or that being inflicted it should bee remooued For if it were not lawfull at those times for Gods people to delight themselues with the vse Exod. 33. 5. of their best clothes no not to refresh their bodies with their ordinary foode then much lesse is it lawfull at such times to feast and sport our selues with pleasures and recreations And this is the sinne which the Lord taxeth in the Iewes In that day saith the Prophet did the Lord of hoasts Esa 22. 12. call to weeping and to mourning and to baldnesse and to girding with sackecloth and behold ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine Saying Let vs eate and drinke for to morrow we shall dye And also in the Israelites who when the Church of God was afflicted and they therby called to humiliation did lye at ease pamper their bellies with full diet Amos 6. 5 6 7. chanted to the sound of the Viole and inuented vnto themselues instruments of musicke like Dauid dranke wine in bolles and anoynted themselues with the chiefe oyntments but were not grieued for the affliction of Ioseph §. Sect. 6 That we must consort our selues with good company The sixth caution is that for our recreation sake we doe not willingly consort our selues with euill company obseruing heerein the Apostles rule Eph. 5. 11. Haue no fellowship with the vnfruitfull workes of darkenesse but rather reprooue them Wherein our care ought to be the greater because nothing more causeth neere familiarity and friendly acquaintance then agreement and communion in the same delights and nothing sooner breedeth likenesse of manners and conditions then when in our pleasures wee iumpe and conioyne together with one minde and affection So that as our recreations with them that truely feare God are strong bonds to tye vs vnto them in loue and forcible motiues to make vs also ioyne with them whom wee so loue in all good duties and vertuous actions so contrariwise communicating with prophane persons and carnall worldlings in our sports and pastimes causeth vs in time to proceede from liking of the pleasure to like the party that ioyneth with vs in it and from affecting of the man wee come at last to affect his manners Neither is there more danger in the time of plague for one that is sound to keepe in the same house with those that are sicke then for a true Christian to consort in pleasure with such as make no conscience of their wayes seeing as well from the one as from the other there issueth and spreadeth a secret poyson which with its contagion infecteth those that come into their company §. Sect. 7 That we must take heed that our recreations do not steale away our hearts from God Seuenthly wee must take care that in our recreations wee forget not God and that they doe not steale our hearts from him vnto worldly vanities 2. Tim. 3. 4. lest by degrees we dote so much vpon them that wee come vnder that censure of the Apostle of being louers of pleasures more then louers of God and grow like those Israelites against whom the Prophet denounced a fearefull woe who spent the day in quaffing and carousing and had the Harpe and the Viole the Tabret and the Pipe and wine at their feasts but regarded not the worke of the Lord neither considered the operation of his hands Esa 5. 12. Which if we would auoid we must often take occasion from our pleasures to thinke of the Author of them and bee ashamed that an Heathen Poet should be more forward in the fruition of his peace and pleasure to acknowledge Augustus as his God that sent them then wee to remember Virgil. Eclog. 1. Deus nobis haec otia fecit namque erit ille mihi semper Deus c. and acknowledge the bounty and goodnesse of our gracious Lord who hath multiplied his blessings vpon vs not onely seruing for necessity but also for pleasure and delight Secondly if wee would not forget God in our sports and recreations nor haue our hearts drawne away from him wee must sanctifie them to our vse by the Word and prayer Thinking before we vndertake any if it bee agreeable with Gods will reuealed in the Scriptures or at least of an indifferent nature and not forbidden And being perswaded that it is lawfull in it selfe we must before we enter vpon it make it lawfull vnto vs by hearty prayer for Gods blessing vpon it not vsing if we be in company audible words and visible gestures and actions which would sauour too much of hypocriticall ostentation but lifting vp our hearts and soules onely vnto God by short prayers and eiaculations And as wee are thus to begin them with prayer so we must end them with thankesgiuing praysing the holy Name of our
our care must be to replenish it with the best and then to couer and keepe it close that nothing be spilt and lost and lest it receiue soyle or haue any euill thing infused into it for as the Wiseman obserued dead Flyes taint the whole pot of precious oyntment It must be kept carefully as an inclosed Garden and Vineyard that all annoyances being kept out with the fence it may bring foorth good fruits and ripe Grapes pleasing to Gods taste and not suffered to lye open as an high-way where all things are trampled vnder-foot or stolne away and nothing suffered to thriue which is profitable for vse Now by heart heere I chiefly vnderstand all the affections and desires both concupiscible and irascible all the passions of loue hatred hope despaire ioy sorrow anger and feare And by keeping of them their holding in subiection vnto reason it selfe being first made subiect to the Word and will of God and the right imploying of them about their fit and proper obiects onely louing that which is good and hating that which is euill reioycing in the testimonies of Gods loue and sorrowing for sinne because he is displeased with it hoping in Gods mercies and despairing Psal 130. 4. in our owne strength fearing God in respect of his mercies and iudgements and being angry with that onely wherewith hee is offended and dishonoured And if we thus keepe our hearts in tune and order they will make sweet musicke in Gods hearing but if the affections and passions rebell against reason and fall at variance one with another we can expect nothing but iarring discords and tumultuous confusion If we keepe them locked vp as sometime Aeolus the windes vnder the command of reason our hearts and mindes will be calme and quiet but set open the gates and leaue them to their liberry and nothing will follow but stormes tempests and shipwracke of our soules vpon the rockes of sinne Blow away these clouds and foggy mists and we shall in our little world haue a cleere skie but let them ouer-cast and ouercloud reason which is the Sunne in our firmament and what can follow but darkenesse and disorder stumbling and falling at euery stone of offence But especially we must watch ouer our hearts that wee may keepe out carnall concupiscence from entring and that we may withstand and shut the doore of our hearts against the first motions and inclinations vnto sinne euen as wee would keepe out of our houses in the plague time infectious ayre or in the time of warre our mighty and malicious enemies from entring into our City or Countrey Or if they be entred at vnawares wee must repell them presently at their first appearing vpon our Coast and giue them no time to fortifie and make themselues strong wee must crush this Cockatrice in the shell and when they are yong dash this Babylonish brood against the stones §. Sect. 8 That we must chiefly clense and keepe our hearts from those corruptions which are most dangerous Now as wee must obserue a carefull watch in keeping out or clensing our hearts from all sinne and corruption so aboue all that they doe not nourish in them such as are most dangerous to our soules health As first and principally we must beware of those sinnes and vices vnto which through our naturall corruption we are most inclined the which we shall discerne by our often falling into them by our lothnesse to leaue them and after we haue resolued to part with them and haue already broken from them by vnfained repentance by our hanging after them in our carnall loue which maketh vs after we are forced to leaue them for the safety of our soules to looke backe vnto them like Lots wife towards Sodom with a desire to returne were wee not beaten from them with the feare of Gods Iudgements By which signes when we haue discouered them we must with greatest care watch ouer our hearts that wee bee not againe ouertaken of them first because wee haue greatest cause to hate and abhorre them seeing by them wee haue most dishonoured and displeased God Secondly because they haue most often wounded our consciences and giuen vs the greatest foyles Thirdly because they haue most disturbed our inward peace and depriued our hearts of spirituall ioy in the assurance of Gods loue Fourthly because we are still most prone to fall into them by reason that our corrupt natures are so much inclined towards them and our carnall loue doting vpon them are ready vpon all occasions to renew their league and giue them entertainement And therefore as with greatest care and vigilance wee arme our selues against such enemies as haue a strong party in our owne City and many secret Traytors which are alwayes ready to open the gates and let them in so must wee keepe the narrowest watch and bend our chiefest force against such sinnes as our flesh and carnall lusts doe most affect and are in greatest league and liking with them seeing these secret Traytors are still in readinesse to giue them entertainement and betray our soules vnto them if wee doe but a little intermit our spirituall watch Secondly we must with singular circumspection take heed of those vices and sinnes which doe most ordinarily waite vpon our speciall callings seeing by reason that wee are daily conuersant in them they doe make against our soules most often and fierce assaults and the rather because by our many foyles and falls they become customable and harden our hearts in them our often sinning searing the conscience and taking away the sense of sinne And thus Magistrates must watch ouer themselues that they doe not peruert iudgement by taking bribes and rewards and that they haue no respect of persons nor for feare or fauour doe any iniustice Thus Lawyers must take speciall heed that they doe not for their fees blind the eyes of the Iudge by their false and corrupt pleading paynting ouer a foule cause with faire glosses and that they doe not protract suites that they may grow rich out of their Clyents pouerty And Physicians that they doe not deale vnfaithfully with their patients and delay the cure for their owne aduantage And Diuines that they doe not for worldly lucre become non-residents staruing their peoples soules to fill their owne purses and purchase fields with the price of blood And that they bee not slothfull and negligent in feeding their soules that are committed to their charge following Peters counsell to Christ Master spare thy selfe And Tradesmen that they doe not vse deceit in buying and selling nor tell vntruths to put off their wares at an higher rate And finally thus must Artificers watch ouer themselues that they doe not their worke deceitfully onely for sale and vnseruiceable for vse Vnto which speciall circumspection in respect of our callings and the sinnes incident vnto them the Scriptures exhort Thus Iohn the Baptist perswaded the Publicanes whose calling was to liue by toles and customes to take heed of
quickned and confirmed whilest as one saith It distinguisheth things confused and collecteth them being Bernard de consid lib. 1. scattered searcheth out secrets and seeketh after truth examineth things probable and findeth out such as are fained and coloured disposeth of things to bee done and thinketh and considereth of that which wee haue done Our wills likewise heereby are purged from their stubbornenesse and rebellion and by conuersing with God learne to frame and fashion themselues in obedience to his most iust and holy will and to chuse and refuse good and euill according to the direction of holy reason §. Sect. 5 That this Meditation effectually worketh vpon the heart and affections for the sanctifying of them And as it thus powerfully worketh vpon the superiour faculties of our soules so with much more efficacie vpon our hearts and affections For it not onely purgeth our hearts from vncleane and noysome lusts and replenisheth them with holy and heauenly desires but also mollifieth their hardnesse and maketh them soft and tender and as the waxe when it lieth in cold places groweth so hard and stiffe that it will breake rather then bow but being laid in the Sunne becommeth soft ready to melt and fit to take any impression so when wee neglect this duty our hearts being estranged from God become hard and obdurate but when by Meditation we draw neere vnto him the beames of his fauour shining vpon our hearts doe make them soft and flexible and so fit for any holy impression which hee is pleased to make in them And thus when our hearts are dead and dull this holy exercise will quicken and reuiue them and when they begin to bee drowzie through carnall security it awakeneth and rowzeth them vp that they doe not lye snorting in the sleepe of sinne It doth as much as any other Christian exercise worke vpon our affections purging them from worldlinesse and sensuality and sanctifying and fitting them for Gods seruice It inflameth our loue towards God and all spirituall and heauenly things for as in worldly matters of looking commeth louing so heere by meditating vpon these greater excellencies and taking as it were a full view with the eyes of our minde of their beauty and perfection wee come to haue our hearts inflamed with their loue and long after nothing more then their fruition It kindleth also our zeale and deuotion in Gods seruice when as thereby we come to see that it is the maine end of our comming into the world that all other labour is vtterly lost and all our strength is spent in vaine which is imployed in the pursuite of worldly vanities that profit not and finally that whatsoeuer paines we take in Gods seruice is to good purpose being richly rewarded in this world and the World to come It worketh in our hearts affiance in God when as we consider of his truth in his promises and all-sufficiencie in performance and a true and sonne-like feare of him when as we thinke seriously of his infinite loue his soueraignty power and glorious Maiesty It draweth vs on to performe sincere obedience not onely passiue in suffering what God inflicteth when we consider that it proceedeth from loue and tendeth to our good and the furthering of our saluation but also actiue for who will not willingly serue such a Master that duely meditateth on his goodnesse in himselfe and bounty towards vs Besides by meditating vpon Gods Law we are drawne on to keepe it when as wee consider the excellencie of it and the benefits and fruits of our obedience and as euill thoughts are a strong inducement to bring vs to euill workes so also it is in those that are good For as the Apostle Iames seemeth to make it the thoughts are the first seeds which are suggested Iam. 1. 12 13 14 into our minds and hearts the which being entertained with delight doe cause as it were the first conception of our actions and this is done when the affections are tickled and allured with the things that by the thoughts are propounded vnto them which are as ready to imbrace what the iudgement approoueth as the hungry stomake such meate as is commended vnto it by the taste And the affections moouing and inclining the will doe nourish the conception as the child in the wombe till it come to perfect shape whereupon consent follovving it is brought to the birth and produced into act opportunity seruing as the Midvvife the vvill as Vice-roy to reason hauing command ouer all the inferiour povvers and parts and inioyning them to execute that vvhich the mind first suggested the affections imbraced and it selfe liketh and approoueth Finally as it dravveth vs on to obedience so it maketh vs constant in it because it is not grounded vpon Booke-knovvledge or that vvhich entring by the eare goeth not much further but floteth in the braine and neuer descendeth into the heart the which faileth vanisheth vpon many occasions as the scorching heate of persecution the tentations of the deuil the sophisticall wiles of cunning heretikes which ouerturning such a speculatiue knowledge as it were the foundation doe bring all to ruine that is built vpon it but it is settled vpon such a knowledge as is wrought into the heart and affections by Meditation which vvill not lose their hold of those good things and sweet comforts of which they haue tasted and thorowly fed vpon to the nourishing of the soule in all Primum ipsum fontem suum id est mentem de qua oritur purificat consideratio deinde regit affectus dirigit actus corrigit excessus c. Bern. de considerat lib. 1. grace and goodnesse and strengthening of it vnto all holy duties although the knowledge of the braine being too weake to withstand such opposites doth vtterly faile both in offensiue arguments and defensiue answeres In a Word this Meditation is most profitable for all parts and purposes For as one saith It purifieth the minde that is the first fountaine from which it springeth it gouerneth the affections it directeth the actions correcteth excesse composeth our manners orderly amendeth and graceth our liues and finally conferreth experimentall and feeling knovvledge both of things diuine and humane §. Sect. 6 That the exercise of Meditation is very necessary Finally this exercise of Meditation is no lesse necessary then profitable for it is the food of our soules or if you will the stomake and naturall heate whereby it is disgested which preserueth our spirituall life without which we can no more continue in good liking and well-being then our bodies without meate For as they may liue for a good time in a weake estate and poore plight if they cast vp their food soone after they haue eaten it by vertue of some small reliques that remaine behind but can neuer bee fat healthy and strong if the meate bee not retained concocted and applied to the seuerall parts so our soules may liue the spirituall life of grace by hearing and reading
vp our soules which were humbled in the sight and sense of our wants and impotency to supply them with firme confidence breaking thorow all doubts and difficulties assure our selues that God who is so able and true of his Word will graciously grant these things which he hath commanded vs to aske and that as he hath inlarged our hearts with hearty loue and feruent desires after the more full fruition of that good or freedome from that euill whereon we haue meditated so he will perfect his owne good worke replenish that roome which himselfe hath prepared and satisfie those holy desires vvhich by his good Spirit he hath wrought in vs. Which confidence may mooue vs to reioyce in the Lord and to glory after an holy manner in the assurance of our victory ouer our corruptions and of our fruition of those graces wherein as yet we are defectiue and imperfect §. Sect. 6 Of the egresse and conclusion of our Meditation The last point to be considered in this exercise of Meditation is our egresse and conclusion which must not be sudden and abrupt seeing this were neither comely nor profitable but deliberate and by degrees And as Oratours prescribe in the Art of Rhetoricke and elocution that wee should begin with a low voyce quiet affections and action and so rising by degrees till we come to our highest pitch of extension and earnestnesse both of inward and outward motion not to breake off abruptly in this height but remitting both voyce affection and action by degrees so must we doe in this case for hauing begun our Meditation in intellectuall discourse with quiet mindes and calme affections and raised them to that height of feruencie and deuotion whilest we haue laboured to attaine vnto a liuely sense and feeling of spirituall taste in the matter whereon wee haue meditated we must not make an abrupt conclusion but with some remission of our former feruour compose our minds and hearts to their former quietnesse and calmnesse And first we must cast backe the eye of our minds to reuiew our former exercise and to examine how wee haue performed it and what fruit and benefit our hearts and soules haue felt and tasted in it And if we find that it hath well succeeded we are to congratulate with our owne soules in the ioyfull fruition of so great a blessing and to giue the whole glory to God by whose helpe onely we haue so well prospered in this exercise rendring vnto him with cheerefull hearts all praise and thanksgiuing for the gracious assistance of his holy Spirit whereby he hath directed vs in our course inlightned our mindes confirmed our memories inflamed our hearts and affections with his loue and true deuotion giuing vnto them a liuely taste and feeling of spirituall comfort in the things whereon wee haue meditated The which our thanksgiuing we may inlarge from the subiect matter of our Meditation as if it be some point of doctrine for inlightning our minds in the knowledge of that truth and inflaming our hearts with the loue of it if it bee some grace and vertue for reuealing the beauty excellency profit and necessity of it to our vnderstandings for causing vs to imbrace and loue it with our hearts and affections and for working it in some measure in vs by his Spirit if it be a duty for teaching vs his wayes and inabling vs to walke in them or if it be a vice and sinne for discouering to our mindes the deformity haynousnesse and danger and working our hearts to a true loathing and detestation of it But if we haue found many wants and weaknesses in the performing of it as dulnesse and blindnesse of minde wandring thoughts and worldly distractions coldnesse of deuotion deadnesse of affection and by reason heereof little taste of sweetnesse and of the fruit of all our labour wee are to craue pardon at Gods hands and to bee humbled in the sight and sense of our owne weakenesse and corruption And then labouring to finde out the causes of this vntowardnesse let vs resolue to vse our best meanes to remooue them against the next time that wee may performe this exercise with more fruit and benefit Finally we may conclude this whole exercise by recommending our selues our soules and bodies into the hands of God which some Writers on this Argument doe call Oblation or offering whereby wee consecrate and deuote our selues wholly vnto God desiring no longer to liue vnto the world or our owne flesh but vnto him that we may doe him seruice and in all things please him denying our owne wills that they may bee submitted vnto his and crauing his protection against all enemies who would hinder vs in this our resolution and direction and assistance in the whole course of our liues that all our thoughts words and actions may bee suteable and answerable both to our generall profession of Christianity and to those conceits desires and resolutions which wee haue expressed in our last Meditations And so reposing our selues with holy and quiet security vpon the care and prouidence of our gracious Father wee may profitably conclude this exercise by singing to Gods praise some part or verse of Dauids Psalmes suteable to our present disposition or the subiect matter of our former Meditation CAP. XX. An example and patterne of Meditation the subiect matter whereof is true and vnfained repentance §. Sect. 1 The reason of this choice what repentance is and the causes thereof HAuing thus set downe the doctrine of Meditation it now followeth that I propound an example of it according to the former rules and directions Where first we are to make choyce of the subiect matter whereon wee purpose to meditate and then to discourse of it with our vnderstanding and to feele the vertue and efficacie of it in our hearts the which must be done in a Soliloquie between vs and our soules or rather of the soule to it selfe after this manner Now that thou hast O my soule sequestred thy selfe from all society that thou mayest haue some secret conference betweene thee and thy selfe in the alone presence of God and thine owne conscience make choyce of some fit subiect whereon thou mayest spend thy paines and time with most profit for thy spirituall good that laying a good foundation thou mayest erect thy building with more ease and fruit And what fitter matter vpon this present occasion canst thou chuse to thinke vpon then vpon that excellent grace and duty of repentance which is the first beginning of a godly life and after it is begun accompanieth it vnto the end as a chiefe agent in all this worke Vpon what better argument canst thou meditate then vpon this which the Prophets and Apostles haue so much beate vpon yea which our Sauiour Christ himselfe thought so necessary and profitable that he did not onely make it the subiect of his owne Sermons but being to ascend commended it at his last farewell to his Apostles as the chiefest theame
bodily smart and worldly griefe for the losse of things little to be esteemed how many arguments of comforts as it were bridles needest thou to curbe in and moderate thy sensuall sorrowes and yet how often doe they get head and as it wer◠catching the bridle betweene the teeth carry thee away in a full carreer But how many strong motiues and forcible reasons as it were sharpe spurres in thy sides doest thou need to make thee sorrow for thy sinnes and how soone like a dull hackney art thou tyred in this vnusuall way so that no spurres nor stripes will make thee mend thy pace How cold and quiet is thy hatred against thy sinnes and vpon what easie tearmes and small submission art thou content to let them liue when the Lord hath giuen them into thy power and put the sword of the Spirit into thy hands wherewith thou mightest slay them How little hast thou profited in the amendment of thy life how small and insensible are thy proceedings in the wayes of godlines and after long time spent and many means vsed how small is thy progresse and how neere art thou still to the place from whence thou diddest sit out How faint are thy desires O slothfull soule after good things How farre from earnest longings which breake the heart and from hungring and thirsting which are impatient of delay and neuer at quiet till they be satisfied How often doest thou faile in thy good resolutions and how seldome dost thou bring them to any good effect How easily art thou discouraged in thy best indeuours desisting or at least often intermitting them before thou bringest them to any perfection And yet this is all thou canst doe towards that perfect obedience which the Law requireth and all that thy God in the Gospell doth require of thee Vngratefull soule if thou dost not answere his demands when hauing done so much for thee hee desireth in lieu of all to haue so little returned vnto him §. Sect. 4 A hearty wish to haue all wants supplyed Jer. 9. 1. O that thou couldest performe this duty in that manner and measure which thy God requireth O that thy head were a fountaine of teares that thou mightest with Dauid cause thy bed to swim and water thy Psalm 6. 6. couch with them and with Ieremy weepe day and night for thine owne sinnes and the sinnes of thy people O that God would smite thy hard heart as he caused Moses sometime to smite the Rocke that there might gush out of it teares of vnfained repentance O that I could thorowly waken my selfe out of my slumber of security that continually expecting my Iudge I might prepare my selfe for his comming and lament my sins as though it were the last day of my life O that I could be more displeased with my selfe because my sinnes no more displease me and lament the hardnesse of my heart because I can no more heartily bewaile them How should I inwardly reioyce in this sorrow How should I haue more iust cause of delight in bathing my selfe in these flouds then Naaman had when washing in lordan he perceiued himselfe cleansed from his Leprosie How should these teares be my meate and drinke and more refresh me then my corporall food O that turning from my sins with implacable hatred I could returne to my God with all feruency of affection and that I could expresse and approue my loue vnto him who hath so loued me by bringing forth plentifull fruits of new obedience O that my Psal 119. 5. wayes were so directed that I might keepe his Statutes O that thou couldest my soule set thy selfe perfectly to seeke and serue him and that thou mightest neuer erre from the wayes of his Commandements O that it were thy meate and drinke to doe the will of thy heauenly Father and that thou couldest loue it better then thy daintiest food O that thou couldest doe Gods will in earth as the blessed Angels doe it in heauen with all ioy and cheerfulnesse speed and diligence But alas so impotent thou art in thine owne strength that thou art altogether vnable in thy selfe to performe this duty in any such manner or measure as thou desirest §. Sect. 5 Acknowledgement of impotency Thou seest thy sores and feelest their smart but hast no skill to cure or ease them Thou are sensible of thy defects but art so poore and beggerly that thou canst not supply them Yea thou art within the sight of the waters which haue vertue in them to cure thy lamenesse and lyest desolate bemoning thy misery but art so impotent that thou canst not step into them Thou seest and acknowledgest that thy sorrow for sinne is too too small and it grieueth thee that thou canst bee no more grieued but hast no more ability to draw from thy head plenty of teares or from thy heart vnfained sighes and grones for thy sinnes then to command the clouds to raine or the windes to blow Thou seest the miseries and dangers which attend vpon thy carnall security but canst not rowze thy selfe vp out of this dead slumber Thou feelest the mischiefes of an hard heart but art not able by any meanes of thine owne to supple and soften it Many defects and imperfections there are in thy new obedience but thou hast no ability to supply the one or amend the other Rest not therefore my soule vpon thine owne strength which will faile thee in this as well as in all things else of any waight or worth but flee vnto him that is both able and willing to pardon thy imperfections and wants and also to supply them Cry vnto him O my soule who is ready and All-sufficient to heare and helpe thee Lift vp thy heart vnto him and say §. Sect. 6 Petition O thou who art alone able to perfect that good worke of repentance which thy selfe hast begun amend in it what is amisse and supply all that wherein it is defectiue I haue desired to turne vnto thee by vnfained repentance but my corrupt flesh opposeth me in this work so as I can bring it to little effect put to thy helping hand and supply by thy Spirit what is wanting in me The reliques of my corruption doe still remaine in mee and pull me backe as I am returning vnto thee but thou who hast deposed them from their regency and weakened them in their full strength canst deliuer me fully from their power and tyranny and preserue mee from the danger of those secret ambushments out of which these scattered forces vpon all aduantages doe assault me My carnall security opposeth my repentance and maketh me apt to slumber in my sinnes but thou canst awake me out of this sleepe who was able to rowze me out of the sleepe of death My heart is hard and I bewaile great sinnes with small sorrow but if thou finite this stony rocke there will issue from it as from a fountaine streames of repentant teares I am now slow and dull in returning vnto
owne sinfull lusts but we must consecrate Rom. 12. 1. 1. Cor. 5. 20. our bodies and soules vnto the seruice of God alone in the duties of a godly life seeing he is a iealous God who is impatient of any copartners and will haue all or none §. Sect. 2 The second reason taken from Gods loue towards vs. The workes also of God doe yeeld vnto vs most effectuall reasons to perswade vs vnto all duties of a godly life but especially his manifold and inestimable benefits which he hath vouchsafed to bestow vpon vs whether wee consider the Fountaine from which they all spring or the blessings and benefits themselues which as streames doe issue and flow from them The fountaine of them all is his diuine and incomprehensible loue whereby of his free grace and meere goodnesse Ier. 31. 3. he hath loued vs from all eternity without any respect of our deserts and worthinesse The which he hath manifested when as we were dead in our sinnes and the children of wrath as well as others when we Eph. 2. 1 3. were weake and of no strength hauing not so much as any power to desire Rom. 5. 8 10. his fauour and mercie to free and deliuer vs out of our wofull misery When as wee were like poore impotent infants new borne whose Nauell was not cut and who wallowed in the filthy and bloody Ezech. 16. 4 5 6 gore of our naturall corruptions no eye pitying vs nor hauing any friend that was able to help vs or to wash vs cleane from our corruption For euen then when we were helpelesse and hopelesse this loue mooued him to take compassion on vs and to say vnto vs whilest wee were in our blood You shall liue And when wee were so deepe stained yea euen in-grained in the filthy dye of our sinnes that all the waters in the world could not make vs cleane he in this incomprehensible loue gaue his Son to the death that we might be washed in the Lauer of his precious blood and so purged from our crimson and scarlet sinnes Esa 1. 26. both in respect of the guilt punishment and corruption of them that thereby we are restored vnto a snowie whitenesse and being washed with the blood of his innocent Sonne are recouered and cleansed from our incurable Leprosie O how ought this vnspeakeable loue to affect and warme our frozen hearts with vnfained loue towards him againe How should our soules cleaue vnto him and be inflamed with most feruent affection towards him who being infinite in all goodnesse and perfection and needed neither vs nor any thing from vs yet vouchsafed to set his Loue vpon vs who were so vnlouely and vnworthy yea so sinnefull and wicked that wee iustly deserued his wrath and fearefull vengeance How can we chuse if we thorowly consider this but haue our hearts thorowly inflamed with most feruent affection towards him who is the chiefe Goodnes most amiable in himselfe and most gracious vnto vs How can we sufficiently expresse our loue by doing or suffering any thing for his sake How fearefull should this make vs to offend him and how carefull in all things to please him How zealous should wee be of his glory and how diligent and cheerefull in doing him faithfull seruice by performing all duties of a godly life How should this weane our hearts and affections from the loue of the world and earthly vanities and 1. Joh. 2. 15. make them to become as bitter as gall and wormwood to our spirituall Iam. 4. 4. taste seeme they neuer so sweet and pleasant to our carnall appetite when as they are offered as the deuils bayts to withdraw our hearts from God and to make vs more slothfull in his seruice §. Sect. 3 The third reason taken from Gods decree of our election The fruits also and effects of Gods Loue towards vs doe serue as strong arguments to moue vs vnto a godly life As first his decree of election whereby from all eternity he hath chosen vs in Christ out of the corrupt masse of mankinde vnto eternall life and happinesse and vnto all the meanes which may bring vs vnto it What greater mercy can be imagined then that God of his free grace should chuse vs in Christ who were vtterly lost in Adam dead in our sinnes and the children of wrath as well as others not vnto some meane estate or low degree of happinesse but to the highest greatest priuiledges as to be his owne peculiar people and seruants of his owne family yea to be his adopted children coheires with Christ not of some earthly patrimony or worldly kingdome which though it were neuer so great and glorious yet is it mutable and momentary but of an heauenly 1. Pet. 1. 4 5. inheritance which is incorruptible vndefiled and fadeth not away as the Apostle speaketh The which benefit will be much amplified if we consider his infinit Maiesty and Glory who hath thus chosen vs and our owne vilenesse and vnworthinesse whom he hath aduanced to these rich and wonderfull priuiledges seeing we were dust and ashes corrupt and sinnefull strangers yea enemies vnto God which if it be well weighed may iustly make vs cry out with the Psalmist O Lord what is Psal 8. 4. man that thou art mindfull of him and the Son of man that thou visitest him Especially if we consider vnto what dignity wee who were so low are exalted For if it had beene a matchlesse mercie for vs that were so base to haue beene made the meanest of Gods family euen doore-keepers in the House of our God what incomparable kindenesse and loue is this to be made his owne Sonnes and Heires of his Kingdome The which mercie is not indefinitely communicated vnto all though all haue deserued it as well as we but to the least part of mankinde and yet such is his goodnesse towards vs that passing by many great Kings and Monarches many rich noble and wise in the world he hath vouchsafed to make vs of this small number Not because wee deserued such extraordinary fauour more then others that want it but of his meere grace and free good will O how should our hearts be inflamed with the Loue of God in the sight and sense of such an inestimable benefit How should it fill our hearts with thankefulnesse and our mouthes with his prayses How zealous and diligent should it make vs in his seruice And to thinke all time lost which is not spent in doing something which may tend to his glory who of his meere Loue hath done so much for vs Out of the same lumpe of Rom. 9. which haue beene made so many vessels to dishonour he hath chosen vs that he might make vs vessels of grace and honour O how should we delight to be seruiceable to so gracious a Lord and to shine in the light of godlinesse to his glory who hath thus aduanced vs He hath chosen vs which were children of wrath
and royall priuiledges as the present pay and earnest of their heauenly happines for their better incouragement in all Christian duties of which wicked worldlings that vtterly neglect them are wholy destitute Whereof we are to take the better notice because howsoeuer they generally belong to all Gods children yet many take little comfort by them either by reason of their ignorance which causeth them not to know them or their carelesnesse which will not let them seriously consider of them or their earthly-mindednesse which maketh them with Lots wife more to looke backe vpon the pleasures of Sodom then vpon those priuiledges which lye before them as they are going on in the waies of godlinesse and to cast their eyes so much vpon the false splendor and brightnesse of worldly vanities that being dazled therwith they are not able to discerne spirituall and heauenly excellencies or finally because they are so negligent in the duties of Gods seruice and weaken their faith with so many slips and fals wants imperfections that they are not able to make vse of their priuiledges nor to apply them vnto themselues with any comfort assurance And to speake nothing of that reward which vertue and holy duties bring with them in their owne excellency and in the conscience of well-doing nor of the foulenesse of vice which is punished in it selfe and with those checkes of conscience and terrours of minde accompanying sinfull actions which make the heart sorrowfull and full of disquietnesse when there is nothing but mirth and iollity in outward appearance in which regard notwithstanding piety in the seruice of God is much to be preferred before the pleasing of our owne sinfull lusts though there were no after-reckoning no heauen or hell rewards or punishments there are many speciall and rich priuiledges wherewith God euen in this life crowneth that faithfull seruice which is done vnto him The first and fountaine of all the rest is that God loueth them aboue all other his creatures with a speciall and singular loue which mooueth him to multiply all his fauours vpon them in all things which may further their temporary good and euerlasting happinesse For he loueth those that feare and serue him with an euerlasting loue and hauing set his affection vpon them he loueth them to Ier. 31. 3. Ioh. 13. 1. the end which hee hath notably manifested vnto them in that this loue could not be broken off by their enmity against him but when they were yet sinners and enemies he sent his Sonne his onely Sonne the Sonne of his loue to die for their sinnes that they by him might attaine vnto euerlasting Ioh. 3. 16. Rom. 5. 8 10. life and happinesse In him hee hath adopted them for his sonnes and children and loueth them as a tender father loueth his child accepting Ioh. 1. 12. 1. Ioh. 3. 1. Mal. 3. 17 18. graciously of all their imperfect seruice passing by all their infirmities and pardoning all their sinnes Yea hee numbreth them among his chiefest Iewels and indoweth them with such speciall testimonies of his loue that it is easie to discerne betweene the righteous and the wicked betweene him that feareth God and him that serueth him not But though the loue of a father bee great towards his child yet it doth not sufficiently expresse Gods loue towards his and therefore hee compareth it to the loue of a tender-hearted mother towards her sucking infant And yet this commeth short as it needs must for how can that which is finite reach to that which is infinite and therefore hee saith that though a woman may forget her sucking child yet he will not forget them And in this regard to expresse Esa 49. 15. the greatnesse of his loue he taketh a resemblance from the highest degree of loue amongst men which is of an husband towards his wife Hos 2. 19. yea of a Bridegroome to his Bride vnto which the loue of parents and friends yea of any other thing in the world giueth place seeing they are coupled in such neere vnion and communion that they are no more two but one flesh so that the one in louing the other loueth himselfe and cannot Gen. 2. 24. make much of his Spouse but he cherisheth his owne flesh as it were in another body The which infinite loue of God towards those that serue him giueth vnto them full assurance as of his present fauours so especially of heauenly happinesse For if the Lord delight in vs then hee will assuredly Num. 14. 8. bring vs into this heauenly Canaan which floweth with a large streame of farre greater blessings then milke and honey euen with a flood of pleasures which are at Gods right hand for euermore If the Lord so dearely loue Iob. 17. 21 24. vs then he will delight in our company and where he is there we shall be also 1. Iob. 3. 2. For where should the children bee but in their fathers family Where should the Bride be but with her Bridegroome who take their chiefe pleasure in the mutuall fruition of one anothers loue The which high and holy priuiledge is a most effectuall reason to make vs diligent in all the duties of Gods seruice which assureth vs that we are in this loue and liking with God vpon which dependeth our eternall happinesse For if men thinke it such an high prerogatiue to bee the fauourites of great Princes that they think all paines and seruice too little which may endeare them to their loue because this alone intitleth them to all other benefits of honours riches and pleasures which a kingdome can yeeld vnto them then with what cheerefulnesse should wee performe all holy duties of Gods seruice which assure vs that wee shall be and are his speciall Fauourites who hath heauen and earth at his disposing with all the rich treasures and ioyfull pleasures contained in them in the assurance whereof our Sauiour telleth vs that wee haue much more cause to reioyce Luk. 10. 20. 1. Pet. 1. 8. then in the gift of miracles or that the foule spirits are subdued vnto vs §. Sect. 3 That God watcheth ouer the godly with his special prouidence and the benefits of this priuiledge The second priuiledge which God vouchsafeth vnto all those that leade a godly life is that louing them with this fatherly loue he watcheth ouer them with his prouidence to conferre vpon them all manner of good For howsoeuer all things in heauen and earth are subiect to this all-seeing and all-ruling prouidence yet after a more speciall manner he watcheth ouer those that feare him as his owne peculiar people and though his power and presence extend to all the world like the power of a King vnto his whole Dominions yet he is heereby chiefly beneficiall to those that feare and serue him as being of his owne family yea his adopted children in Iesus Christ Thus the Psalmist saith that the eyes of the Lord are vpon the Psal 34. 15.
principall the world and the flesh which are his two chiefe captaines that vnder their conduct lead all his forces How mighty and dangerous these enemies are I haue Christian Warfare shewed at large in another place onely let it here suffice to know that the great red Dragon as he is ready to spit out his venome against vs at all times and vpon all occasions that he may shew his malice and spite against God by seeking our destruction who were created according to his Image so he disgorgeth against vs whole flouds of hellish poison when we set our selues to serue God in the duties of a godly life that hee may by making our wayes slippery cause vs to fall And though he suffer vs quietly to goe on in our owne wayes which leade to perdition without stoppe or checke yea laboureth all he can to make them easie and pleasant to our corrupt flesh yet when wee set our face towards the heauenly Canaan hee pursueth vs with all malice and fury encountreth vs with an huge host of hellish tentations and stoppeth our course with innumerable impediments and discouragements which he casteth in our way that wee may returne againe into the Egyptian slauery and glut our selues with sensuall and sinfull pleasures Yea no sooner doe wee conceiue a good thought or godly motion but hee watcheth vs that he may take al opportunities of killing it in the wombe and to make it an abortiue Apoc. 12. 4. birth or of strangling it as soone as it is borne and seeth the light that so he may disharten vs by many discouragements from proceeding in well doing Let vs know that as hee is a malicious Dragon so a strong and mighty Lyon who still standeth in our way armed with sufficient power to destroy and deuoure vs if wee were left to his furie That hee is a crafty old Serpent excelling in naturall subtilty and through long and great experience able by a thousand cunning deuices to supplant and stop vs in the wayes of godlinesse being well able through his deepe policy to vse and imploy all his forces for his best aduantage Finally that hee is most vigilant and neuer sleepeth most diligent and neuer resteth but night and day goeth about seeking to deuoure vs by enticing 1. Pet. 5. 8. vs to come within the reach of his cruell pawes whilst wee wander and goe astray out of the wayes of Godlinesse and so are out of the protection of our great and gracious Shepheard §. Sect. 2 How we may remoue the former impediments But that this may not discourage vs from entring into and proceeding in the waies of godlinesse let vs consider that whilst wee study and indeuour to serue and please God in all holy and Christian duties wee are in his grace and fauour and vnder his protection and hauing him on our side we neede not to feare though Satan and all the power of hell bandy themselues against vs. And therefore let vs encourage our selues against the malice of the deuill by setting against it Gods infinite and inestimable loue towards all that feare and serue Rom. 8. 31. him which is more powerfull to saue and defend vs then Satans malice to hurt and destroy vs. Let vs remember that the Lord hath loued Ier. 31. 3. vs with an euerlasting loue yea so loued vs that he hath giuen vnto vs his only begotten and dearly beloued Sonne to the death that we thereby Ioh. 3. 16. might attaine to life and happinesse That he thus loued vs when wee Rom. 5. 8 10. were strangers and enemies and out of this inestimable loue redeemed vs out of the hands of all our spirituall enemies that we might serue him in holinesse and righteousnesse and therfore much more will this loue moue him to saue and deliuer vs from their malice and fury when we haue wholy consecrated our selues to his worship and seruice That this loue maketh him so iealous of our safety that hee who toucheth vs Zach. 2. 8. toucheth the apple of his eye and therefore as well will he suffer Satans malice to impeach his own Maiestie as to hurt vs who are so deare vnto him And though he hath such a spight and spleene against vs that he willeth and desireth aboue all things that God might be dishonoured in our destruction yet let vs cheerefully go on in the waies of godlinesse seeing Gods Almightie and All-ruling will opposeth and ouerswayeth his and with no lesse earnestnesse seeketh our preseruation and saluation According to that of our Sauiour This is the will of him that sent me that euery one which seeth the Sonne and beleeueth on him Joh. 6. 40. may haue euerlasting life and I will rayse him vp at the last day §. Sect. 3 That Satans might malice compared with our weakenesse and simplicity must not discourage vs and the reasons hereof Neither let Satans power consisting in his might and strength and in his craft and policy compared with our weakenesse and simplicity discourage vs from seruing God in the duties of holinesse and righteousnesse But when wee haue set our faces towards the heauenly Canaan and are trauailing vnto it in the wayes of godlinesse though wee see mountainous difficulties impossible in respect of our owne strength to be ouerpassed on either hand a sea of troubles and dangers before vs and an huge host of spirituall enemies armed at all points with hellish tentations pursuing vs at our backes let vs goe on in our course without dread seeing those which are on our side are more and more mighty then those which are against vs. And first when wee see our owne wants and weakenesses opposed with such malicious might and hellish furie let not this dismay vs seeing it is a great part of our strength to see our weakenesse and we are best armed when wee see acknowledge and bewaile our owne nakednesse For this will make vs more carefull to prouide and put on the sprituall Armour especially the shield of faith and the sword of the Spirit whereby we shall bee enabled to quench the fiery darts of the wicked one and to stand fast and Eph. 6. 16. firme against all his tentations in the euill day wherewith if wee be thorowly armed we can neuer be foiled Or if through our frailties and infirmities we finde herein many wants and imperfections this must not discourage vs seeing our armour hath not so much sufficiency to defend vs in its own strength as from the Author that made it and gaue it for our vse who being Almighty to make good his owne worke and to be of high proofe against all tentations will neuer suffer those to be vanquished who are of his arming but will manifest his power in their infirmities and glorify himselfe in their victory Againe the sight and sense of our weakenesse and our enemies power must not so dismay vs as that wee should desist in our course but driue vs vnto the God
yee not Eph. 5. 7 11. partakers with them neither haue any fellowship with the vnfruitfull workes of darkenesse Separate your selues from them and come out from amongst Num. 16. 26. Apoc. 18. 4. Exod. 23. 1. them lest you bee partakers of their plagues Secondly when their prosperity allureth vs to accompany them in their euill courses let vs not iudge according to outward appearance nor consult with flesh and blood but with Dauid goe into Gods Sanctuary and there wee shall Psal 73. 17. learne the end of these men namely that being set in slippery places they shall quickly catch a fall and be so wholly rooted out that their place shall no more be found Thirdly that if we keepe company with the wicked we shall not only communicate with them in their sinnes but also in their punishments for the companions of fooles shal be destroyed and they that will not come out of Babylon shall be partakers of her plagues Finally let vs remember Pro. 13. 20. that they are blessed who walke not in the counsell of the vngodly nor stand Psal 1. 1. in the way of sinners nor sit in the seat of the scornfull But of these motiues I haue before spoken and therfore content my selfe here thus briefefly to haue touched them CAP. IIII. Of priuate impediments on the left hand as afflictions and persecutions §. Sect. 1 How the world seeketh to hinder our course in godlinesse by afflictions and persecutions ON the left hand the World assaulteth vs with afflictions and persecutions that it may hinder and discourage vs in the wayes of godlinesse For first it loadeth vs as much as in it lyeth with crosses and calamities euen for righteousnesse sake and then perswadeth vs that we serue God not only in vaine but euen to our losse and therfore that it were our best course to take our liberty and to liue as others doe seeing wee haue no other rewards for all our painfull seruice our strictnesse of life and abandoning of our pleasures the vnpleasant exercises of mortification and denying in all things our owne wills and delightfull lusts but misery and affliction And thus Dauid was assaulted when hee was ready to conclude that Psal 73. 13. he had cleansed his heart and washed his hands to no purpose in innocency seeing he was afflicted euery morning And with the like tentation Iob was often discouraged when as his three friends in so many places labour to perswade him that all his former labours in Gods seruice were vaine and of no worth because of the extraordinary afflictions which he indured And Ieremy likewise was so much troubled with the sight of the Jer. 12. 1. and 20. 14 18. wickeds prosperity and the sense of his owne miseries that hee breaketh out into great impatiency For the remouing of which impediment wee are to know that howsoeuer the world and worldly men vse all their might and malice to hinder vs in our course of godlinesse yet they are no wayes able to doe what they intend seeing they are not the chiefe causes of our afflictions but onely Gods instruments who ouer-ruleth them at his pleasure and so ordereth and disposeth of all our crosses and calamities which they inflict vpon vs both in respect of their matter and manner measure and time of continuance as that they shall not any wayes hurt vs but shall wholly tend to our good not consume and destroy vs but purifie and purge vs like gold in the fire from the drosse of our corruptions not coole or quench our zeale and deuotion but rather kindle and inflame them and finally not hinder vs at all in the duties of a godly life but further and make vs more forward and cheerfull in performing them causing vs by these many tribulations to goe more surely and safely by the way of grace and godlinesse into the Kingdome of heauenly ioy and happinesse §. Sect. 2 Of the worlds professed hatred whereby it seeketh to discourage vs in the duties of a godly life Now these afflictions and persecutions which the world raiseth against vs to discourage vs in all the duties of a godly life are manifold which in their owne nature are to flesh and blood bitter and grieuous And first it pursueth vs with professed hatred maligning all with all spleene and spite who leaue the world and loue God For though whilest we are of the world it loueth vs because wee are her owne yet when Christ hath chosen vs out of the world and we haue giuen our names vnto Joh. 15. 9. him professing that wee will be his souldiers and seruants then the world out of that hatred which it beareth to our Lord and Master will begin for his sake to hate vs. And as they who make themselues friends Jam. 4. 4. of the world doe by reason of that enmity which is betweene them make themselues thereby the enemies of God so contrariwise those that become friends vnto God doe hereby make themselues enemies to the world So Dauid saith that they who rendred euill for good were his aduersaries Psal 38. 20. because he did follow the thing that was good And therefore hee professeth the like enmity against them because they were Gods enemies Doe Psal 139. 21 22 not saith he I hate them O Lord that hate thee and am I not grieued with those that speake against thee I hate them with a perfect hatred I count them mine enemies The which hatred of the world and malicious enmity against the faithfull is a strong tentation and great discouragement especially to those who are of mild gentle and peaceable dispositions to hinder their speed in the wayes of godlinesse Against which that wee may be the better armed let vs first consider that it is a matter of meere necessity to vndergoe the worlds hatred if we would be assured that we either loue God or that we are beloued of him For such enmity there is betweene them that he who maketh himselfe a friend to the one doth necessarily Iam. 4. 4. 1. Ioh. 2. 15. become an enemy to the other and if any man loue the world the loue of the Father is not in him So our Sauiour telleth vs that wee cannot Math. 6. 24. serue God and Mammon being Masters of such a contrary disposition but we shall hate the one whilest we loue the other or else cleaue to the one and forsake the other Secondly let vs consider that there is no great losse of the worlds loue which doth vs little good yea no little hurt seeing like a miery dog the more it fawneth vpon vs the more it defileth vs nor any great harme yea no small gaine in the worlds hatred seeing it doth but so much the more weane our hearts and affections from the loue of earthly vanities that they may with more intirenesse cleaue vnto God and bee wholly fixed vpon spirituall and heauenly excellencies Thirdly let vs remember that the hatred of
mens dum virtutis suae securitate resoluitur infidiante aduersario inopinatae culpae telo perforatur ibid. as one saith oftentimes it commeth to passe that he whom the conflict of tentation could not ouercome is shamefully foyled by his owne securitie And the mind becomming loose and negligent in securitie of its owne vertue is pierced and wounded with the weapon of an vnexpected fault by our treacherous enemie And this is the cause why the Lord continually exerciseth his seruants in the spirituall warfare and suffereth the enemies of their saluation to skirmish with them that they may bee preserued from securitie which is farre more dangerous then any warre And as Scipio wisely aduised in the Senate that Carthage should not vtterly bee destroyed lest the Romanes with too much peace and securitie should become slothfull and effeminate and so bee easily subdued by some other enemies so the Lord would not giue vs a full victorie ouer our spirituall enemies but suffereth them though with ouer-ruled and abated forces to skirmish with vs that we may not become slothfull and secure and so exposed to more danger And thus wee see that carnall securitie is in it selfe a dangerous euill and grieuous sinne the which should moue vs with vnreconciliable hatred to abhor and make warre against it neuer being at rest till by the vse of those good meanes which God hath sanctified for this purpose wee haue banished it out of our hearts and in stead of it established in them the true feare of God CHAP. IX Where is shewed that carnall securitie is the cause of many fearefull punishments §. 1 That carnall securitie depriueth of Gods fauour and protection and dispoyleth vs of all spirituall grace BVt that we may be moued to pursue this Vice with more deadly hatred and more carefully vse all good meanes to be armed against it let vs now further consider that as it is the euill of sinne and the cause thereof as hath beene shewed so also it is the cause of the euill of punishment yea it selfe is also a punishment of other sinnes Concerning the former This securitie exposeth vs to many euills both priuatiue and positiue For it depriueth vs of Gods assistance in the day of tentation whilest it blindeth our eyes that we cannot see the want of his helpe hardneth our hearts that we cannot desire it and shutteth our mouthes that wee cannot craue it by our feruent prayers It dispoyleth vs of the rich furniture of Gods sauing graces by causing vs to neglect or formally and coldly to vse the meanes whereby they should be nourished and increased as hearing the Word Reading Meditating Prayer and the rest presuming that we are well enough safe and in good estate without them whereupon must needs follow their languishing and decaying if this securitie be still cherished in vs. For the strongest bodies will waxe faint and weake if they bee depriued of their food whereby they should bee nourished The greatest flame and fire will soone goe out if it be not fed with a new supply of fuell and kept in by blowing The greatest state will soone bee consumed if men lauishly spend vpon the stocke and vse no meanes to adde vnto it The best Vines will grow wild and bring vnripe and sowre Grapes if they be neglected and be not pruned and well ordered The most fruitfull ground will in stead of good Graine bring forth weeds Thornes and Thistles if it be not husbanded and manured And thus it fareth with vs in our spirituall estate our strength of grace will turne vnto weaknesse if in our securitie we thinke our selues so strong that wee need not to cherish them with the spirituall Manna and meanes of grace and saluation The fire of the Spirit will bee extinguished if wee cast vpon it this cold water of securitie and doe not continually re-enliue it by blowing vpon it and stirre vp the gifts and graces of God in vs as Paul exhorteth Timothy Wee shall soone breake and 2. Tim. 1. 6. bee banke-rupted in our spirituall state if thinking with the Laodiceans Apoc. 3. 17. that we are rich enough and haue need of nothing we neglect the meanes whereby the mayne stocke of Gods graces may be preserued and increased in vs. Wee shall like degenerate Vines in stead of sweet bring forth nothing but sowre Grapes if we neglect the continuall purging and pruning of our selues from our superfluous lusts and doe not preserue our hearts well ordered and in the feare of God Finally in stead of the fruits of Vertue we shall breed and bring forth nothing but the weeds of Vice and Sinne if we neglect our spirituall husbandrie breake not vp the fallow grounds of our hearts weed them not of thornie cares manure them not by the vse of all good meanes whereby they may bee made rich and fertile and sow not in them the good seed of Gods Word which will bring forth in vs the fruits of Holinesse and Righteousnesse §. 2 Of some speciall graces whereof carnall securitie depriueth vs. More particularly our light of knowledge will soone grow dimme if we securely content our selues with that we haue and doe not more illuminate our vnderstanding by the light of Gods Word from which as the light of the Moone from the Sunne it was first borrowed Or else if it remayne quicke and sharpe in theorie and speculation it will waxe vaine and vnprofitable in respect of vse and no way further but rather hinder vs in the wayes of godlinesse Our faith will become faint if through securitie we carelesly neglect the meanes of Hearing Rom. 10. 17. 1. Tim. 1. 5. Reading Praying c. seeing it is nursed and cherished by the same meanes by which it was bred and borne in vs. Our loue will waxe cold and fruitlesse if wee grow secure and sluggish with the Spouse in the Canticles neglecting to see and seeke the face of our Beloued in Cant. 5. 2. 6. the vse of his holy Ordinances to harken to his Voyce not meditating on his infinite loue wherewith hee hath loued vs vpon which cooling of our affection towards him he will withdraw himselfe and hide from vs his louing Countenance as it is in the same place and so wee shall also lose the sweet and comfortable sense and feeling of his loue in our hearts till wee haue shaken off our carnall securitie and haue diligently sought his face and fauour by renuing our faith and repentance Our affiance in God will soone languish if we either securely flatter our selues with a conceit that wee are out of danger or haue strength in our owne hands to preuent or ouer-come it neither can we catch sure hold of this staffe of our strength till wee see what need we haue of it and haue cast out of our hands the brittle Reede of our owne abilities Our feare of God will quickly fayle and giue place if wee nourish securitie which is an vtter enemie and opposite vnto it
him to keepe him in all his wayes c. If with Dauid we put our trust in the Lord wee shall not need to feare what Psal 56. 4. flesh can doe vnto vs. If wee trust in the Lord wee shall bee blessed and Ier. 17. 7 8. like a Tree planted by the Waters that spreadeth out her Rootes by the Riuer which shall not see when heate commeth but her leafe shall bee greene and shall not bee carefull in the yeere of drought neither shall cease from yeelding fruit §. 5 The third cause Charitie The third cause of spirituall securitie is Charitie for as the Apostle telleth vs there is no feare in loue but perfect loue casteth out feare 1. Ioh. 4. 18. Col. 3. 14 15. and if wee doe aboue all things put on charitie which is the bond of perfectnesse then also will the peace of God rule in our hearts and worke in them this Christian securitie For if wee truely loue God it is an euident signe vnto vs that he loueth vs for as the Apostle sayth Wee loue him because he loued vs first and being assured of Gods loue wee 1. Ioh. 4. 19. need not to doubt of his protection whereby hee will keepe vs from all euill and of his prouidence watching ouer vs which will prouide for vs all things necessarie And finally if wee vnfainedly loue the Lord then may we be secure in all dangers and in the middest of all troubles and crosses because the Lord through his infinite wisedome and power will cause all things euen afflictions themselues to worke together for good to them that loue him and will so weaken the Rom. 8. 28 35. strength of them that they shall neuer be able to separate vs from the loue of Christ §. 6 The fourth cause the true feare of God The fourth cause is the true feare of God for this feare remooueth all other feares whatsoeuer and if with filiall affection wee feare God Psal 34. 9. as Sonnes we may thereby be freed from the seruile feare of Slaues So also this feare of God will free vs from feare of Men and the feare of our Creator will quite expell the feare of the Creature It will free vs from feare of all danger of euill seeing nothing shall be able to hinder our happinesse For Blessed is the man that feareth the Lord hee shall not be mooued for euer but shall be had in euerlasting remembrance Psal 112. 1 6 7. He shall not be afraid of any euill tidings his heart is fixed trusting in the Lord. His heart is established he shall not be afraid vntill he see his desire vpon his enemies The fift cause is Iustice and righteousnesse both in our hearts words and actions because as the Wise-man sayth He that walketh vprightly walketh surely for the righteous shall neuer be remooued and there Pro. 10 9 10. 12. 21. shall no euill happen vnto the iust And that because the Lord watcheth ouer them to deliuer them in the time of danger and prouide for them in the time of want For as the Psalmist saith The eyes of the Psal 34. 15. 1. Pet. 3. 12. Lord are vpon the Righteous and his eares are open to heare their crie so that none shall bee able to harme vs if we follow that which is good And vnto them hee hath made his promises of peace and protection The worke of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for euer and my people shall dwell in a peaceable Esa 32. 17. habitation and in sure dwellings and in quiet resting places And againe In righteousnesse thou shalt be established thou shalt be farre from oppression for thou shalt not feare and from terrour for it shall not come neere Esa 54. 14. thee In assurance of which promises the righteous is bold as a Lion Pro. 28. 1. and disdaineth to goe out of his way of iustice and godlinesse though he be affronted with many dangers because being armed with this brest-plate of righteousnesse he is assured they cannot hurt him Eph. 6. 14. §. 7 The last cause is new obedience The last cause of this spirituall securitie is new obedience For when like dutifull and louing children we doe desire and endeauour to doe the will of our heauenly Father at all times and in all things and perform as much as we are able that obedience which his law requireth not onely in our outward actions but also in our hearts and inward affections and bewaile our wants and imperfections when we come short of that measure and degree which wee desire to attaine vnto it will worke in our hearts a child-like confidence in the loue of our God and make vs securely to repose and cast our selues in all estates and conditions vpon his gratious prouidence for the supplying of all our wants protection from all dangers and deliuerance out of all afflictions And so much the rather because wee are hereby strengthned in our Faith and enabled to applie vnto our selues all those sweet and comfortable promises which God hath made vnto those who bring foorth these fruits of new obedience especially those which concerne spirituall peace and tranquillitie of mind and this holy and Christian securitie So the Lord promiseth That if wee will keepe his Statutes and Iudgements wee shall dwell in the Land in Leuit. 25. 18 19. safety And in another place That if we keepe his Statutes and walke Chap. 26. 3 5 6. in his Commandements to doe them the Lord with all other temporall benefits promiseth peace and safetie and that wee shall lie downe and none shall make vs affraid And Zophar telleth vs that if wee prepare Iob 11. 13 15 19 our hearts to seeke God and stretch out our hands towards him that then we shall be steadfast and without feare lie downe securely and be freed from the feare of all things So Wisedome promiseth that who so hearken vnto her and obey her voice they shall dwell safely and shall Pro. 1. 33. be quiet from feare of euill Yea the Lord hath not onely said but sworne it that all his redeemed shall worship and serue him without feare Luk. 1. 74 75. in holinesse and righteousnesse before him all the dayes of their life §. 8 Of the effects of spirituall securitie And these are the causes of this spirituall securitie The effects of it are quite contrarie to those of carnall securitie for it doth not make vs more slothfull and sluggish in the seruice of God but more watchfull ouer all our wayes that wee may doe all things which are acceptable vnto God from whom wee enioy so great a blessing and not commit any thing against knowledge and conscience which may disturbe our sweet peace or depriue vs of the inward ioy of this spirituall securitie It doth not make vs more negligent and backward in holy duties but to performe them with all diligence and
XV. Of the good things which a good Conscience witnesseth to the faithfull 77 Sect. 1 That it witnesseth first pardon of sinne and reconciliation with God 77 2 Secondly it witnesseth our sanctification 78 3 Thirdly that we are in all estates blessed 79 4 That a good conscience maketh vs cheerefull in Gods seruice 79 CAP. XVI Of the signes and properties of a good conscience 81 Sect. 1 The first signe and the causes of it 81 2 The second is taken from the manner of working it in vs. 81 3 The third is the effects of it 81 4 That it is knowne by the properties of it and first that it is pure and peaceable 82 5 That it keepeth it selfe cleere before God and men 82 6 That a good conscience knoweth it selfe to be so 83 7 That a good conscience maketh vs merry and cheerfull 84 8 That it may bee knowne by the integrity and constancy of it 85 CAP. XVII Of the meanes whereby wee may get a good conscience and preserue it being gotten 86 Sect. 1 The first meanes is highly to esteeme it 86 2 The second meanes to know Gods reuealed will and apply it for vse 87 3 The third meanes is a liuely faith 88 4 The fourth meanes are the exercises of repentance 89 5 Of the meanes whereby a good conscience may be preserued 90 THE SECOND BOOKE of a godly life containing the maine parts and principal duties of it which wee ought generally to performe at all times and vpon all good occasions CAP. I. Of the maine duties wherein a godly life consisteth 92 Sect. 1 That a godly life consisteth in doing all those duties which God hath commanded 92 2 Of that Euangelicall obedience wherin a godly life consisteth 93 3 That this obedience must bee performed after an Euangelicall maner 94 4 That we must ioyne in it the duties of piety righteousnesse and sobriety 94 CAP. II. Of piety which is the summe of the first Table 95 Sect. 1 Of piety comprizing in it all the duties of Gods seruice 95 2 3 4 5. Reasons mouing vs to imbrace piety taken from the excellency profit and necessity of it CAP. III. Of our adhering and cleauing vnto God with full purpose and resolution of our hearts 99 Sect. 1 Of the summe of the first Commandement 99 2 Of adhering vnto God what it is and the necessity of it 100 3 The properties of sound resolution as first that it must be vniuersall 101 4 The necessity of our adhering vnto God proued by diuers reasons 102 5 Of the meanes whereby we may confirme our resolution of adhering vnto God 103 CAP. IIII. Of trust affiance and hope in God 105 Sect. 1 Of affiance in God and wherein it consisteth and of the reasons which may moue vs vnto it 105 2 Of the meanes of affiance 106 3 Of hope in God what it is and wherin it consisteth 107 4 Of the meanes of Hope 108 CAP. V. Of the loue of God and diuers vertues which spring from it 109. Sect. 1 Of the loue of God what it is and wherein it consisteth and of the measure and meanes of it 109 2 Of the zeale of Gods glory what it is and wherein it consisteth 110 3 Of reioycing in God what it is and the meanes whereby wee may attaine vnto it 111 4 Of thankfulnes vnto God what is required vnto it and the meanes of it 112 5 Of obedience vnto God what it is and wherein it consisteth and of the properties of true obedience 113 6 Of the meanes of obedience whereby we may be inabled to performe it 114 7 Of passiue obedience and patience in afflictions 115 CAP. VI. Of the feare of God and humility which ariseth from it ioyned with his loue And of Gods external worship with the body 116 Sect. 1 Of the feare of God what it is and the causes of it 116 2 That this feare of God is commended vnto vs in the Scriptures and of the profit of it 117 3 Of the meanes of obtaining this feare of God 118 4 Of humility what it is and the causes of it 119 5 Of the excellency and vtility of humility 120 6 Of the meanes whereby wee may attaine vnto humility 121 7 Of externall worship with our bodies 122 CAP. VII Of the duties which are required in the second Commandement as prayer hearing the Word and administration of the Sacraments 123 Sect. 1 Of the things generally required in the second Commandement 123 2 Of prayer and inuocation 124 3 Of the duties of Gods Ministers 125 4 Of the duties of hearers and first such as respect their preparation 125 5 Of the duties required in hearing and after we haue heard 126 6 Of the administration of the Sacraments 127 CAP. VIII Of the duties required in the third and fourth Commandements 129 Sect. 1 Of the sanctifying of Gods Name and how it ought to be done 129 2 Of the sanctifying Gods Name in lawfull oathes 130 3 Of the sanctifying Gods Name by making and performing our vowes 131 4 Of the sanctifying Gods Sabbath and what is required vnto it 131 5 Of the spirituall sanctification of the outward rest 132 CAP. IX Of the summe of the second Table 133 Sect. 1 Of the duties of righteousnesse towards our neighbours 133 2 Of the dutie of sobriety towards our selues 134 3 Of the duties of charity 135 4 Of the meanes and manner of working charity in vs. 135 5 What charity is and the properties of it 136 6 Of the obiect of charity which is our neighbours 137 7 The manner of louing our neighbors namely as our selues 138 8 That naturall self-selfe-loue is not the rule of charity but that which is holy and spirituall 138 9 The properties of lawfull self-selfe-loue 139 10 That wee must loue our neighbours as Christ hath loued vs. 139 CAP. X. Of the reasons which may mooue vs to imbrace charity 140 Sect. 1 Of the excellency of charity 140 2 Of the profit of it in respect of our neighbours 141 3 Of the profit of it in respect of our selues 142 4 Of the necessity of charity 142 CAP. XI Of the duties required in the fifth Commandement 144 Sect. 1 Of the generall duties required in the fifth Commandement 144 2 Of the duties of superiours in excellencie and of inferiours towards them 144 3 Of the duties of superiours in authority in generall and of inferiours towards them 146 4 Of the duties of superiours and inferiours in the family and first of man and wife towards one another 147 5 Of the duties of husband and wife towards the rest of the family 148 6 Of the duties of parents and children 148 7 Of the duties of Masters and seruants 149 8 Of the duties of Ministers and people 149 9 Of the duties of Magistrates and subiects 150 CAP. XII Of the duties required in the sixth Commandement 151 Sect. 1 Of the summe of this Commandement and of anger and hatred 151 2 Of the inward duties and vertues here
required 152 3 Of outward duties respecting the person of our neighbours 152 4 Of the duties which wee owe to our neighbours soule 153 5 Of duties belonging to our owne persons 153 CAP. XIII Of the duties required in the seuenth eighth ninth and tenth Commandements 154 Sect. 1 Of the summe of the seuenth Commandement The duties which it inioyneth and vices which it forbiddeth 154 2 The meanes of preseruing chastity 155 3 Of duties required in the right getting of our goods 156 4 Of the duties respecting the right vse of our goods 157 5 Of the ninth Commandement and of that truth which is required in it 158 6 Of the preseruation of our neighbours good name and the meanes of it respecting our inward disposition 158 7 Other duties respecting outward profession 159 8 Of the preseruing our owne good name 159 9 Of the tenth Commandement and what is required in it to wit originall righteousnesse and spirituall concupiscence 160 10 Of the Spirit lusting against the flesh 161 11 Of the meanes inabling vs to the obedience of this Commandement 161 THE THIRD BOOKE OF a godly life contayning in it those duties which are required in our daily exercise both generally at all times of the day and vpon all occasions and specially in the seuerall parts of it p. 163 CAP. I. That the duties of a godly life ought daily and constantly to be performed and not by fits and spurts onely 163 Sect. 1. That we must performe these duties daily and constantly vpon euery fit occasion 163 2 That no time is exempted from Gods seruice prooued by Scripture 164 3 Diuers reasons proouing the necessity of the daily exercise of a godly life 166 4 Of the many great dangers which follow the neglect of this daily exercise 167 5 Another reason taken from our calling and profession 168 6 The last reason taken from the vncertainty of our liues 169 CAP. II. Of some speciall duties of a godly life which are to be performed in our daily exercise And first of the renewing of our repentance 169 Sect. 1. Of the daily renewing of our Couenant with God by the renewing of our faith and repentance 169 2 Of the daily renewing of our repentance what is required vnto it 171 3 Of the daily confession of our sins and iudging our selues for them 173 4 Of our detestation and hatred of sinne 174 5 Of the benefits which would arise of this exercise of renewing our repentance 175 CAP. III. Of our daily exercise in renewing our faith 176 Sect. 1. That the daily renewing of our faith is very profitable necessary 176 2 What this renewing of our faith is and the meanes wherby we may be inabled to doe it which consist first in diuers Meditations 177 3 Of the second sort of meanes which consist in the performance of diuers actions 179 4 Of the manifold benefits which would arise from the daily renewing of our faith 179 5 Of diuers other benefits which follow the daily renewing of our faith 181 CAP. IIII. Of our daily exercise in seeking God and of the things which are required vnto it 183 Sect. 1. That our seeking God daily is a necessary duty 183 2 What it is to seeke God 185 3 What is required to our seeking God First that we daily labour more perfectly to know and remember him 185 4 The second thing is that we adhere vnto him with our harts affections 186 5 That we must cleaue vnto God by feruent loue 187 6 That we must labour daily to haue our communion with God increased 188 7 That vnto the seeking of God is required that wee daily renew our repentance 190 8 That wee must seeke to haue and hold Gods grace and fauour in Iesus Christ 188 CAP. V. Of the right maner of seeking God so as we may be sure to finde him and of the benefits which arise from it 189 Sect. 1. That we must seek God first and principally seasonably cōstantly 189 2 That wee must seeke God in Iesus Christ sincerely zealously and with all diligence 193 3 Of the fruits and benefits which we inioy by our daily seeking God 194 4 Of the euils which follow the neglect of seeking God 195 CAP. VI. Of the Christian armour which we must put on daily and of the benefits which wee shall reape thereby 196 Sect. 1. Of the seuerall parts of the Christian Armour 196 2 That the putting on of the Christian Armour is very necessary 198 3 Of the manifold benefits which arise from being thus armed 198 4 That euery seuerall part of Armour bringeth speciall profit 199 CAP. VII Of the fourth mayne dutie which is to arme our selues against all sin and to deuote our selues wholly to Gods seruice 200 Sect. 1. That wee must necessarily arme our selues against all sinne and the reasons of it 200 2 Of the meanes to worke in our hearts a true hatred of sinne 202 3 Of the meanes whereby we may bee strengthened against sinne 203 4 That we must imbrace all vertues and Christian duties 204 CAP. VIII Of the fifth and sixth daily duties which are to conforme our selues to Gods Law and to submit our selues to his good pleasure 205 Sect. 1. That wee must conforme our thoughts words and actions according to Gods Law 205 2 Of the right ordering of our tongues and the meanes of it 205 3 Of the right ordering of our workes and actions 206 4 Of the sixth mayne duty which is to submit our selues to Gods good pleasure in all things 207 CAP. IX Of the last maine duty of the daily exercise which is Prayer 208 Sect. 1. That wee must pray daily and continually 208 2 Of ordinary prayers at set times and how often to be performed 209 3 Of extraordinary prayers vpon euery good occasion 210 4 Diuers motiues vnto the daily exercise of prayer 211 CAP. X. Of the daily exercise of thankesgiuing and how it ought to be performed 212 Sect. 1. What things are required in the duty of thanksgiuing 212 2 That we must giue thanks in all things 213 3 That we must giue thanks at all times 213 4 Reasons which may mooue vs to daily thanksgiuing 214 5 Of the meanes whereby we may bee stirred vp to thankefulnesse 215 CAP. XII Of the duties of the daily exercise in euery seuerall part of the day And first of awaking with God by Prayer and Meditation 216 Sect. 1. Of lifting vp our hearts vnto God as soone as we awake that wee may offer vnto him our first seruice 216 2 Of lifting vp our hearts by some short prayers 217 3 Of the subiect matter of our Morning Meditations 218 4 That in our first Meditations wee must renew our faith and repentance 219 5 Of the manifold benefits which will arise from these religious Morning exercises 220 CAP. XIII Of prayer in the Morning how profitable it is and necessary and of our preparation vnto it 221 Sect. 1. Of the fruit and profit of prayer
afflictions 728 7 That hee inwardly guideth them by his grace and holy Spirit 730 CAP. XLIIII Other singular priuiledges wherewith God in this life crowneth the godly which are the fruits and effects of his holy Spirit 731 Sect. 1. That he sealeth vnto the godly the assurance of their adoption 731 2 The second speciall priuiledge is illumination 732 3 The third is sanctification of the Spirit 733 4 The fourth is internall and spirituall ioy 733 5 The last is Christian liberty 734 CAP. XLV Of foure other maine priuiledges wherewith God crowneth a godly life both in this world and the world to come 735 Sect. 1. That hee bestoweth vpon them the Spirit of prayer 735 2 That he giueth them meanes to build them vp in grace vnto saluation 736 3 That they shall perseuere in the state of grace to saluation 737 4 Of their inestimable priuiledges in the world to come 739 THE SIXT AND LAST Booke of a godly life intreating of the impediments which vsually hinder and discourage men from entring into proceeding in the Christian duties which are required vnto it and of the helps and meanes whereby they may be remoued 742 CAP. I. Of those impediments which are cast into our way to hinder vs in the duties of a godly life by Satan the arch enemy of our saluation 742 Sect. 1. That Satan bendeth all his forces against vs to hinder vs in the duties of a godly life 742 2 How we may remooue the former impediments 743 3 That Satans might and malice must not discourage vs and the reasons hereof 744 4 Of Satans tentations whereby he impugneth our faith 745 5 Satans tentations whereby he seeketh to hinder vs from entring into the wayes of godlines or from proceeding in them 747 CAP. II. Of impediments which the world casteth in our way to hinder vs that wee may not leade a godly life and first such as are publike 749 Sect. 1. The first impediment arising from euill Magistrates 749 2 Of the impediments which arise from euill Ministers 750 3 4. The meanes to remoue this impediment respecting both Ministers and people 752 5 Of the impediment which ariseth from the euill liues of Ministers 754 6 Of the publike impediments which respect the people 755 CAP. III. Of such priuate impediments as the world vseth to hinder vs in a godly life and first those on the right hand 757 Sect. 1. Of the tentations of prosperity and that they are most dangerous impediments of a godly life 757 2 Of impediments arising from honours riches pleasures and from euill company 758 CAP. IIII. Of impediments on the left hand arising from afflictions and persecutions 761 Sect. 1. How the world seeketh to hinder our course in godlines by afflictions and persecutions 761 2 3. Of the worlds professed hatred whereby it discourageth vs in Christian duties 761 4 Of the false iudgement of the world shewed in the bitter censures of the godly 764 5 Of worldly contempt vnto which the godly are lyable 765 CAP. VI. Of externall impediments whereby the world hindreth vs in the duties of a godly life and first slanders and derision 767 Sect. 1. How we may be armed against slanders of the world 767 2 Of derision and scoffes which the world vseth to discourage the godly in all good courses 769 3 How we may be armed against them 769 4 Of the necessity of Christian Apologie and profession of the truth 771 CAP. VIâ— Of worldly persecutions and how wee may be strengthened against them 772 Sect. 1. Of the worlds cruelty in persecuting the godly 772 2 That it hath alwayes beene the lot of the godly to bee persecuted of the world 773 3 That our Sauiour Christ hath foretold these persecutions 775 4 Of the patience which the Saints haue shewed in suffering persecutions 776 5 That our persecutions for righteousnesse sake shall be richly rewarded 777 CAP. VIIâ— Of the impediments of a godly life which arise from scandals and offences 778 Sect. 1. The first scandall arising from the prosperity of the wicked 778 2 The second scandall arising from iudgement deferred 779 3 The third scandall arising from hypocrites 781 CAP. IX Of the impediments of a godly life arising from the flesh and first from the intellectuall faculties 784 Sect. 1. That the most dangerous impediments arise from the flesh 784 2 That ignorance is a great impediment to a godly life 785 3 That vaine curiosity is also a great impediment 787 4 5. Of impediments arising from an erronious iudgement 788 6 That infidelity is a great impediment to a godly life 793 CAP. X. Of manifold impediments arising from our corrupt hearts and affections 793 Sect. 1. The first impediment is an heart hardened through the deceitfulnesse of sinne 793 2 The second impediment is the loue of the world 794 3 The third impediment worldly cares 795 CAP. Xâ— Of impediments arising from carnall hope and presumption 797 Sect. 1. That carnall hopes are great impediments to godlinesse 797 2 That carnall presumption is another great impediment 799 3 Of the meanes to remoue the former impediment 800 4 Of presumptuous neglecting the meanes of holinesse 802 CAP. XII Of the third sort of carnall affections which are impediments to a godly life as superstitious scrupulosity deiection of mind feare and desperation 803 Sect. 1. That scrupulosity is a great impediment to a godly life 803 2 Of the meanes to be freed from it 805 3 That carnall feare is a great hindrance vnto godlinesse and the meanes to be freed from it 806 4 That carnall sorrow is another great impediment and how wee may bee freed from it 807 5 That desperation also hindreth vs and how we may be armed against it 809 6 That pride also is a great impediment and how to remooue it 810 7 That sloth also much hindreth vs and how we may arme our selues against it 811 8 Of wearinesse in well doing and how it hindreth vs and first that which proceedeth from an ill disposition of the body 812 9 Of that wearinesse which ariseth from the auersnesse of our willes vnto good duties 813 CAP. XIII Obiections against a godly life made by the flesh answered and first such as pretend impossibility and difficulty 814 Sect. 1. That a godly life is possible vnto vs. 814 2 To whom a godly life is difficult and the causes of it 816 3 The causes why the duties of a godly life seeme difficult and tedious euen to the regenerate and the causes of it 817 4 That the difficulty must not discourage vs from it 819 5 That the recompence of reward must incourage vs against all difficulties 820 6 That a godly life in it owne nature is not difficult and tedious but sweet and delightfull 821 CAP. XIIII That the godly life is not tedious and troublesome to the regenerate but easie and familiar 823 Sect. 1. That the regenerate haue a new nature vnto which a godly life is easie and pleasant 823 2 That
Sect. 9 That the duties of a godly life must spring from the fountaine of loue The fifth thing required is that all the duties of a godly life which we performe doe spring from the fountaine of loue which is a fruit of a liuely faith wherby being assured of Gods loue towards vs in Iesus Christ we begin to loue him againe and our neighbours for his sake and receiuing the bright beames of his fauour into our hearts haue them illightened and warmed thereby and so reflect them backe againe towards God in our loue of his Maiesty and zeale of his glory abhorring whatsoeuer is displeasing and louing and practising that which is acceptable in his 1. Tim. 1. 5. Matth. 22. 40. Rom. 13. 10. sight For this loue is the end of Gods commandements and compriseth in it the whole summe and substance of the Law and therefore it is the base and foundation of all true obedience and whatsoeuer proceedeth not from loue cannot be accounted any seruice vnto God seeing it is not done for his sake but out of selfe-loue and for worldly respects which being sinnefull and corrupt doe pollute all the actions which doe spring from them §. Sect. 10 That the duties of a godly life must proceede from thankfulnesse The sixth thing required vnto a godly life is that we performe all holy and Christian duties out of our thankefulnesse towards God as for all his benefits spirituall and corporall bestowed vpon vs namely our election creation preseruation and the rest so especially for that maine benefit the great worke of our redemption by Iesus Christ whereby he hath made vs of the slaues of Satan his owne seruants of the children of wrath his owne children by adoption and grace of the seruants of sinne the seruants of righteousnesse and of the heires of hell and condemnation coheires with Christ and inheritours of heauenly happinesse The which benefits being rightly considered must needs make vs truely thankefull vnto him of whom we haue so great saluation and out of this thankefulnesse truely zealous of his glory to whom we are so deepely indebted and to expresse both the one and the other by our earnest indeuour and conscionable care to glorifie his holy name by shining before men in the light of a godly life And that this ought to be the maine motiue to incite vnto the practice of an holy conuersation it appeareth heereby in that the Apostles doe so frequently vse it as a forcible argument to prouoke vs vnto it You are bought with a price therefore glorifie God in your body and in 1 Cor. 5. 20. your Spirit which are Gods Ye were sometimes darkenesse but now are ye light in Eph. 5. 8. the Lord walke as children of light And therefore we must take heede that we doe not performe holy duties out of an opinion of merit to make God beholding vnto vs or to satisfie his iustice which is onely done by Christs perfect righteousnesse and obedience or to leaue our workes of supererrogation as a treasure vnto the Church to be sold vnto those who most wanting them will buy them at the highest price or to purchase by them Gods heauenly Kingdome which is a free inheritance and the meere gift Matth. 25. 31. Rom. 6. 23. of grace which God hath of his sole bounty and good will giuen vnto vs in and for Iesus Christ but let vs doe what wee are able and be sorry in our hearts that we can doe no more out of vnfained thankefulnesse vnto God for the many and inestimable benefits which of his free grace and vndeserued goodnesse he hath multiplyed on vs. §. Sect. 11 That the duties of a godly life must bee done in humility The seuenth thing required vnto a godly life is that all the Christian Esa 57. 17. duties which we performe bee done in humility and lowlinesse of spirit for this is a grace most acceptable vnto God which will mooue him to inhabite in vs as his Temples by his holy Spirit for hee dwelleth with him that is of a contrite and humble spirit to reuiue the spirit of the humble and to reuiue the heart of the humble ones It mooueth him to bestow all other graces and inlargeth our hearts that they may be fit to receiue them for the meeke will he guide in iudgement and the meeke will he teach his way And Psal 25. 9. this Argument the Apostle Peter vseth to perswade vs to bee clothed with 1. Pet. 5. 5. humility Because God resisteth the proud and giueth grace vnto the humble It is the ornament and signe of all other graces and of all Christian duties whereby we may know whether they be counterfeit and hypocriticall or in sincerity and truth for the oyle of sauing grace and the water and winde of pride will not mixe together and therefore we must bee emptied of the one before we can be replenished with the other According to the song of the blessed Virgin He hath filled the hungry with good Luk. 1. 53. things and the rich he hath sent empty away So that if we would be inriched with Gods graces and be strengthened by his Spirit vnto the duties of a godly life we must as we increase in them increase also in humility and as our Sauiour hath taught vs When we shall haue done all those things which are Luk. 17. 10. commanded vs we must acknowledge that we are vnprofitable seruants who haue done nothing but that which was our dutie to doe To which purpose let vs often meditate of the imperfections and corruptions of our best actions which might iustly mooue the Lord to reiect them and vs also for them if in the seuerity and strictnesse of his iustice he should looke vpon them Let vs thinke not onely of the good we doe but also of the euill which we commit and the good which we leaue vndone and then there will be no place for pride but rather for that bitter and lamentable complaint of the Apostle That which I doe I allow not for the good that I would I doe not Rom. 7. 15 19 24. but the euill which I would not that I doe O wretched man that I am who shall deliuer me from the body of this death Let vs consider not so much how farre we haue proceeded in the Christian race but rather how much remaineth and how farre we yet come short of the goale of perfection according to the Apostles example I count my selfe saith he not to haue apprehended but this one thing I doe forgetting those things which are behind Phil. 3. 13 14. and reaching foorth to those things which are before I presse towards the marke for the price of the high calling in Christ Iesus Finally though we had attained vnto some perfection yet there were no place for pride but rather for the greater humility seeing wee are the more indebted vnto God for his aboundant grace and bounty for as the Apostle saith
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
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
99 100. then our teachers if wee haue more care then they in keeping Gods Commandements For the feare of the Lord is wisedome and to depart from euill is vnderstanding Iob. 28. 28. Psal 111. 10. And as Dauid saith The feare of the Lord is the beginning of wisedome a good vnderstanding haue all they that doe his Commandements CAP. VIII Of a liuely and iustifying faith which is the second mayne ground of a godly life §. Sect. 1 That without fayth we cannot performe any duties of a godly life THe second mayn ground of a godly life is a true and iustifying faith without which we cannot performe any duty acceptable to God For before our workes can be acceptable our persons must be accepted neither can the actions of an enemy be pleasing vnto him with whom he is at emnity before they be reconciled we must first bee good trees before we can bring forth any good fruits and haue our hearts sanctified by faith before we can doe the workes of sanctification For who can bring a cleane thing out of an vncleane Not one saith Iob. And what is Iob 14. 4. 15. 14. man that he should be cleane and he that is borne of a woman that he shoud be righteous As Eliphaz speaketh First Abels person must be accepted before Gen. 4. 4. his sacrifice could be acceptable And we cannot be accepted in our selues being dead in sinne and the children of wrath as well as others till being by faith vnited vnto Christ God accepteth of vs in his best Beloued Without Heb. 11. 6. faith therefore it is impossible to please God for till our persons please him our actions cannot Againe Whatsoeuer is not done of faith is sinne and our Rom. 14. 23. best actions which seeme most glorious in the eyes of men will not indure the sight of Gods iustice because they are imperfect and stayned with the filth of our corruptions till hauing applyed Christ vnto vs by faith our vnrighteousnesse bee couered with his perfect righteousnesse and our corruptions be washed away with his blood And this was the cause why the Iewes who followed after the law of righteousnesse did not attayne Rom. 9. 31 32. vnto the law of righteousnesse because they sought it not by faith in Christ but by their owne workes of the law Moreouer we are wilde vines till we be ingrafted into the true Vine Iesus Christ and can bring foorth no good fruit for without him we can doe nothing But being planted into this liuing Iohn 15. 5. Stocke by a liuely faith we deriue from him such sap of grace that wee are made fruitfull in all holy obedience and as without him we can doe nothing so with him we are enabled to the performance of all good duties according to that of the Apostle I can doe all things through Christ that Phil. 4. 13. strengthneth me Furthermore faith is the prime grace that is after we are illuminated wrought in vs by the Spirit and the onely liuing Fountaine from which all true obedience floweth for till it purifieth the heart we haue Act. 15. 9. Gal. 5. 6. not so much as a desire to please God in the performance of any duty nor any power to produce a good action till faith worketh by loue and giueth 1. Iohn 4. 19. vnto vs life and motion And finally without faith there can bee no loue for wee cannot loue God till first we be assured that he loueth vs and without loue there can be no obedience for loue is the fulfilling of Rom. 13. 8. the law and therefore the want of loue is the roote of all disobedience and transgression But when by faith we are perswaded of Gods loue in Christ then doe we loue God againe who hath so loued vs and this loue worketh in vs a desire to please him in all things both by hating and forsaking that which he hateth and by louing and imbracing that which he loueth and commandeth So that according to the measure of our faith such is the measure of our loue and if our loue be great or small such also will be the fruits of our obedience §. Sect. 2 That faith and a godly life are inseparable companions Faith therefore and a godly life are inseparable companions being vnited together in the bond of loue which is stronger then death it selfe Cant. 8. 6. and as a godly life cannot possibly bee without faith no more then the fruit without the tree or a wel-built house without a foundation or breath without a liuing body So neither can a liuely faith be seuered from a godly life For being by faith assured of Gods loue we cannot chuse but loue him againe and approue our loue by our new obedience Being by faith ingrafted into Christ and so become trees of righteousnesse of Gods owne planting we cannot but bring foorth good fruits For as an euill tree Mat. 7. 17 18. cannot bring forth good fruit so neither can a good tree bring foorth euill fruit seeing the fruit alwaies followeth the nature of the tree And as men doe not gather Grapes of thornes nor Figges of thistles so neither Crabs of Apple-trees nor wild and sowre grapes of a good and fruitfull vine Finally faith and the fruits of obedience in a godly life are the one the cause and the other the effect which haue such mutuall relation that they argue and proue eyther the presence or absence one of another as if there be a Father there must needs be a child of which he is a father and if there be a child there must needs be a father of whom he is a child If there be a Sunne there must needs be beames spreading from it and if there bee beames there must needs be a Sunne from which they are spred If there be a liuing body it must needs moue and breathe and if there be a vitall breath then must there needs be a liuing body from which it is breathed And therefore as we may conclude that if there be no father sonne nor body there can be no child beames nor breath so where there is no faith there can be no fruits of obedience seeing these as effects doe arise and spring frō that cause And contrariwise as we may infer that if there be no child beames or breath there can be no father light or body so also that if there be no fruits of obedience in a godly life there can be no faith but onely some shew and shadow of it as a man though wanting a child is like a father the shaddow of the sunne in the water like vnto the sunne in the firmament and a dead carkasse like a liuing body nor yet a godly life Jam. 2. 18 26. and true obedience without faith but some glorious resemblance of it in outward appearance As a fatherlesse boy is like a child who hath a father the lightening hath some similitude of the beames of
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
be throughly perswaded that hee shall ouercome them whereas on the other side for want of this faith or rather this speciall art of application many deare seruants of God are hindred and discouraged from going on in the duties of holinesse and righteousnesse or else proceede with much vncomfortablenesse and disquietnesse because comparing their weakenesse with the difficulty of the worke they thinke that they shall neuer atchieue it in any measure acceptable to God though in the meane time they want not faith to rest vpon the promises of the Gospell the mercies of God and merits of Christ for their iustification and the bringing of them to euerlasting happinesse CAP. X. Of the third ground of a godly life which is a pure heart §. Sect. 1 Of a pure heart what it is and whence it ariseth BEsides those mayne grounds of a godly life before spoken of sauing knowledge and a liuely faith there are two other which Prou. 20. 9. arise and spring from them a pure heart and a good conscience By a pure heart I doe not vnderstand such an one as is free from all sinne and corruption for who can say I haue made my heart cleane I am pure from my sinne But such an heart as being regenerate by Gods Spirit is in part purified and sanctified hating sinne and louing vertue and holinesse in the inner man feeling the waight of corruption and desiring to be clensed from it and the want of grace and resoluing to vse all good meanes whereby it may be supplyed And this is a fruit of sauing knowledge which discouereth vnto vs how vgly sinne is in it selfe and pernicious vnto vs and the beauty and excellencie of grace and godlinesse in it owne nature with the profit which redoundeth vnto vs by it and also of a iustifying faith which applying the vertue of Christs death and resurrection doth mortifie our carnall corruptions and quicken vs in the life of grace making vs to hate that sinne which we formerly loued and to loue and imbrace that grace and vertue which in time past wee loathed and answerably to resolue that wee will vse all good meanes to be freed from the one and furnished with the other All which proceedeth out of our assurance of Gods loue which being shed abroad in our hearts by the holy Ghost doth worke in them vnfained loue towards Rom. 5. 5. God againe whereby we desire resolue and indeuour to leaue and forsake what he hateth and forbiddeth and to imbrace and practise whatsoeuer he loueth and commandeth §. Sect. 2 That all true fruits of godlinesse spring from a pure heart And this is that pure heart which is necessary to a godly life as being a chiefe piller that supporteth it and a liuely fountaine from which all good and vertuous actions doe spring and flow For if the heart be pure it will purifie all our words and actions but if it be defiled we can expect no pure streames from a polluted fountaine according to that of our Sauiour Those things which proceed out of the mouth come foorth of the heart Mat. 15. 19. and they defile the man for out of the heart proceed euill thoughts murthers adulteries c. And therefore as it is in vaine to purge the streames when the fountaine is defiled because it will soone againe pollute them whereas if the spring be cleere it will soone clense the streames though much defiled that issue from it so is it with the fountaine of the heart and the words and actions which from it as streames doe spring and flow The heart is the roote and tree and the words and workes are the fruits it beareth which discouer what it is for a good tree bringeth foorth good fruits Mat. 7. 17 18. and a corrupt tree bringeth foorth euill fruits neither can a good tree bring foorth euill fruit nor a corrupt tree bring foorth good fruit as our Sauiour hath taught vs. It is the treasurie of all our thoughts speeches and actions And a good man out of the good treasure of his heart bringeth foorth Luk. 6. 45. that which is good and an euill man out of the euill treasure of his heart bringeth foorth that which is euill for of the abundance of the heart the mouth speaketh It is the King and Monarch in the little world of man which giueth lawes to all the other members raigning and ruling ouer them as it seemeth good vnto it It is the primum mobile and first moouer which giueth motion to all other parts as inferiour spheares and as it were the first wheele of the clocke whose motion all the rest follow standing still when it standeth and going as it goeth So that if the heart bee an inditer Psa 45. 1. 57. 7. 108. 1. of a good matter the tongue will be the pen of a ready writer if the heart bee prepared so also will be the tongue to sing and giue praise if it nourish euill thoughts like vnto discords there can be no good musike but if it be well tuned we shall in singing Hymnes Psalmes and spirituall Songs sing Col. 3. 16. with grace and make sweete melody in Gods eares And therefore Dauid desiring to make good speed in the way of godlinesse desireth first to haue his heart in larged with the loue of it I will runne saith he the way of thy Psal 119. 32. Commandements when thou shalt inlarge my heart §. Sect. 3 That God chiefly desireth the heart aboue all other parts And hereof it is that the Lord chiefly requireth the heart according to that of Salomon My sonne giue me thy heart The which also Dauid chiefly Pro. 23 26. 1. Chron. 28. 9. required of him in the seruice of God And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and willing mind for the Lord searcheth all hearts and vnderstandeth all the imaginations of the thoughts It is aboue all other parts the sacrifice which is most acceptable vnto God according to that of the Psalmist The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise An Psal 51. 17. vpright heart is his chiefe delight and though he requireth sincerity both in our words and workes yet aboue all he desireth truth in the inward parts Vers 7. And if the heart be sincere and desireth to offer vnto God perfect seruice the Lord passeth by and pardoneth our imperfections and accepteth as perfect our weake and worthlesse indeuours according to that of the Apostle If there be first a willing minde it is accepted according to that a man 2. Cor. 8 12. hath and not according to that he hath not An example whereof we haue in Iehosaphat and Asa who though their inward corruptions did breake out into diuers open sinnes yet because they prepared their hearts to seeke the 2. Chr. 19. 3. Lord he esteemed them
haue in the first place our hearts purged and purified from the filth of sinne For naturally our hearts are full of all vncleanenesse fountaines of maliciousnes and sinkes of sinne spiritually blind and foolish but vnto all impiety witty sharp-sighted and as the Prophet speaketh wicked and despightfull aboue all things auerse vnto all Ier. 17. 9. good and prone to all euill dead and dull to Gods seruice and full of life and vigour to the seruice of the diuell the world and our owne carnall concupiscence Finally they swarme with all noysome lusts as pride hypocrisie couetousnesse voluptuousnesse ambition malice enuie disdaine worldly loue and all manner of carnall corruption And therefore it is most necessary that our hearts be first cleansed and purged before wee can offer vnto God any acceptable seruice for what can issue out of these sinks and puddles of corruption but all manner of sinfull impiety and what streames of Gods seruice so pure in themselues which will not bee polluted if they runne thorow these dennes and ditches of all abominations Now this purging of the heart consisteth in the mortification of the flesh and its sinfull lusts and in spirituall renewing vnto holinesse and new obedience whereby we begin to hate all that euill which we formerly loued and to loue that good which we formerly hated to loath the tyranny of sinne and Satan vnto which with all willingnesse we subiected our selues in time past and to imbrace the true seruice of God in all sincerity which before we eyther neglected or performed after a formall cold and careles manner And finally haue our hearts and affections weaned from the loue of the world and earthly vanities vpon which in the dayes of our ignorance wee wholy doted as on our chiefe delight and treasure because we now see that they are vncertaine momentany and mutable worthlesse and vnprofitable yea to those that set their hearts vpon them hurtfull and pernicious And contrariwise adhere and cleaue vnto the Lord with all our soules as being all-sufficient and infinite in all perfection chusing him for our portion and inheritance our rocke and refuge and farre preferring him before all earthly treasures and delights And thus the Lord when he called Abraham out of Vr of the Chaldeans to bee his seruant withdraweth his heart from the loue of worldly things as being insufficient to preserue him from euill or to furnish him with any true good by promising that he himselfe would be his shield and exceeding great reward And thus he perswadeth him vnto vprightnesse of Gen. 15. 1. heart and to walke before him in holinesse of life because if hee would chuse him for his portion he should finde him almighty and all-sufficient and therefore able to preserue him from all danger and to relieue and Gen. 17. 1. supply all his wants though for his profession and practice of Gods true Religion he should be abandoned of all worldly helpes exposed to the malice of many and mighty enemies And thus Moses contemned the world and refusing the pleasures of Egypt and the honours of Pharaohs Court adhered vnto God and his pure Religion chusing rather to suffer Heb. 11. 25. affliction with his people then to inoy the pleasures of sinne for a season So Dauid being in his heart and affections like a weaned child and lothing the worlds brests from which he had formerly sucked the sweet milk of earthly Psal 131. 2. vanities with so much delight doth with all his heart and soule cleaue vnto the Lord chusing him for his portion and inheritance and esteeming him as his sole treasure The Lord saith he is the portion of mine inheritance Psal 16. 5 6. and of my cup thou maintainest my lot The lines are falne vnto me in pleasant places yea I haue a goodly heritage And when he was forsaken of all worldly helpes in the day of trouble hee was not like worldlings as a man forlorne and desperate but he cryed vnto the Lord and said Thou Psal 142. 5. 119. 57. art my refuge and my portion in the land of the liuing So elsewhere he professeth that all his ioy and comfort was in the Lord and the assurance of his loue the which was better and greater then was incident to worldlings in all their posterity There be many saith he that say Who will shew Psal 4. 5 6 7. vs any good Lord lift thou vp the light of thy countenance vpon vs. Thou hast put gladnesse in my heart more then in the time that their corne and their wine increased And thus the Church in the Lamentation was not in her greatest misery left hopelesse and helpelesse but cleauing to the Lord with her heart shee cryeth out The Lord is my portion saith my soule therefore Lam. 3. 24. will I hope in him §. Sect. 6 Of the causes of the hearts purity And these are the things wherein this purity of heart doth consist The principall efficient which worketh it in vs is the whole Trinity the Father Sonne and holy Spirit God the Father beginneth this sanctification and holinesse in our hearts by taking away their hardnesse and making them soft and tender and by giuing vnto vs his Spirit to purify them from the filth of corruption and to quicken them in the life of grace according to that promise I will giue them one heart and I will put a new spirit Ezech. 11. 19. 36. 26. within you and I will take the stony heart out of their bodies and will giue them an heart of flesh And againe After those daies saith the Lord I will put my Ier. 31. 33. Law in their inward parts and write it in their hearts And therefore if we would haue this grace we must with the Apostle haue our recourse to God praying for our selues as he did for the Thessalonians The very God of peace sanctifie you wholy and I pray God your whole spirit and soule and 1. Thes 5. 23. body be preserued blamelesse vnto the comming of the Lord Iesus Christ God the Sonne purifieth our hearts by shedding his precious blood that it might be a Lauer of regeneration wherein our polluted hearts might be cleansed For so deepely are they engrayned in the skarlet dye of sinne that nothing else will take away their spots and staines and bring them vnto snowy whitenesse It is onely his Crosse that crucifieth these carnall corruptions and the vertue of his death that killeth and mortifieth sin in vs. And this is that Fountaine which the Lord promiseth should be opened Zach. 13. 1. to the house of Dauid and Hierusalem for sinne and for vncleanenesse in which if our hearts be not washed they will remaine in their naturall filthinesse God the holy Ghost purifieth our hearts by vniting them to Christ by dipping and washing them in this Fountaine of his blood and so maketh Ioh. 3. 5. the death and merits of our Sauiour which are sufficient
in themselues effectuall vnto vs for our purification For as the Poole of Bethesda had Ioh. 5. by the mouing of the Angell vertue in it to cure diseases but yet did good to none but those only which were put into it so though the blood of Christ be sufficient to cure the heart of the leprosie of sinne and to make it cleane yet it is of no efficacie vnto any sauing those who are by the holy Spirit dipped and washed in it seeing like the poore lame cripple wee are naturally impotent and cannot make any vse of these meanes of our recouery vnles we be assisted by the holy Spirit The instrumentall cause of this purificatiō is a liuely faith wrought in vs by the Spirit to this end the which we may apply vnto our selues Christ his death and precious bloodshed for our spirituall purging from sinne which is perfected in our iustification in respect of the guilt and punishment and begun in our sanctification by purifying our hearts from their natural corruptions Act. 15. 9. In which respect faith is said to purifie our hearts not materially or formally by any vertue inherent in it selfe but instrumentally by applying vnto vs the vertue of Christs death and bloodshed And vntill we haue this faith wrought in vs by the Spirit whereby we are assured of the riches of Gods grace in this life and glory and happinesse in the life to come our hearts remaine it their naturall filthinesse and are full of all carnall and worldly lusts neither is it possible that they should be perswaded to contemne the baites of worldly vanities and to tread vnder-foot the pleasures of sinne with which they are naturally so much delighted till they haue an offer of better things from God and haue some assurance that vpon their renouncing of the world and fleshly lusts and seeking after these richer gifts they shall most certainely attaine vnto them according to that of the Apostle Blessed be God and the Father of our Lord Iesus Christ 1. Pet. 1. 4. who according to his abundant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance incorruptible and vndefiled and that fadeth not away reserued in heauen for you And this purged Moses heart from the loue of the world and made him willing to suffer afflictions with the people of God because with the eye of faith he looked vpon the recompence of reward And this caused the Saints of God Heb. 11. 25. to content themselues to dwel in tabernacles not to regard any earthly mansions because they looked for a City which hath foundations whose builder Heb. 11. 9 10. and maker is God the holy Martyrs to indure with patience ioy most cruell persecution not accepting deliuerance because by faith they were perswaded that they should obtaine a better resurrection Of which comforts of Heb. 11. 33. fayth wee haue great neede to be thereby supported vnder the Crosse and perswaded vnto the contempt of the world seeing Iesus the Author and finisher of our faith who was free from all worldly lusts and carnall corruption was by his heauenly hopes incouraged in his earthly sufferings for as the Apostle testifieth He for the ioy that was set before him endured the crosses despising the shame and is set downe at the right hand of the Heb. 12. 2. Throne of God CAP. XI Of the signes of a pure heart and the meanes whereby we may both obtaine and preserue it §. Sect. 1 Of the inward signes of a pure heart ANd these are the causes of a pure heart The signes whereby we may know whether our hearts bee thus purified or no are either inward or outward The inward signes are first the loue of holinesse and purity for as when our hearts are defiled with naturall corruption we loath sanctitie and loue and delight in impure lusts and the pleasures of sinne so when our hearts are purified by faith they are chiefly pleased with those things which please God and louing purity and piety they delight in the exercises of holinesse and righteousnesse And therefore when we loue purity and holinesse it is an euident signe that our hearts are pure and holy seeing the cause of loue is likenesse and where there is no similitude there can be no loue The second signe is hatred of sinne which vpon the same ground we naturally loue especially of those sinnes vnto which our corrupted nature is most inclined because they most molest and trouble vs and polluting the heart with their defilements hinder most our progresse in sanctification and holinesse And thus Paul when his heart was purified abhorred all corruption and delighted in Gods Law hating that sin most which he did most commit because like a Rebell it warred against the law Rom. 7. 15. of his minde and made him captiue to the law of sinne The third signe is our carefull auoyding all meanes and occasions of spirituall pollution for as he that hath filthy hands careth not to handle filthy things but when they are washed cleane will not willingly touch that which will defile them so an impure heart shunneth not the occasions and meanes of impurity because they cannot make it worse then it is in it owne nature in the quality though they may increase the pollution in respect of the degree yea rather being like filthy hogges naturally inclined vnto filthinesse they seeke the occasions of more vncleannesse and purposely wallow themselues in the sinke and puddle of sinne as often as they haue opportunity of satisfying their carnall lusts More especially he that hath a pure heart delighteth in the company of those who are pure and holy by whose Christian conuersation his purity and sanctification may be more and more increased and cannot indure the society of the wicked no not when like filthy dogs they fawne vpon him because he knoweth that the leprosie of sinne is of an infectious and spreading nature that he who toucheth pitch shall be defiled with it and that worldly men most defile when they most fawne and doe vs least hurt when they are farthest from vs. §. Sect. 2 Of the outward signes of a pure heart The outward signes of a pure heart are the fruits of sanctification and holinesse for the tree is knowne by the fruits and the fountaine by the Mat. 7. 17 18. streames that flow from it whether they be good or euill for a good tree cannot bring foorth euill fruit nor an euill tree good fruit as our Sauiour hath taught vs. If therefore the fruits we beare be pure and holy it is an euident signe that our hearts be purified and sanctified if the streames be cleere and sweete such also is the fountaine from which they spring and if the coyne wee outwardly spend and vse in our Christian trading one with another be currant of pure metall and the right stamp then is the treasury of our
estate both in respect of the time present and to come In respect of the present a good conscience will make vs beare and brooke all estates not only with patience but also with comfort and ioy in the holy Ghost If we be in prosperity and abound with Gods blessings it warranteth vnto vs the lawfull vse of them and witnesseth vnto vs that we are heires and right owners and not thieues and vsurpers that they are Gods talents which being imployed to aduantage for Luk. 19. 17. Matth. 25. 21. the glory of our great Lord and good of our fellow seruants they shall be doubled and redoubled when we are called to giue account of them that they are pledges of Gods fauour in this life and earnest-pennies of euerlasting ioy and happinesse in the life to come If we be in aduersitie and affliction a good conscience like the good Angell holding vs by the hand in this firie furnace will secure vs that wee shall not receiue any harme For it will testifie vnto vs that these curses in their owne nature are through Gods mercy turned into blessings that they are testimonies of Gods loue seeing as many as he loueth he chastizeth and signes of our Apoc. 3. 19. adoption for the Lord correcteth euery sonne that he receiueth and they are Heb 12. 6. Rom. 8. 37 38. bastards and no sonnes whom he correcteth not That they will not separate Gods loue from vs but our loue from the world That they are not poysons to kill vs but medicines to cure vs of our spirituall diseases fannes and files and fires to winnow vs from our chaffe scowre vs from our rust and purifie vs from the drosse of our corruptions Finally that whatsoeuer they seeme to flesh and blood yet they shall worke together for the best Rom. 8. 28. to them that loue God and that though they be bitter and vnpleasant for the present yet they shall bring foorth the quiet fruits of righteousnesse to Heb. 12. 11. them that are exercised thereby In respect of the time to come a good conscience doth giue vnto vs truely and according to the Scriptures this comfortable and ioyfull euidence that we shall continue euer to be holy and happy perseuering to the end in Gods grace vnto saluation not by vertue of our owne strength but through the power and promises of God For he hath assured vs that he will put his feare in our hearts that wee may Ier. 32. 40. not depart from him That though we haue many fierce Wolues to assault vs and be but silly weake Sheepe vnable to make resistance yet our Shepherd Christ being infinitely stronger then they none shall be able to pull Ioh. 10. 28. Ioh. 13. 1. Ier. 31. 3. vs out of his hand That whom God loueth he loueth with an euerlasting loue and to the end that the gifts and calling of God are without repentance and finally that though we be many wayes tryed yet the Lord will neuer suffer 1. Cor. 10. 13. vs to bee tempted aboue our power but will giue a good end and issue to all our tentations §. Sect. 3 That a good conscience maketh vs cheerfull in Gods seruice Lastly a good conscience maketh vs cheerefull and diligent in Gods Esa 30. 21. 1. Ioh. 2. 27. seruice and willing to doe all things which are pleasing in his sight So the Prophet speaking of the faithfull saith that they should heare a voyce behind them saying This is the way walke ye in it when yee turne to the right hand and when ye turne to the left That is besides their outward teaching in the Ministery of the Word they should haue an inward teacher to direct and admonish them euen the Spirit of God speaking vnto them in the heart and conscience And this is that which Dauid meaneth where he saith that his reines did teach him in the night season that is the voyce Psal 16. 7. of conscience which did shew him the wayes of God and mooued him with cheerefulnesse to walke in them The which is the maine end at which the conscience aimeth in witnessing and sealing vnto vs all the former comforts For therefore the conscience giueth vnto vs that comfortable testimonie that wee are deliuered out of the hands of all our spirituall Luk. 1. 74. enemies to the end that we should not still serue them but worship our Lord and Redeemer in holinesse and righteousnesse before him all the dayes of our liues that he hath bought vs at so deare a price that we should glorifie him 1. Cor. 6. 20. in our soule and body because they are not our owne but his who hath redeemed them that we are freed from sinne that it may no longer raigne in Rom. 6. 12 18. our mortall body but being deliuered out of this cruell tyrannie we should become the seruants of righteousnesse that our consciences are purged from Heb. 9. 14. dead workes that we may serue the liuing God that wee are reconciled vnto God by the death and sufferings of Christ that we may aboue all things esteeme our peace with him which was so dearely purchased and not bee inticed with the hire of the whole world to doe any thing displeasing vnto God or which might breake or disturbe our peace with him seeing this were to vnder-value this inestimable price as being of lesse worth then worldly vanities and to tread the precious blood of Christ vnder our filthy Heb. 10. 26 29. feete as an vnholy thing and euen to despite the Spirit of grace with which we are sanctified Therefore it witnesseth vnto vs that we are sanctified that we may be made carefull to bring foorth the fruits of sanctification to his glory that hath called vs out of darkenesse into this marueilous 1. Pet. 2. 9. light and out of the bondage of sinne and Satan into the glorious liberty of the sonnes of God That though our sanctification be imperfect and Rom. 8. 21. stained with many corruptions yet through Christ it is accepted of God to this end that we might be made more cheerefull and diligent in seruing so gracious a Lord. For what greater incouragement can there be vnto vs in the performance of all good duties then to bee assured that our labour of loue shall not be lost and that whatsoeuer we doe shall be taken in good part and richly rewarded though neuer so imperfect if we desire and indeuour to doe the best we can Finally a good conscience giueth vnto vs this comfortable testimony that we are most happy in all estates that no estate though neuer so much crossed and afflicted may discourage vs from going on in the wayes of godlinesse seeing no misery can make vs miserable but euen our afflictions themselues shall aduance our happinesse and that we shall neuer lose either grace or glory but constantly hold out in the Christian race of godlinesse and righteousnesse vntill we be crowned with the
imperfect in vs may be made perfect through Christ and that our new obedience which cannot be accepted according to the Couenant of workes as comming from seruants may be acceptable according to the Couenant of grace as comming from sonnes whose desires and indeuours are pleasing to our heauenly Father who accepteth the will for the deed The Law prescribeth the way wherein all are to walke that will leade a godly life The Gospel as a faithfull companion incourageth vs to goe in this way and leading vs by the hand preserueth vs from falling and when through frailty wee are falne it lifteth vs vp againe §. Sect. 4 That in a godly life we must ioyne together the duties of piety righteousnesse and sobriety Now the duties of a godly life which the Law requireth respect either God or men both which are to be considered first generally as they are to be performed of euery Christian in the whole course of their liues and secondly as they are to be exercised in them euery day The duties which respect God are contained in the first Table and are all comprehended vnder the name of piety The duties which concerne men are comprehended in the second Table and are either the duties of righteousnesse and mercie which respect our neighbours or the duties of temperance and sobriety belonging to our owne persons All which must goe together and may in no wise be seuered the one from the other For piety is the roote of righteousnesse and sobriety and these the fruits and signes of piety and neither of both are accepted of God but when they goe together seeing piety without righteousnesse is like a foundation without a building and righteousnesse without piety is like a building without a foundation that as a fire without light this like the fooles fire a light without heate that alone at the best makes but hypocrites this without that no better then proud Iusticiaries and ciuill worldlings And hereof it is that the holy Ghost in the Scriptures ioyneth them altogether requiring no lesse the one then the other So he saith that those who are the redeemed of the Lord shall worship him in holinesse and righteousnesse before Luk. 1. 74 75. him all the dayes of their liues that we must pray for Kings and all that 1. Tim. 2. 2. 6. 11. Eph. 4. 24. are in authority that we may leade a quiet and peaceable life vnder their gouernment in all godlinesse and honestie That our spirituall renewing according to Gods image ought to be both in righteousnesse and true holinesse That a Bishop ought to be a louer of hospitality and a louer of good men sober iust Tit. 1. 8. 2. 12. holy and temperate that the grace of God which bringeth saluation appearing hath taught vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world And that they who will make their calling and election sure must not imbrace loose and single vertues nor performe 2. Pet. 1. ad 10. scattered duties but linke and chaine them one with another For they are such twinnes as liue and die together and the soule life and breath of Christianity which may bee distinguished in doctrine and discourse but not derided in our practice and conuersation §. Sect. 5 Of piety comprising in it all duties of Gods seruice The first and maine duties required vnto a godly life are all comprehended vnder the name of piety required in the first Table Which is Pietas quid aliud est quam Deum pura mente colere quae alio nomine latria nuncupatur Ad fratres in Eremo Serm 24. Primò amare Deum gratis haec est pietas c. Aug. de Temp. Serm. 234. Mat. 4. 10. Deu. 6. 13. 10. 20. nothing else but that true Religion whereby we worship the onely true God according to his will reuealed vnto vs. So Augustine What is piety but to serue God with a pure minde which is otherwise called worship And againe this is piety to loue God freely and absolutely and out of him to expect no reward but what is expected from him For he is the chiefe Goodnesse and what thing of worth can he aske of God to whom God seemeth of little worth So that piety consisteth in Gods true seruice and in the performance of those holy duties of his worship which he requireth in the first Table of which piety is the summe according to that of our Sauiour repeated out of the Law Thou shalt worship the Lord thy God him only shalt thou serue The which is sometime signified by the feare of God a part of diuine worship being put for the whole Thou shalt feare the Lord thy God and serue him and shalt sweare by his Name And sometime by the loue of God which is put for all worship because all holy seruice and true obedience doth flow from it So Moses in his repetition of the Law makes this the sum of all Thou shalt loue the Lord thy God with all thine heart with Deut. 6. 5. all thy soule and with all thy might And our Sauiour Christ telleth the Lawyer that this is the great Commandement which comprehendeth in it the whole first Table Thou shalt loue the Lord thy God with all thine heart Mat. 22. 37. and with all thy soule and with all thy minde Where hee sheweth both the obiect of true worship which is the Lord our God onely and the speciall and principall act of it which is loue from which as a fountaine all other parts like streames doe spring and flow and also the subiect of this duty which is the whole man For by the heart is vnderstood all the affections desires and inclinations by the soule the will purpose and resolution by the minde the reason vnderstanding discourse and memory and by the might or strength which Saint Luke also addeth all the faculties of the soule and parts of the body with all their functions actions and Luk. 10. 27. operations both internall and externall So that the whole man must be consecrated vnto the seruice and worship of God by all those who imbrace piety and desire so to performe the duties of a godly life as they may be acceptable and pleasing in the sight of God The which as it is required by him so there is none but he who can inable vs in any measure to performe it seeing it is not in our owne power but his free gift and the worke of his holy Spirit which is bestowed vpon whom and when hee will for it is God onely who by his diuine power giueth vs all things which pertaine to life and godlinesse as the Apostle Peter speaketh and therefore 2. Pet. 1. 3. when he requireth it of vs we must returne vnto him againe and intreate him by earnest and feruent prayer that he will inable vs to performe that which hee requireth according to that of Augustine Giue what
no contentment in their greatest abundance but like sweete drinkes encrease thirst and as fuell put into the fire inflame the heate of carnall concupiscence Or if they giue some seeming content in the time of health yet how little pleasure doe we take in them vpon our sicke beds though they haue some taste vnto our carnall appetite in the time of life and strength yet what an after tang leaue they at parting and how little comfort and contentment bring they against the terrours of death and the dreadfull apprehensions of approaching Iudgement §. Sect. 4 The third reason which is taken from the necessity of piety The third reason is taken from the necessity of piety seeing without it wee can haue no assurance of any spirituall benefit neither in this life nor in the life to come For it is the end which God hath proposed vnto Ephe. 1. 4. them all vnto which he most certainely attaineth if we euer attaine vnto them seeing he who is infinite in wisedome and power can neuer faile of his end which he propoundeth to his actions Now the Lord hath chosen vs that we should be holy hee hath redeemed vs out of the hands of all our Luke 1. 74. Col. 1. 22. spirituall enemies that we should worship him in holinesse and righteousnesse all the dayes of our liues We are reconciled by Christ in the body of his flesh through death that hee may present vs holy and vnblameable in Gods sight He hath adopted vs for his children that wee may be holy as he is holy He hath iustified and pardoned all our sinnes that being freed from Leuit. 19. 2. Mat. 5. 45. Rom. 6. 18. sinne wee may become the seruants of righteousnesse And therefore without this holinesse we can haue no assurance that we are elected redeemed reconciled adopted or iustified and consequently that we shall be saued for though it be not the cause of our happinesse yet it is the way that leadeth vnto it in which if we walk not we shal neuer come into that place of blessednes for without holinesse none shall see the Lord as the Apostle teacheth vs. Heb. 12. 14. §. Sect. 5 The fourth reason perswading vs to piety which is the consideration of Gods manifold mercies and of Christs comming to Iudgement Vnto these reasons we may adde the consideration of Gods manifold mercies in Iesus Christ which ought to bee notable inducements to moue vs to the imbracing and practising of piety For what greater incouragement can we haue to make vs zealous and cheerefull in the duties of Gods seruice then to consider how gracious and good God hath beene vnto vs in our creation redemption and continuall preseruation in giuing vnto vs his Sonne and pardoning our sinnes in freeing vs out of the cruell bondage of all our spirituall enemies and in multiplying his blessings vpon vs both in spirituall and corporall things And this argument the Apostle vseth to this purpose I beseech you therefore brethren by the mercies of God that yee present your bodies a liuing sacrifice holy acceptable Rom. 21. 1. to God which is your reasonable seruice And as the fruition of Gods present fauours ought to make vs forward in his seruice so also the consideration of his gracious promises concerning better and more excellent things in time to come euen the full fruition of his glorious presence and eternall blessednesse in his euerlasting Kingdome And this reason also the Apostle vseth to this end Hauing therefore these promises dearely beloued let vs 2. Cor. 7. 1. clense our selues from all filthinesse of the flesh and spirit perfecting our holinesse in the feare of God Finally the consideration of Christs comming to Iudgement should perswade vs vnto holinesse when as the heauens being on fire shall be dissolued and passe away with a noyse the elements melt with feruent heate and the earth with all the workes thereof shall be burnt vp For then onely they shall bee happy who haue beene holy and raigne with God in glory who haue faithfully serued him in holinesse and righteousnesse in the Kingdome of grace And thus the Apostle Peter reasoneth Seeing then saith he that all these things shall be dissolued what manner of persons ought yee to be in all holy conuersation and godlinesse But I shall 2. Pet. 3. 11. haue hereafter occasion to speake more fully of this point when I come to shew the manifold reasons and motiues which may induce and perswade vs vnto a godly life and therefore for the present I will content my selfe thus briefly to haue touched them referring the Reader for his more full satisfaction to the following discourse CAP. III. Of our adhering and cleauing vnto God with the full purpose and resolution of our hearts §. Sect. 1 Of the summe of the first Commandement WE haue spoken of piety which is the summe of the first Table And now it followeth that we speake briefely of the particular precepts the first whereof is contayned in these words Thou shalt haue no other gods before me or before my face The maine scope and summe whereof is this that wee know acknowledge and worship Iehouah the Father Sonne and holy Ghost in Trinity of persons and vnity of Essence and no other gods besides him For to haue God is in our mindes and vnderstandings to know and acknowledge him to bee our God all-sufficient incomprehensible omnipotent immutable eternall iust mercifull and infinite in all perfection in our hearts and affections to adhere and cleane vnto him with faith affiance hope loue zeale whom we know to be the chiefe Goodnesse and supreme cause of all our happinesse in our wills with all earnest desire and constant resolution to serue and obey him in all his Commandements with all the power and faculties of our bodies and soules whom we know and acknowledge to be the chiefe end of all things and so infinitely good gracious vnto vs and with our bodies actions and indeuours to worship and serue him alone with all our might and strength So that the true sauing knowledge of God is the ground of all other vertues and obedience as we haue shewed and therefore if wee would imbrace any vertues or perform any Christian duties of a godly life we must in the first place labour to haue our mindes inlightened with the knowledge of God and his truth without which our deuotion will bee no better then superstition and all our indeuours in the performance of religious duties meere will-worship and idolatry as wee see in the example of the Idolaters who in stead of worshipping the only true God worship stocks stones and Images Saints and Angels and in stead of doing Gods will in their deuotions do their owne wills and therefore tire themselues and spend all their strength in vaine §. Sect. 2 Of adhering to God what it is and the necessity of it But of this knowledge of God which is the maine ground of a godly life wee
to doe all Phil. 4. 13. things but we must adde that which followeth through the power of Christ which strengtheneth me We must resolue with him that nothing shall separate Rom. 8. 38 39. 7. 14 15 18. vs from the loue of God in Iesus Christ in the meane time acknowledging our impotencie vnto any good and that in vs that is in our flesh dwelleth no good thing And so shall our resolution of cleauing vnto God bee much more firme seeing God resisteth the proud but giueth grace to the humble and filleth the hungry with good things but sendeth the rich empty 1. Pet. 5. 5. Luk. 1. 53. away Lastly our resolution must be firme and constant neuer leauing to cling vnto the Lord with a liuely faith till by loue we haue full fruition of him in his Kingdome It must not be vnsettled fickle and by fits one while resoluing to serue God and another while drawne from our resolution by worldly tentations but we must claspe fast hold of him as Iacob Gen. 32. 26. did in his wrastling and fully resolue neuer to leaue him till wee haue our desire that is till wee haue full fruition of him in heauen without feare of losing him Most of which points I haue handled before and therefore doe heere thus briefly touch them §. Sect. 4 The necessity of our adhering vnto God proued by diuers reasons And this holy resolution of cleauing vnto God and pleasing him in all things is most necessary vnto a godly life first because it is the foundation and ground of all other duties which whilst it remaineth firme there is good hope though the rest of the building bee shrewdly shaken with the blasts and stormes of trialls and tentations and much fayling and frailty be shewed in many outward actions seeing so long as the foundation remaineth the decayed parts of the house may bee repaired with more ease but if our resolution be vnsettled and weake the whole frame that resteth vpon it will fall with it owne waight and the duties themselues of a godly life will seeme irkesome and tedious It is the very soule which giueth life and motion to all our actions and in what case it is in such are they if strong then are they strong if weake then they weake also If it be faint then they languish If full of vertue and vigour then are they also vigorous and couragious Secondly because it is a mayne and principall part of true repentance which chiefly consisteth in the full purpose of the heart the inclination and resolution of the will and the constant indeuour in our whole liues to forsake all euill and imbrace all good and in all things both inwardly and outwardly to please God by performing vnto him that acceptable seruice which in his Word he requireth of vs. Thirdly because this purpose of heart and resolution of our wills to serue and please God doth make both our persons and actions acceptable vnto him for he chiefly requireth the seruice of our hearts as being the fountaine of all our actions and respecteth not so much our deeds as our will not the perfection of our actions as the sincerity of our affections according to that of the Apostle If there be a willing mind a man is accepted 2. Cor. 8. 12. according to that which he hath and not according to that which he hath not As we see in the example of the prodigall sonne who resoluing to goe to his Luk. 15. 19 20. Et tu si proposueâ—is in corde declinare à malo facere quod bonum est c. Bern. father and to acknowledge his sinne before he had done it and whilest he was yet a great way off his father saw him and had compassion on him To this purpose one saith If thou purposest in thine heart to leaue euill and doe good to hold that which thou hast receiued and to grow daily better although by reason of humane frailty thou doest something not to be iustified Yet if thou purposest not to persist in it but repentest and amendest what is amisse as farre as thou art able God without doubt will repute thee holy Lastly this resolution is necessary because we shall meete with many difficulties and discouragements in our course of a godly life as the tentations of the deuill the persecutions scornes and reproches of the world the corruptions of our nature and the vnpleasantnesse vnto flesh and blood of holy duties that if we be not armed with a strong resolution well grounded and settled with mature and serious consideration vpon vnanswerable reasons which induce vnto it wee shall not bee able to continue constantly in our course but giue ouer with shame that which we haue rashly and weakely begunne And therefore our Sauiour exhorteth vs to lay a good foundation before we begin this building and Luk. 14. 28 29 30. to prepare a good stocke whereby we may be inabled to finish our worke and to make sufficient preparations to withstand the force of our spirituall enemies before we presume to enter into the field and giue them battell The which is chiefly done when wee arme our selues with Christian courage and vndaunted resolution that we will set aside all excuses and come vnto God when he calleth and inuiteth vs that wee will breake thorow all difficulties and bee discouraged with no dangers that come prosperity or aduersity honour or disgrace riches or pouerty life or death wee will consecrate our selues to Gods seruice and doe all things which are pleasing in his sight §. Sect. 5 Of the meanes whereby wee may confirme our resolution of adhering vnto God Now the meanes of confirming this resolution of adhering vnto God with all our hearts and pleasing him in all things are diuers First wee must often meditate on Gods infinite goodnesse in himselfe whereby hee deserueth the whole heart and affection with all the seruice of his creatures and their whole indeuour to glorifie him who is worthy of all loue Secondly we must call often to our remembrance his inestimable loue and exceeding great bountie towards vs which plainely appeare in our election creation preseruation but especially in that great worke of our redemption wherein he hath giuen his Sonne to death that he might saue and restore vs to life and happinesse as also the speciall and singular fauours which hee hath extended vnto vs in the whole course of our liues And this if any thing will make vs resolute to serue and please him whom wee haue tryed and tasted to bee so infinitely good and gracious vnto vs. Thirdly wee must meditate seriously on his power and all-sufficiency whereby he is able and on the truth of his gracious promises whereby he hath assured vs that he is willing to assist vs in all difficulties and to defend vs against all dangers which shall affront and oppose vs in our Christian course and in the performance of the duties of a godly life for
perisheth as the Wiseman speaketh CAP. V. Of the loue of God and diuers vertues which spring from it §. Sect. 1 Of the loue of God what it is and wherein it consisteth and of the measure and meanes of it THe next mayne and principall dutie is the loue of God when as knowing beleeuing and remembring his infinitenesse in all goodnesse excellency beauty and all perfection and his inestimable loue grace and bounty towards vs we doe loue him againe with all our heart soule minde and strength aboue all things and all other things in him and for his sake So that the causes of our loue towards God are his goodnesse excellencie beautie and perfection in himselfe and his goodnesse grace and benignity towards vs. For goodnesse is the onely obiect of loue neither doe wee loue any thing which is not either truely good or at least appeareth good vnto vs. And therfore seeing God is the summum bonum and chiefe goodnesse when his nature appeareth to be so we should loue him chiefly and place our chiefe happinesse in his fruition But yet because in this state of corruption we are full of self-selfe-loue therefore wee cannot loue God perfectly and absolutely for himselfe as we ought till wee bee assured of his loue towards vs and haue it shed abroad in our hearts by the holy Ghost for we loue him because he loued vs first as the Apostle speaketh Now the Rom. 5. 5. 1. Ioh. 4. 19. measure of our loue wherewith we are to loue God ought to be without measure both because he is immeasurable in goodnesse in his owne nature and also because his loue towards vs hath exceeded all measure the which appeareth not only in our creation whereby he hath giuen vs vnto our selues and made vs his most excellent creatures but also in our Redemption wherein he hath giuen himselfe vnto vs euen his onely begotten and dearely beloued Sonne of the same nature with himselfe to die for our sinnes and rise againe for our iustification and that when we were not friends but of no strength strangers sinners enemies vnto him and his grace the slaues of Satan and children of wrath as well as others And therefore if he thus loued vs when we merited no loue yea when we deserued wrath and hatred how much more if it were possible should wee loue him who is most louely and infinitely deserueth our loue But because our nature being finite we cannot loue him infinitely wee ought therefore to loue him as much as is possible for vs with all our hearts soules and strength Or if we cannot thus doe in respect of our corruption yet at least we must loue him in sincerity and vprightnesse of heart as much as we can and be heartily sorry that wee can loue him no better We must loue him aboue all things in the world as house lands parents children wiues yea our owne liues and be ready with all cheerefulnesse to lay them downe for him as he hath first laid downe his life for vs. For if we ought to loue all things in him and for him then ought wee to loue him much more preferring his glory euen before our owne saluation when as they come in comparison the one with the other And this is that loue of God which is to be imbraced of vs as being in it selfe a most excellent vertue and in diuers respects to be preferred before faith and hope 1. Cor. 13. 13. and to vs most profitable feeing it assureth vs of Gods loue and remission Luk. 7. 47. of our sinnes transformeth vs after a manner into the diuine nature for where is loue there is likenesse and it is the nature of it to change the louer as much as may be into the party beloued and finally weaneth our hearts from the loue of the world and earthly vanities and lifteth vp our affections and thoughts vnto God and heauenly things maketh all that we doe or suffer for Gods sake easie and tolerable yea sweete and comfortable for it seeketh not her owne beareth all things endureth all things it inableth 1. Cor. 13. 6 7. vs to offer vnto God cheerefull obedience and to performe all duties of holinesse and righteousnesse required vnto a godly life with ioy and delight which without it are irkesome and vnpleasant yea intolerable and impossible vnto flesh and blood Now the meanes whereby our hearts may be inflamed with this diuine fire of Gods loue are first that we often meditate vpon Gods infinite goodnesse excellency beauty and perfection which make him worthy of all loue and how hee hath exercised these sauing attributes towards vs in our creation and preseruation in our redemption giuing his only Sonne to die for vs and for his sake forgiuing vs all our sinnes and in bestowing vpon vs all the good things which wee inioy in this life or hope for in the life to come §. Sect. 2 Of the zeale of Gods glory what it is and wherein it consisteth Now the vertues and graces which arise and issue from loue are diuers as zeale of Gods glory ioy and reioycing in God thankefulnesse and obedience Zeale is the fruit and effect of our feruent loue towards God and as it were a flame arising from this diuine fire whereby we are made most carefull and earnest in seeking Gods glory both in aduancing and furthering all meanes whereby it is furthered and in opposing hindring and remoouing all the impediments whereby it may bee hindred And this is to be shewed in all other vertues as being the intension of them and in all duties which we performe vnto God So the Apostle telleth vs generally that it is good to be zealously affected alwayes in a good thing Gal. 4. 18. Our loue towards God and hatred of sinne must be zealous and hot and not cold or luke-warme our repentance must bee ioyned with zeale Bee zealous and amend We must zealously worship and serue God according Apoc. 3. 19. to that of the Apostle feruent in Spirit seruing the Lord. Wee must not Rom. 12. 11. Tit. 2. 14. 1. Thes 3. 10. onely doe good workes but be zealous of them Wee must pray with zeale exceedingly and powre out our hearts like water before the Lord with Lam. 2. 19. zeale we must preach the Word and be inwardly affected with that wee speake that so also we may affect others and we must with zeale heare the Word and euen hunger and thirst after this spirituall food of our soules 1. Pet. 2. 1. that we may grow vp thereby But yet our care must be that our zeale be guided with knowledge and not shew it selfe in all things but as the Apostle speaketh onely in a good matter and also that in aduancing of the Gal. 4. 18. meanes of Gods glory and remoouing the impediments wee keepe our selues within the limits of our callings Now the meanes to attaine vnto this zeale is to consider often and seriously how great things
the Lord hath done for vs which will make vs thinke that we can neuer be too earnest in seeking his glory nor too intent and feruent in all holy duties of his seruice That it is an inseparable propertie of all grace to be zealous in them and therefore there can be no grace at all where zeale is wanting That is an vndoubted signe of those who are the redeemed of the Lord to be zealous of good works therfore where there is no zeale there can be no Tit. 2. 14. signe of redemption by Christ finally that luke-warmenesse is most lothsome vnto God and that those who are so he will spue out of his mouth Apoc. 3. 17. §. Sect. 3 Of reioycing in God what it is and the meanes wherby we may attaine vnto it The second vertue arising from loue is ioy and reioycing in God when being assured of his loue towards vs and louing him againe tasting for the present how good the Lord is and perswading our selues of the full fruition of him in the life to come we are exceedingly delighted and euen glory in the assurance and sense of Gods fauour For it is the nature of loue to make vs reioyce in the thing beloued and as the more excellent any thing is in our conceite the more our loue exceedeth so according to the measure of our loue such also is our ioy when we inioy it And therefore needes must our ioy and reioycing in God exceed all other ioy because our loue ought to bee proportioned to his goodnesse and excellency and our ioy to our loue In which respect this diuine ioy swalloweth vp all worldly griefe and causeth vs to glory not onely in worldly prosperity but also in persecution and tribulation Rom. 5. 3. And this is that ioy vnto which the Scriptures exhort vs Reioyce in the Phil. 4. 4. 1. Thes 5. 16. Psal 37. 4. Lord alway and againe I say Reioyce Reioyce euermore Delight thy selfe in the Lord and he will giue thee the desires of thine heart Which if we attaine vnto then haue wee euen in this life the first beginnings of our heauenly happinesse For as the Apostle teacheth vs the Kingdome of God Rom. 14. 17. consisteth in righteousnesse peace and ioy in the holy Ghost Now the meanes to obtaine this ioy is to labour after assurance that wee are vnited vnto Christ for we cannot haue it in our selues but in and through him according to that of the Apostle We ioy in God through our Lord Iesus Christ Rom. 5. 11. by whom now we haue receiued the atonement Secondly if we would haue this ioy we must labour after the assurance of our iustification and remission of our sinnes for peace with God followeth our iustification by faith Rom. 5. 1 3. and ioy this peace Thirdly let vs labour after this assurance that wee are the sonnes of God by adoption and grace and to haue it sealed vnto vs in our hearts and consciences by his holy Spirit that so our assurance of our heauenly inheritance may vphold our ioy and reioycing in the middest of temporary crosses and afflictions Finally let vs labour to feele Gods loue shed abroad in our hearts by the holy Ghost which wee shall best discerne by finding them inflamed with feruent loue towards God approoued to bee sincere by our care to flee all sinne which is odious vnto him and imbracing all vertue and goodnesse which is acceptable in his sight And if wee inioy God in this mutuall loue wee shall in all estates glory and reioyce in it and in the middest of all worldly extremities comfort our selues with Dauid in the Lord 1. Sam. 30. 6. 1. Thes 1. 6. our God §. Sect. 4 Of thankfulnes vnto God what is required vnto it and the meanes of it The third vertue arising from the loue of God is vnfained thankfulnes for when in consideration of Gods goodnesse mercy and bounty towards Psal 116. 12. vs our hearts are inflamed with his loue and replenished with ioy vnspeakeable and glorious then doe we thinke with Dauid what wee may returne vnto him for all his benefits and finding no possible meanes of making the least requitall in regard of our impotency and Gods all-sufficiency we doe at last resolue to remaine for euer thankfull debters and to expresse our thankefulnesse both by our words in praysing and magnifying and in all our actions by glorifying him our Benefactour who hath beene so infinitely gracious vnto vs seeing wee haue nothing else to returne vnto him So that our loue of God proceeding from his loue towards vs is the roote of our thankefulnesse and our reioycing in his loue and goodnesse an inseparable companion of it For this thankefulnesse is a vertue whereby knowing acknowledging and reioycing in the sense and feeling of Gods loue goodnesse and bountie towards vs wee are inwardly thankefull vnto him for all his benefits and outwardly expresse it by praysing and glorifying his holy Name both by our lips and liues whereby it appeareth what is required to this vertue of thankefulnesse First that wee apprehend Gods loue and inwardly reioyce in it hauing our hearts thorowly affected with the sense of his goodnesse and bounty towards vs. Secondly that wee doe not ascribe the blessings and benefits which wee inioy vnto any Jam. 1. 17. thing else but onely vnto God as our supreme and chiefe Benefactour who is the principall Author of all our good Thirdly that wee doe not smother our thankefulnesse in our hearts but cause it to breake forth first in our words by praysing magnifying Gods holy name for as the Psalmist speaketh It becommeth the righteous to be thankefull and secondly in Psal 33. 1. our workes by doing those things which are pleasing vnto God in whom our soule delighteth that so the light of our godly liues shining before men we may cause them also to glorifie our Father which is in heauen Mat. 5. 16. The which ought to be performed of vs in all things and at all times both in prosperity and aduersity plenty and penury health and sicknesse according to that of the Apostle But be filled with the Spirit speaking to your selues in Psalmes and Hymnes and spirituall songs singing and making melodie Eph. 5. 18 19. in your hearts to the Lord giuing thankes alwayes for all things vnto God the Father in the name of our Lord Iesus Christ An example whereof wee haue in Iob who blessed the Lord when he was depriued of all his substance Iob 1. 21. and in the Church grieuously afflicted who in the middest of all her calamities did acknowledge Gods mercies in that they were not vtterly Lam. 3. 32. consumed Now the meanes whereby vve may be stirred vp to this duty and inabled to performe it are first to consider that this thankfulnes and thanksgiuing is good pleasant and comely according to that of the Psalmist Praise ye the Lord for it is good
to sing praises vnto our God for it is Psal 147. 1. pleasant and praise is comely Secondly consider that it is the will of God that we should be thankefull vnto him for all his benefits which if we performe he requireth nothing else at our hands nor any other requitall for all his mercy and goodnesse towards vs. And this reason the Apostle vseth 1. Thes 5. 18. Psal 50. 13 14. In euery thing giue thankes for this is the will of God in Christ Iesus concerning you Thirdly that it is most pleasing vnto God and that the sacrifice of the calues of the lips is much more acceptable then of Bulls and Goats Fourthly let vs continually meditate vpon Gods manifold and inestimable mercies bestowed vpon vs in time past his eternall loue our election creation the great worke of our redemption by the death of his onely begotten and dearely beloued Sonne our vocation and effectuall calling to the participation of this great benefit from which innumerable others are excluded our iustification sanctification continuall preseruation together with our assured hope of glorificatiō with al special blessings which from day to day he bestoweth vpon vs. With all which our hearts will be filled with thankfulnes and our mouthes with praises thankesgiuing if we throughly meditate on them especially if withall we consider our vnworthines of the least of Gods fauours and according to Iacobs example Gen. 32. 10. compare Gods inestimable mercies with our demerits Lastly let vs meditate and consider what a foule vice vngratitude is how vile and odious in the sight of God mē that the Lord wil neuer let it go vnpunished nor suffer any to inioy his benefits who through their vngratitude wil not acknowledge them nor render the praises which are due vnto him §. Sect. 5 Of obedience vnto God what it is and wherein it consisteth and of the properties of true obedience The fourth and last vertue arising from the loue of God is obedience which is a fruit of our loue and thankfulnesse whereby in all things we submit our selues our wills and actions wholy vnto Gods good will and pleasure both in doing all that he requireth and in patient suffring whatsoeuer he imposeth So that this obedience is of two kinds First our actiue obedience to Gods Law whereby wee conforme our whole man vnto the reuealed will of God The which is an inseparable fruit of our loue towards God and an infallible note whereby wee may discerne that which is sound and sincere from that which is false and counterfaite for if we loue God we will keepe his Commandements And this is the loue of God if we keepe his Commandements and his Commandements are not grieuous The Ioh. 14. 15. properties of this obedience are these First that it be absolute vnto whatsoeuer 1. Ioh. 5. 3. God requireth and admit of no discourse of reason when we know his will but whether profit or disprofit honour or disgrace the fauour or displeasure of men doe follow vpon it we are to doe the things that he Act. 4. 19. 5. 29. inioyneth Secondly it must be total both in respect of the obiect and subiect In respect of the obiect we must obey God in all his Commandements at all times neither adding nor detracting nor declining therefrom Gal. 3. 10. Deut. 12. 32. Ios 1. 7. on the right hand or on the left Neither is it sufficient that wee obey God in some things and neglect others or in many and most things and not in some few for he that thus sinneth in one thing is guilty of all but we must propound vnto our selues the whole Law of God for the rule Iam. 2. 10. of our liues obseruing one table as well as another and worship him both in holinesse and righteousnesse and that not only for some small time but Luke 1. 74 75. all the dayes of our liues In respect of the subiect our obedience must bee Deut. 11. 1. with the whole man and like our loue from which it springeth it must be performed with all our hearts soules and strength But especially the Lord requireth the inward obedience of the heart wherein he chiefely Pro. 23. 26. Iohn 4. 23. Luke 1. 74. 2. Chro. 25. 2. delighteth we must worship him in spirit and truth in sincerity and vprightnesse of heart as before his face and in his sight and presence neither is it sufficient that we doe that which is right vnlesse we doe it vprightly It must be voluntary with cheerefulnesse and delight as the Saints and Angels doe the will of God in heauen For loue maketh euery burthen light and the Commandements of God not to be grieuous Yet this internall obedience is not sufficient vnlesse the externall be ioyned with it 1. John 5. 3. For God will bee worshipped with the whole man with our bodies as well as with our soules with our outward actions as well as with our inward affections §. Sect. 6 Of the meanes of obedience whereby we may be enabled to performe it Now the meanes which may moue and enable vs to yeeld this obedience are these first we must consider that the Lord hath created vs to this 1. Cor. 6. 20. Luke 1. 74. Rom. 6. 18. end that we should serue him and to the same purpose when we were by sin vtterly lost hath redeemed vs with the inestimable price of his Sonnes most precious blood that wee should worship him in holinesse and righteousnesse before him all the dayes of our liues that being freed from sinne we should become the seruants of righteousnesse and from the slauerie of Satan that we should spend our dayes in Gods seruice Secondly let vs meditate on the riches of reward and that liberall wages which the Lord hath freely promised to giue vnto those who faithfully serue him in which respect we may iustly say of our actiue obedience as the Apostle of our passiue that all our seruice in this present world is not worthy the glory Rom. 8. 18. 2. Cor. 4. 17. which shall be reueyled for it is slight short and imperfect but shall cause vnto vs a farre more excellent and eternall waight of Glory Thirdly let vs consider that though our best seruice be mingled with many imperfections and stayned with our corruptions yet God in Christ will accept of it and not only pardon our wants but reward our wills and workes For he will Mal. 3. 17. spare vs as a man spareth his sonne that serueth him accepting of our will for the deede and of our sincere affections as of perfect actions Fourthly let vs consider that hereby we shall be assured of all Gods promises for Godlinesse is profitable for all things hauing the promises of this life and of that 1. Tim. 4. 8. which is to come Neither doth God require our obedience for his owne sake for he is most absolute in perfection and our righteousnesse doth not
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
that he shall neuer taste of the same stripes and reuerenceth him in respect of his power iustice grauity and authority ouer him though he expecteth nothing from them but all good So the Apostle Peter vseth this argument And if ye call on 1. Pet. 1. 17. the Father who without respect of persons iudgeth according to euery mans worke passe the time of your soiourning heere in feare And the Apostle Paul vseth Gods seuerity to the reiected Iewes as a reason to make vs to feare God and exhorteth vs to worke out our saluation with feare and trembling Rom 11. 28. Phil. 2. 12. Besides being partly flesh as well as Spirit and therefore full of infirmities and corruptions it is profitable for the vnregenerate part which is a slaue and not a sonne to be contained in dutie and restrained from sinne by the feare of Gods Iustice power and punishments For our loue being imperfect our feare cannot attaine in this life to filiall perfection but so farre foorth as we are vnregenerate is seruile and slauish And to this end are Gods iudgements denounced and punishments inflicted in the Heb. 3. 12 13. Psal 119. 120. 1. Cor. 10. 6 11. hearing and sight of the godly that they may feare to offend so iust and mighty a God and so escape these fearefull punishments But the chiefe grounds and causes of Gods feare in the hearts of his children are sauing knowledge and a liuely faith whereby being assured of Gods loue in Christ we loue him againe and are aboue all things afraid to doe any thing which is displeasing in his sight either in the omission of any duty or commission of any sinne which our gracious and louing Father either commandeth or forbiddeth §. Sect. 2 That this feare of God is commended vnto vs in the Scriptures and of the great profit of it And this is that feare of God which in the Scriptures is so much commended vnto vs and causeth those who in their hearts imbrace it to bee Pro. 28. 14. Deut. 6. 13. 10. 12. happy and blessed according to that of Salomon Blessed is the man that feareth alway which blessednesse that we may attaine vnto let vs labour after this feare and to this end let vs consider the excellencie and profit of it that our hearts being inflamed with the loue of it we may carefully vse all good meanes whereby we may obtaine it The excellency of it heerein appeareth in that it compriseth in it all other duties and is vsually put for the whole seruice of God wherein the whole man is to bee imployed according to that of Salomon Let vs heare the conclusion of the whole matter Eccles 12. 13. Feare God and keepe his Commandements for this is the whole of man Secondly it is called in this respect the head and beginning of wisedome that is Psal 111. 10. Pro. 1. 7. of all godlinesse and true Religion Thirdly it giueth grace and vertue vnto all other duties and maketh them acceptable in Gods sight For our whole conuersation must be a constant walking in Gods feare In it wee Act. 9. 31. must worship and serue God Serue the Lord with feare And in thy feare will I worship towards thine holy Temple By it our sanctification is perfected Ps 2. 11. 5. 7. 2. Cor. 7. 1. Phil. 2. 12. and our saluation wrought out and finished The profit of this feare of God is also inestimable for it restraineth vs from all vice and sinne according to that of Salomon A wise man feareth and departeth from euill and of Pro. 14. 16. 8. 13. Psal 4. 4. Gen. 39. 9. Dauid Stand in awe and sinne not As we see in the example of Ioseph who had his eares and heart stopped against the vnchaste allurements of his mistresse by the feare of God And of the Egyptian Midwiues who by the Exod. 1. 17 21. feare of God were kept from obeying the wicked edict of the King Whereas contrariwise the want of this feare is the cause of all disobedience and sinne as Abraham implyeth in his speech to Pharaoh and the Gen. 20. 11. Apostle plainely expresseth for hauing set downe a Catalogue of many sinnes he concludeth with this as the cause of all the rest There is no feare Rom. 3. 15. of God before their eyes Secondly it is a fountaine of life making vs to depart Pro. 14. 27. from the snares of death Thirdly it incites and inables vs to the performance of all good duties and therefore the Lord hauing deliuered his Law wisheth that the hearts of his people might be alwayes fraughted Deut. 5. 29. with his feare that thereby they might bee mooued to obey it and the Preacher in this respect compriseth in it alone all other vertues and duties Pro. 15. 33. Eccl. 12. 13. because it mooueth vs to the imbracing of them all Fourthly it deliuereth from all other feares and causeth them to giue place when it is present as the Sunne all other inferiour lights For if we feare God we will not feare the threatnings of men if we feare him that can cast body and soule into hell we neede not feare them that can onely and that by his Act. 5. 29. Luk. 12. 5. permission kill the body as our Sauiour implyeth Fifthly it maketh vs partakers of all good things promised in this life for hee that feareth the Psal 34. 9. Esa 66. 2. Lord wanteth nothing which is good but God is present with such to take notice of all their wants and his eares are open to heare their prayers Psal 145. 19. and grant their desires Finally it bringeth with it euerlasting blessednesse For blessed is the man that feareth the Lord that walketh in his wayes Psal 128. 1. 112. Pro. 28. 14. And happie is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe Which promises belong not alone to those that feare God but also to their posterity after them for their seede shall bee mighty Psal 112. 2. vpon earth and their generation blessed as the Psalmist speaketh §. Sect. 3 Of the meanes of obtaining this feare of God Now the meanes of attaining vnto this feare of God are diuers First to consider and meditate of Gods nature and attributes as of his omnisciency whereby he seeth all things euen the secret corners of our hearts of his omnipotency whereby he is able to reward vs if we feare him or punish vs if we neglect him of his Iustice whereby he impartially iudgeth all men without respect of persons of his truth which neuer fayleth in his promises or threatnings But especially of his mercy and goodnesse towards vs in Christ which will inflame our hearts with his loue and out of this loue cause vs to feare his displeasure as the greatest euill according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest be feared The second
his owne good the preseruation of his life the welfare and health of his body the chastity of himselfe and his wife the prosperity of his estate and his owne credit and good name so ought we vvith like loue to seeke by all meanes the good and preseruation of our neighbours in euery of these and all other respects The speciall and spirituall loue vvhereby a man loueth himselfe causeth him chiefly to seeke the inriching of his soule vvith all sanctifying grace and to further by all meanes his euerlasting saluation and vvith such loue also vve must loue our neighbours doing them all the good vve can both in respect of their bodies and states but principally in seeking their spirituall good and the eternall saluation of their bodies and soules §. Sect. 10 That we must loue our neighbors as Christ hath loued vs. But because our loue of our selues by reason of our naturall corruption is whilst we continue in this life weake and imperfect and therfore no fit rule for our loue towards our neighbours to be squared by therefore our Sauiour hath propounded vnto vs a much more perfect patterne for our imitation euen that most admirable and diuine loue wherewith hee hath loued vs This is my Commandement that ye loue one another as I haue loued Ioh. 15. 12. you As therefore Christ hath loued vs first before we loued him or any waies deserued his loue and hereby moued vs to loue him againe so 1. Ioh. 4. 19. ought wee to preuent one another with our loue and thereby prouoke them to returne vnto vs the like dutie Secondly as Christ loued all his Rom. 5. 8. elect freely without any respect of merit yea when we were strangers sinners and enemies not because of any goodnesse in vs but that by his Loue he might bring vs to good so ought our loue to be free and not mercinary so farre foorth as it may redound to our owne profit but we must loue strangers that thereby we may make them our familiar acquaintance Our enemies that we may make them our friends and euen those that are now euill and sinners that we may bring them to grace and goodnesse Thirdly as Christ loued all the elect without respect of persons both old and young rich and poore base and noble wise and simple so ought we to loue all sorts and conditions of men in whom we finde already or may hope to finde heereafter the signes and markes of Gods election Fourthly as Christ loued vs perfectly in respect of the manner with a sincere and ardent loue and not in tongue and profession onely but in deed and truth so as no waters of affliction nor death it selfe could Cant. 8 6. drowne or dampe so ought we striue to loue one another and to be ready according to his example when iust occasion is offered to seale and approoue 1. Iohn 3. 16. our loue towards them euen with the shedding of our blood Fifthly as Christ loued vs who were in him elected of his Father in a speciall and peculiar manner aboue all others and out of this loue hath giuen himselfe for vs according to that of the Apostle Who hath loued me Gal. 2. 20. and giuen himselfe for mee so ought we to loue all with a generall and common loue but Gods elect with a peculiar and speciall loue aboue the rest and be ready as the Apostle speaketh to doe good vnto all but especially Gal. 6. 10. vnto those who are of the household of faith Lastly as Christ loueth vs with a constant loue and to the end and will not reiect vs for our frailties and infirmities because in his loue he respecteth not his owne profit but our saluation So ought our loue to be constant towards our neighbours and not to languish and faint vpon slight occasions respecting herein not our owne profit but their benefit and aboue all the euerlasting saluation of their bodies and soules CAP. X. Of the reasons which may moue vs to imbrace charity §. Sect. 1 Of the excellency of charity ANd thus haue I shewed what is that charity both towards our selues and our neighbours which is required in the second Table In the next place I will set downe some reasons which may moue vs to imbrace it all which will reduce vnto these their heads the excellency vtility and necessity of it The excellency of this charity herein appeareth in that our Sauiour Christ maketh it the summe of all other duties and vertues required in the second Mat. 22. 39. Table so that if we haue charity we haue all morall vertues if that bee wanting we are destitute of them all Yea the Apostles not without the direction of his holy Spirit doe seeme to goe further making this charity the epitome and summe of the whole Law He that loueth another saith Rom. 13. 8. Paul hath fulfilled the Law If ye fulfill the royall Law saith Iames according to the Scripture thou shalt loue thy neighbour as thy selfe ye doe well Where either by a Synecdoche of the whole for the part we are as some doe to vnderstand the second Table onely or because true obedience to it doth necessarily inferre our obedience to the first in that it is an inseparable fruit and vndoubted signe of it it may not vnfitly comprehend our totall obedience to the whole Law Secondly in that the Apostle preferreth 1. Cor. 12. 31. 13. 13. it before those chiefe and fundamentall vertues Faith and Hope and that both because if we consider them meerely in themselues it is of a more excellent nature and also in respect of the extent both of latitude and time for whereas they respect our selues only and our owne saluation this extendeth to the good and saluation of many others and whereas they continue onely for this life charity attaineth to its greatest perfection in the life to come and shall euer remaine as a principall part of our euerlasting ioyes And thus also the Apostle Peter commendeth charity vnto vs aboue all other duties Aboue all things saith he haue feruent 1. Pet. 4. 8. charity among your selues for charity shall couer the multitude of sinnes Finally the Apostle sheweth the excellencie of charity whereas hee exhorteth vs aboue all things to put on Charity as being the bond of perfectnesse or the most perfect bond seeing wee are thereby vnited vnto Christ our Col. 3. 14. Head and as fellow-members one with another For howsoeuer we are thus vnited first and principally by the Spirit of God and a liuely faith yet this bond of vnion is perfected and made more firme and strong by this grace of charity which transforming and changing vs into the very nature of the things beloued doth cause vs to become one with them and so inseparably vnited that nothing in the world no not death Cant. 8. 6. it selfe is of sufficient force to pull vs asunder §. Sect. 2 Of the profit of charity in
respect of our neighbours Secondly charity is to be imbraced of vs as the most profitable vertue both to others and our selues To others because it maketh vs willing and 1. Cor. 13. 4. ready to performe all Christian duties of holinesse and righteousnesse which we desire of others to be done vnto vs for it suffereth with all patience and long-suffering all wrongs and iniuries and seeketh to gaine them who are thus iniurious by all duties of loue It is so kind that being prouoked it seeketh not reuenge but laboureth to ouercome euill with goodnesse It enuieth not the prosperity of those that are aboue vs but causeth vs to reioyce with them in all their happinesse It is not puffed vp with pride nor vaunteth it selfe aboue those who are inferiour vnto vs either in vertues or in those rewards with which God in this life crowneth them It doth not behaue it selfe vnseemely but obserueth a iust decorum and a Verse 5. modest and sober course in all conditions It seeketh not her owne but ioyntly aduanceth our neighbours good in many things departing from her owne right when greater benefit may redound to others it is not easily prouoked to vniust anger but beareth with many faults for their better reformation in consideration of humane frailty and infirmity It thinketh no euill nor intendeth hurt vnto any neither is it suspicious to take any thing in the worst part which may admit of a more fauourable interpretation It reioyceth not in iniquity nor sporteth it selfe in other mens falls and infirmities Verse 6. but rather in the sense of humane frailty it lamenteth their sinnes and desireth their repentance and reformation that they may bee saued And contrariwise it reioyceth when as they approoue their profession of truth in their practice of righteousnesse It beareth all things with meekenesse Verse 7 8. and patience and reuengeth not iniuries but leaueth vengeance to God vnto whom it belongeth It beleeueth all things credible and easily admitteth all iust apologies and excuses which tend to the manifesting of innocency in others or at least lesse faultinesse It hopeth all things and when there is no apparance of good in our righteousnesse expecteth their reformation and amendment and despaireth not of their future repentance Finally it indureth all things and couereth a multitude of euils and is not wearied in well-doing but continueth constant in doing and suffering all things which may any waies tend to the good of our neighbours §. Sect. 3 Of the profit of charity in respect of our selues And as it is profitable to all others so most of all vnto our selues For it replenisheth our hearts with all sound ioy and true comfort as it is an infallible signe of all good in vs and belonging vnto vs of all grace in this life and glory and happinesse in the life to come For hereby wee are assured that God loueth vs and hath sent his holy Spirit to dwell in vs If we loue one another saith the Apostle God dwelleth in vs and his loue 1. Ioh. 4. 12 13. Gal. 5. 22. 1. Iohn 4. 7. is perfect in vs. Hereby we know that we dwell in him and hee in vs because he hath giuen vs of his Spirit It is an vndoubted signe which assureth vs of our regeneration and new-birth Let vs loue one another for loue is of God and euery one that loueth is borne of God Of our illumination by the Spirit and of sauing knowledge for euery one that loueth is borne of God and knoweth God as it followeth in the same place And againe He that 1. Iohn 2. 10. loueth his brother abideth in the light and there is no occasion of stumbling in him It assureth vs of faith for faith worketh by loue as the Apostle Gal. 5. 6. speaketh and that by it we are truly iustified before God for if we bee so charitable as to forgiue men their trespasses then hath the Lord promised Mat. 6. 14. that he will forgiue vs our trespasses So also it is an infallible note of our adoption for in this the children of God are manifest and the children of the 1. Iohn 3. 10. diuell whosoeuer doth not righteousnesse is not of God neither he that loueth not his brother and assureth vs that we are the true Disciples of Iesus Christ if in this we follow his example and doe his will For this is his Commandement Iohn 15. 12. that we loue oue another as he hath loued vs. And by this shall all men Iohn 13. 35. know that we are his Disciples if we haue loue one to another It is an vndoubted signe of all other graces dwelling in vs and principally of our loue of God for euery one who loueth him that begate loueth him also that is begotten 1. Iohn 5. 1. 1. Iohn 4. 20. of him And if any man say I loue God and hateth his brother he is a lyer for he that loueth not his brother whom hee hath seene how can he loue God whom hee hath not seene And of the truth of our Religion for if wee loue 1. Iohn 3. 18 19. Iam. 1. 27. not onely in word and tongue but in deede and truth we may hereby know that we are of the truth and shall assure our hearts before God It expelleth all seruile feare and bringeth peace of conscience for there is no feare in loue but perfect loue casteth out feare Yea it is a notable meanes also of outward 1. Iohn 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Nazian Pro. 10. 12. 1. Pet. 4 8. 1. Iohn 3. 14. 4. 17. peace with men whilst it beareth with infirmities passeth by offences and couereth a multitude of sinnes Finally it assureth vs of euerlasting happinesse for we know that we haue passed from death to life because we loue the brethren §. Sect. 4 Of the necessity of charity Lastly the necessity of charity may mooue vs to imbrace it For without charity humane society cannot subsist and stand seeing it is the maine bond whereby they are combined and knit together Neither is it alone a chiefe motiue to make men entertaine mutuall fellowship and entercourse one with another but also a principall meanes to make them to continue with delight and comfort in this societie For charity couereth a Pro. 10. 12. multitude of sinnes and causeth vs to passe by many frailties and infirmities and either not to see and take notice of them or by extenuating and excusing them to make them pardonable and easie to bee disgested Whereas if charity be wanting there will easily creepe in iealousies suspitions sinister interpretations iniuries both offered and reuenged deadly hatred and implacable contentions for as the Wiseman saith Hatred stirreth vp strifes from whence must needes follow diuisions and Pro. 10. 12. vtter breaking vp of all society For if two cannot walke together vnlesse they Amos 3. 3. be agreed as the Prophet speaketh with what bond can
innumerable multitudes be knit together if charity be wanting and in stead thereof heart-burnings and contentions be admitted And as without charity there can bee no communion betweene man and man so neither betweene man and God which principally consisteth in fruition and fruition in loue seeing we cannot loue God vnlesse we also loue one another as the Apostle telleth vs. We cannot without it haue any assurance that 1. Ioh. 4. 20. we belong to God or that we are his children by adoption and grace yea rather we may conclude that we are the children of the deuill seeing the Apostle Iohn maketh the hauing or not hauing of charity a prime marke 1. Ioh. 3. 10. of difference whereby they may bee discerned the one from the other Againe all our other graces and gifts though they make neuer so glorious a shew yet if charity be wanting are all of no value If we could speake 1. Cor. 13. 1 2 3. with the tongues of men and Angels and haue not charity we should become as sounding brasse or a tinkling Cymball If we had the gift of Prophecie and vnderstood all mysteries and all knowledge yea if we had all faith namely of working miracles and could remooue mountaines and had not charity we were nothing And though we could bestow all our goods to feed the poore and could giue our bodies to be burned and had not charity it would profit vs nothing Furthermore where there is not charity there faith also is wanting or in stead of it a dead faith which hath no operation for faith worketh by Gal. 5. 6. loue and if we haue a liuing faith the Apostle Iames telleth vs that we Iam. 2. 18. may shew it by our workes among which the workes of mercy and charity haue a chiefe place Whereas if these be wanting our faith is as he compareth it like a body without breath and no better then a stinking carcase Verse the last in Gods estimate Finally charity is most necessary if euer we meane to attaine to eternall saluation or to escape hellish destruction seeing the sentence of life or death shall at the day of Iudgement be pronounced Mat. 25. 34 41. according to the workes of charity either performed or neglected by vs as being the chiefe outward euidences whereby our inward grace of faith apprehending Christ vnto saluation may to the iustifying of Gods righteous Iudgements be vnto all demonstrated and declared CAP. XI Containing in it the duties which are required in the fifth Commandement §. Sect. 1 Of the general duties required in the fifth Commandement WEE haue more largely intreated of charity righteousnesse and sobriety as those generall vertues and duties which comprize in them the whole summe of the second Table because wee would more briefly touch the particular duties which vnder them are contained referring the Reader vnto such Catechismes and Common places of diuinity as handle them more fully and perfectly especially to those exact Tables vpon the Commandements lately published by the right reuerend and my most honoured and deare brother from whose full and liuing fountaine I haue in a great part deriued these streames Not that I take any pleasure in doing that againe which was much better done before but because this Treatise of a godly life should haue beene maimed if I had not in some manner handled the maine parts and principall duties required vnto it and I could adde no more vnto that exact abstract in so short a discourse then light vnto the Sunne by setting vp a dimme shining candle nor alter the method and manner of it vnlesse I could haue beene content for varieties sake to haue made it worse and to goe out of the right way because I would not trauaile in the beaten path The duties and vertues then required and the vices and sinnes forbidden in the second Table are either peculiar to superiours and inferiours in the fifth Commandement or common to all in the fiue other The duties and vertues required in the fifth Commandement are either common to all superiours and inferiours or peculiar to the diuers sorts of them The generall duties belonging to all superiours are first to approoue themselues worthy of honour both in respect of their own vertues and good parts also in their carriage towards their inferiours and as they desire the honour of parents so to performe the duties which belong vnto them Secondly to behaue themselues moderately Deut 17. 20. Iob 29 8. 1 Pet. 3. 7. modestly and grauely towards their inferiours and not with proud insolency and vaine lightnesse Thirdly to goe before them according to knowledge and to shine vnto them in a good example and the light of a godly life The duties common to all inferiours are both inwardly to esteeme reuerently of them according to their place acknowledging Gods Image in them honoring those gifts of excellency which he hath Iob 29. 8. Gen. 18. 2 8. 1. King 2. 19. Iob 29. 9 10. 1. Pet. 3. 6. 1. Sam. 1. 15. Gen. 18. 4 5. Mat. 8. 9. bestowed vpon them and also outwardly to shew reuerence and respect of them both in all signes of honour as rising vp to them putting off the hat bowing the knee going to meete them giuing them precedence both in place and speech and vsing vnto them words of reuerence and due respect and also by our approouing of the inward reuerence of our hearts and the outward reuerence shewed in these signes and complements in truth and substance by all our actions when we haue any occasion of performing this reall reuerence §. Sect. 2 Of the duties of superiours in excellency and of inferiours towards them The speciall duties respect the diuers sorts of superiours and inferiours For men are superiour vnto others either in excellency onely or in authority also and gouernment In excellency as first those who are indued with better gifts whether inward or outward Inward as the gifts of the minde to wit vertue wisedome learning arts and sciences whose duty is that acknowledging them as talents lent vnto them by God of which Mat. 25. 14. 1. Cor. 4. 7. 1. Cor. 15. 10. they must giue an account they be not puffed vp in pride because they excell others but rather bee the more humble in respect of that straight reckoning which shall be required of them and also that with all care and good conscience they imploy these gifts principally to the glory of God 1. Cor. 12. 7. that gaue them and in the next place to the good of their neighbours and furthering of their owne saluation The duties of inferiours are first to acknowledge their gifts to the glory of God and praysing his bountie and goodnesse towards them Secondly to reuerence and respect the party indued with them and to seeke to be profited by them as our need requireth and opportunity is offered Superiours in outward gifts and place are first the aged whose duties are to bee in
vse herein equity and moderation so mixing and tempering iustice with mercy as that they bee in inflicting these corrections and punishments neither indulgent and remisse nor ouer-seuere and cruell The duties of inferiours towards them Leuit. 19. 3. Ephe. 5. 33. 6. 5. are to reuerence and stand in awe of them as standing in Gods place and executing his iudgements and not to contemne them or their gouernement to obey them in all things lawfull and to submit themselues vnto Ephe. 6. 1 2. Col. 3. 22 23. 1. Pet. 2. 13 18. Rom. 13. 2. Pro. 15. 10 32. Mat. 15. 4 5 6. their corrections without resistance or murmuring and to testifie their loue and thankefulnesse towards them by their cheerefull seruice and by communicating their goods vnto them as their owne ability and their necessity shall require §. Sect. 4 The duties of superiours and inferiours in the family And first of man and wife towards one another The speciall duties of superiours in gouernement and their inferiours are to be distinguished according to their seuerall sorts For Gouernours Gen. 2. 14. Ephe. 5. 27 28 29. are either priuate in families or publike in the Church and Common-wealth In families as the husband who is superiour in gouernement ouer his wife parents ouer their children and Masters and Mistresses ouer their seruants The duties of man and wife are either common to both or speciall belonging to either party Common duties are first coniugall loue whereby being one flesh they loue one another aboue all others both in respect of their soules and bodies temporall and spirituall good and all that belong to either party as kindred and friends Secondly communion and communication first of their bodies by mutuall beneuolence 1. Cor. 7. 2 3 4 5. performed by one to the other and coniugall fidelity whereby either of them keepe themselues proper to the other and preserue the Pro. 5. 18 19. Mat. 2. 15. Pro. 2. 17. 1. Pet. 3. 7. 1. Cor. 7. 10. Gen. 2. 18. marriage bond inuiolable and finally as a meanes of both the other there is required cohabitation and dwelling together vnlesse it bee for a time and vpon necessary occasion Secondly communion of their goods labours indeuours and mutuall helpe for the good and comfort of one another The peculiar duties of the husband are to behaue himselfe as an 1. Cor. 11. 3 Ephe. 5. 23. 1. Pet. 3. 7. 1. Cor. 14. 35. Ruth 3. 9. Ephe. 5. 23 25 33. head to the body to carry himselfe in his place according to knowledge gouerning guiding and instructing his wife in all good duties to protect her to the vttermost of his power against all euill and iniury to beare with her infirmities and to couer her weakenesses and frailties to cherish her as the more tender part of himselfe to prouide for her according to his ability all things needefull and comfortable admitting her to the ioynt fruition of all their goods and finally to rule her with a sweete and amiable gouernement so as not onely her body but also Gen. 26. 8. 1. Pet. 3. 7. her will and heart may be subiect vnto him The duties peculiar to the wife are to acknowledge her husband to be her head and gouernour 1. Pet. 3. 6. Ephes 5. 33. Gen. 20. 6. 24. 65. Col. 3. 18. 1. Pet. 3. 16. 1. Cor. 14. 34. 1. Tim. 2. 12. Pro 21. 9 19. Tit. 2. 4. and accordingly in her heart to reuerence and respect him in her words to be dutifull humble and pleasing and in all her actions and behauiour to bee meeke submissiue and obedient as vnto her Lord and head To be amiable and gracious indeuouring in all lawfull things to please him and not to vsurpe dominion ouer him or to vexe him by being of an vnquiet and prouoking spirit To cherish her husband as the better part of her selfe and to minister vnto him all things necessary and comfortable to keepe his secrets and preserue his honour to manage well as becommeth a good huswife all things committed to her charge for the good of her husband and the whole familie and to be a fit helper Pro. 31. 10 11 c. 1. Tim. 5. 14. and no lesse louing then carefull assistant for the good of his body and soule and for the well managing of their estate and the wise gouernement of the whole family §. Sect. 5 The duties of husband and wife towards the rest of the family And these are the mutuall duties of man and wife betweene themselues Besides which there are diuers duties by them to be performed 1. Tim. 3 4. as they are gouernours ouer the family and those are either common to all the household or else speciall as they are parents ouer their children or masters and mistresses ouer their seruants The common duties are First to rule them in the Lord keeping them in godly obedience and Secondly to prouide for them They are to be ruled both by instruction and discipline By instruction as by doctrine and example By doctrine respecting Deut. 6. 6 7. 2. Tim. 3. 15. Gen. 18. 19. priuate catechizing reading of the Scriptures and religious writings and the publike ministery by causing them not onely to frequent it but also by teaching them to vse it aright both by preparation before they goe to heare and examination afterwards So likewise they must be no lesse carefull to teach them by example both in their holy profession of Religion and conscionable practice of all Christian duties knowing that Iob 1. 5. Iosh 24. 15. examples especially of gouernours are no lesse powerfull then precepts either to draw them to good and withdraw them from euill or contrariwise vnto which instruction discipline must be adioyned both by rewarding those that deserue well and correcting them that offend either in words onely as by reproofes and threatnings or in deedes also by blowes and stripes to bee inflicted in wisedome loue and moderation Finally as it is their duty to rule them so also to prouide 1. Tim. 5. 8. Pro. 31. 15 21. Gen. 30. 30. for them all necessaries as foode raiment wages rest and recreation §. Sect. 6 The duties of parents and children The speciall duties of parents towards their children are that they loue them with parent-like affection and take singular care of them and Psal 103. 13. 2. Sam 18. 33. 1. Tim. 5. 10. both these first in regard of their naturall life in which respect there is required 1. that they nourish and bring them vp 2. that they fit them for some honest calling according to their owne ability and the disposition and gifts of their children 3. that they gouerne and direct them in matters of moment and chiefely in contracting marriage and lastly Gen. 24. 1 2. 1. Cor. 7. 36 37. that they prouide and lay vp for them as God shall giue honest and lawful meanes not wronging others nor defrauding themselues of things necessary
2. Cor. 12. 14. 1. Tim. 5. 8. Gen. 17. 23. Exod. 4. 25 26 Luk. 1. 59 60. Pro. 22. 6. 19 18. 13. 24. 22. 15. 23. 13. Gen. 31. 35. Math. 21. 30. and comfortable In respect of their spirituall life their duty is as they bring them into the couenant of grace made not onely to them but also to their seede so to procure for them the Sacrament of the couenant Secondly that they bring them vp in the feare of the Lord both by instruction example discipline Lastly that they pray for them and giue them their daily blessing The duties of children towards their parents are first to be answerable to them in loue Secondly to reuerence them highly though their state be neuer so meane in and for the Lord. d Leuit. 19. 3. Thirdly to stand in awe of them and to haue respect to their very words and countenance Fourthly e Ephe. 6. 1. Col. 3. 20. to obey them in all things lawfull and in the Lord. f Mat. 15. 4 56. 1. Tim. 5. 4. Gen. 47. 12. Fifthly to shew themselues thankefull to their parents by helping them if neede require with their goods or g Luk. 15. 29. seruice Sixthly to hearken to their parents h Pro. 1. 8. 22. 19. 4. 4. instructions counsailes admonitions and rebukes and to beare with meekenesse and loue their chastizements and i Heb. 12. 7 9. corrections Seuenthly to be contented and willing to bee ruled by their parents in matters of importance as k Heb. 5. 8. marriage Eighthly to preserue their parents goods good name and all that belongs vnto them And finally to loue and respect those who are neere and deare to their parents for their sakes §. Sect. 7 The duties of masters and seruants The duties of masters and mistresses towards their seruants are first equity and moderation both in their commandements which ought to Gen. 24. 8. 1. Chro. 11. 17. 2. King 5. 13. Phile. ver 16. Ephe. 6. 9. Col. 4. 1. Deut. 25. 4. Deut. 15. 13 14. Pro. 17. 2. be lawfull possible to them profitable proportionable to their abilities and on the Sabbath necessary and also in their gouernement which ought to be mixed with loue and sustaining the place of parents to vse them as children as brethren in Christ and children of the same Father and as fellow-seruants of the same heauenly Lord and Master Secondly they must vse towards them bounty and liberally reward their well deseruing both by suffering them to thriue with them whilst they are in their seruice by preferring and rewarding them when they depart vpon good tearmes and after a lawfull manner and by esteeming them after they are departed as their friends The duties of seruants towards their gouernours are First that they loue them and out of this loue tender their credit and welfare and beare all good affection to their children and friends Secondly a 1. Tim. 6. 1. 2. King 5. 15. Mal. 1. 6. that they reuerence honour and feare them Thirdly that they b Ephe. 6. 5. Col. 3. 22 23. submit themselues to their commandements and obey them in all things in the Lord and also to their c 1. Pet. 2. 18. Gen. 16. 9. corrections and chastizements Fourthly that they be diligent and painefull not idle and slothfull Fifthly faithfull and true doing their worke not with eye-seruice but as well when their gouernours are absent as present Sixthly that they be quiet and patient being reproued and not stubborne giuing one d Gen. 31. 40. Tit. 2. 10. Tit. 2. 9. word for another Seuenthly that they bee secret and not discouer their masters secrets Eighthly that they bee thrifty respecting in all things their masters profit and not riotous and wastfull And lastly that they bee ready to please them in all things lawfull or indifferent §. Sect. 8 The duties of Ministers and people And so much for the duties of superiours and inferiours in the family Publike gouernours and their inferiours are such as are in the Church or Common wealth In the Church superiours gouerning are the Ministers and inferiours gouerned are the people committed to their Iudg. 17. 10. 18. 19. 2. King 13. 14. 1. Cor. 4. 15. Gal 4. 19. Philem. 10. charge For Ministers are the spirituall fathers of the people being the ordinary meanes of begetting them and of their regeneration and new birth by the immortall seede of Gods Word and the people are their children begotten vnto God by their Ministery The which should mooue the Ministers to carry themselues towards their flocke as it becommeth fathers in all loue care vigilancie diligence in prouiding for the good of them by all meanes especially the spirituall good of their soules as they desire to haue the honour reuerence and respect which is due to fathers and the people to performe all duties of children towards their Ministers louing reuerencing and obeying them in all things appertaining to the good of their soules as they desire that they should receiue from them the priuiledges of children and the benefit of their Ministery for their regeneration and new birth The speciall duties of Ministers Act 20. 28. 1. Tim. 4. 16. Tit. 2 7 8. 2. Tim. 4. 2. respect either their Ministery or their life and conuersation in both which they are to goe before the people both in doctrine and holy example In regard of his Ministery he is to preach the Word of God truely sincerely diligently and powerfully in season and out of season respecting herein the performance of his owne duty to the glory of God and the a 1 Cor. 9. 16. Ezech 34. 2. Zach. 11. 17. furtherance of his owne saluation and the good of the b Luk. 11. 42. Pro. 29. 18. Rom. 1. 16 17. 1. Cor. 1. 21. people committed to his charge In his life he ought to bee an c Tit. 2. 7. 1. Tim. 4. 12. 1. Thes 2. 10. example vnto his flocke Vnto which is required generally that his life be d 1. Tim. 3. Tit. 1. 6. blamelesse and more specially that it be in respect of God e 1. Tim. 4 7 12. 6. 11. holy and religious in respect of his neighbours iust charitable meeke courteous and liberall and in respect of himselfe f 2 Tim. 2. 22. sober temperate chaste and modest The speciall duties of the people towards their Ministers are first that they g 1 Thes 5. 13. Gal. 4. 15. loue them dearely Secondly that they haue them in h Phil. 2. 29. 2. Cor. 7. 19. Gal 4. 14. high reuerence and esteeme for their workes sake Thirdly that they i Heb. 13. 17. submit themselues to their Ministery and obey them Fourthly that they k 1. Tim. 5. 17 18. Pro. 3. 9. Gal. 6. 6 7. 1. Cor. 9. 7 8 9 11 13. allow them liberall maintenance §. Sect. 9 The duties of Magistrates and subiects In the Common-wealth politicall duties
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
confusion into Church and Common wealth and to crosse Gods wise prouidence in the gouernment of the world who hath giuen variety of gifts which he hath appointed to be exercised in variety of callings that being helpefull and seruiceable mutually vnto one another humane societies might be preserued peace and loue nourished in them And therefore as in a well-gouerned Army euery one keepeth his place and station vnto which his Generall hath designed him not only serueth him generally as a Souldier but in that place and office vnto which he is appointed and chosen So must wee demeane our selues towards our great Commander and not thinke it enough to performe good duties vnlesse we doe those which belong to our callings not out of fancie and fickle vnconstancie leauing our station but as the Apostle requireth abide in the same calling wherein God hath placed vs. 1. Cor. 7. 20 24. §. Sect. 2 That we must be regenerate before we can serue God acceptably in our callings But it is not sufficient that we be settled in a lawfull calling and that we painfully performe the duties that are required in it for this a meere worldling may doe out of carnall and earthly respects either for his owne pleasure credit or profit but that we so carry and demeane our selues in it as that we may by our labours and indeuours glorifie God further our own saluation and aduance the good of the Church Common wealth Vnto which diuers things are required some whereof respect our persons and some the actions and duties which we performe Vnto our persons there is required that we be regenerate and sanctified For our persons must be accepted before any of our workes can please God and bee holy and righteous before we can bring foorth the fruits of holinesse and righteousnesse For as vnto the pure all things are pure so vnto them that are defiled and vnbeleeuing Tit. 1. 15. Pro. 21. 27. verse 4. is nothing pure but euen their minde and conscience is defiled And if the sacrifices of the vvicked are abominable and their very prayers are turned into sinne hovv much more are the ordinary vvorkes of their callings sinfull and odious in Gods sight Neither can such as are vnsanctified expect any blessing of God vpon their labour or that they should prosper Psal 1. 3. 112. 1 2. c. Psal 128. 1. in any thing vvhich they doe or take in hand seeing by Gods promise this priuiledge is limited vnto the righteous and such as feare him § Sect. 3 That we must performe the duties of our callings in faith Vnto the actions also and duties of our callings that they may be acceptable vnto God diuers things are required And these are either such vertues and graces which goe before as being the causes of all our good actions and proceedings or such as doe accompany and attend vpon them Of the former sort the first and principall is a true and liuely faith whereby I vnderstand not only a iustifying faith which assureth vs of the remission of our sinnes and of the loue and fauour of God and which by vniting Hab. 11. 6. Iohn 15. 5. Rom. 14. 23. vs vnto the true vine Christ doth inable vs in him to bring forth the fruits of righteousnesse without which we cannot please God nor doe any good thing seeing all wee doe is sinne but also a particular act of this faith whereby we are perswaded that our callings and the duties which wee performe in them being pleasing vnto God the Lord wil giue a blessing vpon all our labours and indeuours For which purpose our faith must haue a warrant and ground out of Gods Word both inioyning these duties and promising a blessing vnto the performance of them And thus shall wee Hab. 2. 4. liue the life of faith which is so often commended vnto vs in the Scriptures when as therein wee doe not only the religious duties of Gods seruice but also the duties of our callings whereby wee shall bee incouraged to goe forward in them with all alacrity and cheerefulnesse when as we are assured that God will blesse those labours which himselfe hath required and not bee dismayed with those crosses and troubles which befall vs in them seeing we are sure that by Gods blessing and gracious assistance wee shall ouercome them and haue a good end and issue of all our labours § Sect. 4 That the duties of our callings must proceede from Loue. Secondly the duties of our callings must proceede out of vnfained loue towards God and our neighbours which is the fountaine of all true obedience and not principally from selfe-loue or loue of the world which being poysonous rootes of all sinne will taint all our workes and actions which spring from them They must arise from the loue of God which moueth those in whom it is to consecrate wholy vnto him their liues and labours in all things desiring to serue him who so loueth vs and whom we so loue both in the immediate duties of his worship and also in the ordinarie duties of our callings And this is done when as wee labour in them not first and chiefly for worldly gaine and aduantage thereby to please our selues but in obedience to Gods Commandement who requireth these duties of vs studying in all things to please him and that our actions both for the matter and manner may be approued and accepted in his sight Secondly wee must performe the duties of our callings out of loue towards our neighbours seeking in them their good 1. Cor. 13. 5. Gal. 5. 13. as well as our owne seeing true charity seeketh not her owne but is also seruiceable vnto others which if wee doe then will we not wrong them to benefit our selues nor gaine by thir losse wee will not depriue them of some great good to get vnto our selues some small aduantage neither will we be so wholy intent and greedily gripple in following our owne businesse but that wee will spare them some of our time and afford them our best helpe when their necessity shall require our assistance and reason charity and conscience shall binde vs to afford it §. Sect. 5 That they must be directed to right ends Thirdly as our labours must arise from these causes so they must bee directed to right ends As first and principally to Gods glory which in 1. Cor. 10. 31. all wee doe wee must labour to aduance Neither is God onely glorified when wee professe and practise religious duties but also when wee walk conscionably in our callings and with all diligence performe the duties required in them in obedience to his Commandements Secondly we must propound vnto our selues in them the good of the Church and Common wealth which wee are to preferre before our owne priuate and so carry our selues in all things as that we may be profitable members in these societies In which regard wee must not seeke to gaine by the common
table-conferences either propound or admit knotty and hard questions or polemicall disputes and difficult and subtill controuersies both because these often-times through pride and ouer-eager handling doe heate the heart and cause wrangling and contention and also because they are not suteable and seasonable to the time and the ends at which wee ayme For it is a time of refection and refreshing and not of toyle and labour either to body or mind and we must let our bowes stand vnbent that they may afterwards be more fit for shooting and not be still drawing our arrow to the head It is a time to recouer our spent spirits not to consume and waste them which will not onely make our mindes vnfit for imployment for if we toyle them when they should rest they will bee dull and slothfull when they should labour but also much hurt our bodies and impeach our health whilst these ouer-earnest discourses about points of great difficultie doe disperse the naturall heate and dissipate the spirits calling them away from the worke in hand to assist the soule in the exercise of the braine and so cause ill concoction and indisgested crudities §. Sect. 4 Of the choyce of our company at our meales The last duty in our eating and drinking respecteth the choyce of our company for if we be of ability it were to be wished that we would follow Iob 31. 16 17. Iobs practice who would not eate his morsels alone making to this end choyce of fit company to consort with vs. Neither is it commendable in a Christian to keepe open house for all commers and so to make it worse then a common Inne a cage of vncleane birds and a place of all mis-rule and disorder which was the hospitality of able men in the dayes of ignorance who are more to be praised for their bounty and zeale to house-keeping then for their piety and prudence But seeing our ghests must be our companions for the time of which there ought to be made great choyce therefore besides those whom bonds of society kindred trading and commerce and such like respects and those that resort vnto vs as strangers or by some casuall and extraordinary accidents wee are in our common course as neere as we can to make choyce of such only as are knowne vnto vs at least in the iudgement of charity to be vertuous and religious and among these such especially as are most fit for our spirituall trading either to make vs more rich in knowledge faith obedience and all spirituall graces or at least to be inriched of vs. By which kind of meetings we might receiue singular comfort and benefit seeing this good society and kind familiarity betweene Christians is a notable bond of loue and an excellent and effectual meanes for the mutual stirring vp of Gods graces in one another and for their strengthning incouraging vnto euery good duty In which respect it were much to be desired that that ancient custome in the Primitiue Church of loue-feasts among Christians were more in vse in these Act. 2. 46. dayes that we might not so deseruedly lye open to that aspersion of worldlings namely that where Religion is planted there all good neighborhood and friendly meetings are almost quite laid aside To which end let vs take notice of the causes of this decay that so they being remoued this communion and fellowship among the faithfull may be restored And first when men are wholly carnall and set altogether on fleshly delights it is no maruaile if they take pleasure in one anothers company seeing they are mutual helpers in this worldly ioy and so if we were in any perfection spiritually minded we would take much more delight in consorting together because it would tend much to the increasing of our Christian comfort but when by the preaching of the Gospell those carnall ioyes and vnlawfull pleasures are so cryed downe that some forbeare them out of conscience and some to auoyd the shame of profanenesse there followeth a breach of society and familiarity because the bond is broken that held it together The which is not repaired and re-vnited till in stead thereof there be a spirituall bond to linke vs together and this being so weake among most Christians which still remaine more flesh then Spirit it is no maruaile if there be seldome any good meetings seeing the bond is no stronger of such society and familiarity whereas if they were more spirituall they would finde in them more spirituall ioy and so entertaine them with more ardencie of affection Another cause which is but a branch of the former is that in the time of the Gospell carnall loue which was of old a strong bond of fellowship is not so hot and strong as it was neither to mens persons nor yet to the pleasures of sinne and delights of the flesh nor spirituall loue so feruent as it should be either vnto our neighbours themselues or yet to Christian conferences religious duties and exercises and those sweet comforts which we should take in mutuall society and should be the chiefe motiue to bring vs together for were we inflamed with this ardent loue it would make vs greatly delight in one another and to seeke all good occasions of such sweete society §. Sect. 5 Of the manifold abuses of our feasting one another Vnto these we may adde the many abuses of these meetings which are notable meanes of their dissolution as because we faile in the maine ends of them not chiefly ayming at our spirituall good and that we may mutually stirre vp Gods graces in vs by Christian conferences edifie and strengthen one another vnto all good duties and reioyce together in the Lord by setting foorth his praises the which were the ends that the Saints in the Primitiue Church propounded to their feasts of loue but for the most part inuiting one another to pamper the belly with good cheere and to please the flesh with carnall pleasures which leauing behind them a sting of conscience it is no maruaile if we take small comfort to meete after this manner often together seeing the sweete is exceeded by the sowre and keepe our hand from tasting of the honey which indangereth vs to be wounded with the sting of sinne and though it be sweete in the mouth yet is turned in the disgestion into bitter choller And as wee faile in our ends of meeting so also in our carriage when wee are met together in which regard we iustly deserue the Apostles censure that wee come together 1. Cor. 11. 17. not for the better but for the worse For either the time is spent in idle and vaine talking vnprofitable discourses hurtfull inuitations to excesse in eating and drinking Or if some religious conference bee admitted yet through pride and want of charity it is often crossed of the mayne ends For not being as we ought fast linked together in the bond of loue euery difference in opinion disioynteth our affections and wanting
charity to beare with one another and humility to thinke that we may erre as well as our brethren or patience to waite vpon Gods leasure till he be pleased to reueale the truth vnto them as well as vnto vs and vnanimity to walke Phil. 3. 15 16. by the same rule and minae the same thing whereto we haue already attained we commonly take delight to spend our speech in questions and controuersies and in shewing wherein we dissent rather then wherein we agree which oftentimes draw men to heate and contention yea to wrangling and hard speeches which alienate their hearts and make them part more cold in loue and remisse in friendship then when they met together Whereas if selfe-loue did not wed them to their own opinions and pride made them not impatient that any should dissent from them but that in charity and Christian humility they desired to edifie one another not so much desiring to make them their schollers in imbracing their priuate opinions as the Disciples of Christ by knowing better the mayne points of Christian Religion or more conscionable in imbracing holinesse and righteousnesse in their liues and conuersations there would bee much more fruit and benefit of such conferences and much more incouragement vnto our often meetings Finally the great cheere and excessiue cost and trouble to prouide it which is commonly vsed at these meetings is one speciall cause why we meete so seldome Which though all mislike and speake against because they cannot meete often that meete so chargeably their state and meanes being not able to beare it yet it fareth heerein as in the case of braue apparell all complaine of it because of the cost but none will reforme it because of their pride whereby in their mutuall entertainement one seeketh to out-vie another till at length it come to that height of excesse and groweth so ouer-chargeable to their purse that they leaue off such meetings altogether Let no man therefore complaine of the hardnesse of the times which will scarce affoord meanes of necessary maintenance and much lesse of entertaining our friends to eate and drinke together For howsoeuer it may bee true that these times will not beare vs out if wee bee resolued to bee still excessiue in our cheere and cost yet if wee would chiefly ayme in our meetings at the maintaining of loue comfort and ioy in one anothers company stirring vp Gods graces in vs and our building vp vnto all good duties I see no cause why wee should not to inioy these Christian comforts and spirituall benefits be contented with lesser cheare in our neighbours house then when wee eate our meate solitarily at home and consequently no reason why the hardnesse of the times should bee pretended vnlesse our hearts bee more hard then they and will by no meanes be reclaimed from this fault of excesse Now as we are for these ends to inuite one another so are wee especially according to our ability to make the poore our ordinary ghests because therein wee shall doe a worke of mercy acceptable vnto God who hath giuen vnto vs our greater prouision that wee may impart it vnto those who haue lesse and out of our plenty minister vnto them that want necessaries And thus our Sauiour requireth that when wee make a dinner or supper wee should Luk. 14. 12 13. not inuite our friends brethren kinsmen and rich neighbours namely not to these ends eyther to receiue recompence by the like inuitation or to approue our charitie seeing men out of naturall selfe-loue or carnall affection may doe the like but the poore maymed lame and blind because they being vnable to make any recompence it will bee a good signe that wee doe it out of simple charity and pure respect vnto Gods Commandement and not out of self-selfe-loue and such respects as are naturall and worldly And this was Iobs practice who as hee did not eate Iob 31. 16 17. his morsels alone so the ghests whereof hee made choyce were the poore widdow and fatherlesse as he professeth Which example if wee imitate we shall in them feede Iesus Christ himselfe and be richly rewarded Mat. 25. 35 36. at his appearing Or if wee cannot inuite all to our table whom wee desire to relieue our care must be to send according to our ability such reliefe as wee can spare from our selues and families vnto those whom we know doe stand in neede for though God alloweth vs to eate Nehem. 8. 18. the fat and drinke the sweete yet withall hee requireth that wee send portions vnto the poore for whom nothing is prepared according to the example of the Iewes at their feasts of Purim who sent portions one to another and gifts Hest. 9. 22. to the poore To which end wee ought to vse all good prouidence and frugality not suffering any thing to bee lost though we haue neuer so much for if our Sauiour after that hee had fed the poore by miracle though he was able as easily to haue done it againe yet would not let any thing bee lost of his prouision through negligence but would haue all the remainder reserued for another time then how much more should Iohn 6. 12. wee be prouident whose bounty is limited by our meanes that we may releeue those poore who are still hungry and neede our help for their comfort and reliefe §. Sect. 6 That after our meales we must shew our thankefulnesse by praysing God And these are the duties which ought to bee performed at our meales The dutie to bee performed afterwards is true thankefulnesse in the heart and outwardly expressed both by our words and actions Vnto inward thankefulnesse of the heart is required that wee know and acknowledge that wee haue receiued our foode at Gods hand and that by his bounty and gracious prouidence we are fed and nourished and not by our owne policy and power industry and labour The which Moses presseth Exod. 16. 15. Joh. 6. 31. vpon the Israelites to make them thankefull for if wee know that God of his rich mercy hath bestowed these blessings vpon vs and hath fed and nourished vs with his good creatures it is a notable meanes to make vs also acknowledge it with all due thankfulnesse Euen as contrariwise when we take no notice of this bounty and prouidence of God in feeding vs wee are ready to sacrifice vnto our owne nets and to ascribe the prayse of our prouision to our owne wisdome and indeuours Hab. 1. 16. and so to make Idols of them And of this we haue an example in the Israelites who receiued Gods blessings for their vse but not as frō his hand Hos 2. 8. and therefore were not thankeful vnto him but gaue the praise to their louers The which vngratitude God will punish by depriuing vs of his blessings that by our wants we may be driuen to goe vnto him by prayer for a supply who in the time of plenty would not goe
on the Spirit of meekenesse and patience which will enable vs to put vp iniuries and to passe by offences and to beare with the infirmities of our brethren till by some good meanes they may bee amended the Spirit of humility which will make vs to deny our selues our owne wills and obstinate conceits and to thinke better of the good parts of our brethren then our owne candidous and ingenuous simplicity whereby we are apt to interprete the words and actions of our brethren in the best sence and euen to season them if they be somewhat sowre or bitter with the sweetnesse of our nature and disposition §. Sect. 3 That our whole carriage and conuersation must be religious ciuill and honest And thus we are to prepare our selues before we goe into company if we desire to profit by it Now after we are come into it diuers duties are to be performed of vs some whereof generally concerne our whole conuersation and some more specially respect our workes and words Generally there is required that our carriage and conuersation bee holy and religious in respect of spirituall things and ciuill and honest in respect of the things of this life And first that chiefely ayming at Gods glory and our owne saluation wee labour by all meanes to aduance them and shunne all occasions in our whole conuersation whereby they may bee any waies impeached and hindred Secondly that wee be innocent and vnblameable in all our words and actions and giue no ill example scandall or offence vnto any that keepe companie with vs but shine before them in our faith and holy profession and in the light of a godly life that so they seeing our good workes may glorifie our heauenly Father and by our holy example may be gayned vnto Christ So the Apostle exhorteth Matth. 5. 16. vs to abstaine not onely from all euill but also from all appearance of 1 Pet 2. 12. it propounding himselfe an example of it vnto the Thessalonians for their imitation Ye are witnesses saith he and God also how holily and iustly and 1. Thes 2. 10. vnblameably we haue behaued our selues among them that beleeue for whom hee also prayeth that their whole spirit and body might be preserued blamelesse 1. Thes 5. 22 23. vnto the comming of our Lord Iesus Christ. Thirdly wee must bee iust and righteous in all our conuersation obseruing truth in our words and equitie in our actions giuing vnto euery one their due and dealing with others as wee would haue them to deale with vs which is a mayne bond of all good society and maketh it to hold together with peace and comfort And thus the Apostle exhorteth the Philippians to imbrace whatsoeuer Phil. 4. 8 9. things are true honest iust pure louely and of good report vertuous and praise-worthy and then the God of peace would dwell with them And telleth vs that they vnto whom the grace of God bringing saluation hath appeared are thereby taught not onely to liue holily towards God and soberly Tit. 2. 12. 1. 8. towards themselues but also righteously towards all that conuerse with them Fourthly we must be feruent in loue towards those with whom we consort which will make vs ready to performe all other duties vnto them according to that of the Apostle Owe no man any thing but to loue one another for he that loueth another hath fulfilled the Law Loue worketh no ill to his Rom. 13. 8 10. Col. 3. 14. neighbour c. And this loue will vnite vs together for it is the bond of perfection or a most perfect bond which knitteth vs together one with another Fifthly As we are of the same company so wee must labour to 1. Pet. 3. 8. be of the same minde and to minde the same things and to bee of the Rom. 12. 15. Phil. 3. 16. same affections reioycing with them that reioyce and weeping with them that weepe and to walke by the same rule as the Apostle speaketh so farre foorth as will stand with truth and iustice For if our bodies be vnited by society our minds and hearts being disioyned and disioynted wee shall bee but tyed together like Samsons Foxes by the tailes with firebrands betweene them and looking with our faces a contrary way shall hinder one another in all good proceedings Sixthly we must not carry our selues proudly towards one another nor being wise in our owne conceits mind high things Rom. 12. 16. for this will make vs so stiffe in our opinions that we will not bow vnto any mans iudgement but rather breake off all friendship and society about euery trifle then we will seeme to take the least foyle But contrariwise we must be of humble mindes and meeke spirits towards one another condescending to men euen of low estate in matters of truth and things indifferent and of small waight or dissenting from them in loue and after a meeke and peaceable manner Finally wee must bee patient and peaceable in all our conuersation and be much more ready to beare then offer iniuries according to the Apostles rule Recompence vnto no man euill for Rom. 12. 17 21. euill Prouide things honest in the sight of all men Bee not ouercome of euill but ouercome euill with good To which end wee must as elsewhere hee exhorteth vs Put on as the elect of God holy and beloued bowels of mercies kindnesse Col. 3. 12 13. humblenesse of minde meekenesse long-suffering forbearing one another and forgiuing one another if any man haue a quarrell against any euen as Christ forgaue vs. §. Sect. 4 How we must carry our selues in the company of those which are worldly and wicked And this ought to be our conuersation when we come in company with our brethren But what if by accident or by our necessary occasions wee Mat. 10. 33. fall into the company of meere worldlings and such as are irreligious and prophane Surely we are not to cast off the cloake of our profession and the badge and cognizance of vertuous and religious behauiour as though we were ashamed of our Master for if we thus deny him before men he also will deny vs before his Father which is in heauen And much lesse ought we to approue and applaude them in their wicked courses or because we would not displease them indure their reproches disgracefull taunts for our profession and practice of Religion countenance their ribauldry swearing and profane iests with our smiles or ioyne in the same gracelesse courses running together with them into the same excesse of riot that they may 1. Pet. 4. 4. not speake euil of vs. But so long as we are in their company we must labor by all meanes to reclaime them and to gaine them to Christ out-countenancing their leuity and profanenesse by our grauity and piety shining in our words countenance and conuersation And first our care must bee that in all our carriage we be vnblameable although their
againe as desperate and flie in our faces And therefore wee are sometimes to admit of their excuses and extenuations yea sometimes our selues after a charitable manner to doe it for them giuing the best interpretation we can either of the matter or manner of their actions or their minde in doing them but in the meane time these extenuations and excuses must bee referred to the person but not to the sinne it selfe which must bee mainely beaten downe euen whilest wee keepe the party from sincking vnder it Finally as with our admonitions wee must intermixe louing and kinde speeches so especially our care must be that we alwayes make a friendly conclusion and not let the admonished depart discontented and exasperated but so winne him by our kinde vsage that if it be possible he may depart as farre in loue with our persons as in hatred of his owne sinne like a Patient cured of some grieuous wounds who loueth his skilfull and faithfull Chyrurgion when the cure is perfected though hee complained of his rough handling him when hee was searching them to the quicke But if when wee haue done our best by admonition wee cannot reclaime our neighbours from their sinnes but that they still wilfully commit them and continue in them without repentance then is it our dutie with due respect had to our place and calling and also their persons and condition freely to rebuke and reprooue them And this the Lord commandeth as a testimonie of our brotherly loue Thou shalt not hate thy brother in thy heart thou shalt in any Leuit. 19. 17. wise rebuke thy neighbour and not suffer sinne vpon him And our Sauiour Christ requireth it as an action that concerneth our selues as well as them seeing if wee neglect it when wee haue a calling to performe it wee also are accessary vnto their sinnes Take heede saith he to your selues If thy Luke 17. 3. brother trespasse against thee rebuke him and if he repent forgiue him But howsoeuer here more seuerity and sharpenesse is to be vsed then in our admonitions and these old festered sores are to bee handled with a rougher hand then if they were greene wounds yet we must take heede that loue shine through these cloudes of iust anger that it may appeare to the partie reproued that wee intend the cure and not to hurt the person To which end all scolding and brawling rayling and reuiling speeches are vtterly to bee auoided which neuer doe good but worke in them spleene and malice towards them that vse them rather then any reformation of their faults or hatred of their sinnes §. Sect. 3 That wee may lawfully conferre of morall and ciuill things And thus we are in cōpany to frame our speeches vpon all occasions that they may tend to the spirituall edification of our brethren But though such conference in companie is to bee performed as most excellent yet may such speeches haue their due place which concerne morall and ciuill things about any subiect which may better and improue our knowledge for the seruice of the Church or common wealth or mutuall good duties to bee performed towards one another about the health and wel-fare of our bodies or our common affaires and businesses which we haue in the world one with another and such matters as concerne the good of our estates of which wee may lawfully aduize and take counsell one of another for the better directing and managing of all our actions and endeuours Yea sometime our speeches and conferences may tend to honest delight and to the mutuall comfort and refreshing of one another that our spirits being cheered and reuiued wee may bee the better fitted for duties of an higher nature For howsoeuer it be lawfull sometimes to vse speeches tending to our worldly profit and delight yet let vs carefully take heede that wee be not like most men at their meetings wholly taken vp with them talking of nothing else but of carnall and earthly things but seeing God is the Author and giuer of this excellent faculty of speech let our tongues bee chiefely imployed when wee are at our free choyse and not straightened in our desired liberty by our earthly necessities that presse vpon vs in such conferences as tend to Gods glory and the mutuall edification one of another that so it may appeare that wee are pilgrims on earth and Citizens of heauen when as our conuersation is about heauenly matters and that we are free Burgesses of the new Ierusalem when as we speake the language of Canaan §. Sect. 4 That we must carefully auoid all corrupt communication Much more let vs carefully auoid in our conferences the speech of Nehem. 13. 23. Ashdod which who so vseth professing himselfe an Israelite deserueth to be cursed and that there were some good Nehemiah to smite him with the hand of Iustice and to plucke off his hayre As all hurtfull speech which tendeth to Gods dishonour swearing blaspheming cursing and such as sauoureth of irreligion profanenesse and Atheisme or to the destruction of our owne and neighbours soules for which Christ died as 1. Cor. 15. 33. Eph. 4. 29. Eph. 5. 4. all euill words which corrupt good manners all filthy communication and rotten speech which infecteth and poysoneth the hearers all scurrility vnsauorie and obscene iests all scoffes and bitter frumps scornefull taunts and spitefull iests impeaching the credit and reputation of our neighbours which proceede for the most part from an affectation of the praise of wit and so farre bewitch men that they are ready as wee say to lose their friend rather then their iest and so foolishly to exchange a precious iewell for a trifling bable And hereunto we may adde all speeches directly contrary vnto those that tend to edification as such as tend to the corrupting of the iudgement of our neighbours and to the leading of them into error euill counsaile and all such as discourage them in the waies of Godlinesse Such as grieue the afflicted spirit and make him to sinke vnder his burthen such as incourage men vnto sinne and countenance those who are fearefull and bashfull in wicked courses or which hinder those that are falne from rising againe and turning vnto God by true repentance And as wee are to auoide in all our conferences these hurtfull and pernicious speeches so also such as are vaine and vnprofitable as not attaining vnto our chiefe endes the glory of God and our own and our neighbours good in which notwithstanding the most men spend their time and as the Psalmist complaineth speake vanity euery one Psal 12 2. with his neighbour thinking themselues sufficiently excused because they say no hurt But such forget in the meane time that the Wise man prayeth against this vanity that the Apostle doth forbid and condemne it and Pro. 30 8. T it 3. 9. that our Sauiour Christ at the day of Iudgement will call into account Matth. 12. 36. not onely such speeches as are hurtful but such
but to cause heart-burning and alienation of affections strife and contention that so for the present he may keepe out all profitable conferences about sanctification and the maine points of Christian Religion and at length may breake off all such meetings when as men finde by experience that little or no good commeth of them And with him ioyneth the world and worldly men to hinder these conferences not onely by offering earthly things vnto vs for the subiect of our speech but also by interrupting vs when wee haue entred into any good conference by speaking of worldly matters that so they may diuert our speech from going on in any Christian discourse Vnto both which our enemies our corrupt flesh is ready to betray vs which is soone weary of spirituall and heauenly things because it findeth no taste or sauour in them and is neuer satisfied in thinking and speaking of things worldly carnall and sensuall as best rellishing to our corrupt and fleshly appetite A second cause is because we are not mortified in our loue to the world nor haue our hearts and affections weaned from it For if they like good instruments were well in tune they would vtter by our tongues heauenly harmony but doting as they doe vpon worldly vanities it is no maruaile if out of the abundance of the heart the mouth speaketh and if the chiefe fountaine being defiled there issue from it the polluted streames of vnprofitable discourses A third cause is our too little loue of spirituall heauenly things for if our hearts were set vpon them as our chiefe treasure we would take delight to be still talking of them If they were our chiefe comforts and cordials to cheare our hearts so as they could with delight exercise themselues with Dauid in meditating on them day and night then would they also be sweeter to our mouthes then the honey or the honey-combe Neither Psal 119. would our tongues be so vnready and barren of words when we come to speake of holy things if our hearts and affections were set vpon them for as the Diuine Philosopher among the Heathens obserued Loue maketh euen those which are rude of speech eloquent when they speake of the things beloued Lastly our great ignorance of holy and heauenly matters ioyned with a pernicious feare and shame lest by our speech wee should discouer it to our disgrace is one speciall cause which hindreth these conferences For such is the pride of mens hearts and their small esteeme of these spirituall treasures that they had rather remaine penurious then discouer their pouerty and empty of all grace by neglecting the meanes whereby they might bee replenished then that men should take any notice of their emptinesse to hide their wounds rather then to lay them open that they might bee cured and like foolish and beggerly Shop-keepers they content themselues with a vaine shew and with painted papers stuffed with straw or rags rather then they will vse any spirituall trading with others or lose the name and opinion of wealthy men by taking vp such wares as they want §. Sect. 5 That Christian and religious conferences are exceeding profitable But that wee may breake thorow all these difficulties and remoouing these causes of hindrance bring these neglected holy conferences into more vse let vs consider that they are exceeding profitable first for the increasing of our knowledge in spirituall and heauenly things when wee bring all wee know as it were to a common stocke out of which euery one may take that which best fitteth him for his particular vse and supply his defects out of others abundance they in the meane time hauing neuer the lesse And as it is a singular benefit vnto euery one of any Trade or Mystery when they haue their common Halls where they may meete together and conferre of the best courses for the managing of their affaires seeing it doth not onely much improoue their skill but also further them greatly in all good proceedings so doth it exceedingly aduantage vs in our spirituall trading both for the increasing of our knowledge and furthering of our practice when as wee often meete together and conferre of those things that belong to our Christian profession For it doth not onely improoue and better our iudgements by communicating with others in all that they know but also inflame our hearts and affections with the loue of spirituall things when as we stirre vp Gods graces mutually in one another and like coales which are heaped vp together not onely preserue the heate of the loue and zeale which is kindled in vs and would coole and die if wee were scattered from one another but also inflame those which are next vnto vs with our heate which being set on fire will also kindle those who are neere vnto them In which regard that of the Wise man is truely verified The lips of the righteous feede many but Pro. 10. 21. fooles who refuse all communion and fellowship with them die and perish for want of wisedome And as it is a singular meanes to inlighten our minds with the knowledge of the truth and to inflame our hearts with the loue of it so also to make vse of all wee know and affect by our holy practice when as by our mutuall exhortations we incourage and stirre vp one another vnto new obedience and to performe all good duties of a Christian life and helpe both our selues and others with such good counsels and directions which being obserued will make the wayes of holinesse and righteousnesse easie familiar and pleasant vnto vs. Adde heereunto the great necessity of these religious conferences and of what great moment the vse or neglect of them is for our saluation or damnation Neither are wee with the common sort to esteeme words as winde or if we doe such a winde as will bring great profit or hurt either much furthering vs towards the Hauen of happinesse or like a tempestuous storme blowing vs vpon the rockes of perdition For the Wise man saith A mans belly shall Pro. 18. 20 21. be satisfied with the fruit of his mouth and with the increase of his lips shall hee be filled Death and life are in the power of the tongue and they that loue it shall eate the fruit thereof And as he expoundeth himselfe in another place A Pro. 13. 2. man shall eate good by the fruit of his mouth namely if his tongue vttereth good things but the soule of the transgressours shall eate violence And our Sauiour hath taught vs that we shall be called to account for euery idle word Mat. 12 36 37. at the day of Iudgement and that by our words we shall be iustified and by our words we shall be condemned Finally let vs remember how faithfull in this kind the wicked are in the deuils seruice being neuer weary in vttering such speeches as are vaine and vnprofitable or hurtfull and pernicious and let this make vs ashamed of our negligence if
and example who chose rather to speake fiue words 1. Cor. 14. 19. with vnderstanding that he might teach others then ten thousand words in an vnknowne tongue and fitted his speech vnto those which were babes in Christ and fed them with milke and not with stronger meate because 1. Cor. 2. 2 3. they were not able to beare it becomming vnto the weake as weake that Chap. 9. 22. hee might gaine the weake and all things to all men that he might by all meanes saue some Finally that Salomon himselfe who excelled in all learning and wisedome stooped to the capacity of the meanest and fitted his Pro. 1. 4 5. speech that not onely the wise in heart might increase in learning but also that the simple might attaine vnto wisedome §. Sect. 4 Reasons which may moue all Gouernours to this dutie of catechizing First because it is Gods Commandement And thus haue wee shewed the causes of the great neglect of this holy exercise Let vs in the next place consider of some reasons which may reforme it and perswade all sorts of men to put it in practice with more diligence The which may be reduced vnto two heads as respecting either gouernours of families and Ministers who are to giue instruction or inferiours in the family as children and seruants and people in the congregation that they may giue themselues ouer to bee instructed by them The former sort may be perswaded by these reasons First because it is Gods Commandement that parents and gouernours of families should teach and catechize their children and seruants not onely instructing them in the knowledge of Christian Religion but also requiring an account of them by way of questions and answers how they haue profited by their teaching for the increasing of their knowledge Thus the Lord requireth of the people of Israel that they should not onely themselues remember and lay vp in their hearts his words and workes which they had heard and seene but also that they should teach them their sons and Deut. 4. 9. 6. 7. Exod. 12. 26. their sonnes sonnes And in another place These words which I command thee this day shall bee in thine heart and thou shalt teach them diligently vnto thy children and thou shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou lyest downe and when thou risest vp So the Psalmist saith that God established a Testimonie in Iacob and appointed a Law in Israel which he coÌ„manded their fathers that they should make them known Psal 78. 5 6. vnto their children c. But if parents neglect this dutie Ministers are tyed to performe it both by Christs precept who inioyned them to feede his Lambes as well as his Sheepe and also by his example seeing his care extended to little children whom hee would haue to come vnto Marke 10. 14. him and also in his childhood submitted himselfe to this ordinance of God though he were replenished with all diuine wisedome and more fit to teach then to be taught of others and sitting as it is probable among the cathecumenoi which came to be catechized heard the Doctours and Luk 2. 46. asked them questions Now Christs examples in holy duties are our instructions according to that I haue giuen you an ensample that you should Joh. 15. 13. The second reason drawne from the loue of parents doe as I haue done to you The second reason is drawne from the loue of parents towards their children and of pastours towards their flocke which ought to extend vnto the soule more then to the body as being much the more excellent part And therefore if they prouide for their bodies all things necessary as food clothing houses lands how much more should they be carefull for the nourishment of their soules which if they neglect they shew plainly that their loue is carnall and but to the halues louing onely the worse part or rather none at all For Godlinesse is the chiefest 1. Tim. 6. 6. and 4. 8. gaine and is profitable both vnto body and soule for all things hauing the promises of this life and of that which is to come §. Sect. 5 Other reasons inforcing the former duty The third reason is taken from the consideration of their naturall pronenesse vnto euill euen from the brest as experience teacheth which by Prou. 22. 6. nunc adhibe puro pectore verba â—â—cr nunc te melioribus offer Quo semel est imbutarecens seruabit odorem Testadiu Horat. ad Lollium epist lib. 1. ep 2. wholesome and timely instruction is to bee preuented that being first seasoned with this precious liquor of true Religion and sauing knowledge they may retaine the taste and sauour of it to the end of their dayes According to Salomons counsell Traine vp or as the word signifieth Catechize a child in the way that he should goe and when he is old he will not depart from it Vnto which if we adde their readinesse to relapse into their naturall corruptions if by wholesome instructions they bee not daily confirmed and strengthened in good courses and how soone sinne will grow to a custome and bring them to an habite of wickednesse from which they can hardly afterwards be reclaimed wee shall easily vnderstand the profit and necessity of this exercise Fourthly the desire that children and seruants should performe their duties to their parents and gouernours should make them carefull in the first place to teach them Religion and the true feare of God For if this be not the foundation all other obedience is false and counterfeit seeing they who yeeld it are onely tyed vnto it in the carnall bonds of feare and rewards and therefore it quite ceaseth when they cease Neither will any with an honest heart and good conscience performe it if it rise not out of loue and obedience towards God but with respect of persons selfe-loue and such other sinister and by-respects Fifthly the care which euery Christian should haue to propagate the Church of God should mooue them to this duty seeing God is thereby glorified when as his Kingdome is inlarged and aduanced for as the Wise man saith In the multitude of a people is the honour of a King Now Prou. 14. 18. this is most reasonable that God who created our children should be honoured by our consecrating of them vnto his seruice and that wee should re-deliuer them vnto him who first gaue them vnto vs seeing they are his by a double right both of creation and redemption and also chalenged 1. Cor. 6. 20. Psal 127. 3. by him as his owne right and heritage Sixthly this may moue vs vnto this duty if we consider that the time of youth is most seasonable for instruction seeing then like waxe they are most apt to receiue all impressions of good or euill and also to retaine them when they are receiued And therefore let it be the care of all
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
publike seruice out of our great plenty either for the better effecting of it or for the easing of those who by reason of their weake estates are not so able as wee to beare the burthen The latter by exercising our bounty and Christian charity in almes-deeds and in doing the works of mercy feeding the hungry clothing the naked visiting and relieuing the poore that are sicke and imprisoned To which end let vs consider that God hath giuen vnto vs our plenty and greater store not as vnto absolute Lords to spend it how we list but as vnto Stewards for the good also of our fellow seruants who shall be called vnto account if we haue beene faithfull in thus imploying them and haue giuen to euery one in the houshold their due portion that where God hath giuen much there hee will also require much and that they who by his bounty haue much goods and exceede in riches doe also much good and as the Apostle speaketh Be rich in good workes ready to 1. Tim. 6. 17 18 19. distribute and willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life Finally let vs consider that they are not so much to bee valued in their owne excellency or the present profit which they bring vnto vs seeing these commodities haue so many discommodities that it is hard to say whether exceede but as they are the great instruments of well-doing and as it were spacious fields in which our bounty and charity are not confined in narrow limits but may take large liberty to walke abroad and to exercise themselues vnto full contentment Whereby as wee are inabled to doe good vnto many so most of all to our selues seeing for the present wee purchase of them their best iewels at low rates euen their loue hearts and feruent prayers for some poore pittance of earthly trifles and for the time to come the Lord will infinitely reward of his meere grace and large bounty these gifts of ours which hee hath first giuen vs as though wee were not Stewards but Owners and in our owne right had bestowed them not so much vpon the poore as vpon Iesus Christ himselfe as he will before the Saints and Angels professe at the day of Iudgement Mat. 25. 34. The which excellent dutie is so necessary vnto the exercise of a godly life and is so much neglected in this cold and vncharitable age not onely amongst gripple and greedy worldlings who are ready rather to strip the poore then to clothe them and to pull the meate out of their mouthes by depriuing them through oppression of their meanes then to feed and nourish them but euen among professors of Religion who seeming to make conscience of religious duties are notwithstanding exceeding cold in their deuotion and charity that I would much more fully and effectually haue insisted vpon and pressed it had I not already published a full Treatise of this argument §. Sect. 3 Three other Cautions to be obserued for the right vse of prosperity Fifthly vnto the right vse of prosperity and temporall benefits there is required that wee vse them as pilgrims and strangers and not as Citizens of the world for so Gods Saints haue alwaies acknowledged themselues Gen. 47. 9. Psal 39. 12 Heb. 11. 9 13. 13. 14. 1. Pet. 2. 11. Heb. 12. 1. Phil. 3. 20. Col. 3. 1 2. and that they had heere no continuing city but sought one to come The consideration whereof must weane our hearts and affections from the immoderate loue of the world earthly vanities and cause vs to fix them on heauen and heauenly things which is our country and place of residence to fight against our carnall lusts which fight against our soules and to contemne and cast away whatsoeuer becommeth an hindrance in our iourney towards our heauenly home And seeing wee are Citizens of heauen wee must haue our conuersation there seeking those things which are aboue and not those which are beneath and thinke that nothing more doth misbeseeme vs then that being the children of God heires apparent to his heauenly Kingdome wee should like base slaues spend our time and strength in the diuels drudgerie and in toyling in the workes of darknesse and seruitude of sin for the contemptible wages of earthly vanities Sixthly we must vse them not as durable and permanent riches and inheritances but as things momentany and mutable which are ready daily and hourely to leaue vs and wee them And therefore our best course will bee to vse so these flitting vanities as that they may further our assurance of our heauenly patrimonie which is permanent and euerlasting and as our Sauiour counsaileth vs to make vs friends of the Mammon of iniquitie by vsing them as helpes and instruments to further vs in the workes of Luke 16. 9. mercy that when they are taken from vs and wee from them wee may bee receiued into heauenly habitations Finally if wee would rightly vse our prosperity and temporall blessings wee must not suffer our mindes and hearts to rest vpon them but vse them onely as steps whereby wee may mount vp aloft in heauenly meditations and desires As when wee see any beautie or excellencie in the creatures to thinke how infinitely they exceede in the Creator from whom they haue them when wee are ready with the Queene of Sheba to thinke our selues happie in hearing the wisedome of an earthly Salomon to raise our mindes higher and to thinke on their happinesse who attaine vnto the vision and fruition of God and heare with rauishing admiration his all-knowing and infinite wisedome When we are delighted with the society of Gods Saints in earth who like our selues are full of imperfections to take occasion hereby of meditating of that felicity wee shall haue in our heauenly fellowship when both they and wee shall bee perfected in loue and louelynesse When wee take pleasure in our earthly prosperity honours and riches mixed with many miseries and are but Gods common gifts which he giueth in as great plenty to his slaues as to his sonnes to his enemies as well as vnto his friends nor to rest in these worldly delights and to say with Peter in another case It is good being here but raise our mindes and hearts by these occasions to an higher pitch thinking how incomparably greater our ioy shall be when we shall attaine vnto the full fruition of our heauenly happinesse which shall not be embittered with any miserie and to the inheritance which God hath prepared in peculiar for his Sonnes and Saints in whom hee is chiefly delighted And so shall we not dote in our worldly and carnall loue nor haue our minds and hearts caught and intangled in this birdlime of worldly vanities but vse them onely for present necessity and refreshing that so wee may againe like Eagles leaue the earth and mount aloft in heauenly meditations and desires §.
those in the day and that in all of them wee may carry our selues so as becommeth Christians And in this regard there are some duties to be performed at our going to bed and some in the rest of the night At our going to bed we are generally to cōsider that wee are still in the sight and presence of God who seeth our downe-lying and our vprising and searcheth our most secret actions yea euen our hearts and reines And that there is also a guard of holy Angels who are appointed by our great Lord to pitch their tents about vs and to watch ouer vs that they may preserue vs from all perils and dangers vnto which wee are waking and sleeping continually subiect In regard of which glorious and holy presence we are as carefully and conscionably to behaue our selues in all Christian duties as if all the world should looke vpon vs. The first whereof is that at our lying down when all things being quiet about vs and wee freed from all worldly distractions wee spend some little time in holy meditations calling to our remembrance and examining our conuersation how wee haue behaued our selues in the performance of all Christian duties required of vs in the day past of which we haue before spoken As first how wee haue performed those generall duties which belong to euery day and all parts of it Whether and in what manner wee haue renewed our couenant with God by renewing of our faith and repentance How wee haue sought the Lord our God by consecrating our selues wholy both in our soules and bodies vnto his worship and seruice and haue laboured to make him our owne in and through Christ and to recouer our right in him which we had lost in Adam How wee haue profited in the sauing knowledge of him and in our adhering vnto him with our hearts and affections how our sweete communion with him hath bin increased and the comfortable fellowship of his holy Spirit dwelling in our hearts sealed and assured in vs and how we haue indeuoured to haue and hold his face and fauour in Iesus Christ Whether wee haue kept the whole Armour of God fast buckled vnto vs and if wee haue failed herein then in what graces wee haue found greatest defect How wee haue indeuoured to arme our selues against all sinne and what new strength wee haue gathered to withstand and mortifie our corruptions especially those vnto which wee are naturally most inclined and with what desire and resolution wee haue imbraced all vertue and laboured to performe all Christian duties vnto God our neighbours and our selues Whether wee haue rightly disposed our hearts tongues and actions so as they might in all things bee conformable to the Law of God How we haue submitted our selues in all things to Gods will and pleasure and resigned our soules bodies and states to be gouerned and guided by his wise prouidence without murmuring and repining Finally whether wee haue beene frequent and feruent in powring forth our soules in prayer vpon all good occasions desiring the things wee neede and praysing him for those benefits which we haue receiued §. Sect. 4 That we must examine our selues how we haue spent the day past So likewise we may examine our selues how we haue performed those duties which belong to the particular parts of the day As whether wee did awake with God and offred vnto him our morning sacrifice of prayer and meditation with what faithfulnesse wee haue walked in the duties of our callings and how therein we haue ioyntly aymed at Gods glory and the good of our neighbours together with our owne profit whether we haue done the duties of them in the obedience and loue of God and haue performed our earthly duties with heauenly minds and affections Whether we haue rightly vsed our recreations refreshing our bodies and mindes with lawfull sports in a good manner to right ends with obseruation of the rules and cautions required in them especially in respect of their time that we haue not beene ouer-lauish to the thrusting out but rather fitting our selues for better exercises How wee haue carried our selues in receiuing of our food blessing it by prayer and thanksgiuing and vsing it with temperance and sobriety so as wee haue thereby beene better fitted for Gods seruice Whether wee haue rightly vsed our solitarinesse spending our time neither idly nor vnprofitably and how we haue behaued our selues in our society both in our choyse of good company and in performing with them all Christian duties of piety Iustice and ciuill honesty for the mutuall good of one another How we haue performed duties belonging to the family and what care wee haue had that not onely our selues but also those who are vnder our charge should serue the Lord. How we haue carried our selues in our prosperity by praising God for it and by so vsing it as that wee might be the better inabled to glorify him and to performe all good duties to our neighbours and how also we haue profited by our afflictions and chastizements for the drawing of vs neerer vnto God in all holy and righteous duties and the weaning of our hearts and affections from the loue of the world The which examination wee should not thinke too tedious and laborious if at least wee be in our health and strength and not disabled thereunto by our weakenesse infirmities and vnaptnesse to take our rest if at the first it be but a little disturbed in which case if our imployments will affoord vnto vs any fit leysure and opportunity it were good to allot some short time vnto this exercise before our going to bed seeing if wee bee once accustomed vnto it wee shall performe it at least in those points which are most necessary for our owne particular with great facility and in a little time Yea in truth if wee would but consider how farre some of the Heathens themselues haue proceeded in this dutie and what singular fruits and benefits arise from it we might well be ashamed who professe Christianity of our great neglect and bee moued to spare some little time from our sleepe when as wee may improue it to so much spirituall profit and aduantage I vse saith Seneca this authority Vtor hac potestate quotidie apud me causam dico c. Senec de ira lib 3. cap. 36 and daily pleade my cause with my selfe When the light is taken away and my wife being acquainted with my custome holdeth her peace I examine vvith my selfe the vvhole day past and reuievv all that I haue said or done I hide nothing from mine ovvne scrutiny I passe by nothing for vvhy should I feare any thing by reason of my errours vvhen as I can say See that thou doest it no more and for this time I vvil pardon thee And the same counsaile hee giueth to his friend Lucilius Conuince Quantum potes teipsum coargue c. thy selfe saith hee as much as thou canst search into thy selfe First execute
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
especially those which respect his Sabbaths and seruice as the profaning of his holy Day by vtter neglect of all holy duties or by imperfect performance of them want of preparation of reuerence and attention faith and feruency of spirit in hearing the Word and calling vpon Gods name want of care in laying it vp in our hearts and memories and practising it in our liues c. And thus as in our Complaints wee are to bewaile other wants so those especially which make vs vnfit to performe any acceptable seruice vnto God and in our petitions as wee are to beg other gifts and graces whereof we stand in need so those aboue others which inable vs to the better sanctification of the Lords Day in performing vnto him his spirituall worship as hungring and thirsting after the meanes of Gods glory and our saluation prepared hearts and good consciences faith and feruency of spirit reuerence and attention in hearing the Word and Gods blessing and assistance of his holy Spirit vnto his Minister and Ambassadour that he may speake the Word powerfully and profitably as to all the Congregation whereof we are members so vnto vs especially for our edification and building vp in all spirituall grace the mortification of our speciall vices and corruptions the increasing of our vertues and confirming of our strength vnto the performance of all Christian and holy duties wherein as yet we are most defectiue And finally in our praises and thankesgiuing we are to magnifie Gods holy Name as for all his blessings and benefits so for those especially which respect this Day As the giuing of Iesus Christ to be our Sauiour and Redeemer and causing Luk. 1. 78 79. this Sunne of righteousnesse to arise and shine vnto vs the continuance of his Sabbaths and the light of his Gospell wherein hee reuealeth vnto vs his holy will concerning our saluation and the meanes whereby we may attaine vnto it the peace liberty and safety which we inioy together with his spirituall fauours for granting vnto vs his Word and Sacraments and making them in some measure effectuall by the inward operation of his holy Spirit for the begetting and increasing of our faith and the worke of Sanctification in vs and the like With prayer we must also as leisure and opportunity serueth ioyne the reading of some fit portion of holy Scriptures for the better seasoning of our hearts and settling of our affections vpon holy things for the inflaming of them with the loue of Gods Law and with longing desires after the publike meanes of our saluation With which priuate exercises when wee haue prepared our selues we must if we be gouernours of families vse all good meanes for the fitting and preparing of our children and seruants for the publike seruice of God not thinking it enough for those that haue the charge of others to performe priuate duties by themselues vnlesse they cause their inferiours also to ioyne with them But especially before wee goe to the Church we must call them all together vnto prayer wherein after the confession of our sinnes and earnest petition for all necessary graces wee are to desire the assistance of Gods holy Spirit for the sanctifying and preparing of the whole family that they may in some acceptable manner performe all good duties which belong to the Sanctification of the Lords Day Neither must we as many doe thinke it sufficient that wee bring our families to Gods seruice nor neglect the duty of priuate prayer because it is to be performed publikely in the Congregation and so cause one duty to shoulder and thrust out another but wee must ioyne them together seeing the priuate seruice of God is not onely on his holy Day acceptable in it selfe but a notable and necessary meanes to fit and prepare vs for the right performance of his publike worship In which respect as we must be carefull that the publike seruice doe not exclude the priuate either morning or euening so much more that the priuate doe not hinder the publike but we must so order and dispose of these family-exercises as that they may be finished in seasonable time and not hinder vs from comming to the beginning of publike prayer with the residue of Gods people §. Sect. 4 Duties to be performed when we are going to the Church After all which duties performed in the family we are when we are ready to goe vnto the Church or when wee are in the way to spend that time in holy Meditations thinking with our selues that we are going not vpon some slight or ordinary businesse but to present our selues in the glorious presence of the great King of heauen and earth who being infinite in all holinesse and perfection and a God of such pure and piercing eyes that he seeth not onely our outward actions but searcheth the heart and reines hateth and abhorreth all impurity and corruption dissimulation and hypocrisie all cold formall and negligent seruice and will bee worshipped of vs in spirit and truth Let vs call to minde that we are going not to conferre with our companions or with mortal men not much superiour vnto vs but to speake and make our suits to Gods supreme and most glorious Maiesty to heare him speaking vnto vs by his Ambassadours in whose presence the heauens are vncleane and the blessed Angels hide their faces And that not about ordinary and slight matters but such waighty and important businesse as no lesse concerneth vs then the eternall saluation or damnation of our bodies and soules Finally that we are going about such affaires as will according as we dispatch them make vs much better or worse For the Word shall prosper to the atchieuing of that Esa 55. 11. end for which God sends it and shall neuer returne in vaine either it will soften vs like wax or harden vs like clay either it will be Gods strong power 2. Cor. 2. 15 16. to our saluation and the sauour of life vnto life or the sauour of death vnto Rom. 1. 16. 2. Cor. 2. 15 16. death for our deeper condemnation and by performing this duty in hearing of it we shall be neerer heauen or hell And hauing with these and such like meditations brought our selues to the place of diuine worship let vs enter into it with all feare and reuerence as into Gods owne House and place of his glorious presence saying with Iacob Surely the Lord is in Gen. 28. 16 17. this place how dreadfull is this place this is none other but the House of God and this is the gate of heauen CAP. XLI Of the publike duties of Gods seruice on the Lords Day §. Sect. 1 That we must ioyne with the Congregation in all the duties of Gods seruice ANd thus hauing placed our selues in Gods holy Assembly we are to ioyne with them in all duties of Gods seruice with vnanimity of heart and vniformity in action and gesture as becommeth those that professe themselues to be of the same
vertue vice or other thing handled the causes effects and common affections the subiect place the time and other adiuncts the dissentanies and contraries the distribution of the whole into the parts or of the generall into the specials and how euery branch is followed prooued illustrated and applyed Or if the Sermon want method or wee skill to conceiue it or memory to retaine it for it sometime happeneth that method which is the chiefe help of memory through too much curiosity and multiplicity of diuisions is a meanes to confound it yet let vs at least obserue those things that are deliuered which we knew not before for the increasing of our knowledge and bettering of our iudgement what vices are reproued or vertues commended with the reasons and illustrations of them both what hath most conuinced our consciences what hath been well pressed and wrought effectually vpon our hearts and affections for the withdrawing of them from any sinne their inflaming with the loue of any thing that is good and the stirring of them vp to the imbracing and practising of any Christian and holy duty §. Sect. 3 That we must stay in the Church from the beginning to the end of the Sermon The last duty in hearing is that we continue from the beginning of the Sermon to the end and as we are to come with the first so wee must not as the manner of many is depart till all the exercises of Religion being fully concluded the whole Assembly bee dismissed For as it is great vnmannerlinesse at a solemne feast to rise before the table is taken away vnlesse it be in case of sicknesse weaknesse or some important businesse so they which depart from this spirituall Feast before it be ended are either very vnmannerly and voyd of due reuerence and respect of Gods presence and his holy ghests and if they be not troubled with bodily infirmities doe shew the sicknesse of their soules when their spirituall appetite is so queazie that they loath their nourishment or that they thinke the imployment which they goe about of greater waight or at least much more necessary then the feeding of their soules with this spirituall Manna and vsing the meanes of their saluation Neither must we haste away after the Sermon is ended as though wee would rush out of prison as soone as the doore is opened but we must stay still that we may ioyne with the Minister and the Congregation in prayer and thankesgiuing if any bee as there ought to be after the concluding of the Sermon seeing as in receiuing our corporall food so also in the spirituall we haue as iust cause and occasion of praising God for benefits receiued as of praying for his blessing vpon them before we receiued them But if it bee omitted wee must supply this defect in respect of our owne particular by lifting vp our hearts vnto God praising him for causing the light of his Gospell to shine still vnto vs and for all the wholesome instructions admonitions reproofes and consolations which he hath graciously at that time imparted vnto vs. And if there be a Psalme sung we must ioyne with the Congregation praising the Lord with minde and voyce and making melody vnto him with our hearts which being ended we must expect the blessing of God pronounced by the mouth of his Minister with all reuerence and deuotion esteeming it of great efficacie as if God himselfe did blesse vs by them For so we reade that God appoynting Aaron to pronounce Num. 6. 23 24 c. such a blessing vpon the people saith that he should hereby put his name vpon them and he himselfe also would blesse them And therefore being of such importance we must not through ouer-much haste leaue it behinde vs as a needlesse complement §. Sect. 4 Of our duty in receiuing the Lords Supper And if the Sacrament of the Lords Supper bee administred hauing duly prepared our selues we are to communicate with the rest of the Congregation Luk 22. 19. and not vnmannerly depart from this holy Feast being inuited when we see it set vpon the Lords Table For it is a part of Gods publike seruice which is not left as arbitrary at our choyce to doe or leaue vndone but expressely inioyned by our Sauiour Doe this in remembrance 1. Cor. 11. 24 25 26. of me It is a notable meanes of confirming and increasing our faith being the Lords Seale wherewith he hath ratified his Couenant of grace and saluation with vs the which being often shaken with tentations and wounded and weakened with our sinnes needeth often to be strengthened and renewed It is the badge and liuery whereby we are knowne to bee Gods seruants and therefore comming to doe him seruice we ought not to cast it off when the rest of the family put it on It is a testification of our thankfulnesse to God and his Christ for all their benefits especially that great worke of our Redemption and a profession of our faith that we rest vpon the mercies of God and the death and merits of Christ for our iustification and saluation which wee are not to neglect when others performe it but to take all good occasions of testifying our faith loue and thankfulnesse vnto them It is a notable meanes to put vs in mind of Christs death and to apply all the fruits and benefits thereof vnto our selues when as wee see him crucified his body broken and his blood powred out before our eyes It is the Sacrament of our vnion with Christ and communion one with another wherein wee are knit together in the bond of loue and make profession that wee are fellow-members of the same body whereof Christ Iesus is the Head whereof if wee refuse to communicate hauing no good and necessary ground for it wee shall make a rent in the body and deny the communion and profession of our loue one with another §. Sect. 5 Of our duties to be performed when Baptisme is administred So likewise if the Sacrament of Baptisme be administred wee are not to depart before this holy action bee finished but to continue in the Congregation not as idle spectators but as being tyed heereby to performe diuers Christian duties both vnto God our selues and the party baptized In respect of God we are to stay the administration of this Sacrament that wee may shew our reuerence to his holy ordinances and glorifie his blessed Name for granting vnto his Church and vs the vse of them Secondly in respect of our selues that wee may renew our Couenant with God by calling it afresh to our remembrance together with his sweet mercies and gracious promises in Iesus Christ and also our owne vow and couenant which we haue made with him in our Baptisme that we may renew our resolutions and indeuours to performe it daily in more perfection and in the meane time take occasion vpon our slips and failings to bewaile our wants and imperfections That we may also call to mind what
Congregation And next vnto it our speech must tend to the furthering of our owne saluation and edification of our brethren For if our hearts bee sincere and holy such also will our conferences bee as before wee haue shewed more at large §. Sect. 4 That we must practise what we know in our works and actions Secondly with our words and outward profession wee must ioyne also our workes and actions in doing seruice vnto God without which wee cannot approoue our hearts to bee vpright before him Neither is it sufficient to make vs accepted of God that wee speake religiously and make a glorious profession of the Truth vnlesse our practice be sutable in the works of holinesse and righteousnesse It is not enough as our Sauiour hath taught vs to cry Lord Lord for entring into Gods Kingdom vnlesse we Mat. 7. 21 23. do the wil of his Father which is in heauen no nor yet that we haue prophecied and preached in his Name seeing we shal be excluded depart from him if we be workers of iniquity For not the hearers and talkers of the Law but the Rom. 2. 13. doers therof shall be iustified Neither will God render vnto vs according to our outward profession but according to our deeds we shal receiue at Christs Rom. 2. 6. 2. Cor. 5. 10. Tit. 1. 16. appearing to Iudgement not according to our words and shewes but according to that we haue done whether it be good or bad Yea in truth bare profession without practice doth make vs the more odious in Gods sight And if we deny God in our works whō we professe to know with our words we become abominable hypocrits who dishonour him more by their sins then any other In which regard the Lord would haue none to make profession of Religion who do not indeuour to practise what they know in their liues What hast thou to doe to declare my Statutes or that thou shouldest take my Couenant Psal 50. 16. into thy mouth seeing thou hatest instruction and castest my words behind thee And such our Sauiour reprooueth Why call ye me Lord Lord and doe Luk. 6. 46. not the things which I say Before therefore we compasse Gods Altar to offer vnto him with our tongues the sacrifice of praise wee must first with Dauid wash our hands in innocencie If we would approoue the sincerity of Psal 26. 6. our faith outward confession of the Truth we must with those beleeuers in the Acts of the Apostles shew it by our deeds If we would make it manifest Act. 19. 18. that our harts are inwardly inflamed with the loue of God we must shew it by our actions rather then by our words according to that of our Sauiour If ye loue me keepe my Commandements And againe He that hath my John 14. 15 21. Commandements and keepeth them is he that loueth me Yee are my friends if ye doe whatsoeuer I command you Iohn 15. 14. §. Sect. 5 Diuers reasons perswading vs to good workes By all which it appeareth that vnto the duties of a godly life there is required reall practice in our workes as well as verball profession with our mouthes neither doth an holy profession alone make any man holy but only bindeth him to the duties of holinesse The which though it bee acknowledged of all men yet because it fareth with the most as with men grieuously sicke who hauing lost their appetite approoue good meate in their iudgment and discourse but when they are mooued to eate of it put it by because it is lothsome to their corrupted stomacks therefore it will not be amisse that we inforce this point a little further that I may set an edge on their appetite and as the Apostle requireth may prouoke them vnto Heb. 10. 24. loue and good workes First therefore let vs consider that as the Lord requireth an vpright heart and holy profession so also the fruits of them both in good workes For he would haue vs not onely hearers of his Word but also doers of it and chargeth vs to doe good vnto all to be rich in good workes Iam. 1. 22. Gal. 6. 10. 1. Tim. 6. 17 18. 2. Thes 3. 13. Tit. 2. 14. Luk. 1. 74 75. 1. Tim. 2. 10. and neuer weary of well-doing Secondly that he hath created vs vnto good workes that we should walke in them and redeemed vs that wee should not onely doe good workes but also bee zealous in doing of them Thirdly that they are the chiefe ornaments of Christians which much more decke and beautifie them in the sight of God and all good men then all Iewels gold and gorgeous apparell Fourthly let vs consider the exceeding profit of them seeing God doth richly reward them both in this life and the life to come Fifthly that they are notable and singular meanes to assure vs of all Gods graces in this life and eternal happinesse in the life to come whereby we attaine vnto spirituall comfort peace of conscience and ioy in the holy Ghost For they are the assured signes of our election and effectuall calling seeing if we doe these things we shall neuer fall They are the 2. Pet. 1. 10. fruits of our regeneration and new birth whereby wee are assured of our spirituall life euen as the naturall life is knowne by action and motion and that we are trees of righteousnesse which Gods owne hand hath planted for the tree is knowne by the fruits seeing a good tree cannot bring foorth Math. 7. 17. 12. 33. those which are euill nor an euill those which are good They assure vs of our iustification for he that doth righteousnesse is righteous as the Apostle Iohn 1. Job 3. 7. Rom. 2. 13. telleth vs. They are signes of our adoption and spirituall kindred with Christ for they that heare the Word and doe it are his brethren and sisters By them we may be assured that our wisedome is spirituall and heauenly according Mat. 12. 50. to that of the Apostle Iames Who is a wise man and endued with knowledge amongst you Let him shew out of a good conuersation his workes with Iam. 3. 13. meekenesse of wisedome That our faith also is liuely and iustifying For they and they onely doe truely beleeue in God who are carefull to maintaine good workes seeing as it inwardly purifieth the heart so also it worketh outwardly Tit. 3. 8. Act. 15. 9. Gal. 5. 6. Iam. 2. 14. 17. 26. by loue And therefore the Apostle Iames concludeth that such a faith as bringeth not forth these fruits doth nothing profit vs for our iustification and saluation because it is dead and not a liuing body but a dead carkasse which breatheth not So that though workes doe not iustifie vs but faith onely for wee are first made righteous before wee can bring foorth the fruits of righteousnesse yet that faith which is alone doth not iustifie vs because it is a dead faith
and therefore cannot apply vnto vs Christ our Righteousnesse Though they doe not iustifie vs before God yet they iustifie vs before men that is declare that we are iustified Though they be not causes yet they are necessary and inseparable effects of our iustification Though they are not required vnto the act of iustification but faith onely vniting vs vnto Christ our Righteousnesse yet vnto the party iustified for as hee that doth righteousnesse is righteous so hee that is righteous 1. Ioh. 3. 7. doth righteousnesse the cause and effect alwayes concurring and going together Finally though they bee not meritorious causes of saluation which is Gods free gift an inheritance and not a purchase made by our selues yet they are the meanes which assure vs of it and though they be not the cause of our raigning yet they are the way to the Kingdome Finally they are the vndoubted signes and as the Apostle calleth them the proofe of our loue whereby we may try whether it be vnfained or hypocriticall Ioh. 14. 15. for if we loue God we will keepe his Commandements and also of the truth and sincerity of our Religion which is not so well knowne from that Iam. 1. 27. which is false by an outward profession as by the holy practice of it in the workes of piety iustice mercy and Christian charity §. Sect. 6 Of the rewards of good works Lastly let vs consider that the Lord will richly of his free grace reward these workes with glory and happinesse in his Kingdome For though the strength of our title stand vpon Gods free gift yet wee are entred into the possession of it by the workes of mercy as being infallible signes that wee are the true and lawfull heires vnto whom this heauenly patrimony doth belong by right of Couenant according to that of our Sauiour Come ye Mat. 25. 34 35. blessed of my Father inherit the Kingdome prepared for you from the foundation of the world for I was hungry and ye gaue me meate I was thirsty and ye gaue me drinke c. So the Apostle saith that at the day of Iudgement Christ will render to euery man according to his deeds To them who by patient continuance Rom. 2. 7 8. in well-doing seeke for glory honour and immortality eternall life but to them that are contentious and doe not obey the truth but obey vnrighteousnesse indignation and wrath c. Whereby it appeareth that if euer we meane to attaine vnto euerlasting happinesse we must not content our selues with an opinion of our inward piety and sincerity nor with an outward profession of Religion but we must bring foorth the fruits of them both in the workes of holinesse and righteousnesse For not euery one that saith Lord Mat. 7. 21 22. Luk. 11. 28. Ioh. 13. 17. Apoc. 1. 3. Lord shall enter into Gods Kingdome but they that doe his will And they only are pronounced happy who heare the Word of God and keep it As for those who please themselues with the profession of piety neglect the practice in the fruits of obedience and duties of a godly life they are presently in danger to be cut off like hypocrits dead branches with Gods iudgemēts according to that of Iohn the Baptist Now is the axe laid to the root of the trees Mat. 3. 10. Ioh. 15. 2. Therefore euery tree which bringeth not forth good fruit is hewne downe cast into the fire And in the World to come shall be excluded from Gods presence and haue their portion in euerlasting fire prepared for the deuill and his Mat. 7. 23. 25. 41. angels not only as workers of iniquity but also as neglecters of the workes of mercy and Christian charity to the poore members of Iesus Christ CAP. IIII. That we must performe vniuersall obedience to the whole will of God §. Sect. 1 That only vniuersall obedience to Gods will Word is accepted of him AND thus haue we shewed that our obedience ought to bee vniuersall in respect of the subiect or the person that performeth it In the next place we are to shew that there is also an vniuersality required in respect of the obiect whereby we vnderstand the whole will of God reuealed in the Scriptures Neither is it sufficient that we performe some or many duties and neglect the rest but wee must in all things bee conformable to all Gods Commandements which is not so to be vnderstood as though we could actually doe all that God requireth for in many things wee sinne all but of Iam. 3. 2. an habituall obedience and disposition of our hearts whereby wee desire resolue and indeuour in all things to doe Gods will in as great perfection as we can bewailing our wants and imperfections when we faile and come short of our desires Of which we haue an example in Dauid who Psal 119. 6. had respect vnto all Gods Commandements and in the remnant of the Captiuity who bound themselues by couenant and oath to walke in Gods Law Nehem. 10. 29. and to obserue and doe all the Commandements of the Lord their God and in Zachary and Elizabeth who were righteous before God walking in all the Luk. 1. 6. Commandements and Ordinances of the Lord blamelesse The contrary whereof we see in the example of Iehu who obeyed God in destroying the house 2. King 10. of Ahab and Baal with his Priests for the establishing of his owne Kingdome but not in taking away the golden Calues In Herod who Mark 6. 20. heard Iohn the Baptist willingly and obeyed his doctrine in many things but would not leaue his Incest In Iudas and Demas who performed many good duties but would not forsake their couetousnesse and loue of the world And finally in Ananias and Saphyra who were content to share Act. 5. with God but kept part of the possession which they had wholly consecrated vnto him for their owne vse But our obedience must be vniuersall keeping no sinne as sweet vnder our tongue but we must in the disposition Job 20. 12. desire and purpose of our hearts renounce all sinnes whatsoeuer without exception be they neuer so pleasing or profitable yea wee must with greatest hatred pursue those vnto which our corrupt natures are most inclined making warre as against all these wicked enemies of God so most earnestly against this Canaanitish brood which dwell in our Land And contrariwise we must loue and imbrace all vertues and practise all Christian duties which God hath commanded though they be neuer so hard and difficult to our corrupt disposition yea the more auerse our sinfull natures are vnto them so much the more earnestly we must labour to imbrace and practise them For if we make any composition with Satan and our owne flesh to giue willing entertainement vnto any sinne or to neglect any vertue or Christian duty our obedience is but hypocriticall and fained and the sinne reserued like a
colour but changeth as the things are changed which lye next vnto it Secondly it hindreth our growth in grace and maketh all the good meanes which we vse to this purpose vnprofitable vnto vs. It disableth vs in our spirituall race from comming to the goale and getting the garland and causeth vs to be preuented with their speed who set out long after vs. It maketh vs vnfit for all good duties and not only more backward vnto them by our intermission but also more vnable to performe when we doe vndertake them For when we haue for a time neglected prayer meditation hearing the Word and such like spirituall exercises our deceitfull hearts after they are broken loose out of the bonds of Gods feare and haue tasted the carnall sweetnesse of this slothfull liberty are hardly recalled recouered and not without much paines reduced into order nor well settled and composed to religious duties It hindreth vs in our spirituall iourney towards our heauenly home and whereas those who are constant in their trauell and ridde continually some part of the way come seasonably and surely to their iourneys end though they seeme to goe a slow pace these who goe on by fits and spurts tire themselues in the mid way and though sometimes they seeme to goe a gallop yet their many intermissions and often stayes make them to bee benighted and to giue ouer their trauell before they come to their iournies end Finally it greatly indangereth vs vnto finall apostasie for leauing those good duties vndone which our consciences approuing call vpon vs to performe and by this negligence running into tentation it is iust with God to leaue vs in it and to withdraw his grace which onely giueth vnto vs both will and ability for the well performing of any good duty Wherof it commeth to passe that many who intend at the first but to play the truants and to intermit their studies for a time that they may take their liberty and pleasure and then to come vnto Christs schoole againe are afterward partly so possessed with feare and shame of their Masters presence and partly so bewitched with their carnall delights that they runne quite away and neuer returne And when they haue thus farre giuen place to the diuels tentations and the sluggish sloth of their sinfull flesh that they intermit all spiritual exercises as prayer hearing the Word reading meditation that they may the more thorowly intend their worldly profits or delights yet with a purpose to returne vnto them againe when these things are dispatched they are more and more insnared in Satans nets of perdition into which they haue cast themselues and the longer they forbeare the lesse appetite they haue to religious duties Lastly this vnconstancy maketh vs farre worse in the seruice of God then the sonnes of Belial are in the seruice of the diuell and of the world For they for the vncertaine and base wages of earthly trifles are constant in those workes of darkenesse wherein they imploy them toyling themselues and spending their strength in their seruile drudgery night and day though it bee to the euerlasting damnation both of their bodies and soules whereas these who professe themselues the seruants of God serue him negligently by fits and starts one while taking a little paines in spirituall exercises and another while intermitting their labours and spending their time in sloth and idlenesse although he incourageth them to doe him faithfull and constant seruice with the present pay of all temporall blessings and with the assured hope of future happinesse §. Sect. 3 Of the meanes whereby we may be inabled to serue God constantly in the duties of a godly life And these are the reasons which may moue vs to constancy in the duties of Gods seruice In the next place let vs consider of some meanes which may inable vs vnto it The first meanes is often and seriously to consider of Gods manifold mercies and rich rewards both in this life and the life to come which he hath faithfully promised vnto all those who doe him diligent and constant seruice For in this world nothing shall be wanting to those that serue and feare him for if he prouideth so liberally euen for strangers and enemies then will he much more for those of his owne family and not suffer them to want any thing which is good He wil shine vpon them with the bright beames of his face and fauour and glad their hearts with the ioy of his countenance Hee will preserue them from all dangers and mightily defend them from the malice and power of all their enemies He will watch ouer them with his prouidence to doe them good and will haue them alwayes at his finding who hath all things in heauen and erth to bestow vpon thē He will inrich them with the chiefe treasures of his spirituall graces and hereafter giue them the possession and fruition of heauenly happinesse So that though wee should not intermit our paines in the duties of his seruice for the space of an houre in the whole course of our liues yet may we say of our doings as the Apostle of our suffrings The seruice of this present life is not worthy the glory Rom. 8. 18. which shall be reuealed for that is short and momentany weake and imperfect but shall be rewarded with a farre more excellent and eternall waight of glory The second meanes of constancy is to take notice and to haue a Second meanes true sense of our frailty and infirmity our naturall mutability and vnconstancy our dulnesse and wearinesse in all good duties that so wee may keepe a narrow watch ouer our selues and not giue way to our spirituall sloth when it creepeth vpon vs and moueth vs to intermit the duties of a godly life We must not be proud and presumptuous of our strength as though it were in our power to leaue and resume our worke when wee please but be humbled in the sight and sence of our backwardnesse and wearinesse in holy duties and as the Apostle exhorteth wee must not bee Rom. 11. 20. 1. Cor. 10. 12. Phil. 2. 12. Prou. 28. 14. high minded but feare whilest we seeme to stand we must take heed of falling and worke out our saluation with feare and trembling For blessed is hee which thus seareth alwayes seeing it will make him carefull to keepe his spirituall watch that he doe not neglect or intermit any good duty which may strengthen his faith in the assurance of his saluation The third meanes is Third meanes that we indeuour to worke our hearts to the loue not only of God which will make all our labours light which wee take in seruing him whom our soules loue but also of the spirituall duties themselues by meditating often vpon their excellency profit and necessity aboue all worldly imployments For what the soule loueth in that it resteth with vnwearied delight and so pleaseth it selfe in the fruition of it that it admitteth no
14. if we hold out the beginning of our confidence stedfast to the end And therefore if we meane to haue any part in Gods promises we must constantly perseuere in the profession and practice of true godlinesse and the Christian duties of an holy life The second meanes of perseuerance is carefully to The second meanes of perseuerance is to auoyd the causes and meanes of apostacy and defection auoyd the causes and meanes of apostasie and defection And these are diuers first voluntary liuing in any knowne sinne which will harden the heart and dead the conscience and so make way for many others till wee be wholly carried away from God in a streame of wickednesse Secondly we must carefully take heed of the least declinations in Christian graces and holy duties for if we be once going downe the hill wee shall hardly keepe our selues from running headlong to the bottome vnlesse wee stop speedily in the very beginning And as for the preseruing of our bodies in a sound estate we labour with seasonable physicke to preuent diseases and when we finde our health to decline a little doe vse all good meanes at the first because if the sicknesse seaze thorowly vpon the vitall parts it will hardly be remoued and indanger our liues so must we take the same course for the good of our soules carefully obseruing the first declinations of our spirituall health that we may stop them at the beginning before they breake out into any extremities And considering that those diseases both of body and soule are most dangerous and desperate not which come suddenly with some sensible violence but which steale vpon vs by degrees vpon no apparant causes and impaire the health by little and little because they are hardly discerned and when they are knowne not easily cured as in the outward man the consumption hectique feuer and the like and in the inward and spirituall part carnall security hardnesse of heart and others of like nature let vs not therefore neglect the least declinations in sauing grace and holy duties but keepe a carefull watch ouer our selues that none of these diseases of our soules steale vpon vs and become desperate before we discerne them Let vs bee as good husbands for our soules as wee are for our clothes houses and grounds mending little holes before they teare out into great rents repairing the first decayes ere they become rotten and ruinous and making vp the breach as soone as wee discerne it before it come to an inundation and carry vs away in a floud of wickednesse And this counsell the Apostle giveth vs. Lift vp saith he the hands which hang downe and the feeble knees and make straight paths to your feet lest that which is lame be turned out of the way but let it rather be healed c. Looking diligently lest any man faile of the grace of God lest any root of bitternesse springing vp trouble you and thereby many be defiled A third cause of apostasie is a great opinion of our owne strength which causeth God to leaue vs that we may see our weaknesse as we see in the fearfull defection of the Apostle Peter And also a fond conceit that we are so rich in grace that we may spend vpon the stocke and labour for no more and that we haue already so well profited in religious duties that we need not take any care or paines to make any further progresse For there is no standing still in the wayes of Christianity but when we cease to goe forward wee begin to goe backward when in our owne opinion we are at the full we will begin to wane and decline towards a change and when our godlinesse is come to a standing water it presently declineth and neuer ceaseth vntill it be come to a low ebbe For the preuenting whereof let vs not measure our vertues and good proceedings by the false mete-yard of pride and selfe-loue which will make vs ouerweene our owne gifts and good parts nor compare our selues with our selues or others that come behind vs and haue not attained vnto Gal. 6. 4. our measure but with the perfect Law of God which like a looking-glasse will discouer our blemishes and imperfections and with our Sauiour Christ the perfect paterne of holinesse and righteousnesse according Ephes 4. 13 14 15. to whose Image we ought to be conformed A fourth cause of defection from God and godlinesse which we must shunne is the immoderate loue of the world and worldly vanities which cooleth and quencheth in vs the loue of God and of spirituall and heauenly things and so choketh in vs all good desires and indeuours of seeking after them that wee may obtaine them For as our Sauiour telleth vs we cannot serue God and Mammon Math 6. 24. Jam. 4. 4. And the Apostle saith that the amity of the world is enmity with God and therefore whosoeuer will be a friend of the world he is Gods enemy Which argument the Apostle Iohn vseth to disswade vs from this carnall loue Loue not the world saith he nor the things that are in the world If any man loue the world the loue of the Father is not in him A fifth cause is slacknesse 1. Ioh. 2. 15. and negligence in the vse of those meanes which both beget and begin Gods graces in vs and also nourish and preserue them when they are begun as the hearing of the Word reading prayer meditation the Sacraments and such like For as the strength of the body languisheth and consumeth if we refuse our bodily food whereby it is preserued so must also our soules needs fall into a consumption of all grace and goodnesse if we neglect that spirituall nourishment by which onely they are sustained in vs. A sixth cause is the grieuing of Gods Spirit dwelling in vs by quenching the good motions of it and defiling our soules with sinnes Ephes 4. 30. 1. Thes 5. 19. that waste the conscience being committed wilfully against the knowledge which loathsome filthinesse polluteth our soules and bodies and maketh this holy Ghest weary of his lodging going away to withdraw also with him his gifts and graces by which alone wee are inabled vnto all good duties And therefore if wee would not fall away from all grace and goodnes let vs louingly entertain the Author of them and not grieue Gods holy Spirit by resisting those good motions which he putteth into vs and by making our hearts and bodies which should be his holy temples and place of residence a loathsome stie of sinfull vncleannesse A last cause of apostacy is neere and inward familiarity with prophane and wicked persons who will corrupt vs with their euill examples and poyson vs with the contagion of their sinnes alluring and drawing vs by degrees Deut 7. 2 3 4. to accompany them in their euill courses vntill at last wee runne on Pro. 22. 24 25. with them into the same excesse of outragious wickednesse and so giue a
which wee haue spoken in part and shall say more in the following discourse But aboue all inuocation and prayer desiring God who is the Authour of our spirituall birth and being and also of our preseruation and growth in godlinesse that hee will perfect his good Phil. 1. 6. 2. Cor. 13. 9. Phil. 1. 9 10 11. Col. 1. 9. and 4. 12. Heb. 13. 21. 1. Pet. 5. 10. worke which he hath begun in vs sanctifie vs throughout in our soules and bodies and bring vs from one degree to another till at last wee come to a perfect man in Christ whereof we haue the holy Apostles in many places as fit precedents and examples who by their feruent prayers craue at Gods hands this growth in grace for themselues and others Finally if we would be good proficients in Gods seruice wee must often thinke of the worthinesse and excellency of our heauenly Master who is the chiefe Goodnesse and infinite in all perfection and therefore aboue all deserueth our best paines and diligence of his inestimable loue towards vs shining in our Creation Preseruation and that great worke of our Redemption by the death of his deare and onely Sonne for who would not loue him that hath so loued vs and labour to approoue it by striuing to serue him daily in more perfection Of the Passion and sufferings of Christ which will make vs thinke that we can neuer doe too much for him who hath done and suffered so much for vs. Of the perfection which the Law requireth vnder the penalty of a fearfull curse and of the gracious promises and sweet incouragements of the Gospell belonging to all those who striue and labour daily to attaine vnto this perfection Of the manifold and inestimable blessings both temporall spirituall and eternall which God hath partly put presently into our hands and partly confirmed vnto vs by infallible assurances all which liberall and bountifull wages if we be not too too ingratefull will make vs daily to double our diligence in doing him seruice Finally we must oftentimes meditate of the breuity of our liues and vncertainty of this short time compared with the excellency and eternity of our heauenly happinesse promised to all them who spend this momentany and vncertaine time in the duties of Gods seruice the which if any thing will moue vs to improoue the time present to the best aduantage seeing we are not sure of another day like wise Merchants who lay hold of a good penny-worth when it is offered and the prudent Pilot who setteth vp all his sailes whilest the wind and tide fauour him because he is vncertaine how long it will last and his opportunity being once past cannot be recouered at his owne pleasure CAP. V. Of the meanes whereby we may be inabled to leade a godly life and first of the ministery of the Word §. Sect. 1 That if we will leade a godly life we must vse the meanes inabling vs vnto it VNto the rules of direction which helpe and further vs in the duties of a godly life wee are to adde the consideration of certaine speciall meanes respecting practice whereby wee may be the better inabled to performe them For as God in his Decree hath ordained the ends at which we must chiefly aime that we may attaine vnto them so also the meanes which conduce vnto these ends As for example hee hath propounded his glory as the supreme end of all things and withall diuers meanes whereby it is aduanced and magnified as our faithfull seruice and obedience to his Commandements faith in Christ and such like He hath ordained vs to saluation and that we may attaine vnto it hee hath linked his Decree to this end by certaine subordinate causes and meanes as Creation Redemption Effectuall calling Iustification Sanctification and Preseruation Hee hath decreed that we should liue our naturall life vnto our appoynted time but withall that we should vse the meanes of food clothing sleepe physick by which it is preserued and maintained And thus also as hee hath ordained that we should liue the life of grace so likewise that wee should vse the helpes and meanes which hee hath appoynted for the beginning continuing and finishing of it which if wee neglect wee can haue no more hope of attaining vnto it whatsoeuer faire pretences wee make of our feruent desires to atchieue this end then of comming to happinesse being destitute of holinesse without which the Apostle telleth vs Heb. 12. 14. we shall neuer see God or of liuing to old age without the vse of the meanes meate drinke and apparell or of liuing to Gods glory when as we delight in the workes of darknesse and shine not in the light of an holy life The which as it must make vs carefull to vse all good helpes appoynted by God for the inabling vs vnto the duties of a godly life so our second care must be that wee vse them as meanes and not supreme and principall causes but relying our selues chiefly vpon God his wisedome and goodnesse power and promises the death and Resurrection of Christ effectually applyed vnto vs by the holy Spirit let vs vse these meanes as being his ordinances which hee hath appoynted to serue his prouidence yet without putting our trust and confidence in them as sufficient in themselues to conferre grace or to inable vs vnto the duties of a godly life seeing without the chiefe Worker assisting vs in the vse of them by his holy Spirit they are able to doe nothing and contrariwise if they be wanting he is all-sufficient without them to make vs liue holily in this world and happily in the life to come Now these meanes are either ordinary and in continuall vse vpon all occasions or extraordinary and to be vsed but at some times when some speciall causes mooue vs vnto them and both of them either publike or priuate or else mixt and to be performed sometimes publikely in the Congregation and sometimes priuately by our selues or with others The publike meanes are the ministery of the Word the Sacraments and prayer The which admit of a double consideration in respect of their diuers relations to seuerall ends For as they are duties performed vnto God that wee may glorifie him by doing vnto him seruice in them they are parts and branches of piety and a godly life in which sense we haue already intreated of them but as they helpe and further vs for the begetting and increasing in vs of all spirituall graces and the inabling of vs vnto all other Christian duties they are the meanes of a godly life in which sense we are now to speake of them Wherein they may be resembled vnto coyne and treasure the which is not onely a part of our wealth but also the meanes of purchasing and procuring house lands goods and all other riches or vnto the hand which in one relation is a part or member of the body but in another respect an instrument and speciall meanes for the
soules no lesse then our bodies need their daily bread and to be refreshed continually in their spirituall strength which is abated through our naturall corruption and many slips and falls into sinne as also with the daily and hourely tentations of the diuell and the world In which respect these priuate meanes haue this preeminence aboue the publike that though they are not so powerfull and yeeld lesse nourishment yet we may haue them at our pleasure and feed vpon them as oft as we will supplying what is wanting in their vertue and efficacy by their daily and continuall vse Finally by the priuate meanes we are fitted and prepared for the well-performing of the publike as by reading prayer meditation c. we are inabled to heare the Word preached with profit seeing they not onely inlarge our hearts that wee may heare it with delight reuerence and attention but also fasten it in our minds and memories and make it fruitfull in our liues and not onely helpe our vnderstandings that we may better conceiue of what is spoken being well acquainted with the holy Scriptures but also inflame our affections with the loue of Gods publike seruice when as we haue thought before-hand of the excellency profit and necessity of it So likewise by these priuate meanes we are made more fit for publike prayer whereas thereby we are made better acquainted with our wants which need supply our sinnes to be confessed and the benefits receiued for which we are bound to returne vnto God praise and thanksgiuing and by often conuersing with God in our priuate prayers we are more incouraged to goe with boldnesse and confidence vnto the Throne of grace vnto which wee cannot attaine if wee estrange our selues from him by our seldome approching into his presence Finally we cannot come as worthy ghests to the Lords Table vnlesse by our priuate exercises of meditation examination and prayer wee be prepared whereby we renew our faith repentance and charity towards our neighbours and come furnished with such sauing graces as are needfull and necessary for the receiuing of the Sacrament with fruit and comfort And therefore it is no maruell if those who content themselues only with the publike meanes of saluation and altogether neglect these priuate helpes leauing all their Religion and deuotion at the Church doore and neuer looking after it till their next returne doe prooue such vnthriuing Christians weake in knowledge feeble in grace and slacke and faint in all the duties of a Christian life For as we would not wonder to see one leane and feeble in body that should content himselfe with liberall sustenance one day in the weeke and fast all the rest so there is as little cause to maruell at the small growth spirituall leannesse and weaknesse of these carelesse Christians after they haue long inioyed the publike means of saluation seeing they rest wholly vpon them and neglect all priuate duties as it were their daily sustenance and so by long fasting are infeebled in their strength and abated in their appetite that they can neither receiue the food publikely offered nor yet disgest and turne it into nourishment when they haue fed vpon it Whereas our soules need more continuall and daily nourishment then our bodies seeing there are no fewer causes of the impairing and abating of their strength §. Sect. 2 That Christiā watchfulnesse is not a bodily but a spirituall exercise Now these priuate meanes are manifold All which may bee reduced vnto two kinds both which containe vnder them diuers particulars the first are such priuate helpes and meanes as are to be vsed by our selues alone the second sort are such as may be vsed both by our selues and also with others ioyning with vs. Of the former sort the first is Christian vigilance or watchfulnesse which well deserueth the first place because being rightly knowne and practised it will serue as a guide to direct and leade vs in all the rest Whereof my discourse need not to be so large as the argument is excellent and necessary seeing it is so religiously and learnedly The spirituall watch handled in a Treatise lately published that were not this Worke imperfect without it I should haue needed to haue said nothing of it seeing little can be added which hath not been better said already But that we may proceed in handling of this poynt I will consider the nature of this watchfulnesse and the meanes which inable vs vnto it In the former we will examine what it is and wherein it consisteth and the ends whereto it tendeth or the obiects about which it is exercised For the better explaning of the first poynt wee are to know that waking watching and watchfulnesse and contrariwise sleeping and neglect of watching are not here vsed in their natiue and proper signification but are metaphoricall words borrowed from the state and disposition of our bodies and from thence transferred to our soules and spirituall estate For we are said to sleepe whilest wee continue in the state of vnregeneration dead in trespasses and sinnes or when being recouered by the quickening power of Gods Spirit regenerating and reuiuing vs we doe in respect of some acts and operations relapse againe into our former condition And wee are then said to awake when we rise out of this estate either in our first conuersion or when we renue our repentance after our falling into sinne and doe againe recouer the operations of spirituall life And finally wee are said to watch when being through our naturall corruption inclined and disposed to fall into our former sleepe of sinne wee doe with all care and circumspection obserue our selues that wee be not ouertaken with spirituall sloth but that we may continue waking and able and actiue for the well-performing of all Christian duties and of our spirituall life in grace In which regard their ignorance and errour is much to bee pitied who imagine that they haue well obserued and kept the Christian watch vnto which we are exhorted in the Scriptures when as hauing abridged themselues of their sleepe and naturall rest they haue thereby wasted and wearied their bodies and weakened their corporall strength this errour arising out of another that the flesh by which the Scriptures vnderstand our originall and naturall corruption the body of sinne and death is nothing else but the body it selfe and that mortification of the flesh consisteth chiefly in the macerating and tormenting pining and pinching of our bodies by depriuing them of all necessaries and among others of their naturall rest and sleepe the which errour I haue at large refuted in Christian warfare the fourth part another place But we are to know that as we may nourish the flesh and consume the body and contrariwise nourish the body and mortifie the flesh so we may take our bodily sleepe as all the faithfull haue done in the state of Regeneration and yet maintaine the spirituall watch and watch euen whole nights as Iudas that betrayed Christ
consciences from dead works and their naturall impurity the sanctity of our memories whereby they become faithfull Registers of good things the freedome of our willes in chusing good and refusing of euill the suppling softening and sanctifying of our hearts the rectifying right ordering purging and and renewing of our affections as loue hatred confidence hope feare despaire ioy sorrow anger zeale and the rest The sanctity of our bodies and outward actions appearing in our new obedience and good workes The integrity sincerity alacrity and constancy of them the parts of this obedience which are the denying of our selues and the profession of Christ How we are to deny our selues namely by resigning vp our selues wholly vnto God to be not onely his seruants but also his souldiers in the Christian warfare where we may take occasion to meditate of that due preparation which is required to this warfare and of the Christian armour and of the conflict it selfe consisting in the manifold tentations of our spirituall enemies and our resistance and of our standing and falling in it How we are also to deny our selues in taking vp our crosse and following of Christ bearing with patience whatsoeuer afflictions hee imposeth and of the meanes whereby we may attaine vnto it In respect of our profession of Christ we are to meditate how we are to carry our selues towards Christ himselfe and how towards his members How wee are to professe Christ at all times by inuocation and calling vpon God in his name and mediation And here we haue much profitable matter of meditation concerning prayer both in respect of the doctrine and vse of it of which I haue before spoken and the particular practice of it in the Lords Prayer of which we may profitably meditate proceeding from one petition to another The profession of Christ in time of danger which is either the profession of the mouth by Christian apologie or of the fact by suffering persecution and martyrdome of which we may meditate and the meanes whereby we may be prepared and strengthened vnto them The profession of Christ respecting his members is our edifying them by instruction admonition exhortation consolation and good example or our helping and relieuing them by the workes of mercy and almes-deedes whereon we may profitably meditate and of the motiues and meanes whereby we may be stirred vp and inabled to performe them And finally our perseuerance in grace and in all these Christian duties euen to the very end of our liues which is the consummation of all the rest is necessary to be thought vpon our certainty of it and by what meanes wee may come to this assurance And thus wee must meditate on the degrees of Gods executing the Decree of our election in this life In respect of the life to come hee executeth it by our glorification of which we may meditate as it is begun or perfected It is begun at the death of the Elect whereby their soules being separated from their bodies are receiued into the ioyes of heauen The which our death is an excellent subiect of meditation as of the nature of it to the elect the certainty of it and vncertainty of the time of our preparation to it and meanes whereby we may be armed against the feare of it §. Sect. 8 Of the meanes of executing the Decree of reprobation Contrariwise there is much matter of meditation afforded from the proper meanes of Gods executing the Decree of reprobation in the wicked as both from the foundation of it the fall of Adam and the hatred and wrath of God following vpon it and also from the degrees of executing this Decree in the wicked and vnfaithfull which are proper to those which are either called or not called or common to them both The former are either hypocrites or openly prophane The degrees proper to these are an vneffectuall calling and their relapse from it into their former wickednesse Here we may meditate of the degrees of this calling which are inward illumination of the minde in the knowledge of the truth worldly and carnall penitence and sorrow arising from terrour and feare or sense and feeling of punishment temporary faith taste of heauenly gifts and externall reformation of life Where wee may consider how farre a reprobate may goe in Christianity and what reall and substantiall differences we can obserue betweene those shewes of graces which are in them and the truth of them in our selues that wee may be the better assured of our sincerity and vprightnesse before God The degrees of relapse in those which are thus vneffectually called are first that they are deceiued with sin and the fraud of their owne deceitfull hearts from whence their hearts become hardened and from thence stubbornly peruerse and so through incredulity not assenting to the truth of Gods Word they breake out to open prophanenesse which is in the end accompanied with despaire and finall Apostacie Vpon all which wee may meditate that wee may make our owne calling and election sure by withstanding the first degrees of Apostacie watching ouer our selues as the Apostle warneth vs that we be not hardned and drawne away by the deceitfulnesse of sinne that there be not found in vs an euill heart of vnbeliefe Heb. 3. 12 13. in departing from the liuing God The degrees of executing this Decree in those which are not called who for the most part are ignorantly superstitious Idolaters Pagans and Atheists are the holding and detayning of the truth in iniustice naturall ignorance and vanity of mind hardnesse Rom. 1. 20 21 c. of heart a reprobate minde and committing of sinne with greedinesse And the degrees common to both are their pollution with all sinne and wickednesse in their liues and their entrance into condemnation at their death when as their soules being separated from their bodies are cast in the torments of hell and pursued with the wrath of God On all which we may meditate that we may take occasion to magnifie Gods Iustice towards them in their deserued punishments and his free grace and vndeserued loue towards vs who being in the same masse and lumpe of corruption are separated from them and made vessels of honour that Gods grace and mercy might be magnified in our saluation §. Sect. 9 Of the eternall execution of Gods Decree at the end of the world c. Of the eternall execution of Gods Decree wee may likewise meditate which shall be at the end of the world and is either generall respecting 2. Pet. 3. 11 12 13 14. the whole world as the destruction of it with flaming fire which consideration the Apostle Peter maketh a strong motiue vnto godlinesse that we may be found of God in peace without spot and blamelesse and the renouation and perpetuall conseruation of it or else the speciall execution of it in the inhabitants of the world which shall be at the generall Iudgement and the eternall retribution which followeth it And heere we may profitably
meditate on this Day of Iudgement when Christ shall come in glory to iudge both the quicke and the dead and of the signes of his comming of the resurrection of the dead and change of the liuing of the citation of all before Christs Iudgement seate and of the diuers sentence which he shall pronounce for the elect and against the reprobate and of the blessed estate of the one and the cursed and miserable condition of the other of the eternall retribution which shall then bee of rewards to the faithfull in the full fruition of eternall life and blessednesse heauenly ioy and perfect glory of all the parts whereof I haue spoken in another place and of the retribution of punishment to the wicked in hell torments Christ Warfare 2. part both in their soules and bodies And these are the things whereupon wee may meditate respecting the actions of God Now concerning the things which we are to beleeue concerning the Church there is all profitable matter of Meditation As that there is a Church called and gathered out of the rest of the world as Gods owne peculiar people to worship and serue him according to his will That there is in this company an holy Communion of Saints vnited vnto our Head Christ by his Spirit and a liuely faith and with one another as members of the same body with the bond of faith and loue That this Church is Catholike part whereof is Militant on earth and part of it Triumphant in heauen That the properties of the Militant Church are to bee either inuisible which consisteth onely of the elect or visible consisting partly of them and partly of hypocrites that there are certaine infallible notes of the true visible Church by which we may discerne it from all others as the sound preaching of the Word and the right administration of the Sacraments in all the essentiall parts of them according to Christs holy institution and finally that there are also infallible notes of the true members both of this and the inuisible Church of Christ on which wee may profitably meditate and by examination apply particularly vnto our selues that we may know whether we be or no in this number And these are the things to be beleeued which we may chuse for the matter of our Meditation The things which are to be done are all contained in the Law of God or ten Commandements vpon which we may meditate seuerally and on all and euery of the vertues and vices contained in any of them but especially on those vertues in which we are most defectiue and on those vices vnto which our corrupt natures are most inclined as also on the meanes and helpes whereby wee may be inabled to imbrace and practise the one and shunne and auoyd the other and on the signes whereby wee may vpon due examination know whether or no we be indued with those vertues and purged from those vices Of all which I haue spoken in the former part of this Treatise vnto which I referre the Reader or if hee desireth a more full and perfect discourse vnto that exact and learned abstract of the duties commanded and sinnes forbidden in the Law of God written by my right reuerend and deare Brother to whose labours I acknowledge my selfe most beholding for all the former heads of diuinity which I haue set downe as the matter about which our Meditations may be profitably exercised §. Sect. 10 Rules directing vs in the choice of the fittest matter for our Meditations And thus haue I shewed what great and aboundant matter there is fit for our Meditations seeing any one of the former generall heads or points being thorowly discoursed on in our minds and wrought vpon and applyed to our affections according to that forme which I shall afterwards prescribe is sufficient for one dayes exercise and many of them will affoord plentifull matter for much longer time And therefore lest any should now bee as much troubled with plenty as they were before with want not knowing what theame or subiect to chuse out of such great variety and therefore being thus distracted in their thoughts should let all alone I will for the direction of such in their choice propound these rules following First that wee ordinarily and most often make choice of such matter as we finde to be most fit to stirre vp our deuotion to strengthen our faith to worke vpon our hearts and affections to inflame our loue towards God and kindle our zeale to confirme our affiance increase our hope feare of God humility and patience and finally to inable vs with all cheerefulnesse to performe all the duties of a godly life To which purpose wee must rarely chuse such matter as is meerely intellectuall and fit rather for speculation then for vse and practice though in truth there bee few points of sound Diuinity and scarce any of those before expressed which being rightly handled in our Meditations will not afford some fit matter as well for the sanctifying of our hearts and affections as for the inlightning of our mindes and increasing of our knowledge but such as hath beene matter of fact and brought to the vnderstanding by the imagination and to it by the ministery of the senses which will more easily and kindly affoord matter of Meditation to the most simple fit to worke vpon their hearts to inflame their loue stirre vp their deuotion and inable them vnto all Christian duties the which are the mayne ends of this exercise and not the inlightning of the mind with curious speculations and fruitlesse knowledge In which regard when we finde the matter on which we meditate vnfit for those vses and rellish in it little sweetnesse of spirituall refreshing or feele small warmth for the heating of our hearts with loue zeale and true deuotion we need not to insist vpon it but may passe to some other point which is more effectuall to the atchieuing of these ends Secondly wee must make choyce of such matter as in our discretion we thinke not only in it owne nature most excellent and generally most profitable and necessary but also such as is fittest for our persons and present state place time and other circumstances For as those who are inuited to a great and bountifull feast doe not feed on euery dish nor alwayes on such as are most costly and generally esteemed best but at least if they keepe a good diet make choyce of one or two amongst the rest which they thinke fittest for their stomakes and in respect of the present state of their bodies most likely to bring with delight to their taste wholesome nourishment for the preseruing of their health and strength so in that great plenty of prouision which I haue made to entertaine my ghests at this spirituall feast they must not run ouer many things at once nor alwayes preferre in their choyce such points as in their owne nature exceed others but picke out one or some few which are most fit for
their present state and condition and most likely to yeeld vnto them the best nourishment for the strengthening and preseruing of their soules in their spirituall good liking and better inabling them to all good duties Lastly seeing our soules as well as our bodies haue their satiety by feeding often or much at the same time vpon the same dish therefore hauing such great plenty set before vs it shall bee our wisedome to take the benefit of this variety not feeding ouer often vpon the same dish which made the Israelites loath Manna it selfe though a heauenly food nor too much of any thing at one time which made their dainty Quailes through satiety to come out of their nostrils but whetting on our appetite by change of diet euery meale and euen at the same time helping the weakenesse of our stomakes with some little variety when as we finde them glutted let vs when we are weary of meditating ouer-long on one point insist no longer vpon it but passe vnto another Prouided alwayes that wee doe not heerein giue place to fickle inconstancie nor liberty to our rouing hearts passing loosely from on◠thing to another and not bringing any point to a good issue §. Sect. 11 That we must conclude our preparation vnto Meditation with Prayer And thus hauing prepared both our persons and matter the last thing required in our preparation is that we conclude it and make entrance Iam. 1. 17. into our Meditation by effectuall prayer for Gods direction and blessing vpon our intended exercise For seeing of our selues wee are not able so much as to thinke a good thought but all our grace and goodnesse commeth from God the Father of lights from whom euery good and perfect gift descendeth therefore let vs not fondly presume vpon our owne strength as though we were able to atchieue so waighty and difficult a businesse without his ayde but acknowledging our owne weakenesse and auersenesse to this holy duty let vs craue the assistance of his holy Spirit which only can inable vs vnto it Besides Prayer and Meditation being of like nature and fruits of the same regenerating Spirit are mutuall helpes one to another Meditation preparing matter for our Prayers and bringing vnto them feruencie of zeale and heate of deuotion and Prayer returning againe to our Meditations this borrowed seruour and vigour when ascending into heauen it hath fetched it from God And as the naturall heate and moysture preserue one another and both faile when one is defectiue the one perishing for want of heate and the other for want of nourishment Or as there is betweene the stomacke and heart such intercourse as preserueth them both in their well-being the stomake preparing matter and nourishment for preseruing in the heart the vitall spirits and the heart returning these spirits againe to the stomacke which giue it naturall heate and warmth whereby it is fitted and inabled to make good concoction so is it betweene Meditation and Prayer which are mutuall helpers one to another and neither of both retaine long their vertue and vigour if either of them doe faile the other But this Prayer which is to prepare vs for Meditation is rather to bee pithy and feruent then long and in many words seeing it is not the mayne duty which is heere intended but onely a preparatiue making way vnto it wherein acknowledging our owne debility and insufficiency wee are to craue the assistance of Gods holy Spirit in some such forme as this which followeth O Lord my God who art infinitely good and gracious in thy selfe and the chiefe Author of whatsoeuer goodnesse there is in me both as thou mouest me thereunto by thy commandement and enablest me vnto it by thy holy Spirit I most humbly beseech thee to pardon my manifold and grieuous sinnes whereby I haue made my selfe vnworthy to approach into thy glorious and holy presence and vnable to performe any dutie of thy seruice and purge mee throughly from the guilt punishment and corruption of them all in the precious blood of Christ that they may not be as a wall of separation betweene thee and me to hide thy face and to stop the sweet influences of thy fauour from me And seeing thou requirest this dutie which I am now about to performe and hast inclined my heart to yeeld obedience O thou who art onely able to bring it to good effect vouchsafe vnto me the gracious assistance of thine holy Spirit and thereby inable me to atchieue it in some such manner as may be acceptable vnto thee and profitable for mine owne saluation Inlighten my darkened vnderstanding that I may rightly conceiue of thy Truth sharpen mine inuention strengthen my memory incline my auerse will to this holy duty sanctifie supple and soften my hard and rebellious heart and inlarge it with holy and heauenly desires inflame it with the loue of thee and spirituall things with feruent deuotion and with an ardent zeale of thy glory Rectifie the disorder of my corrupt affections and tumultuous passions curbe and keepe in my wandring thoughts and rouing heart and knit them fast vnto thee in the bonds of thy loue and feare that they may not range after worldly vanities and distract me in this duty but grant that they may be so wholly intent to this present exercise that I may bring it to some profitable and good issue And so blesse me therein that I may finde the fruit and benefit of it in mine owne soule by hauing the point on which I am now to meditate better cleered to my vnderstanding for the increasing of sauing knowledge more thorowly imprinted in my weake memory that it may bee alwayes ready for vse and more effectually wrought into my heart and affections that I may heereby finde my corruptions more subdued and abated the sauing graces of thy Spirit increased and my whole man more and more inabled to performe vnto thee with cheerefulnesse and diligence all the duties of a godly life to the glory of thine holy Name and the comfort and saluation of mine owne soule through Iesus Christ our Lord. Amen CAP. XIX Of our progresse and proceeding in the exercise of Meditation and what is required therein §. Sect. 1 That we must proceed orderly in this exercise laying downe the grounds in our vnderstandings and building vpon them in our hearts and affections ANd thus much of our ingresse preparation to Meditation the second point propounded is our progresse proceeding in the exercise it selfe wherein we must auoyd disorder and preposterous handling of the point propounded to our Meditation which is the author of tumultuous confusion by which being tired we either breake off the exercise or continue it without fruit and contrariwise proceed in an orderly course first laying the grounds of this exercise and then building vpon them To which purpose we are to know that there are diuers ends of this exercise as the inlightning of our minds with sauing knowledge and the imprinting of
it in our memories which are not the mayne things intended in it but as helpes and meanes conduce vnto them For the principall ends at which wee are to ayme is that wee may heereby more and more incline our wills and worke our hearts and affections to the chusing imbracing and louing of that good and the refusing shunning and abhorring of that euill which they come to know more cleerely by this discourse of the vnderstanding and that we may make good vse of all we know in the whole course of our liues Notwithstanding because our wills and affections are but blind faculties which of themselues cannot tell rightly what to chuse or refuse affect or dislike therefore the vnderstanding faculty which is the eye of the soule and the chiefe Captaine and Leader of all her forces must alwayes accompany them for their direction in this exercise of Meditation So one saith that there is a two-fold accesse or progresse of contemplation Bern. in Cantic Serm. 46. the one in the vnderstanding the other in the affection the one yeelding light the other heate the one in acquisition of matter the other in deuotion Of which two the vnderstanding is to haue the precedencie in this exercise that the will heart and affections may worke by it light being led and guided mooued and excited by it to chuse or refuse loue or loath that which it propoundeth vnto them either good or euill But yet the chief part of our time strength is not to be spent in the discourse of the vnderstanding theory and speculation but hauing attained hereby to some knowledge of the point in hand we are chiefly to labour that wee may work it vpon our hearts affections for the increasing of their holines the inflaming of our loue stirring vp of our deuotion and the strengthening and inabling of vs to make vse of that we know in the practice of it in our liues In which regard we are to stint shorten the discourse of our vnderstanding that our wills hearts and affections may haue more liberty conueniencie to attaine vnto their maine ends To which purpose we must consider that in this exercise wee principally seeke after goodnesse which is the obiect of the will rather then truth which is the obiect of the vnderstanding and to be made more holy rather then more learned vnto which we cannot attaine by the bare discourse of the vnderstanding seeing simple knowledge of good and euill doth not make a man better or worse but the willing and affecting good things and the nilling and hating of the contrary Secondly if wee doe not limit and abridge the discourse of our reason it will carry vs too farre in our curious disquisition after knowledge wherein we naturally delight as the lamentable experience of our first parents hath too plainely taught vs and the more of that time destinated to this exercise is spent and taken vp by intellectuall discourse the lesse remaineth for our chiefest businesse which is to be effected by our will and affections Thirdly seeing both our Spirits and also all the powers of our soules are but finite and feeble therefore the more we spend them in theory and speculation the lesse ability they will haue in the exercise of our loue and deuotion euen as the water which issueth from a fountaine must needs run with lesse force when as it is diuided into diuers streames Finally ieiune and barren contemplation doth little or nothing nourish the soule seeing it is not the food it selfe whereby it is cheered but onely a meanes whereby it is prepared and as the preparation it selfe of our food doth not nourish the body but the feeding vpon disgestion and application of it vnto euery seuerall part so neither doth the discourse of the vnderstanding and inuention of matter nourish the soule in any sauing graces seeing it is not the proper nourishment it selfe but onely the meanes to prepare it which being receiued by the will and disgested and applyed by the heart and affections doth turne to our spirituall nourishment inflaming vs inwardly with the loue of God zeale and deuotion and working in vs the true feare of God affiance hope patience humility hatred of sinne contempt of the world and all other vertues and sauing graces And therefore contenting our selues with the simple and plaine vnderstanding of the matter whereon we meditate and not spending our time in any nice curious disquisition let vs imploy the most part of our time and paines in working thereby our wills hearts and affections to more purity and holinesse which is the mayne end of this exercise vnto which if we attaine not all our labour is spent in vaine and will bring vnto vs no spirituall profit For as those Artificers and Inginers who spend the most of their time in new inuentions and curious deuices and when they haue found them out there leaue them and betake themselues to a new search no further vsing the old for the raysing thereby some profit of their inuention are ranked in the number of noted beggers and being richest in skill are aboue all others poorest in estate whereas others who draw all they know into vse and exercise their skil though but plaine and small in their painfull and diligent labours that thereby they may daily adde something to their state doe proue rich men and of farre more worth and credit then those exquisite and curious Artisans so is it in this case those who are most intent vnto curious speculations and exceed all others in scholasticall knowledge and ieiune contemplations prouing for the most part meere beggers in the sanctity of the heart and affections and in the power and practice of deuotion and godlinesse §. Sect. 2 That we must finde out a fit theame and then discourse vpon it according to the rules of reason Now the right course of proceeding in our meditations in respect of our vnderstandings is first that being assisted with iudgement they doe by some disquisition and discourse finde and picke out of the generall stocke some fit and profitable theame wherupon we may spend our paines and time allotted to this present exercise And when they haue pitched vpon it they are in the next place to distinguish and cleere it from all other things that are of like name but of a different nature or hold some similitude and agreement in the generall matter but are diuers and distinct in their speciall formes The which distinction in our knowledge or betweene things knowne is the mother of cleere vnderstanding and sound iudgement and inableth vs with much perspicuity to proceed in our discourse And when we haue gone thus farre wee must then imploy our vnderstanding to finde out some fit definition or description of the theame or matter whereon we meditate about which wee need not to be curious striuing to reach vnto the strict rules of art but onely to make our conceit in some sort capable of it and to
bring the poynt in hand within the compasse and reach of our vnderstandings Which when wee haue done we must further amplifie and inlarge our matter that yet our minds may more cleerly and distinctly conceiue and comprehend it and our willes hearts and affections may afterwards worke vpon and apply it for better and more plentifull vse in the inflaming of our loue and stirring vp our deuotion by bringing it through the common places of inuention according to the rules of art which being but the polishing and perfecting of naturall reason it will not seeme hard or strange vnto vs if we haue but the helpe of some good directions and fit examples for our imitation Now these places of which I speake are the causes of all kinds as the efficient cause procreant or conseruant principall or instrumentall the matter of which and the forme by which it existeth the finall cause for which it is and whereunto it tendeth the effects and fruits of it the subiect place wherein it is or the obiect about which it is exercised the adiuncts properties and as we call them the appurtenances belonging to it what things are diuers from it or opposite or contrary vnto it either in relation or nature The things whereunto it may bee compared either in quantity or quality and by what similitudes it may be illustrated and made thereby both more easie and familiar and more fit to make in the memory a deeper impression and to worke with greater efficacy vpon the heart and affections The names and titles of it which being rightly giuen doe shew the nature of the thing which is called by them The which are best considered when wee define the thing whereof wee meditate where beginning with the name of the thing defined wee may proceed to the parts of the definition But aboue all other places we are to preferre the diuine testimonies of holy Scriptures which are most effectuall for the inlightening of the vnderstanding the conuincing of the iudgement the perswading and inclining of the will and the working of the poynt in hand vpon the heart and affections In which respect it is most profitable that we call to our remembrance those places which are fittest for our purpose to prooue or illustrate the matter in hand and to apply them for the strengthening and confirming of all the other places of inuention as proofes of them orderly proceeding from one to another in that method and manner before expressed To all which purposes the testimonies of holy Scriptures are most pregnant powerfull and profitable for howsoeuer humane testimonies are aboue all other arguments of least authority and efficacy in any art because their whole strength resteth vpon the credit of men who are all liers and subiect to errours yet in matters of Diuinity testimonies of holy Scripture are of greatest validity and authority and farre aboue all other arguments and proofes produced by humane reason seeing they are the Oracles of God who being truth it selfe can neither deceiue nor be deceiued and being sufficient to all spirituall vses will yeeld vnto vs plentifull matter to furnish our meditations though we were vnable to make vse of the other Notwithstanding those other helpes by bringing the poynt in hand through all the common places of inuention especially these testimonies of Scripture being ioyned with all and euery of them to confirme and strengthen them are not to be neglected because they will much further vs in our orderly proceeding and for the amplifying and inlarging cleering and prouing the poynt whereon we meditate and furnishing vs with variety of matter Yet heere too much curiosity is to be auoyded in bringing euery poynt through euery head or common place of inuention because euery theame whereon we meditate will not admit such considerations As God infinite in all perfection and farre aboue the reach of humane reason cannot in our meditations of him be brought through the most of those common places seeing he hath no causes being Iehouah the cause of causes and hauing his being in himselfe giueth being to all things Neither hath he if we speake properly any place seeing hee containeth all things and is contained of nothing nor any accidents or qualities seeing all his attributes and properties are his Essence nor any contraries seeing there cannot be the like reason of things finite and him that is infinite and nothing can truly oppose his omnipotent nature although they doe it in shew and in our weake apprehension neither can hee be compared in quantity or quality seeing he is aboue all comparison and nothing is equall or like vnto him And finally he is not subiect to any distribution being a most simple nature and indiuisible who hath neither Genus nor species parts nor members nor vnto any definition seeing his infinite nature is vnsearchable howsoeuer he may be described by that which he is not rather then by that he is though he be the chiefe being that wee may in some darke manner conceiue of him in our shallow capacity Besides there are other theames which we cannot bring through diuers of these heads without much difficulty especially the specificall matter and formes which in most things are vnknowne vnto vs. And therefore our course must be among many places of inuention to take those which being most pregnant and profitable doe with some ease offer themselues to our meditations as the causes efficient and effects properties and qualities and not tye our selues too strictly to finde out all which would rather distract then helpe vs in this exercise But chiefly aiming in all this discourse of our vnderstanding at the right vse and maine end of it which is not curiously to play the Artists but to spend our time in a religious exercise for the increase of our deuotion our inriching with spirituall grace and for the strengthening of vs vnto all duties of a godly life when we finde any difficulty in our inuention or stop in our way we must passe by it and thinke on that which is next and more easie to bee found §. Sect. 3 That we are in our meditations chiefly to respect our will harts and affections our liues and actions And thus we are to proceed in the first part of meditation which respecteth the discourse of our mind and vnderstanding The second part respecteth the practique faculties the will heart and affections the life and actions vnto which in this exercise we are to haue chiefe regard that they may thereby be sanctified and nourished in all spirituall graces and strengthened to the performance of all holy duties with cheerfulnesse and delight Neither is it sufficient that we do by the former meanes prouide plenty of spirituall food fit for the nourishment of our soules vnlesse we also feed vpon it and apply it vnto them for their speciall vse It is not enough that wee prepare abundant meanes and matter for our spirituall good vnlesse wee fit and apply them to those ends and vses for
which we did prepare them whereof if wee faile all our former labour will be vaine and fruitlesse For as it doth not auaile a man for the preseruation and comfort of his life that his granaries and store-houses are full of all good prouision no not to haue his table throughly furnished with all variety of meats if he doe not feed vpon them nor to haue his chests and wardrobe full of apparell if he doe not put them on nor miser-like to hoord vp treasures in abundance and neuer conuert them to vse nor imploy them for the reliefe of his necessity and comfort of his life so it will not profit vs at all for the nourishing strengthening and refreshing of our soules to make prouision in all kinds and to lay it vp in the store-house of our minds and memories if it be not applyed to our hearts and affections which are the most essentiall and vitall parts of a true Christian that they may nourish and comfort them and make them actiue and able to performe with cheerfulnesse all holy duties of a Christian life To which purpose there is further required after we haue by the discourse of our vnderstandings cleered and inlarged the matter whereon wee meditate with much variety that we now labour to bring all which wee haue thought vpon by speciall application to our owne particular vse and to worke and inforce it vpon our hearts and consciences that they may haue a liuely taste and thorow sense and feeling of it stirring vp our affections according to the nature and quality of the matter either to holy loue or hatred to admiration or contempt ioy or sorrow hope or feare desire or abhorring confidence or shame and so in the rest Thus if the subiect matter of our meditation be good both in it owne nature and vnto vs we are by considering the Authour and end of it the beauty and excellency the profit and benefit the necessity of hauing it and the misery of wanting it to worke it into our hearts by inflaming them with the loue and desire of it by stirring them vp with admiration in their pursuit and ioy in their fruition by affecting them with hope of obtaining them either in respect of matter or degree and with care and feare of losing or lessening them But if it be euill and wicked wee are by considering the causes and fountaine from which it springeth the pernicious ends whereto it tendeth the mischieuous effects which it produceth the deformity and basenesse the losse and misery vnprofitablenesse and maliciousnesse of it to worke our hearts to a further detestation and lothing to a contempt auersation and abhorring of it if by the tentations of our spirituall enemies it be pressed vpon vs or to shame and sorrow if they bee tainted with it and haue giuen it admission Neither must we content our selues with weake motions in this kind but wee must labour to worke in our hearts feruent affections and such as discouer much zeale and deuotion not thinking it enough to taste of these spirituall meats which the discourse of our vnderstandings hath set before vs and so to leaue them as it were standing vpon the table without receiuing by them any further benefit but we must hunger and thirst after them with longing and earnest desires we must labour to haue a thorow sense and feeling of their comfortable sweetnesse yea wee must swallow them downe and digest them not so much in our stomackes as in the ventricles of our hearts to increase the vitall spirits of our soules which may inable vs to liue the life of grace and make vs fit and vigorous for spirituall motion And the more we finde our selues affected with these spirituall delicacies and the more sweetnesse and benefit we rellish in them the more earnestly must we still stirre vp our affections to goe on in this spirituall pursuit setting vp as it were all our sailes when wee haue got a prosperous gale and when we are come to a good veyne in this golden mine we must not bee satisfied when wee haue made an entrance but dig into it further with more diligence incouraging and comforting our selues in this delightfull labour with these first good beginnings §. Sect. 4 That we must not be discouraged though we cannot at the first feele the fruit of our meditations But what if we cannot after some good indeuour feele the sweetnesse of this exercise yet we must not be discouraged and giue it ouer but vse all good meanes to recouer our taste and spirituall appetite seeing the cause of the defect is in their indisposition and not because this spirituall food wanteth sweetnesse And seeing it is not a matter intellectuall and subiect to the discourse of the mind but rather of sense and practice caused by a secret fitting and application of it to the obiect which is principally done by the Spirit of God working in our hearts and instrumentally by a liuely faith therefore we are not to labour so much to stirre vp our affections that we may rellish this sweetnesse by discourse of reason which worketh little vpon the sense and appetite and much lesse by vehement agitation of the body and outward parts to draw on passion like Actours vpon a Stage as some haue foolishly prescribed but applying the poynts whereon we haue discoursed by faith let vs labour to gaine the rellish and taste of sweetnesse in them rather by prayer then by arguments Neither let this discourage vs and interrupt our exercise but let vs submitting our selues to the good will and pleasure of God wait his leisure with meeknesse and patience expecting when he will be pleased to descend into our hearts by his holy Spirit to mooue and excite our affections as somtime the Angell into the Poole that hee might trouble the waters According to that in the Lamentations It is good that a man Lam. 3. 26. should both hope and quietly waite for the saluation of the Lord. Which if wee doe we shall assuredly finde the fruit of our labour For as the Prophet speaketh of vision so may I of this spirituall visitation It stayeth but for Habak 2. 3. the appoynted time but at the end it shall speake comfort to our hearts and not lye Though it seeme to tarry wait for it because it will surely come it will not tarry Yea if we be not discouraged with this delay but continue our exercise in obedience to God labouring to performe it as we are able when we cannot doe it in such perfection as we would the Lord when hee commeth to visit our hearts will bring in his hand double wages rewarding both our obedience and duty and also our faith and patience by filling our hearts with spirituall comforts quickening their appetite and replenishing them with holy affections So that though like greene wood they are not presently inflamed but need much blowing before they can be thorowly kindled yet if wee continue they will through Gods
next vnto faith vpon Luk. 24. 37. which hee would haue them to preach in his Name A duty that belongs vnto all and is neuer vnseasonable alwayes necessary An Euangelicall grace and chiefe fruit of faith in which it liueth without which it is dead So that as faith is the life of our soules by applying Christ vnto vs in whom we liue so repentance in respect of our sense and feeling which can no otherwise iudge of the hidden roote but by the outward fruit is the life of this life As faith is the onely condition of the Couenant of grace which assureth vs of all good things temporall and eternall so repentance as a counter-bond assureth vnto vs this assurance by a sensible infallibility outward euidence perswadeth vs that we performe this condition of beleeuing in Christ and apprehending all the promises by faith vnfained Now that thou mayest O my soule proceed in some order what is this repentance but an Euangelicall and sauing grace of God wrought in thine heart by his holy Spirit applying by faith as by his instrument Christ and all his benefits which inflaming thine heart with feruent loue doth make thee looke vpon him whom thou hast pearced to bewaile thy sinnes as the chiefe causes of his death to hate and forsake them and to turne vnto God offering vnto thee grace and pardon by amendment of life and bringing foorth the fruits of new obedience So that it is a grace and free gift and no naturall endowment which commeth by inheritance or else procured by thine owne purchase It is the gift of God who giueth vnto thee all good things It is a gift of his free grace preuenting thee when thou didst neuer so much as thinke of it by putting into thy mind the profit and necessity of it and into thy heart some desire of receiuing it preparing and fitting thee for it by the preaching of the Law working humiliation contrition and legall sorrow and fitting thy mind and will that they might consent and obey the motions of the Spirit outward in the Word and inward in the heart and conscience working it first in thee by changing the mind and heart and turning them from sinne vnto holinesse and righteousnesse co-working with thee that thou mayest continue renew and increase in the practice of it and perfecting thy repentance in the parts and degrees of it which himselfe begun It is hee that calleth vs to repentance and inableth vs to repent He striketh our stony hearts and maketh them to relent by sound contrition before these rocks will yeeld any waters of true repentance It is he that powreth the Spirit Ezek. 11. 29. 36. 26. Zach. 12. 10. Act. 5. 31 11. 18. 2. Tim. 2. 25. of grace vpon the house of Iudah before they can lament for their wickednesse and that giueth repentance to the house of Israel and with it remission of sinnes Thou canst not turne vnto him O my soule before hee first turne vnto thee nor weepe bitterly with Peter till hee thaw thy frozen heart by reflecting vpon thee the beames of his gracious countenance Yea when he turneth thou canst not turne till hee turning his face turne also thine heart as it is running away with feare and neuer looking backe that thou mayest behold his gracious countenance promising nothing but good and his stretched out Arme to receiue thee vnto grace and fauour Surely saith the Church after I was turned I repented and after that Ier. 31. 19. Lam. 5. 21. I was instructed I smote vpon my thigh No man can sorrow for his sinnes nor resolue to forsake them but hee that hateth them nor any hate them but they who loue God nor any loue him whose hearts hee first inflameth not by sheading abroad his loue in them by the holy Ghost which hee giueth vnto Rom. 5. 5. 1. Joh. 4. 19. vs. Neither doth he worke alone but together with his Sonne and holy Spirit For it is the blood of this Lambe of God which worketh our adamantine hearts to this relenting softnesse and the water which issued out of his pierced side which being beheld with the eye of faith doth draw out of our eyes the brinish waters of repentant teares And therefore because he is the Author of our repentance both as hee procured it by the meritorious vertue of his death and worketh it by his blood-shed applyed by faith he inioyneth his Apostles to preach repentance in his Name Finally Luk. 24. 47. it is the oyle of the holy Spirit which suppleth and softneth our hard and stony hearts It is this diuine fire which warming our cold hearts with the flame of Gods loue and the hot blood that issued from our Sauiour causeth them to send vp into our heads these salt yet sweet waters of vnfained repentance which distill by our eyes and in trickling teares drop from our cheekes This winde of the Spirit must blow vpon vs yea must blow into vs before wee can returne vnto God one sigh to expresse our sorrow for our sinnes And therefore O my soule seeing God is the principall cause of thy repentance rob him of no part of his due but ascribe vnto him the whole glory of his owne worke Which though hee could effect by his sole immediate power yet hee is pleased to vse in it many subordinate causes meanes and instruments by which he worketh this grace in thee As ministeriall and helping causes namely the Ministers of the Word who in this worke are co-labourers with Christ sent by him to open mens eyes and to turne them from darkenesse to light and from Act. 26. 18. the power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith in Christ in which respect they are called spirituall fathers begetting them to God by the seed of the 1. Cor. 4. 15. Word So likewise instrumentall causes which are inward precedent and immediate as sauing knowledge shewing the way to repentance a liuely faith vnfained loue and true feare of God both in respect of his mercies and iudgements especially the last and generall Iudgement at Act. 17. 30. the end of the world or else outward which either lead and draw or else mooue and perswade vs to repentance Of the former sort are many instruments and meanes to bring vs to it As the Ministery of the Word and first the preaching of the Law which prepareth vs for it and of the Esa 55. 7. Gospel which worketh it in vs by assuring vs that if wee will turne to the Lord he will haue mercy vpon vs and forgiue vs our sinnes So also crosses Psal 119. 71. Luk. 13. 1 2 3. Rom. 2. 4. and afflictions either vpon our selues or others Gods blessings and benefits either promised or bestowed The moouing and perswading causes are innumerable as the loue of God towards vs his patience and long suffering his truth in his
such manifold and plentifull meanes to presse it vpon thee for thine owne inestimable benefit For hee sendeth daily his Ambassadours vnto thee to call and inuite thee to repentance by preaching vnto thee the glad tidings of reconciliation Hee by them instructeth thee in the right way wherein thou must returne admonisheth thee of thy errours reprooueth thy transgressions and wilfull wandrings comforteth and incourageth thee against all difficulties and oppositions perswadeth thee by his gracious promises terrifieth thee in thy course of sinning with his seuere threatnings allureth thee by his manifold blessings discourageth thee in the way of sinne by his chastizements and gentle corrections all which outward meanes he presseth vpon thee that they may become effectuall by the inward motions of his Spirit drawing thee from thy sins and driuing thee to God O thrice vngratefull soule if thou sufferest so great grace to be spent in vaine O more then miserable if thou like the barren earth drinkest so many gracious showres of heauenly blessings and bringest forth no other fruits vnto him Heb. 6. 6 7 8. by whom thou art dressed but thornes and briers seeing then thou shouldest be reiected of God and neere vnto his fearefull curse But I am perswaded Vers 9. better things of thee my soule and things that accompany saluation though I haue thus spoken For though this and all other thy graces are but weake and imperfect yet are they in sincerity truth Acknowledge with thankfulnesse Gods graces in thee and thine owne wants Behold with sorrow thy imperfections labour without discouragement after more perfection He that could begin this worke of grace when it was wanting can increase Phil. 1. 6. it now it is begun Hee that could raise thee who wast dead in thy sinnes can quicken thee more and more seeing it is a farre greater worke Eph. 2. 1. to giue life to the dead then health to the liuing §. Sect. 3 Motiues to perswade vs to the renewing and perfecting of our repentance and first our humiliation and vnfained sorrow for sinne Rest not then thy selfe O my soule in some first beginnings of this worke but goe vnto him that is both able and willing to finish it Content not thy selfe in some small degrees seeing that is no true grace which standeth at a stay and tendeth not towards perfection Thou hast already repented but let not that suffice thee He seemeth to repent of his repentance that doth not renue it againe and againe Doe not cease to sorrow till thou ceasest to sinne Neuer leaue striking at this many-headed monster whilest any one remaineth If thou willingly suffer any one to liue they will multiply and such mortall enemies they are vnto thee that their life will be thy death God begun this worke and inioyned thee to continue it giue it not ouer till hee call thee from it to pay thee thy wages Mourne for thy sinnes till hee come and wipe away the teares from thine eyes and with thy sinnes take away thy sorrowes and thinke not that it is time to cease amending till thou commest to perfection and art made compleate both in holinesse and in happinesse Practise repentance O my soule not by patches and pieces but in both the parts ioyntly together Repent and amend Sorrow for thy sinnes and withall forsake them For he that lamenteth his sinnes and indeuoureth not to leaue them doth it not out of hatred but of loue which maketh him to grieue because feare of Gods Iudgements make him thinke of their parting But first humble thy selfe my soule in the sight and sense of thy sinnes that God may exalt thee in his due time Humble thy selfe thorowly with vnfained sorrow and bitter griefe for the deeper thou layest the foundation of thy repentance the more substantiall shalt thou finde thy building Thy sinnes are many and grieuous and great sinnes would haue great sorrow Thy God whom thou hast offended and dishonoured is not onely glorious and full of Maiesty but infinitely gracious and of abundant mercy Yea thou my soule hast not onely seene and tasted how good thy God is but hast drunke deepe draughts out of the fountaine of his bounty Hee hath giuen thee thy being and preserued thee in it he hath multiplied his blessings vpon thee temporall and spirituall and is the Author and giuer of all the good which thou inioyest or expectest And which is first of all and aboue all he hath loued thee vnworthy sinfull rebellious soule before thou couldest loue him yea so loued thee that he hath giuen his onely begotten and best beloued Sonne that by his death thou mightest liue Admire this infinite loue O my soule and loue thy God againe as much as thou canst and be sorry thou canst loue him no better Loue him who is most worthy in himselfe and best deserueth it of thee which if thou truely doest thou canst not but lament thy sinnes with bitter griefe whereby thou hast displeased him who so loueth thee and whom thou so louest Looke also vpon thy Sauiour whom by thy sinnes thou hast pearced and lament thy sinnes which haue beene the causes of his sufferings as a man mourneth for his sonne and be sorry for them as one is sorry for his first borne It is not so much Iudas that betrayed him nor the Scribes and Pharises that accused him nor Pilate that condemned him nor the Souldiers that crucified him nor the deuill himselfe that set them all on worke as thy sinnes deliuering him into their hands that haue beene the chiefe causes of his death These these my soule were the whips that scourged his innocent body the nailes that fastened him to the Crosse the speare which pearced his blessed side and heart Mourne then and lament thy sinnes O my soule whereby thou hast caused him to be condemned that came to iustifie thee to be killed that came to saue thee to be put to a cursed death who being the Lord of life was content to die that hee might Eph. 2. 3. giue vnto thee life and happinesse that wast dead in thy sins and liable to Gods wrath as well as others Thinke not much my soule to shead teares for thy sins seeing thy Sauiour was content to shead his blood for them nor that it is too much trouble to bee a little grieued in the sight and sense of their burthen and thy heauenly Fathers displeasure seeing Christs innocent soule was troubled for them and heauy vnto the death yea was so Mat. 26. 38. oppressed with their waight and his Fathers wrath that it forced out from his body a bloody sweat and from his distressed and afflicted soule that lamentable complaint My God my God why hast thou forsaken me Consider also O my soule how often thou hast vexed and grieued the good Spirit of God dwelling in thee and made him weary of his lodging by polluting it with thy sinnes How often thou hast tyred this peaceable Ghest by contending with him
diligently heard the Word of God and applyed it vnto thy selfe for this end the threatnings of the Law for thy humiliation and the sweet and gracious promises of the Gospell assuring thee of the pardon of thy sinnes and of Gods loue and fauour that thou mightest loue God againe who hath so loued thee and forgiuen thee so great a debt and testifie this loue by bewailing thy sinnes whereby thou hast displeased so gracious a Father Hath Gods mercy patience and long-suffering drawne thee to repentance and hast thou beene offended with thy selfe because thou hast offended thy God who hath multiplied vpon thee so many testimonies of his loue Hast thou made right vse of Gods blessings and benefits to be made thereby more carefull to please him and of his chastisements and fatherly corrections to be made thereby more fearefull to offend him Hath thy sorrow in any good measure been sutable to thy sinnes and hast thou more bewailed thy sins then the punishment the guilt then the smart and in this respect chiefly because thou hast by them dishonoured thy God rather then for the miseries which they haue brought vpon thy selfe Hast thou bewailed all thy sinnes and those most of all whereunto thy corrupt nature is most inclined and not onely thy sinnes of grosse commission but also thy sinnes of omission and the wants and imperfections of thy best actions Hast thou been affected with Gods Iudgements and with those most of all which are spirituall and touch thee rather then thy sinfull flesh Hath the smart of thy sores been such that nothing would ease them but the balme of Gilead the blood of Christ applyed by faith and haue carnall sports rather increased then abated thy griefe Hast thou so washed thy selfe in the waters of repentance as that thou hast thereby been cleansed from thy Esa 1. 16. sinnes and hast thou being freed from sinne become the seruant of righteousnesse Hast thou been earnest in thy repentance and taken occasion from thy former negligence and vnprofitablenesse to redeeme thy lost time by redoubling thy diligence in Gods seruice Hast thou found plentifull fruits in thee worthy repentance and amendment of life And as thou hast increased in yeeres hast thou increased in fruitfulnesse bringing forth most in thine older age Hast thou found in thee those speciall fruits of care cleering indignation feare desire zeale and holy reuenge before spoken of §. Sect. 2 Of Confession Alas my soule how defectiue hast thou been in all these things Alas my God how should I without much shame and confusion of face looke vpon thee seeing when I come to pay that debt and duty which I owe thee my siluer is turned into drosse my medicine is become a poyson Esa 1. 22. my repentance which should be the salue for my other sinnes is so full of wants and imperfections that it selfe needeth to bee repented of and if this bath wherein I should wash my polluted selfe were not it selfe bathed and cleansed in a pured fountaine the precious blood of Iesus Christ so foule it is through the filth of my corruptions that it would but the more defile me and make me lothsome in thy sight It is true my God and I acknowledge it to thy glory that through thy grace I haue repented and doe desire to repent still more and more And that small measure which I haue receiued and which I returne vnto thee is not false and counterfet but in sincerity and truth But alas my Lord it is so maimed with imperfections and defiled with corruptions that it is vtterly vnworthy thine acceptance And seeing thou hast forbidden in thy Law that any sacrifices should be offered vnto thee which were maimed or vncleane how should I presume to offer this sacrifice of my sighes and teares which are so imperfect and defiled were it not that thou hast told me that the sacrifice wherein thou chiefly delightest is a broken heart and humble and contrite spirit And because thy perfection can indure no imperfection thou hast appoynted another sacrifice pure and perfect euen that which thy deare Sonne hath offered vnto thee vpon the Crosse to cleanse and couer the impurity and imperfection of mine that it may be acceptable in thy sight These waters of thy grace O my God were pure and perfect as they came from thee the Fountaine of all purity and perfection but alas they are now defiled by running thorow the polluted channell of my filthy heart But being againe cleansed by running thorow the pure Fountaine of my Sauiours blood they are restored to their purity and fit for thine acceptance From my selfe immediately I dare not offer vnto thee my repentance for it is wholly stained and defiled with my corruption and mingled with much impenitency carnall security and hardnesse of heart And though it be most imperfect yet haue I been too too slothfull in vsing any of those good meanes wherby I might attaine vnto more perfection or when I haue vsed them it hath been so formally and negligently that they haue had little efficacie to worke this grace in me Thy legall threatenings haue not humbled me thy Euangelicall promises haue little affected mee the good motions of thy Spirit haue been quenched in me thy blessings and benefits haue not allured me thy chastisements and corrections haue not drawne me but notwithstanding all these helpes I haue continued in my sinnes with much impenitency or laboured to come out of them with much weakenesse My sorrow for sinne hath been very small and ioyned with much hardnesse of heart my desires of amendment exceeding feeble and faint my resolutions weake and vnconstant and my actions and indeuours impotent and imperfect and when to will is present with me I finde no power to Rom. 7. performe that which is good so that I cannot doe the good I would nor leaue vndone the euill I would not §. Sect. 3 Of Complaint Alas my soule how farre hath thy carnall security preuailed with thee How hath it rocked thee in such a deepe slumber that thou hast little or no sense of thy sloth but when thou art asleepe dreamest that thou art waking How is thine heart hardened through the deceitfulnesse of sinne that it is scarce sensible of its owne hardnesse yea when thou dost discerne it how art thou hampred and fettered with the gâ—ues of thy corruption that thou hast neither power nor will to better thine estate Repentance is the meanes of curing thine infirmities and sicknesses of sinnes But thou fearest the medicine more then the disease and neglectest or formally vsest all good meanes whereby it might be obtained and applyed Thou thinkest no care or cost too much for the compassing of worldly vanities and thou canst in pursuing them keepe thy desires within no bounds but the more thou drinkest the more thou thirstest But how soone art thou tyred in working thy heart to sorrow for thy sinnes and how little of this doest thou thinke enough In
because the crossed booke as it sheweth his honesty in paying his debts so at least it seemeth to argue defect of present meanes in that for the time he was indebted so much lesse would any come vpon the score or into the booke of conscience for euery small bait of worldly pleasure or profit seeing here especially one thing pulls on another and many littles make a great reckoning nor yet for matters of greater moment if they considered that payment must bee made the score cleered and the booke crossed before they can betake themselues to quiet rest Which when it is done though it sheweth their faith and piety in repenting yet withall their frailty and imperfection in their spirituall estate in that by falling into sinne they needed repentance §. Sect. 6 Of the consideration of our misery and punishment And thus we must examine our selues in respect of our sins which when we haue done we must not rest there but enter also into the consideration Heb. 10. 31. of the misery and punishments which not being repented of they bring vpon vs. As that they make vs subiect to the wrath and displeasure of Almighty God who being a consuming fire and we as stubble or combustible matter it must needs be a fearfull thing to fall into his hands To the curse also of the Law denounced against all that continue not in all that is written therein to doe it and to all the plagues and punishments threatened therein which respect either this life or the life to come that they are a wall of separation betweene our God and vs stopping from vs the sweet influences of his grace and loue and hindring vs of many testimonies of his fauour in temporall things which otherwise hee would graciously bestow vpon vs. And contrariwise that till we repent they indanger vs to euerlasting condemnation which though we doe hereafter auoyd by turning from our sinnes vnto God yet in the meane time they expose vs to temporary afflictions which God vseth as a meanes to bring vs to repentance crossing vs in our euill courses and setting thorny Hos 2. 6. hedges in our way to stay vs from running too farre from him They moue him to meet with vs at euery turne and to bring vs to a true sight and sense of our sinnes by fitting his punishments in some proportion or likenesse vnto them because so brutish wee are in obseruing our sinnes and the iudgements of God inflicted for them that like the dog before the sheepe that he hath worried wee need to be taken with the manner and to haue our fault laid before vs when he taketh vs in hand to beate vs for it For because sinne is too sweet to our carnall appetite therefore the Lord imbittereth it with the wormewood and gall of afflictions which Lam. 3. 19. oftentimes much more vexing vs then wee tooke delight in the pleasure of sinne doth make vs afterwards when wee remember this lothsome after-taste to restraine our appetite and not to giue way to our carnall concupiscence alluring vs to wickednesse §. Sect. 7 Of the end of this examination and time when it is to be performed And thus we see the subiect matter and manner of our examination with the helpes and meanes whereby we may be furthered in it Now the maine end of it is that it may serue as an effectuall meanes to bring vs to repentance for therefore we labour to come vnto a true sight of our sins that we may vnfainedly bewaile them with bitter griefe Therefore doe we take a thorow view of our sinnes and the Iudgements of God miseries and punishments which doe accompany them that seeing the vgly deformities of the one and feeling or foreseeing the smart of the other we may be moued either not to sinne or being ouertaken to leaue and forsake them and to preuent our owne woe by speedy repentance The time of this examination is alwayes in season because repentance is neuer vnseasonable For seeing the score is seldome cleere and our frailty such that conscience is occasioned to hold the pen still in hand and euery hand while writeth vp our debts therefore we must be still examining cleering and crossing of our bookes that nothing may stand vpon account when we shall be called to Iudgement which being most certaine and the time most vncertaine it would be our wisedome to be alwaies in readinesse In which regard it were to be wished that we would spend some little time euery night before vve goe to sleepe in examining our selues and cleering our accounts for the day past the which I here passe ouer hauing spoken of it before in the daily exercise But most solemnly and seriously are wee to set ourselues about this duty of examination when as wee haue some speciall cause of renewing our repentance As when wee desire any extraordinary benefit which vve greatly vvant when we vndertake any waighty businesse vvhen vvee humble our selues in any solemne manner before God either publikely or priuately in the sight and sense of our sinnes vvhich vve desire should be pardoned or of some imminent and approching iudgement vvhich vvee vvould preuent or some present affliction vvhich vve vvould haue remoued or vvhen vvee prepare our selues that vve may come as vvorthy ghests to the Lords Table Then is this examination 1. Cor. 11. 28. most seasonable as being the best preparatiue for humiliation feruent prayer and serious repentance §. Sect. 8 A complaint of the neglect of this duty and the causes thereof But alas hovv is this excellent duty generally neglected and hovv seldome doe the most that professe Christianity call themselues vnto this account multiplying their sinnes from day to day and neuer making any reckoning of them And although almost all men hold it to be most necessary to be still reuievving their vvorldly estates and to keepe a strict account of their debts and meanes to discharge them of their disbursements and expences and of their profits and commings in yet hovv fevv are they vvho seriously examine their debts to God or of the meanes vvhereby they may discharge them hovv they thriue and increase or hovv they decay and goe backvvard in their spirituall estate till at last they prooue Banquerupts in all grace and goodnesse and so desperate in their estates that they onely thinke hovv they may runne further in debt and neuer take care hovv it may be discharged Of vvhich neglect there are many causes First because they are so farre in loue vvith their sinnes that they loath all meanes vvhich might vvorke any dislike or conuince them of the necessity to leaue and forsake them So our Sauiour saith that when light is come into the world men loue darknesse rather then light because Ioh. 3. 19 20. their deeds are euill For euery man that doth euill hateth the light neither commeth to it lest his deeds should bee reprooued Secondly because through long neglect of this duty their debts are growne
we euer so much desire of the wholesomest food though we know it to be so as when wee haue by experience found that it is pleasing to our owne taste and affoording vnto vs good nourishment hath been a notable meanes to preserue our health and increase our strength And thus also it is in spirituall things Though we see the danger of our corruption with the manifold euils which doe accompany them and thereby are made carefull in some degree to auoyd them yet we may be ouertaken and with the violence of our lusts and passions be drawne to fall into them but if by experience we haue felt the smart of them how their poyson hath wrought in our hearts infeebled our graces as it were the vitall spirits and weakened and disabled vs vnto all good duties wee will euer afterwards mortally hate them and more carefully shunne them then in former times And contrariwise though we know and beleeue that such graces and duties are excellent and therefore to be loued and imbraced of vs yet shall wee neuer doe it vvith that ardency of affection as vvhen vvee haue tasted the svveetnesse of them in themselues and the manifold comforts and singular benefits vvhich doe accompany them as peace vvith God and peace of conscience assurance of Gods loue and our ovvne saluation invvard refreshment and ioy in the holy Ghost and such other blessings of like nature All vvhich considerations should povverfully persvvade vs not to content our selues with the knowledge of Christianity but to labour after the feeling and experience the vse and practice of what wee know which will be a singular helpe to further vs in all the duties of a godly life CAP. XXVII Wherein is shewed that prayer is a singular meanes of a godly life §. Sect. 1 That nothing more then prayer maketh vs godly and religious HItherto we haue spoken of those priuate meanes of a godly life which are to be vsed by our selues alone and now it remaineth that we intreat of those which wee are to vse both by our selues and also together with others The first whereof is prayer the which we haue before handled in the chiefe parts and poynts thereof onely here we are to shew that it is a powerfull and effectuall meanes whereby we are furthered in all the duties of a godly life To which purpose let vs know that nothing can be more auaileable to this end seeing there is not any thing which maketh vs more godly and religious more like vnto God and partakers of the diuine nature then this daily communion and intercourse which wee haue with him For as friendship familiarity and neere society ariseth amongst men out of similitude of natures and manners and contrariwise likenesse of manners and conditions groweth by degrees out of friendly acquaintance and common conuersing one with another so that if wee vsually keepe company and entertaine conference with wicked men wee are made wicked like them by their society and corrupt communication which poysoneth our manners but if we delight to conuerse and talke with those which are godly and religious wee increase thereby in godlinesse and piety so much more if wee often haue this communion and conference with God by prayer who is infinitely good in himselfe and the Authour and Fountaine of all goodnesse which is in the creatures wee shall daily increase in all piety and holinesse and by conuersing with him like Moses shine in his light whereas the further wee withdraw our selues from this Fountaine of light and heate goodnesse and perfection the more frozen shall we be in the dregs of our sins the more stony-hearted and muddy-minded and vtterly vnlike the diuine nature Prayer saith one causeth maruellous effectually an holy life and worthily fit for Gods Piam vitam ac Dei cultu dignam miris modis oratio conciliat conciliatam auget ac ceu thesaurum recondit in animis c. Chrys lib. de orando Deum Tom. 5. seruice and what it causeth it increaseth and like a treasure layeth it vp in our mindes For if a man indeuoureth to doe any thing appertaining to a godly life prayer being his guide and preparing the way hee is sure to finde a commdious and easie passage c. It is a signe of madnesse not to be perswaded that it is the very death of the soule if wee doe not often prostrate our selues at Gods feet who is the Authour of life For as our body seuered from the soule is but a dead carcase so the soule is dead and miserable if it approch not often vnto God by prayer And this the common experience of all times hath plainly proued seeing those who with Dauid haue been most exercised in this religious duty haue been also most holy and men according to Gods heart those who haue neglected it most prophane and such as haue vtterly contemned it no better then wicked Atheists God esteeming it all alike not to haue him at all and not to call vpon him And therefore the Psalmist describeth the Atheisticall foole that saith in his heart There is no God by this outward Psal 14. 1 2 4. marke that he neuer calls vpon his Name for if he acknowledged a God that were able to helpe him he would sue vnto him when he needed his helpe §. Sect. 2 That prayer is the meanes of obtaining all Gods gifts and graces Secondly heereby it appeareth that prayer is a most excellent and necessary helpe vnto a godly life in that we are able to doe nothing without Gen. 6. 5. 2. Cor. 3. 5. Phil. 2. 13. it but are inabled by it to doe in some measure whatsoeuer good thing we can desire For of our selues we are weake and impotent vnto all duties and all the imaginations of our hearts being continually euill wee are not able to thinke a good thought or to entertaine a holy desire but it is the Lord onely who beginneth continueth and perfecteth his worke of grace and sanctification in vs and inableth vs to returne vnto him those workes of holinesse and righteousnesse which in respect of ability to performe Phil. 1. 6. them we haue first receiued from him So that if wee tender vnto him any good duty we may say with Dauid Of thine owne haue wee offered 1. Chro. 29. 14. vnto thee Now the meanes which God hath ordained and sanctified for the obtaining of any grace or helpe at his hand whereby wee may bee strengthened vnto all duties of his seruice is feruent and earnest prayer Mat. 7. 7. Joh. 16. 23. which he hath appointed to be the hand of the soule to receiue from him all gifts of grace and goodnesse And though like a bountifull Prince he offereth liberally vnto vs whatsoeuer we can lawfully desire yet he will not deliuer his rich gifts to those who hold their hand in their bosome and will not vouchsafe to put it foorth that it may receiue them We are dry and empty cisternes who haue
things which we desire to practise in our liues §. Sect. 2 That by reading the mind is much inlightened in the knowledge of Gods will More especially this exercise of reading doth singularly further vs in a godly life as it doth inlighten our vnderstandings in the knowledge of Gods will vnto which we are to yeeld obedience and sheweth vnto vs the way in which we must walke To which purpose no exercise whatsoeuer is so vsefull and effectuall For howsoeuer the preaching and hearing of the Word haue a superiour priuiledge in the worke of our Regeneration and conuersion and for the working of sauing graces in vs as faith repentance and the rest yet for the inlightening of the mind with the full knowledge of the truth after wee are conuerted and illuminated in some measure this exercise of reading hath many speciall priuiledges For first wee may vse it as oft as wee will and haue any desire to gaine knowledge but the other can be had but at certaine times nor then neither in euery place Secondly by reading we may in short time if we be studious and diligent be thorowly instructed in the whole body of Diuinity and in all the seuerall parts thereof which by preaching we cannot come to know but in long time though our Pastour take the best and most direct course of ioyning Catechizing with Preaching nor in our whole liues in any great perfection if this be neglected seeing in a Sermon some few of innumerable poynts are vsually deliuered and they rather pressed vpon the affection for vse and practice then sufficiently cleared to the vnderstanding Thirdly because by reading we may helpe our vnderstanding by reuiewing ouer and ouer againe that which at first we conceiued not and by the same meanes also may recall to our remembrance the things which after once or twice reading wee haue forgotten the which helpes hearing affoordeth not especially when wee most stand in need of them Finally because we may at our owne pleasure fit our reading for our owne occasions and furnishing vs in the knowledge of those poynts wherein we are most defectiue for the resoluing of our particular questions and doubts and for the informing our iudgements in all poynts whereof for the present and vpon euery occasion wee haue speciall vse whereas the Preacher speaking generally for the good of the whole Congregation and not being acquainted with our defects in knowledge seldome or neuer speaketh of all those poynts wherein we need instruction and often of such as we know already In all which respects it is hard to finde a Christian thorowly grounded in all poynts contained in the body of Diuinity though hee be neuer so diligent in hearing the Word preached and may haue some competency of knowledge necessary to saluation and some good measure of faith and other sauing graces if he vtterly neglect this duty of reading §. Sect. 3 That reading bringeth with it many other benefits Againe as reading singularly inlighteneth the mind so also it affoordeth many other helpes of a godly life for it is a speciall meanes to relieue the memory and to mooue the will inclining it powerfully vnto good and withdrawing it from euill though not in that degree of efficacy as the Word preached It worketh vpon the hart for the mollifying softening it and vpon all the affections for the purging and sanctifying of them inflaming our loue towards God and all good things and our hatred against all that is euill it kindleth our zeale when it groweth luke-warme and stirreth vp our deuotion when it is cold and sluggish It much increaseth all Gods graces in vs as faith affiance repentance patience peace of conscience and the rest by imparting vnto them that spirituall food whereby they are nourished It amendeth our liues and maketh vs as the Apostle speaketh perfect vnto euery good worke It specially inableth 2. Tim. 3. 13 17. vs to the fruitfull hearing of the Word of God when as we can with the Bereans search the Scriptures whether the things we heare be so or no and try Act. 17. 11. the spirits of those wee heare whether they be of God or no by examining their doctrines according to the touch-stone of this Truth besides that it maketh vs well acquainted with the Scriptures both for matter and history so that when they are cited they are familiar vnto vs. Whereas without this benefit of reading we cannot tell whether the testimonies quoted be in the Canonicall Scriptures or no or if we take this vpon our Teachers word yet we cannot tell where they are nor easily turne to them vpon the sudden It teacheth vs to manage the Sword of the Spirit whereby we are enabled to defend our selues and repell the tentations of our spirituall enemies as we see in the Eph. 6. 17. Math. 4. 3. 4 c. example of our Sauiour Christ Finally if we vse this exercise carefully and conscionably to profit by it we shall be assured of euerlasting blessednesse For blessed is he that readeth and they that heare the Words Apoc. 1. 3. of Gods Booke and keepe the things which are written therein Blessed is Psal 1. 1 2. the man who delighteth in the Law of the Lord and meditateth therein day and night All which being duly considered should be effectuall motiues to make those diligent in reading who are able to performe it and greatly to humble those who are not in the sight and sense of this great defect and either to labour that yet they may attaine vnto this skill if they be capable and haue meanes or else to supply their wants by resorting often vnto others that they may reade vnto them the euidences of their saluation and heauenly inheritance which themselues for want of skill are not able to peruse CAP. XXXII The last ordinary meanes of a godly life is the choyce of our company shunning the society of the wicked and consorting our selues with the godly and Religious §. Sect. 1 That we must carefully auoid the society of wicked and prophane persons THe last ordinary meanes of a godly life is that we make good choyce of our company vnto which two things are required first that we shun and auoid the society of the prophane and wicked the other is that we consort our selues with the godly and religious By the former we are not to vnderstand that we must forbeare the society of all who are not as forward and zealous in their profession and practice as our selues or who bewray in their course and conuersation many infirmities and imperfections as though those were to be esteemed wicked and prophane who haue made but small progresse in their sanctification if any sparkes of grace and goodnesse appeare in them though as it were raked vp vnder the ashes of many and great corruptions for then we should breake the bruised reede and quench the Matth. 12. 20. smoking flaxe and by our censorious neglect vtterly discourage them in their
sence of our imperfections if wee did not also obserue men subiect to the like infirmities walking before vs in the wayes of godlinesse and inuiting vs to follow them who though they goe not so swiftly as they should yet haue much outstripped vs in the Christian race Furthermore this society and communion with the faithfull is a notable meanes to make vs familiar with God and to inioy the fellowship of his holy Spirit which is the chiefe bond that vniteth vs together in this holy communion For where two or three are gathered together in Matth. 18. 20. Christs name and Gods feare to performe Christian exercises and to further one another in the waies of saluation there he also is in the midst of them taking notice of their actions and making himselfe better knowne vnto them his face and fauour his bounty and goodnesse whereby they are incouraged with more chearefulnesse to doe him seruice §. Sect. 8 That good company preserueth vs from falling into many sins and inciteth vs to many duties Finally it is a notable helpe vnto a godly life because it is a powerfull Magna pars peccatorum tollitur si peccaturis testis assistat Seneca Epist 11. Malum quippe quod nemo videt nemo arguit c. Bernard Epist 115. meanes to restraine and pull vs backe when as we are ready to fall into any sinne In which regard that wise heathen man perswadeth his friend to suppose some graue man to bee present when he was alone because men would not easily offend if there were alwaies some by to bee witnesses of their faults And one of the Ancients vseth it as a reason to disswade from a solitary life because thereby wee become more prone to sinne seeing that euill which none seeth none rebuketh and where there is none to reprehend both the tempter assaulteth more securely and the offence is committed more licentiously If thou doest any good things in good company no man prohibiteth But if thou wilt doe euill thou art not suffered for presently thou art by many obserued reproued and amended whereas contrariwise if they behold any good they all admire it honour and imitate it In which respect also good company doth no more forcibly restraine vs from euill then incite and prouoke vs vnto that which is good For as iron sharpeneth iron so a man sharpeneth the countenance of his Pro. 27. 17. friend that is one friend by the presence of another is whetted on and prouoked to doe such good duties as deserue his approbation In which respect the Apostle exhorteth Christians to obserue one another that they may whet and sharpen each other to loue and good workes For if euen Heb. 10. 24. hypocrites and men of ingenuous natures though they care not for good exercises are ready to ioyne with their friends in them to get their allowance and loue Then how much more will it quicken those that are truely religious vnto euery good worke and Christian dutie which they like and loue when with the approbation of their friends they haue the allowance of God and their owne consciences And if Saul himselfe prophecied by keeping company with the Prophets being as it were rap't and rauished for the time with a diuine furie how 1. Sam. 19. 20 21. much more shall those that are truely religious bee much inflamed with zeale and deuotion in all holy exercises when being in good company they are rap't vp and rauished with the diuine breath of the holy Spirit which bloweth amongst them §. Sect. 9 That by good company wee are fitted to performe Christian duties one towards another Lastly good company is a singular helpe vnto a godly life as it fitteth and enableth vs to vse all Christian duties one towards another whereby we doe mutually further one another in all holy and religious actions tending to edification to the inriching of vs with all sauing graces and the strengthening of vs vnto all good workes The first whereof is mutuall obseruation and watching ouer one another that we may take all occasions of doing good both by restrayning those from sinne that are ready to fall into it and by inciting and prouoking one another vnto all vertuous actions Vnto which the Apostle exhorteth Let vs saith he consider one another to prouoke vnto loue and to good workes For Heb. 10. 24. the Law of charity requiring that wee should loue our neighbours as our selues bindeth vs to seeke their good as well as our owne and to this end to watch ouer them that we may take all good opportunities whereby we may further them in the waies of godlinesse And therefore let vs not thinke that wee haue discharged our duty when as wee haue vsed the meanes of our conuersion and saluation and that we haue nothing to do with other men seeing our Sauior requireth that when we Luke 22. 32. are conuerted we strengthen our brethren And the Apostle giueth vs in charge that we should not onely looke on our owne things but that euery man should also looke on the things of others And not to take care of our brethren Phil. 2. 4. as well as our selues is plainely to discouer that we are of Cains spirit Gen. 4. who refused to be his brothers keeper and no true members of Christs body whose property is not to respect their owne good alone but as it is conioyned with the good of the whole bodie and of all the rest of their fellow members The second Christian dutie is instruction whereby with all readinesse we informe the ignorant in all the waies of godlinesse inlighten them in the knowledge of God and his truth and open their eyes that they may turne from darkenesse to light and from the Acts 2◠18. power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance amongst them which are sanctified by faith in Christ. Whereby also wee reclaime the erroneous which wander out of the way of truth which is a speciall dutie required by the Apostle Brethren if any of you Iames 5. 20. doe erre from the truth and one conuert him let him know that he which conuerteth the sinner from the errour of his way shall saue a soule from death and shall hide a multitude of sinnes Which duties if we performe wee shall be richly rewarded in Gods Kingdome where they that turne many to Dan. 12. 3. righteousnesse shall shine in the light of glory like the Starres in the firmament as they shined here in the light of truth The third dutie is admonition whereby wee put our brethren in minde of their dutie when they seeme to forget and neglect it by falling into sinne and lying Rom. 15. 14. 1. Thes 5. 14. in it without repentance or omitting the duties of Gods seruice either those which are generall and belong to all Christians or those which specially belong to them in their seuerall places and callings of which I haue spoken
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
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
godly life then to consider that God infinite in Glory and Maiesty doth vouchsafe vnto vs this honour to make vs who are so base and contemptible instruments of his glory and that not because he needeth our helpe but that he may take occasion hereby to glorifie 1. Sam. 2. 30. vs and to crowne our workes with glory and happinesse §. Sect. 3 The third reason taken from the will of God that we should thus serue him Finally it may be an effectuall reason to moue vs to imbrace holinesse and to bring forth the fruites of it in a godly life because it is 1. Thes 4. 3. 2 Pet. 3. 9. Matth. 26. 39. the will of God that we should so doe according to that of the Apostle This is the will of God euen your sanctification For the will of God is the perfect rule of all Iustice and goodnesse according to which we must frame all our actions which that we may fulfill we must vtterly renounce our selues and our owne pleasure saying with our Sauiour Not my will but thine be done with him esteeming it our meat drinke to doe the will of our heauenly Father And this is that we daily aske in the Lords Prayer that the wil of God may be done in earth as it is heauen that is Ioh. 4. 34. that we may obey it with that speed and diligence cheerefulnesse and delight as the holy Angels And therefore vnlesse wee pray in hypocrisie we must labour and indeuour that wee may in our practice attaine vnto that which wee craue at Gods hands in our daily prayers Now that it is the will of God that we should serue him in keeping his Law and performing all the holy duties of a godly life required in it it is cleere and euident by his Word wherein he hath reuealed his will and by innumerable precepts and exhortations by which we are pressed and perswaded to sanctification and new obedience So the Apostle exhorteth vs as Gods Ambassadour to a Eph. 4. 23 24. 5. 14 15. be renued in the spirit of our mindes and to put on the new man which after God is created in righteousnesse and true holinesse And againe b 2. Cor. 5. 17. If any man be in Christ let him be a new creature c Rom. 12. 2. 13. 14. And be not conformed to the world but be ye transformed by the renuing of your mindes that ye may proue what is that good acceptable and perfect will of God d 1. Cor. 15. 34. Col. â—1 3. Awake to righteousnesse and sinne not e 2. Tim. 2. 22. Heb. 12. 1. Fly also youthfull lusts but follow Righteousnesse Faith Charity Peace c. Thus the Lord exhorteth by the Prophet Esay f Esa 1. 16 17. Eccle. 12. 13. Matth. 22. 37. Cease to doe euill learne to do well seeke iudgement relieue the oppressed c. And finally the Wiseman after a long discourse concludeth with this as the summe of all which either he could teach or any other Feare God and keepe his Commandement for this is the whole duty of man And therefore seeing the Lord who hath absolute authority ouer vs and full right vnto vs doth in these and innumerable other places command and exhort vs to performe the duties of holinesse and righteousnesse and thereby to serue him in the whole course of our liues who is our Creator Preseruer Redeemer we must carefully indeuour to yeeld our obedience vnlesse we would rather shew our selues stubbornely rebellious and enemies both to his glory and our owne saluation And that we may be incouraged to serue God in all Christian duties with more diligence and cheerefulnesse let vs remember that if we doe our best indeuour we and our seruice shall be accepted though it be full of imperfections and stained with many corruptions For he doth not deale with Mal. 3. 17. 2. Cor. 8. 12. vs as a seuere Iudge according to the rigour of the Law but like a gracious Father he passeth by our infirmities and accepteth the will for the worke And though nothing as it is stained and imperfect can be pleasing vnto God whose exact Iustice and pure eye can indure no blemish yet the duties which we performe vnto him respectiuely doe please him and moue him also to delight in vs. For they please him not as they are tainted with the corruption of our will but as by them we doe his will who hath commanded vs to doe them Not as they are done by vs who are defiled with sinne for how can any thing Joh. 14. 4. Math. 3. 17. 17. 5. cleane come out of vs that are vncleane But as they are done in Christ in whom he is well pleased and fruits of this Vine which we beare being ingrafted in him by a true and liuely faith Not as they are imperfect and stained but as their imperfections are couered with Christs perfect righteousnesse and their corruption washed away by his blood Not as they are done by vs but as they are the fruits and effects of his owne holy Spirit working in and by vs. They doe not please him in their owne worth but because our persons are accepted and please him being iustified by faith in Iesus Christ reconciled vnto him and children by adoption and grace whose poore indeuours are accepted of our gracious Father for perfect obedience and the rather because howsoeuer we faile through weaknesse and infirmitie yet the mayne end which we propound in them vnto our selues is that we may by performing our duty glorify our heauenly Father and because though our workes be vnperfect yet they are done with perfect hearts that is in vprightnesse and sincerity which maketh vs doe the best we can and to bewaile our imperfections because wee can doe no better Finally they please God not that hee hath any pleasure in vnrighteousnesse or imperfect righteousnes but because we doing them out of loue and filial obedience he also loueth vs so is well pleased with our workes of piety righteousnes because they tend to our good to whom in his loue he wisheth so wel as being the way which will bring vs vnto eternall life and happinesse §. Sect. 4 The fourth reason is that we may adorne the Gospell of God which we professe The last motiue respecting our duty towards God which may perswade vs to serue him by a godly life is that hereby we may adorne Deut. 4. 6 7 8. the Gospell of God and of Iesus Christ which we professe and cause it to bee well spoken of by all that see the fruits of it in our vnblameable and holy conuersation And this argument the Lord vseth to perswade his people to obserue his Commandements because hereby they should not onely get honour vnto themselues amongst the Nations but moue them likewise to speake well of his Lawes and statutes when as they should see the fruits of them in their obedience And thus the
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 self-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 mind are not onely preserued but also much improoued by continuall exercise so vertuous actions and workes of piety and righteousnesse being the exercises of our faith doe tend much to the strengthening of it whereas contrariwise by the neglect of these duties it is much weakened and by the contrary vices and acts of sinne exceedingly shaken and grieuously wounded In which regard the Apostle ioyneth the holding of faith and a 1. Tim. 1. 19. 1. Cor. 15. 58. good conscience because the one will not stay without the other being such louing twins as cannot be diuided but liue and die together More especially the duties of a godly life doe confirme our faith in the assurance of our election not as causes for the election of God is free of grace and Rom. 11. 6. Eph. 1. 4. not of workes but as the effects and fruits of it and as the end vnto which wee are elected for wee are not chosen because wee were holy but to the end that wee might bee holy as the Apostle sheweth Thus the Apostle Peter exhorting vs to make our calling and election sure 2. Pet. 1. 10. prescribeth this as the onely meanes the ioyning of one vertue and Christian duty with another telling vs that if wee doe these things wee shall neuer fall The Psalmist likewise setting downe the markes and signes whereby wee may know whether God hath chosen vs to dwell in his holy mountaine maketh this the first chiefe to walke vprightly and work righteousnesse Psal 15. 2. 24. 4. and to haue cleane hands and a pure heart Secondly hereby our faith is perswaded of Gods grace and loue in Christ For by keeping of Gods Commandements we are assured that we loue God according to that of the Apostle Iohn Whoso keepeth his Word in him verily is the loue of God perfected 1. Ioh. 3. 6. 1. Ioh. 4. 19. and consequently that he loueth vs seeing we loue him because he loued vs first our loue being but a sparke of that diuine and infinite flame Thirdly of our effectuall calling this being the meanes which the Apostle prescribeth to make it sure For heereby we know that the grace of God 2. Pet. 1. 10. Tit. 2. 11 12. bringing saluation hath shined vnto vs when as we are taught thereby to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world that wee haue in a sauing manner heard Gods Word when hauing receiued it into honest hearts wee haue brought foorth fruits Luk. 8. 15. with patience That wee are ingrafted into Christ the true Vine when Ioh. 15. wee bring foorth the ripe Grapes of holinesse and righteousnesse That wee are trees of righteousnesse of Gods owne planting when like the tree planted by the riuers of waters wee bring foorth fruit in due season That wee are good men when out of the good treasure of our heart Psal 1. 2. Mat. 7. 17 18 20 we bring foorth that which is good That wee are of God and the Sheepe of Christ when we heare Gods Word and follow him And that wee are truely Luk. 6. 45. a kinne to Christ when wee doe the will of his Father which is in heauen Ioh. 8. 47. Mat. 12. 50. Fourthly by a godly life and the workes of piety and righteousnesse our faith is assured of it selfe that it is liuely and vnfained for as our good workes doe shew it vnto others so also they approoue it vnto our selues as being the fruits of this tree and the very breath of this body without which it is but a dead stocke and rotten carkasse For as the Apostle Iames Iam. 2. 17 26. telleth vs Faith if it haue no workes is dead being alone And as the body without the spirit is dead so faith without workes is dead also Fifthly our faith is heereby assured of our iustification and of all the fruits and benefits that doe accompany it As that we are freed from our sinnes both in respect of their guilt and punishment by the death and resurrection of Iesus Christ when as by the vertue and power of them we feele our selues deliuered from the corruption of them so as they doe not rule and raigne in vs as in former times and quickned in the inner man vnto holinesse and newnesse of life That we are reconciled vnto God when as we feele an earnest desire and constant indeuour wrought in vs of pleasing him in all things That we are his children by adoption and grace when we liue as it becommeth his children and resemble our heauenly Father in holinesse and righteousnesse That we are sanctified by his Spirit when as wee bring forth the fruits of our sanctification in a godly and Christian life That we haue vnfainedly repented of our sinnes when as wee bring forth fruits worthy amendment and doe daily exercise our selues in good workes Finally that we are Citizens of heauen and heires of euerlasting happinesse when as we haue our conuersation there setting our hearts and affections on things aboue and not on things beneath and when hauing Phil. 3. 20. Col. 3. 2. Joh. 3. 2 3. this hope that we shall be made like vnto Christ we haue purged our selues as he also is pure §. Sect. 4 That a godly life strengthneth and increaseth our hope and confidence in God The second spirituall benefit of a godly life is that it strengtheneth and increaseth our hope and confidence in God grounded vpon this assurance Psal 34. 15. that hee will preserue all those that feare and serue him from all euill all perils and dangers and the malice and might of all their enemies and that he will prouide for them all things necessary seeing he who is so bountifull euen to his enemies will not let his owne children want any thing that is good who haue a desire to serue and please him So that they which feare the Lord haue great cause to trust in the Lord as the Psalmist Psal 115. 11. exhorteth because he is their helpe and shield And this made the three Children so confident that they cared not for the rage of the Tyrant nor for the fiery Furnace though seuenfold hotter then ordinary because they had serued God with a good conscience and thereby were assured that the God whom they serued was both able and willing to deliuer them Dan. 3. 17. This made Daniel to serue God constantly whom hee had formerly serued notwithstanding the cruell edict of the King because he well knew that the God whom he serued was able to deliuer him from the Lions as Dan. 6. 16. Darius also acknowledged From which confidence there arise diuers other singular benefits as inward ioy and comfort in all estates seeing in this confidence we haue cast all our care vpon God patience in all troubles seeing we trust assuredly in God for helpe and deliuerance in that time which shall be most seasonable both for his glory
should raise it vp at the lâ—st Day It standeth vpon not our resolution or loue towards God but vpon his vnchangeable counsell and decree which shall stand who hath not appoynted 1. Thes 5. 9. vs to wrath but to obtaine saluation by our Lord Iesus Christ and vpon his loue which is immutable and euerlasting for whom he loâ—eth to the end hee Jer. 31. 8. loueth them Not vpon our strength but vpon the power of God who is more mighty to saue then all our enemies to hurt and destroy vs so that Joh. 13. 1. though we be weake and vnable to hold out yet we shall bee established for Rom. 14 4. 2. Tim. 1. 12. God is able to make vs stand and to keepe that which wee haue committed vnto him against that great Day of Christs appearing for he is greater then all and Ioh. 10. 28. none is able to pull vs out of his hand Finally it resteth not vpon the truth of our promises made to God but of his promises made to vs who is a faithfull and true witnesse and all his promises in Christ Yea and Amen For the Apoc. 1. 5. 2. Cor. 1. 20. Lord hath made his couenant with vs and promised that hee will put his Ier. 31. 31. and 33. 33. Esa 59. 21. Ier. 32. 40. Law in our inward parts and write it in our hearts and will be our God and wee shall be his people That he will forgiue our iniquity and remember our sinnes no more that he will put his Spirit vpon vs and that his words which hee hath put into our mouthes shall not depart out of them from henceforth euen for euer and that he will make an euerlasting Couenant with vs and not turne away from vs to doe vs good but will put his feare into our hearts so as we shall not depart from him That though we fall we shall not be cast off because the Lord putteth Psal 37. 24. Psal 112. 6 9. vnder his hand That our righteousnesse shall remaine for euer and that we shall neuer be moued but shall be had in euerlasting remembrance The which Couenant and promises of God are most immutable and vnchangeable For the Mountaines shall depart and the Hils shall be remoued but Gods kindnesse shall not depart from vs neither shall the Couenant of his peace be remoued Esa 54. 10. Yea it is easier for heauen and earth to passe then one tittle of his Word to faile Luk. 16. 17. The which may serue as a forcible argument to perswade vs to serue the Lord in the duties of a godly life seeing when wee are once entred into it we shall be sure to hold out in our Christian course vnto saluation notwithstanding our owne frailty and corruption the many and great difficulties which we find in the way the might malice of all our spiritual enemies for he that hath begun this good worke of grace in vs is able and Phil. 1. 6. willing to perfect it vnto the end The which argument taken from the infallibility of Gods counsell ordaining vs to saluation the Apostle vseth to with-hold vs from all sinne The foundation of God saith he standeth sure 2. Tim. 2. 19. and the Lord knoweth them that are his And let euery one that nameth the name of Christ depart from iniquity Yea that we might the better bee incouraged to forsake all sinne and to serue God in holinesse and righteousnesse he hath not kept this royall and inestimable priuiledge of our perseuerance in grace vnto saluation as a secret to himselfe but hath so plainly reuealed it in his Word that we may take notice and bee assured of it according to that of the Apostle These things haue I written vnto 1. Joh. 5. 13. you who beleeue on the name of the Son of God that ye may know that hee hath eternall life To the end that thereby our hearts may bee replenished with gladnesse and wee incouraged to hold on in our course with ioy seeing though we haue many lets and mighty oppositions in the way yet we are sure that at the last we shall come safely to our iourneys end §. Sect. 4 The great and inestimable priuiledges wherewith God crowneth a godly life in the world to come And these with many other are the rich and royall priuiledges wherewith God in this world doth reward and crowne a godly life which though they be great and inestimable yet are they all little in comparison of that glorious happinesse which God hath reserued for those that loue and serue him in the world to come being all but short preludes to that heauenly harmony and small earnest-pennies and first-fruits of that maine bargaine and plentifull haruest For there we shall both in our soules and bodies be perfectly freed from all miseries and euils both of sinne and punishment and all teares shall be cleane wiped from our eyes and Apoc. 21. 4. there shall be no more death nor sorrow nor crying neither shall there bee any more paine as the holy Ghost speaketh And contrariwise wee shall there in ioy such honours riches and ioyes as neither the tongue can vtter nor the heart conceiue For we shall inherit a Mat. 25. 34. a Kingdome an b and 7. 31. heauenly Kingdome yea the Kingdome c Act. 4. 22. of God which like himselfe because it chiefly consisteth in the fruition of himselfe is most absolute and infinite in all perfection There we shall be crowned with a d Iam. 1 12. Crowne of life an e 1. Cor. 9. 25. vncorruptible Crowne a f 1. Pet. 5. 4. Crowne of glory There wee shall be perpetually feasted at the great feast and g Apoc. 19. 9. marriage Supper of the Kings Sonne where there shall be nothing but mirth and gladnesse plenty without want and fulnesse without satiety There we shall rest from all our labours and sanctifie vnto God a perpetuall Sabbath continually singing praises vnto him who is the Authour and Fountaine of all our happinesse There we shall swimme in a riuer and torrent of pleasure and haue fulnesse of ioy at Gods Psal 36. 8. and 16. 11. 1. Cor. 15. right hand for euermore There we shall haue spirituall bodies that is such as shall be indued with spirituall and excellent qualities as immortality and agility strength and impassibility beauty and comelinesse brightnes and glory There our soules shal be perfectly renewed according to Gods Image being indued with such wisdome and vnderstanding that wee shall know God and his will our selues and all the secrets and mysteries Eph. 5. 27. both of nature and grace and with such complete holinesse and righteousnesse that there shall be neither spot nor wrinkle in them There we shall haue the blessed and glorious societie of all the holy Saints and blessed Angels and perfectly louing them as our selues we shall reioyce in their happinesse as much as in our owne
the world hath been from the beginning the Gen. 3. 15. portion of all Gods Saints and seruants whom it hath pursued with deadly malice because they haue been beloued of God Yea aboue all others did it most hate and maligne our Lord and Sauiour Iesus Christ and therefore we must not thinke much if it pursueth vs with the like malice For as he hath told vs The seruant is not greater then his Lord If they haue Joh. 15. 19 20. persecuted me they will also persecute you Fourthly the worlds hatred needeth not to discourage vs in the wayes of godlinesse seeing it is vnto vs a comfortable euidence that we are not of the world for then it would loue his owne but that we are the true Disciples of Iesus Christ whom he hath chosen out of the world Yea contrariwise if the world should loue vs we had iust cause to suspect our selues seeing loue ariseth out of likenes neither could we be so much in the worlds fauour vnlesse we too much fauoured it Fifthly the worlds hatred cannot discourage vs if wee consider that it is abundantly recompenced with the loue of God and of his Saints and blessed Angels For the worlds malice can but bring some temporary trouble ioyned with much inward and spirituall comfort but in the fauour of the Lord is life and blessednesse And therefore Psal 30. 5. as no wise man who is highly in the fauour of his Prince his chiefe Nobles and the best of the people will greatly care for the hatred of base gally-slaues and the abiects of the Land especially when the fauour of both will not stand together so if we be truly wise for our owne good we will not if we be assured of Gods loue and all his faithfull seruants regard much the hatred of the world which can loue none but those whom God hateth Finally this hatred of the world for righteousnesse sake will not dismay vs if we alwayes remember that it shall be rewarded with euerlasting happinesse according to that of our Sauiour Blessed are Luk. 6. 22 23. yee when men shall hate you and when they shall separate you from their company and shall reproch you and cast out your name as euill for the Sonne of mans sake reioyce yee in that day and leape for ioy for behold your reward is great in heauen for in the like manner did their fathers to the Prophets §. Sect. 3 That the former poynt ought to be held with diuers cautions But yet some cautions must be heere obserued as first that howsoeuer we are not to loue the world nor to maintaine neere and inward familiarity Rom. 12. 18. with Gods enemies yet in respect of our priuate carriage we must behaue our selues innocently and iustly towards them and as the Apostle speaketh as much as in vs lyeth haue peace with all men Secondly we must so hate their sinnes their worldlinesse and prophanesse as that in the meane time we loue their persons performing vnto them all ciuill and religious duties whereby we may gaine them to Christ and bee meanes as much as in vs lyeth of their conuersion and saluation Thirdly that vnder colour of hating the world we doe not carry our selues cynically and harshly peeuishly and contentiously with those which remaine still professed worldlings but goe forward in the practice of all holy duties with all meeknesse of conuersation opposing them in nothing but when they oppose vs in piety and righteousnesse For the world is ready to hate vs too much already for our profession and practice of Gods true Religion though by our peruerse behauiour and rigid stiffenesse euen about things indifferent we doe not giue it any cause to hate our persons And therefore let vs auoyd their errour who when they haue taken vpon them the profession of Christian Religion thinke themselues bound to professe open enmity against all those who are contrary minded and that they best approue their Christianity when as the fire of dissension by their tart behauiour is kindled betweene them because Christ came to Math. 10. 34. Luk. 12. 49. bring a sword and fire vpon the earth and to set at variance euen those which are of a mans family For in many other places wee are earnestly exhorted to vse all meeknesse and loue that we may win them by our conuersation who are without vnlesse it be in the cause of God and the defence of his truth And therefore that place of our Sauiour is not to bee vnderstood so much of the doings of the faithfull whereby standing vpon tearmes of hostility they should prouoke the enemies of the Gospell against them but rather of their sufferings and persecutions which for Christs sake and the Gospell they should indure at the hands of the wicked though they behaued themselues as meekly and mildly as innocently and louingly as the cause of God and defence of his truth would suffer them Or if at all of their doings and oppositions against prophane worldlings yet not in such things wherein they might lawfully agree but in matters weighty and important as concerning Gods glory and their owne saluation and not in spleene and spite or priuate reuenge but when they haue lawfull authority to suppresse their fury curbe in their malice or by an open war according to the Law of God and Nations proclaymed against them Finally we must take heed that we doe not esteeme all them as worldlings who goe not as farre as wee in the profession of Religion and the practize of holy duties for there are Christians of all sizes and ages and as well babes as growne men in Gods family But those onely are to be ranked in this number of worldly opposites who are professed enemies of Christian Religion or onely haue the name of Christians but are in truth grosse idolaters or wickedly prophane who in their liues deny the power of that truth which they outwardly professe maligning and hating all those who loue and feare God euen for their godlinesse sake and displaying their banners of impiety against all grace and goodnesse Neither doe I thinke that formall Christians who liue ciuilly amongst vs professing Christianity and ioyning with vs in the publique exercises of Religion are to be reckoned amongst these worldlings who oppose vs and whom we oppose though wee cannot obserue in them any signes of sound conuersion or of the sincerity and power of godlinesse seeing our Sauiour himselfe is sayd to haue loued the yong man who yet had not so farre proceeded in the course Marke 10. 21. of Christianity but prophane persons lewd liuers notorious blasphemers professed scorners and malicious opposers against the Professors and practisers of Gods true Religion §. Sect. 4 Of the false iudgement of the world shewed in their bitter censures of the godly And thus we may incourage our selues in the duties of a godly life against the hatred of the world and wicked men Let vs in the next place consider
not possible to be condemned if wee conscionably vse the meanes of attayning to saluation or to be saued if wee neglect these meanes and walke in the wayes of wickednesse which leade to destruction For whom he Rom. 8. 30. hath predestinated to saluation those also he calleth iustifieth and sanctifieth Those whom he hath chosen he hath also ordained that Eph. 1. 4. they should be holy and without blame before him in loue and hath elected 1. Pet. 1. 2. them through sanctification of the Spirit vnto obedience and sprinkling with the blood of Christ Those whom he hath ordained vnto glory he hath predestinated them to be conformed to the Image of his Sonne and hath created Rom. 8. 29. Eph. 2. 8. them in him to good workes And therefore if wee be effectually called iustified and sanctified we may thereby be assured that we are elected to saluation but if none of these can be found in vs wee still continue in the state of reprobation seeing the meanes and end doe inseparably goe together Finally when as the Scriptures teach vs that Faith alone iustifieth as being the onely instrument that applieth vnto vs Christ our righteousnesse loose Libertines doe hence conclude that that Faith which is alone iustifieth and therefore so they beleeue in Christ they haue liberty to liue as they list and need not to take any paines to serue please God in the duties of a godly life Wheras the Apostle plainly telleth vs that we shal be iudged according to our works 2. Cor. 5. 10. whether they haue bin good or euill And our Sauiour hath taught vs that he will pronounce the last sentence according to the workes of mercy either Matth. 25. 34 35 36. performed or neglected by vs as being the signes and vndoubted euidences of our Faith whereby it is approued as sound and sincere or condemned as counterfet hypocriticall And the Apostle Iames expresly affirmeth that Faith without works is dead like a carkase without Iam. 2. 17 26. breath or life And therefore though good workes are not required as causes to the act of iustification yet they are necessary as effects to the Matth. 25. 34. Rom. 6. 23. party iustified though they doe not merit euerlasting happines seeing it is a gracious inheritance Gods free gift yet they are the way that leadeth vnto it in which we must necessarily walke if we wil be saued for without holinesse we shall neuer see the Lord as the Apostle telleth vs. Heb. 12. 14. §. Sect. 6 That infidelity is a great impediment to a godly life Againe the corruption of our intellectuall faculties doth exceedingly hinder vs from seruing God in the duties of a godly life not onely as it blindeth them with ignorance and misleadeth them with errour but also as it poysoneth them with cursed infidelity which is the roote of all other sinnes and the chiefe impediment of all Christian duties the ground of all which is a liuely faith For as the Apostle speaketh No man can come vnto God vntill he first know that God Heb. 11. 6. is nor performe any faithfull seruice vnto him vntill he be perswaded that he is a rich rewarder of them who diligently seeke and serue him Againe Without faith it is impossible to please God because whatsoeuer is not Rom. 14. 23. done of Faith is sinne Without Faith wee cannot be ingrafted into Christ seeing it is the bond of this vnion nor bring forth in him any fruits of new obedience for without Christ we can doe nothing Vnlesse Ioh. 15. 2 5. by Faith we be assured of Gods loue towards vs we cannot loue him for as the Apostle Iohn saith We loue him because he loueth vs first and 1. Ioh. 4. 19. without loue there is no obedience seeing it is the summe of the whole Law And therefore if we would leade a godly life wee must with all care and indeuour remooue this impediment then the which none is more pernicious for how should wee flee from that sinne which we naturally loue or practise those duties vnto which our natures are auerse if wee neither beleeue Gods threatnings restrayning vs from sinne nor his promises alluring vs to obedience And to this end wee must carefully vse all those meanes of which I haue before spoken both of begetting Faith in vs if it be wanting and of confirming and increasing of it if it be begun CAP. X. Of those manifold impediments of a godly life which arise from our sinnefull and corrupt hearts and affections §. Sect. 1 The first impediment is an heart hardned through the deceitfulnesse of sinne ANd thus haue I shewed how we may remooue those impediments of a godly life which arise from the corruption of the intellectuall faculties Those which respect the heart and affections are many and dangerous The first is when our hearts are hardened through the deceitfulnesse of sinne and so habituated and accustomed to euill courses that it is death to vs if we indeuour to forsake them and to serue God in the duties of a godly life Of this wee haue many warnings in the Scriptures as being a most dangerous rocke vpon which many haue suffred shipwracke To day if you will heare his voyce harden not your hearts Psal 95. 7 8. And Take heed brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another dayly while it is Heb. 3. 12 13. called to day lest any of you be hardened through the deceitfulnesse of sinne Which impediment if we would remooue let vs withstand sinne in the first motions of it and if at any time we be ouertaken let vs carefully take heed that wee doe not lie in sinne but rise againe speedily by vnfained repentance Let vs beware that wee doe not often fall into the same sinnes after wee haue repented of them seeing by many acts wee come at last to an habit and custome Or if this custome hath already preuailed and is now come to haue in it the strength of a Law and to be as it were a second nature let vs not suffer it any longer to continue inuiolable but bend all our power and strength to disanull and breake it Neither let our corrupt nature pleade prescription for sinne or the neglect of holy duties as though because we haue long done that which God forbiddeth or not done that which he hath commanded therefore we must be borne with if we doe so still seeing this is no excuse at all but rather the greatest aggrauation of our sinnefulnesse and negligence For though they might be somewhat excused if they were done but once or twice they are altogether intolerable when they grow common and customable And therefore our long liuing in sinne and in the neglect of Christian duties should be so far from excusing our continuing in these courses that it ought to be a strong motiue to
vnsupportable waight of sin the wrath of God and curse of the Law from which he hath freed vs and not such an one as will toyle and turmoile vs but a burthen that bringeth ease and a labour which causeth rest It is not Christs purpose to surcharge and oppresse vs by imposing a burthen aboue our strength for he that hath taught vs that a good man is mercifull vnto his beast Pro. 12. 10. will not be hard-hearted and cruell to his yoke fellowes yea to his owne body and bowels but onely he desireth that we would beare him company promising that if our weight be ouer-burthensome he will ease vs if it be irksome and tedious he will make it sweet pleasant and if there be any defects wants in vs he will supply them by vertue of that communion which we haue with him If we be dead Rom. 6. 4. and cannot mooue in the actions of piety and righteousnesse by touching his dead body he will giue vs spirituall life and motion For as the Father rayseth vp the dead and quickneth them euen so the Sonne Joh. 5. 21 25. quickneth whom he will He is the Resurrection and the Life he that beleeueth Ioh. 11. 25. in him though he were dead yet shall he liue So if being raysed we want spirituall illumination that we may walke in those wayes which God hath prescribed our Sauiour will supply it according to that of the Apostle Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light If we be weake feeble he will strengthen vs with might Eph. 5. 14. by his Spirit in the inner man If we feele the exercises of a godly life so Eph. 3. 16. difficult vnpleasant to our corrupt nature that we haue little hope of proceeding in them that which is defectiue through naturall corruption he wil supply by grace aboue all that we can expect for he is able to doe exceeding abundantly aboue al that we aske or thinke according to the power Vers 20. that worketh in vs. If we be faint he will support vs if weary he will refresh vs if we fall he wil lift vs vp If we be discomforted and discouraged with afflictions tribulations which we meet with in the way he will strengthen vs with faith patience that we may be able to beare them so as we may say with the Apostle We are troubled on euery side 2. Cor. 4. 8 9. yet not distressed we are perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed §. Sect. 4 That the duties of a godly life are made easie by the assistance of the holy Spirit Finally the holy Spirit so assisteth vs with his grace that the duties of a godly life which are to the flesh difficult and vnpleasant become Rom. 8. 11. sweet and easie For when we feele our selues most dull dead and vtterly vnable to moue in the wayes of godlinesse this Spirit of life and power will quicken and reuiue vs according to that of the Apostle If the Spirit of him that raysed vp Iesus from the dead dwell in you he that raysed vp Christ from the dead shall also quicken your mortall bodies by his Spirit that dwelleth in you If our flesh rebell and labour to hinder vs in all good duties the Spirit of God will mortifie and subdue it If carnall corruption be so strong in vs that it withdraweth our hearts and affections from God and his seruice This Spirit of God as a sharpe razour will circumcise our hearts and purging vs from our naturall Deut. 30. 6. corruption will inflame them with Gods loue and with feruent desires to please him in all things If we be so straightned in our zeale and deuotion that we can neither read heare nor pray yet our comfort is that the Spirit of God is not straightned but can like fire thaw our Mic. 2. 7. frozen hearts open our eares and hearts that we shal be able with Lydia to attend vnto those things which concerne our saluation and helping Luk. 16. 14. our infirmities will make intercession for vs with gronings which cannot be Rom. 8. 26. vttered If we be destitute of all sauing graces in our owne sense and feeling and doe thirst after them like the drie lands Gods Spirit will quench our thirst and be in vs as a fountaine of liuing water springing vp Ioh. 4. 14. into euerlasting life Finally if wee be stiffe and vnactiue vnto euery good worke so as we cannot performe any dutie of Gods seruice or if we doe yet with much difficulty and with murmuring and complayning of the flesh this oyle and holy vnction of the Spirit will supple and soften our hearts and stiffe ioynts making vs to goe with ease and agility in the wayes of godlinesse like the wheeles of a cart which being drie goe hardly and with a creaking noyse but when they are oyled runne with much ease and swiftnesse And therefore when wee finde our selues indisposed to Gods seruice prayer or any other duty and see some difficulty in them to our sinfull flesh let vs not hereby be discouraged but feeling our owne weakenesse let vs craue the helpe and assistance of this holy Spirit that we may be strengthened Eph. 3. 16. thereby in the inner man with all might according to his glorious power and so Col. 1. 10 11. walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke Let vs goe boldly vnto the Throne of grace crauing the Spirit to support vs seeing we haue Gods promise that he will giue it to those that aske him Let vs begge the Spirit of Grace and supplication seeing the Luk. 11. 13. Zach. 12. 10. Lord hath promised to bestow it vpon all the faithful and finding our selues so drie and emptie of all goodnesse that we thirst after Gods grace which inricheth vs with it let vs by faith goe vnto Christ inuiting vs to come vnto him and to drinke plentifully of these waters Ioh. 7. 37 38. of the Spirit that we may be nourished thereby vnto euerlasting life §. Sect. 5 That the sauing graces of the Spirit wrought in vs make the godly life easie and familiar And as the Spirit it selfe so the gifts and graces which it bringeth with it and worketh in vs are notable helpes enabling vs to ouercome all difficulties which we find in the way As first a true liuely Faith which not onely ouercommeth the world and all the enemies of our saluation and vniting vs vnto Christ doth cause vs to bring forth fruits in him but also perswadeth assureth vs that notwithstanding all lets and difficulties we shall attaine vnto that sanctification and holinesse of life which we labour after The which as a singular encouragement hearteneth vs to take paines to vse all diligence in all Christian duties when as we are sure that we shall
not lose our labour but shall receiue the fruit and benefit of it in the end Secondly a liuely hope enableth vs to ouercome all difficulties when as we do assuredly expect not only helpe assistance from God for the performing of those duties vnto which in our selues we are altogether insufficient but also do wait for that bountifull wages rich reward which God hath promised to all those who serue please him namely all the testimonies of his loue fauor in this life and that eternall crowne of glory happinesse which he reserueth for vs in the life to come For this is that helmet 1. Thes 5. 8. of saluation which defendeth vs against al incounters of our spiritual Heb. 6. 18. enemies this is that sure anchor-hold which keeps vs immoueable in all the tempestuous stormes of tentations and from making shipwrack of our soules against the rocks of despaire Neither is it possible that we should be tired with any labour or danted and dismayed with any difficulty or danger if we haue an eye to the recompence of reward expect after our short and small labours such an inestimable and euerlasting Heb. 11. 25 26. waight of glory Thirdly feruent charity enableth vs to ouercome all difficulties For loue maketh euery burthen light and if our necks be anoynted with this oyle the yoke of Christ will seeme easie and sweet For as Augustine saith The labors of louers are not burthensome Lib. de Sancta viduitate but bring rather delight as wee see in the example of those who loue those painfull sports of hunting hawking fishing such like seeing the paines which are taken about the things we loue are either counted no labour or else the labour is loued bringeth no tediousnes In which regard loue is compared to the peyzes of a clock which setteth all the wheeles a-going Or to the wheeles of a chariot which make it easily drawn to go with much ease which otherwise are hardly to be moued True loue saith one is of great force And he that is loued in an Grandem vim obtinet vera dilectio c. Hier. ad Celantiam high degree challengeth vnto himself the whole will and heart of him that loueth him Nothing so imperiously cōmandeth as charity And if we truly loue Christ remembring that he hath redeemd with his blood wee shall then know that we can then neither will nor doe any other thing then that which he willeth and commandeth according to that He who loueth me keepeth my commandements He that loueth saith August Iohn 14. 15. Confess lib. 11. laboreth not and it is onely loue which blusheth at the name of difficulty So the Apostle Charity beareth all things beleeueth all things hopeth 1. Cor. 13. 7. all things endureth all things An example whereof we haue in Dauid who because hee loued Gods Commandements therefore they Psal 119. 47. were not tedious vnto him but sweete and pleasant Fourthly ardent zeale and feruent deuotion will arme vs greatly against all difficulties For this serueth to the soule as the spirits to the body making it which in it selfe is heauy and lumpish quick and vigorous actiue and neuer wearied in well-doing And whereas sloth coldnesse and auersnesse of wil doth make things easy hard and difficult a huge mountaine of euery little mole-hill and euery straw a great blocke contrariwise the heate of feruent zeale and deuotion causeth vs to contemne scorne all oppositions maketh our greatest labours in the seruice of God light and delightfull Fifthly the inward peace of conscience and ioy in the holy Ghost which followeth our iustification by faith and reconciliation with God is a notable help enabling vs to ouercome all difficulties For the minde conscience being inwardly quiet are nothing or but little troubled with outward stormes but go on quietly in all holy duties acceptable to God without any disturbance euen in the midst of worldly garboiles and tumultuous troubles And whereas the wicked which want this peace are neuer at quiet in the greatest calme of worldly prosperity being like vnto a troubled sea which cannot rest whose Esa 57. 20 21. waters cast vp mire and durt those who haue this inward peace are quiet in the greatest stormes of trouble and reioice not only in temporall blessings but euen in their tribulations persecutions for righteousnes sake Rom. 5. 3. Math. 5. 11. §. Sect. 6 That Christian fortitude ouercommeth all difficulties and maketh a godly life easy Sixthly Christian fortitude and magnanimous resolution will exceedingly helpe vs to ouercome all oppositions the which is not to bee grounded vpon our owne strength nor vpon the vertues and graces which are inherent in vs but vpon the power and promises of almighty God the mediation and intercession of Iesus Christ and our vnion and communion with him and finally vpon the help and assistance of the holy Spirit which in our greatest weakenesse are all-sufficient to strengthen vs against al impedimēts that hinder vs in Christian duties For if we be armed with this fortitude and Christian courage we shall be the better able to withstand the tentations of Satan and the world and subdue our own corrupt lusts and violent passions which will not easily be mastred and ouercome if we weakely fearefully set vpon them For as Nettles lightly and gently touched retaine their venome and vigour and sting the hand but hurt not at all if wee roughly graspe and gripe them in fast hold And as the fire if we resolutely rush vpon it and trample it vnder foote is easily extinguished but if it be gently handled burneth that which toucheth it and if there be plenty of combustible matter increaseth to a great flame so our corrupt flesh and tumultuous passions if they be handled gently and as it were with a fearefull touch will but the more sting and burne vs but if they be assaulted with vndaunted courage and nought-dreading valour they will soone be subdued and giue vs the comfort of an easie victory Besides howsoeuer we haue many helpes from God sweete comforts of his Spirit which may sufficiently encourage vs in our Christian courses against all oppositions yet it cannot be denyed but that we shall meete with so many difficulties in respect of the corruption of our nature and encounters of our spirituall enemies that we had great neede of courage and resolution for the ouercomming of them The palace of vertue is not seated vpon the plaine but vpon a rocke and steepe hill which we cannot mount without some paines nor continue this paynes without resolued courage Wee must trauayle like painefull pilgrims before we can take our rest in our own countrey Wee must laboriously work before we can receiue our wages mourne and weepe before we can laugh and reioyce bedewing our cheekes with teares before we can haue them cleane wiped away and both fight and Apoc. 2. 10. ouercome our
rewards How coldly carelesly how dully drowzily how irreuerently and negligently do I performe them How soone am I weary of these holy exercises and desire to returne to my worldly imployments How little sweetnesse doth my aguish taste feele in thy loue though it be better then wine and in feeding vpon thy spirituall delicacies in thy banqueting-house thy Word and Sacraments How little delight haue I had in thy Sanctuary and Sabbaths and how haue I consecrated the least part of them as an holy Rest vnto thee and misspent the greatest part in thinking mine owne thoughts in thinking mine owne words and doing mine owne workes How much and often haue I abused thine holy ordinances through my worldlinesse and prophanenesse and after that I haue long inioyed them how little haue I profited by them Mine heart is still full of grosse infidelity which is the cause that I am not much raised and comforted with thy sweet promises nor deiected and humbled with thy terrible threatnings It is full of impenitency being vnapt to mourne for sinnes past or to resolue vpon amendment for the time to come It is full of carnall security making mee to apprehend no danger when as I walke in the middest of pernicious snares which are in euery place laid in my way by my spirituall enemies and to put the euill day farre from me when as pulling it on with my sins it approcheth neere and is ready to seaze vpon me It is much hardened through the deceitfulnesse of sinne custome in sinning depriuing mee of the sense of it There is much spirituall pride that lyeth lurking in it which maketh me ready to arrogate the good things I haue not to ouerweene those I haue and to attribute the praise of both vnto my selfe and so to rob thee of the glory of thine owne gifts Hypocrisie also still hangeth vpon me being ready like a slie thiefe to steale in when I open the doore of mine heart to let in any grace or religious duty I am still tainted and poysoned with carnall selfe-loue which maketh mee oftentimes to incurre spirituall hurt and damage whilest I labour ouer-eagerly after worldly good and earthly aduantage Yea as hereby I am made apt to neglect my soule for the seeming and present good of my body defrauding it of all dues that belong vnto it so likewise the duties of righteousnesse and loue which I owe to my neighbours when as they are in my partiall affection ouer-ballanced with some worldly profit pleasure or preferment O that my head were a fountaine of teares that I might wash my defiled body and soule in the floods of vnfained sorrow O that I could mourne for my sinnes as a man mourneth for his onely sonne and be sorry for them as a man is sorry for the death of his first-borne O that I could looke vpon him whom I haue pierced with bitter griefe and be thorowly displeased with my selfe because I haue by my sinnes so much displeased thee who hast been euer vnto me so gracious a God and so louing a Father O that thou wouldest come downe and strike my rocky heart that out of it might flow wholesome streames of repentance But alas the filthy staines and deepe dye of my sinnes cannot bee washed cleane with these waters It is onely that Fountaine which thou hast opened to the house of Dauid and the inhabitants of Ierusalem for sinne and for vncleannesse that is sufficient to purge me from my ingrained filthinesse It is those bloody streames alone which so plentifully flowed out of my crucified Sauiour that can clense me from all my sins And therefore O Lord for thy mercies sake and for thy Christs sake wash my leprous body and soule in the streames of this thy Iordan Yea Lord seeing they are so deepely stained with the double double dye of imputed and inherent originall and actuall sinnes that no slight and ordinary washing can purifie and restore them to their created cleannesse multiply thy washings drench and diue me thorowly in the streames of this liuing Fountaine that being cleansed from my Scarlet and Crimson sinnes both in respect of their guilt and punishment I may become as white as Snow and that no spot remaining of spirituall defilement I may be iustified when thou iudgest and stand righteous in thy sight And together with the staine of sinne take away also the sting of conscience and worke in it sound and secure peace by perswading me by the infallible testimony of thy Spirit that my sinnes are remitted I reconciled through the death and satisfaction of thy Sonne and that of the child of wrath and heire of perdition I am now become thine owne child by adoption and grace And to this end let me finde and feele it in mee not only the Spirit of Adoption perswading me of thy fatherly loue and sealing me vp vnto the Day of my Redemption but also the Spirit of Sanctification mortifying in me all my sinfull corruptions by applying vnto mee the vertue of Christs death and quickening mee in the inner man vnto holinesse and newnesse of life by the power and efficacy of his Resurrection Let me put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and being renewed in the spirit of my minde let me put on the new man which after thine owne glorious Image is created in righteousnesse and true holinesse Let me continually keepe a narrow watch ouer my selfe that I bee not againe intangled in the snares of the diuell nor circumuented and mis-led through the deceitfulnesse of my corrupt flesh but being freed from sinne let me now become the seruant of righteousnesse Let mee make conscience of all my wayes and shunne not onely open and notorious but also secret sinnes yea all the occasions of euill and hate euen the garment which is spotted of the flesh Let mee put on daily the whole armour of God that being weake in my selfe I may bee strong in thee and in the power of thy might and bee inabled to withstand the wiles of the diuell and resist all tentations in the euill Day praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance Weane mine heart and affections more and more from the loue of the world and earthly vanities and being a pilgrim on earth let my conuersation be in heauen from whence I expect a Sauiour and Redeemer Begin and worke in me all spirituall gifts and sauing graces which yet are wanting and daily increase and confirme those that are begun and let me daily bring foorth the fruits of them all throughout my whole life and conuersation in new obedience labouring to performe vnto thee faithfull seruice in all my thoughts words and deeds Let me delight in the wayes of thy Commandements and performe all the duties of holinesse righteousnesse and sobriety with all cheerfulnesse and inward ioy Let me daily seeke thy face and fauour aboue all
things and reioyce in nothing so much as in the assurance of thy loue and when the light of thy countenance shineth vpon mee Remooue out of my way all lets and impediments which might hinder me in my Christian course or so assist mee with thy grace that I may ouercome them Stablish me with thy free Spirit that I may not onely begin well but also continue in all grace and goodnesse vnto the very end of my life and let me be stedfast vnmoueable and alwayes abounding in the worke of the Lord. And with these my prayers and supplications I doe also ioyne my praises and thankesgiuing lauding and magnifying thy great and glorious Name for thine inestimable loue and the fruits and testimonies thereof shewed vnto me euen from before all beginnings vnto this present day For that thou hast of thy free grace chosen mee to life and saluation created mee after thine owne similitude and likenesse in wisedome holinesse and righteousnesse redeemed me at so deare a price out of the miserable bondage of my spirituall enemies effectually called mee by the sound of the Gospell to the knowledge of thy truth vnited me vnto Christ by thy Spirit and a liuely faith and made me partaker of all his benefits for my iustification by his righteousnesse and obedience and for some degrees of sanctification begun in mee whereby thou hast subdued the power of sinne that though it dwelleth yet it doth not raigne in me and hast wrought in me some desire resolution and indeuour to serue and please thee For that thou hast watched ouer me with thy prouidence in the whole course of my life and namely this night past and hast thereby preserued mee from all perils from the terrours of the night and the malice of mine enemies and hast refreshed me with quiet rest and now raised me vp in the strength thereof to doe thee seruice O Lord inlarge my heart that I may duly consider of thy manifold and rich mercies and bee thorowly inflamed with the apprehension of thy loue What am I my God that thou shouldest be thus gracious vnto mee who am altogether lesse then the least of thy mercies yea worthy of thy greatest punishments O that I could loue and praise thee according to thy bounty and goodnesse And being so poore that I haue nothing to repay and thou so rich that thou neither needest nor requirest any thing else O that I could euer remaine a gratefull debter hauing mine heart filled with thankfulnesse and my mouth with thankesgiuing And now Lord I further beseech thee to continue still my God and guide to direct leade and vphold mee in all the wayes of holinesse and righteousnesse Take mee into thy gracious protection this day and euer and watch so ouer mee with thy all-ruling prouidence that I may be preserued safe from all enemies worldly and spirituall and from those manifold dangers which incompasse mee on euery side Giue mee grace so to spend this day that some glory may redound vnto thee by my seruice some profit and benefit vnto those with whom I liue and some further assurance vnto my selfe from the increase of sauing graces discerned in mee and spirituall strength in all good duties of my saluation and eternall happinesse Order and gouerne all my thoughts that they may be religious and honest my speeches that they may bee wise and seasoned with grace and all my workes and actions for the well performing both of the generall duties of Christianity and the speciall duties of my calling blessing so all my labours that I may be cheered and comforted in them by my prosperous successe in all my good indeuours Supply vnto mee all temporall blessings and the necessary comforts of this life and let mee liue at thy finding and receiue whatsoeuer I inioy as the gifts of thine owne hand and pledges of thy loue that I may returne the praise which is due vnto thee for them and vse them as helpes to further mee in all duties of thy seruice Finally I beseech thee good Lord to vouchsafe these and all other benefits not onely vnto mee but also to thy whole Church and euery particular member thereof especially to this in which I liue Multiply thy fauours vpon our Soueraigne Lord the King our noble Prince the Prince Electour Palatine and the Lady Elizabeth his wife with their issue vpon the honourable Lords of the Priuie Councell the Magistrates and Ministers of thy Word and Sacraments the afflicted members of Iesus Christ my friends and benefactours kindred and acquaintance and especially vpon this whole family giuing vnto vs all grace that wee may keepe the vnity of the Spirit in the bond of peace and so ioyne together with our hearts and minds in all duties of thy seruice as that we may ioyntly inherit that eternall happinesse of thy Kingdome through Iesus Christ our Lord to whom with thee and thine holy Spirit bee rendred all glory and praise might Maiesty and Dominion both now and euermore Amen Another priuate Prayer for the Morning O Almighty and eternall God our most gracious and louing Father in Iesus Christ I thy poore sinfull seruant being in my selfe vtterly vnworthy to appeare in thy glorious presence doe yet in the Name and mediation of Iesus Christ offer vnto thee my prayers and supplications in obedience to thy Commandements and in some assurance of thy gracious promises rendring vnto thee from the bottome of mine heart all humble and hearty thankes for thy manifold mercies and abundant blessings multiplied vpon mee both in respect of spirituall and heauenly priuiledges which concerne my euerlasting saluation and of temporall and earthly benefits appertaining to the good of this life and my present estate in this place of my Pilgrimage For that thou hast freely loued mee from all eternity and of thy meere grace hast chosen mee vnto life and glory without any respect of my workes or worthinesse For creating mee according to thine owne Image and redeeming me out of the estate of sinne and death For calling mee effectually by thy Word and Spirit and making mee a seruant of thine owne family and a member of Iesus Christ whereby thou hast giuen mee iust title vnto him and all his benefits For making with mee the Couenant of grace adopting mee in him to bee thy child vnto a liuely hope of my heauenly inheritance For iustifying mee in his righteousnesse imputed vnto mee and applyed by a liuely faith and sanctifying mee with thy Spirit giuing mee some power ouer my corruptions and some desire and indeuour to serue and please thee in the duties of a godly life For watching ouer mee with thy prouidence euer since I had my being and birth shielding mee from dangers deliuering mee out of manifold euils and prouiding for mee all things necessary both for my soule and body For preseruing mee this night past from all perils giuing vnto mee quiet rest and bringing mee in safety to see the light adding yet another day to
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
vnderstandings the wisdome of the flesh and errors of our iudgements our foolish phantasies and conceits our earthly mindednesse and all vaine and wicked thoughts that we may checke sinne in the first motions and kill this viperous brood before they come to growth strength Mortifie the frowardnesse and peruersenesse of our wils the corruption of our hearts and affections especially our self-self-loue and loue of the world vniust anger and desire of reuenge carnall concupiscence and vncleannesse intemperance ambition pride couetousnesse and voluptuousnesse Let vs hold our eyes and eares our tongues and taste and all other our senses vnder couenant and make all vaine and wicked sights all rotten and vnsauory speeches all intemperance and insobriety odious and loathsome vnto vs. Quicken vs in the inner-man and frame vs in all holy obedience vnto thy heauenly will make vs such as thou wouldest haue vs to be and renew thine owne Image in vs in wisdome holinesse and righteousnesse and let vs no more defile and deface it with our corruptions Let vs submit our selues in all things to be guided by thy good Spirit and yeeld cheerefull obedience vnto all the motions therof not grieuing it by checking and quenching them or putting them off by delayes to another time Let vs serue thee in holinesse righteousnesse and sobriety not deuiding those things which thou hast conioyned and not by fits and flashes but constantly and continually thorowout the whole course of our liues Inrich vs plentifully with all the gifts and graces of thy sanctifying Spirit as Faith Hope Humility Patience and the rest yea let vs dayly thriue in Spirituall strength and not stand at a stay but grow vp towards perfection from child-hood to a ripe age in Iesus Christ And with these our prayers and suites we doe with like humble heartinesse ioyne thy prayses and our thankesgiuing for thy manifold blessings and benefits respecting our soules bodies or estates For thine vndeserued loue whereby thou hast of thy free and meere grace elected created redeemed called iustified sanctified and preserued vs vnto an heauenly inheritance and hope of a better life For our present peace and prosperity health food apparell sufficiency of all temporall benefits and contentednesse in them and especially for causing vs so long to enioy the Light of thy Gospell with such liberty and safety For preseruing vs from all dangers this night past and this day hitherto and enabling vs by our rest and other comforts of this life to doe thee seruice O Lord we prayse and magnifie thee for these and all other thy mercies and are sorry and ashamed that we can be no more thankefull hauing nothing else to returne vnto thee for all thy benefits And now Lord seeing in thee we liue mooue and haue our beeing wee beseech thee to continue thy grace and fauour still vnto vs in the whole course of our liues and namely this day receiue vs into thy keeping watch ouer vs with thy prouidence and preserue vs with thy grace and power from all dangers both spirituall and temporall and from all euils both of sinne and punishment Let vs set our selues wholy to seeke and serue thee and propound thy glory vnto our selues as the maine end of all our thoughts words and actions and so direct and order them by thy holy Spirit that they may vpon all occasions further and aduance it And for as much as if thou dost not build the house wee shall but labour in vaine to build it O Lord blesse vs all in the duties of our seuerall places and callings that they may tend to the ioynt good of the whole Family and euery one of vs in particular that finding thy blessing vpon the workes of our hands wee may with more courage and comfort be faithfull and painfull in them Set thy feare alwayes before vs and let vs carry our selues in all our courses carefully and conscionably as in thy sight and presence that whatsoeuer wee doe or take in hand may be acceptable vnto thee Blesse together with vs thy whole Church this especially in which wee liue our gracious King and Noble Prince the Prince and Princesse Palatine with all their issue the Councell Magistrates Ministers and the whole people of this Land the afflicted members of Iesus Christ and this whole Family with all other our friends kindred and acquaintance beseeching thee to vouchsafe vnto vs all and to euery one of vs in our seuerall places and callings all things necessarie for our present comfort and future happinesse euen for Iesus Christ his sake in whose Name and words we conclude our prayers saying as he hath taught vs Our Father which art in heauen c. Another Prayer for the Family in the Morning O Lord our God who art in thine owne nature glorious and full of maiesty infinite in goodnesse wisedome power bounty truth and all perfection most iust in all thy waies and holy in all thy workes and our most gracious Father in Iesus Christ wee thine vnworthy seruants finding and feeling our selues loaded with the vnsupportable waight of our manifold and grieuous sinnes doe come vnto thee for ease and being sicke in sinne euen vnto the death doe flee vnto thee the alone Physicion of our soules that wee may be eased and cured and doe here lay open before thee our miserable estate and condition that thou mayest magnifie thy mercies in our recouery Wee confesse our hereditary diseases and that originall leprosie of our bodies and soules whereby they were infected and corrupted euen in our first conception and so disabled vnto thy seruice that we cannot of our selues thinke a good thought nor so much as entertaine into our hearts a desire to come out of the miserable thraldome of sinne and Satan Our wisedome is enmity against thee and we are not capable of that knowledge which thy Spirit reuealeth All the imaginations of the thoughts of our hearts are onely euill and that continually our consciences are loaded with dead workes our wills crooked and rebellious still resisting all good motions of thy Spirit our hearts hardened through the deceitfulnesse of sinne our affections desires and passions so disordred and poisoned with naturall corruption that they are become filthy and lothsome sinckes of sinne and all the members of our bodies the ready instruments of our defiled soules for the acting of all abominable wickednesse So that being through his naturall corruption a sinfull generation and viprous brood wee haue iustly deserued that thou shouldest reiect and pursue vs with thy wrath though wee were free from all other sinnes sauing those alone whereof wee were guilty as soone as wee were borne And yet alas we haue not stayed here but haue added vnto this our originall sinne innumerable numbers of actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deede both in the omission of all duties therein required and in the commission of the vices and sinnes therein forbidden whereby wee haue made
misery and hast pulled vs out of this wretched thraldome working in vs some desires resolutions and indeuours to serue and please thee wee confesse that the reliques of sinne doe still remaine in vs in great strength and howsoeuer the old man and body of sinne haue by thy holy Spirit receiued their deadly wound yet haue they in them such life and strength and are so animated and reuiued with the suggestions of our old aduersary the deuill breathing as it were a new life into them that they doe still much vexe and trouble vs making continuall warre against our soules and oftentimes leading them captiue vnto sinne Much blindnesse and vanitie doe still remaine in our mindes so that we haue but a dimme sight of thee and thy will and wayes Our memories are weake and slippery and like riuen vessels let the precious liquor of the Word of life and grace runne out as soone as it is put into them Our consciences are defiled and impure loaded with the guilt of sinne and yet oftentimes senslesse of their burthen Our iudgements are full of errour and ignorance and very weake in spirituall discerning Our wills peruerse and obstinate in euill and very auerse and awke to good things and doe not incline to the doing of thy will with cheerefulnesse and delight Our hearts remaine still hard and full of carnall security vntractable and inflexible and doe not relent and melt either with thy mercies or iudgements Wee are still assaulted with much doubting and infidelity and our faith is often shaken with dangerous tentations Our repentance is weake and full of wants our sorrow for sinne slight and soone ouer and our resolutions and indeuours to amend subiect to much inconstancie and broken off with euery small impediment There is much poyson of corruption still remayning in our affections which draweth vs from thee when we sell our selues to seeke and serue thee vnto the world and earthly things Wee are still full of carnall self-selfe-loue and loue of the world which quencheth and cooleth in vs the loue of thee and of spirituall and heauenly things our affiance in thee is weake and after much experience of thy power and sufficiencie goodnesse and truth we can hardly trust thee vnlesse wee haue inferiour meanes and helpes as pawnes in our hands and wee are too too prone to relie vpon the creatures and our owne policies and strength our hopes are faint and wauering one while inclining towards presumption and soone after forsaking vs indanger vs to despaire Wee oftentimes feare men and neglect thee and hazzard thy loue to auoyd their displeasure Our zeale is lukewarme in seeking thy glory and our deuotion cold in holy duties There still remaineth in vs much pride hypocrisie impatiencie vniust anger couetousnesse voluptuousnesse and all other sinnefull lusts which continually fight and striue against the good motions of thy holy Spirit and oftentimes ouercome and quench them And notwithstanding that the flesh and the corrupt lusts thereof doe still remaine so strong in vs yet we acknowledge to our shame that we are carelesse and negligent in fighting against them and in vsing those good meanes whereby we might be enabled to subdue them and to purge our hearts from these carnall corruptions whereof it is that residing in vs in great vigour and strength they disable vs in doing the good wee would and make vs to doe the euill we would not oftentimes wholy hinder vs from the duties of thy seruice and oftentimes so disturbe and distract vs in them that we performe them with much weakenes wearinesse with great dulnesse and deadnesse of heart and spirit and whilest wee are delighted in thy Law in the inner man this Law of our members rebelling against the law of our mindes leadeth vs captiue to the law of sinne O wretched men that we are who shall deliuer vs from the body of this death Gracious God we beseech thee giue vs more and more a liuely sense and feeling of these our wants and imperfections frailties and corruption that we may wholy deny and disclaime our selues and our owne righteousnesse in the worke of our iustification and saluation to the end that we may intirely rest vpon thine infinite mercies and the all-sufficient merits and perfect obedience of Iesus Christ For whose sake we most humbly beseech thee to pardon graciously all our wants and weakenesses couering our imperfections with his most perfect righteousnes washing away all our sinfull corruptions in his most precious blood Yea Lord forgiue and forget for his sake not only our errours and infirmities but also those manifold and grieuous sinnes which we haue committed against thee in the whole course of our liues whether in the dayes of our ignorance or since wee attained the knowledge of thy truth wash them all away in the blood of Christ and heale our soules with that soueraigne salue of sinne which is as sufficient to cure deepe and deadly wounds as small sores and slight scratches Yea Lord not onely remit and forgiue vs all our sinnes but let vs also haue comfort and peace in our consciences in the assurance of our pardon through the infallible testimony of thy holy Spirit and thereby sanctifie vs thorowout that wee may deuote and consecrate both our soules and bodies wholy to thy worship and seruice Mortifie our corrupt flesh with the lusts thereof and let them haue no longer dominion in vs. Yea holy Father not onely lop the branches of our corruptions but pull them vp by the very roote and not onely wound and weaken the Old man and body of sinne but kill and crucifie destroy and abolish it in thy good time that no reliques of it may remaine in vs to disturbe our peace and distract vs in thy seruice Quicken vs with the Spirituall life of grace that being made strong and vigorous wee may couragiously ouercome all lets and difficulties which oppose vs in our Christian course and may performe vnto thee all duties of piety righteousnesse and sobriety all the dayes of our liues with all cheerefulnesse and delight Let thy Spirit dwelling in vs replenish our hearts and soules with all sanctifying and sauing graces Inlighten our mindes with a sound sauing and experimentall knowledge of thee and thy Truth and let vs draw whatsoeuer wee know into vse and practice Take away from vs our naturall doubting and infidelity and worke in vs a true liuely and iustifying faith that wee may apply vnto vs all thy gracious promises made in Christ and rest onely vpon his merits and thy mercies for our iustification and saluation Giue vs hearty and vnfained repentance for our sinnes that wee may not onely bewaile them with godly griefe but also leaue and forsake them and serue thee in holinesse and newnesse of life Confirme our affiance in thee and let vs firmely resolue that though thou shouldest kill vs yet we will still trust in thee Let vs confidently expect the performance of all thy gracious promises
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
bodies afresh euen in the Fountaine of Christs precious Blood and in the teares of vnfained sorrow mourning with bitter griefe because wee haue pierced him with our sinnes and caused the Lord of life to bee put vnto a shamefull death Inflame our hearts with most feruent loue towards thee and our neighbours yea euen our enemies for thy sake and lincke our hearts together in an holy Communion as it becommeth the true members of Iesus Christ Let vs also approoue our loue to bee sound and sincere by the fruits of it and especially by forgiuing and forgetting all our wrongs and iniuries as heartily as wee desire to bee forgiuen of thee and by performing all workes of mercy and Christian charity towards all those who neede our helpe not onely by comforting and refreshing their bodies but also by performing all Christian duties for the eternall saluation of their soules And being thus prepared let vs when we come to thy Table performe that dutie of thy seruice in some good and acceptable manner with all reuerence faith and inward feruencie and deuotion Let vs with the outward signes receiue the things signified Iesus Christ and all his benefits that being more and more vnited vnto him we may receiue from him the Spirituall life of Grace and those holy vertues of his diuine nature that we may grow vp in him vnto a perfect man Let vs bring with vs the hand and mouth of faith and let it be more and more strengthened in the assurance of all thy gracious promises by these seales of thy couenant communicated vnto vs. Make vs partakers of Christs merits by imputation of his nature and essence by coniunction and of his power and efficacy by thy holy Spirit and let vs shew his death till he come gratefully remembring this great worke of our Redemption by his bloud that we may be thankfull and prayse thee the blessed Trinity in vnity all the dayes of our liues Finally as we doe by these meanes professe our selues thy seruants in taking vpon vs thy liuery and cognizance so giue vs grace that we may constantly striue and indeuour to walke worthy this high calling and to glorifie thee in the duties of holinesse and righteousnesse whilest we haue any breath or beeing Heare vs and helpe vs O God of our saluation and answer vs graciusly in these our suits and petitions for Iesus Christ his sake to whom with thee and thine holy Spirit be rendred of vs and thy whole Church all glory and prayse power and dominion both now and euermore Amen A thankesgiuing after the receiuing of the Sacrament of the Lords Supper O Lord our God most glorious and most gracious infinite in bountie and goodnesse vnto all thy children and seruants in Iesus Christ we doe here offer vnto thee the sacrifice of prayse and thankesgiuing and doe laud and magnifie thy great and glorious Name for all thy mercies and fauours vouchsafed vnto vs especially because thou hast loued vs with an euerlasting loue yea so loued vs that thou hast of thy meere grace and free good will euen when we were strangers and enemies giuen vnto vs thy Best-beloued and onely Sonne to worke the great worke of our Redemption and by his death and precious blood-shed to deliuer vs out of the hands of all our spirituall enemies and to free vs from euerlasting death and condemnation that we might be heires through him of eternall glory and happinesse in thy Kingdome We prayse thee also for the free couenant of grace and saluation which thou hast made with vs in him whereby thou hast assured vs of the remission of our sinnes our reconciliation with thee and of endlesse happinesse in the life to come and for confirming this couenant vnto vs by annexing thereunto the seales thy Sacraments that thereby our weake faith might be strengthened and increased and wee more and more freed from doubting and incredulity We thanke thee holy Father for renewing this thy couenant with vs this day and for confirming our vnion with Iesus Christ our head and one with another by giuing vnto vs his precious body and blood as the Spirituall food of our soules whereby they are nourished vnto euerlasting life O Lord our God it is thy great mercie that thou nourishest our mortall bodies with food that perisheth but how wonderfull is this thy bounty and goodnesse in that thou feedest our soules with this bread of Life that came downe from heauen and with this food that endureth to life eternall If thou shouldest permit vs but to gather vp the crummes that fall from thy Table we must needes acknowledge that it were a fauour farre aboue our deserts O then how should wee admire and magnifie thy mercie and bountie in vouchsafing such vile and vnworthy wretches this high and holy priuiledge to be feasted at thine owne Table not with ordinary cheare but with such spirituall and diuine delicacies euen the precious body and blood of thine onely deare Sonne whereby he becommeth one with vs and we with him euen as thou holy Father and he are one in that holy and happie vnion O that our narrow hearts were inlarged that we might in some measure apprehend this thine infinite and incomprehensible goodnesse O that being cold in themselues they were warmed and inflamed with the fire and flame of this diuine loue that with the liuely sense and feeling of it wee might be mooued to returne loue for loue and expresse it by our feruent zeale and indeuour in all things to please and glorifie thee throughout the whole course of our liues and conuersations Which because it is not in our owne power O thou the rich fountaine of all grace and goodnesse inspire and inflame our cold and frozen hearts with the beames of thy loue shed abroad in them by thine holy Spirit that we may loue thee with vnfained loue and contemning all things in comparison of thee may long and labour after nothing so much as to enioy thee in this life by grace and the presence of thy blessed Spirit and by full and perfect vision and fruition in the life to come To this end gracious God blesse vnto vs thine holy Ordinances and meanes of our saluation and by the inward assistance of thy good Spirit make them powerfull and effectuall to the attayning of those ends for which thou hast giuen and wee receiued them Let vs finde hereby our vnion with Christ strengthened and confirmed by feeling the Spirituall life and sap of grace deriued vnto vs and increased in vs from this roote of righteousnesse not onely for our further assurance of our iustification but also for the perfecting of our sanctification and the strengthening of vs vnto all Christian duties of a godly life Let vs by this Spirituall food of our soules finde our selues nourished and inriched with all sauing graces especially let vs feele our weake faith confirmed and increased that wee may without wauering be perswaded of all thy gracious promises made
the carnall securitie of Belshazzar who hauing seene Gods Iudgements Dan. 5. 3. 22. in fearfull manner executed vpon his Grand-father Nebuchadnezer for oppressing Gods people spoyling the Temple and sacrilegious taking and retayning the holy Vessells tooke no warning by it but liued in the same sinnes adding this further vnto them that he abused those holy Vessells in his prophane and drunken feasts And thou his sonne O Belshazzar saith he hast not humbled thine heart though thou knowest all this But hast lifted vp thy selfe against the Lord of Heauen and they haue brought the Vessells of his House before thee and Thou and thy Lords thy Wiues and thy Concubines haue drunke wine in them c. §. 2 Secondly such as are inflicted on our selues But much more doth it argue an heart full of carnall securitie when as we make no good vse for our repentance and humiliation of those afflictions which are inflicted vpon our owne persons For ictus piscator sapit the burnt child dreadeth the fire Et serò sapiunt phryges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae nocent docent euen those that are most dull of conceit wax wiser by many warnings And it is a signe that we are more senselesse through this securitie then the Horse or Asse if we are nothing moued with the Rod and Spur of Gods chastizements and punishments Euen many of the Iewes though very negligent and secure in their prosperitie haue this Testimonie giuen vnto them by the Prophet that they were awakned out of their dead slumber by afflictions and sought vnto God in the day of their aduersitie O Lord saith he in trouble they haue Esa 26. 16. visited thee they haue powred forth a prayer when thy chastning was vpon them Though there were others of them more senselesse in their securitie of whose stupiditie the Lord complayneth In vaine haue I Ier. 2. 30. smitten your Children they haue receiued no correction And the Prophet Thou hast stricken them but they haue not grieued thou hast consumed them but they haue refused to receiue correction they haue made their faces harder then a Rocke they haue refused to returne And againe The people turneth not vnto him that smiteth them neither doe they seeke Esa 9. 13. the Lord of Hosts But who were these euen such as were more brutish then the Oxe and Asse as he saith in the beginning of his prophesie Esa 1. 3 5. whom the Lord giueth ouer as a desperate cure because they grew worse by his corrections And yet many carnall Protestants who are so deeply asleepe in this securitie that they doe not know that they are in this Lethargie being nothing touched with Gods Iudgements doe blesse themselues in this state because they can couer all ouer with a conceit of patience saying Gods will be done without thinking any more of it to lay it to their hearts But these men will haue their victorie before any conflict they will at the first step leape to the top of perfection in patience and not ascend vnto it by any degrees They thinke that they can in all things submit themselues vnto Gods will and yet neuer care in any thing to doe his will They would seeme strong in this grace alone being weake or nothing in any other which is impossible seeing they are linked one with another and either are begun or not begun thriue or decrease liue or die altogether And therefore this is not patience wherewith they delude themselues For wee cannot possesse our soules in patience till wee possesse them in peace peace with God and peace of Conscience Neither can we haue this peace after our combate with afflictions till wee haue renued our Couenant with God whom wee haue by our sinnes displeased and moued to correct vs by renuing the condition on our part Faith and Repentance without which our patience is nothing but stupiditie and blockishnesse not in obedience to God but out of our senselesnes of his stripes not springing from the loue of God which maketh vs to yeeld in all things vnto him but out of selfe loue which causeth vs to put off all griefe as much as may bee and to this end to cast our selues into this Lethargie that wee may with more ease sleepe out our payne Finally it is no fruit of Faith and affiance in God but of our carnall securitie and hardnesse of heart which make vs that we cannot be affected either with Gods Mercies or Iudgements But much more doth it argue that mens hearts are deeply and desperately besotted with this Vice when they are not onely Stoicall and blockish in apprehending Gods Iudgements but also vse all meanes to stupifie their senses that they may not feele their smart and to intoxicate their minds that they may not consider of them making themselues drunke with pleasures that they may haue no sense of payne and casting themselues into this dead sleepe of securitie that no griefe of sorrow may pierce their hearts And when God by his chastizements calleth them with the Israelites to weeping and mourning to baldnesse and Esa 22. 12 13. to girding with Sack-cloth they spend their time in ioy and gladnesse feasting and reuelling musicke and merry companie eating and drinking because to morrow they shall dye §. 3 The second signe is to haue no desire to keepe Gods Commandements The second signe of carnall securitie is when as we haue no desire and indeauour to serue God and keepe his Commandements either Gen. 22. 14. Deut. 6. 13. Deut. 10. 12. 8. 6. Pro. 8. 13 16. 6. in doing the good which he requireth or in departing from the euill which he hath forbidden For the true feare of God doth alwayes stir vs vp to obedience whereof it is that they are vsually ioyned together and often taken the one for the other Thou shalt feare the Lord thy God and serue him And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God to walke in all his Wayes and to loue him and to serue the Lord thy God with all thy heart and with all thy soule to keepe the Commandements of the Lord and his Statutes So the wise Man saith that the feare of the Lord is to depart from euill Hence it is that the Law is called the feare of the Lord and all other Psal 19 9. Eccles 12. 13. Psal 111. 10 Pro. 1. 7. 9. 10. Psal 128. 1. vertues and obedience are comprehended vnder it alone The feare of the Lord is the head or beginning of wisedome And blessed is euery one that feareth the Lord that walketh in his Wayes And contrariwise the want of all grace and neglect of dutie and obedience is comprised vnder the want of Gods feare So the Apostle hauing set downe a large Rom. 3. 18. Catalogue of haynous sinnes comprehendeth all in this one as the cause of all the rest There is no feare of God before their eyes For
weake and vaine vnable to helpe vs in time of trouble and momentany and mutable readie to forsake and leaue vs when we most relye vpon them or though they could do vs some pleasure in being meanes of our freedom from small perils yet they will nothing profit vs if we liue securely in our sinnes for the appeasing of Gods wrath or satisfying his iustice they will doe vs no good when wee shall most need it namely at the day of death or the day of Iudgement Lastly let vs consider that these worldly benefits are not absolutely bestowed on vs to doe with them what we list but are the Lords Talents entrusted vnto vs as his Stewards to be employed for our Masters aduantage and good of our Fellow-seruants So that the more wee haue receiued the more wee are indebted and the greater account we haue to make at the day of Iudgement and to sustaine the greater condemnation if we haue wasted our Masters goods and so come short in our reckonings In which respect our great prosperitie should not nourish in vs pride and securitie but rather humilitie and feare care and watchfulnesse that wee may so take the present comforts of these worldly blessings as that they may not hinder but rather further vs to the euerlasting fruition of heauenly happinesse §. 6 The fift remedie is to shun customable sinning The fift meanes to auoide carnall securitie is to shunne customable sinne and howsoeuer through infirmitie wee sometime flippe into it yet let vs take heed we doe not choose it for our common way and by much vse and often acting of it make it as familiar as if it were our ordinarie Trade and Occupation For custome of sinning doth take Omne peccatum vile est consuetudine fit homini quasi nullum Aug. in aduent Dom. ser 4. c. 10. away all sense of sinne and whereas at the first it seemed notorious and hainous and therefore affrighted the conscience with guilt and horrour after that men haue often committed it it seemeth little or nothing and therefore they continue in it without feare So those that are often flesht in blould and crueltie make no more account of killing a man then of killing a beast those that inure their tongues to oathes and blasphemies vent them as securely and without feare as yea and nay they that haue often stollen their neighbours goods could as securely continue their theft as other men their Trades and Occupations were they not endangered hereby to humane lawes And in a word sinners of all kinds by much custome in sinning doe make this deadly Serpent so tame that they dare without feare put it into their bosomes And by iniuring themselues to drinke of this mortall poison by degrees they make it so familiar to their stomackes that they are not sensible of any hurt it doth them Yea by much acquaintance sinne which at first terrified the conscience like an enemie becommeth their play-fellow and they account it but a recreation of their youth and euen a sport to doe euill herein like through their impietie vnto little children in their simplicitie who securely play at the Cockatrice hole as the Prophet speaketh to another purpose Esa 11. 8. In which regard let vs carefully take heed that wee be not hardned Heb. 3. 13. with the deceitfulnesse of sinne which though it bee a malitious enemie by much conuersing with vs will so insinuate that wee shall securely entertaine it as a welcome Guest Let vs in respect of our great frailtie take occasion by our former falls to become more carefull and fearefull that we doe not fall againe auoiding all meanes of sinne which draw and entice vs to it or if we be ouertaken let vs not lye in it still lest we fall into this sleepe of securitie but let vs rise out of it presently by renewed repentance And as soone as wee feele our selfe stung with this poisonous Viper let vs without delay applie the antidotes and remedies which are fit to cure the wound for else this poison will disperse it into all the parts of our heart and soule and so bring vs into this deadly sleepe of carnall securitie in which we shall perish without sense or feeling §. 7 The sixt remedie is to make precious account of Gods grace and forbearance The sixt meanes is that we make precious account of Gods grace and forbearance his patience and long suffering and labour to haue our hearts so affected with them as that they may bee wrought to Gods loue and feare whereby we shall be made carefull and watchfull that we doe not displease this gratious and good God who so loueth vs and whom we so loue or if through frailtie wee haue incurred his displeasure that we doe with vnwearied diligence seeke his face and fauour by renewing our repentance For we may be assured that wee shall not lose our labour seeing he is so patient and slow to wrath that he will receiue vs to grace if we turne vnto him And contrariwise let vs take heed of abusing this patience and long-suffering of God by taking occasion and incouragement thereby to continue impenitently in our sinnes seeing hereby wee shall become so secure and hardhearted in our sinfull courses that whereas before we refused or Rom. 2. 4 5. delayed to repent now repentance will refuse vs so as either it will neuer come into our thoughts or else not be able to pierce into our hearts they will be so hardned through Gods righteous Iudgement for our grosse abuse of his grace and goodnesse §. 8 The seuenth remedie is to shunne presumption The seuenth meanes is carefully to take heed that we doe not presumptuously abuse Gods mercies as an occasion and encouragement Psal 130. 4. vnto sinne but contrariwise feare and reuerence him the more by how much we find him more louing and gratious according to that of the Psalmist There is forgiuenesse with thee that thou mayest bee feared For there is nothing more that doth beget and nourish this carnall securitie as the miserable experience of former Ages and our owne times doth lamentably prooue then this conceit that God is so mercifull that he will pardon all our sinnes whensoeuer we turne from them by repentance although it bee euen at the houre of our death And consequently nothing would more weaken and cause it to languish then if we plucke this weapon from it and turne the edge and point of it against it selfe taking occasion thereby the more to loue God who is so gratious and out of this loue the more to feare his displeasure To which end let vs alwaies consider that the Lord is no lesse infinite in iustice then in mercie and that he is as readie to glorifie himselfe in manifesting the one by punishing of presumptuous and impenitent sinners as the other in sparing and forgiuing those that turne vnto him by vnfained repentance That those whom he cannot allure and draw vnto him with
thee In God I haue put my trust I Psal 56. 3 4. will not feare what flesh can doe vnto mee Thus the Church triumpheth ouer all her troubles and remaineth secure in cases of greatest feare in sole confidence of Gods protection God is our refuge and Psal 46. 1 2 3. strength a very present helpe in trouble therefore will wee not feare though the earth be remooued and though the mountaines be carried into the middest of the sea c. And so likewise the Apostle Paul What shall we say then to these things if God bee for vs who can bee against vs who Rom. 8. 31. to 39. shall lay any thing to the charge of Gods Elect it is God that iustifieth who is hee that condemneth c. Who shall separate vs from the loue of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword nay in all these things we are more then Conquerours through him that loued vs and thereupon he concludeth I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Yea so solely and wholly doe the faithfull ground their spirituall securitie vpon the Lord that when they excell and abound in wisedome strength and all earthly helpes it is not encreased and when they are depriued of them all it is no whit lessened and abated because the Lord in himselfe is all-mightie and all-sufficient and hath by all these meanes no strength added vnto him nor yet is any whit weakned when all these inferiour comforts and encouragements are taken away And this the Lord requireth of Abraham that hee should be secure in his sole protection Feare not Gen 15. 1. 17. 1. Abraham I am thy shield and thy exceeding great reward And againe I am the almightie God or the God all-sufficient walke before me and be thou vpright And of the Church Feare not thou worme Iacob and yee Esa 41. 14. men of Israel I will helpe thee sayth the Lord and thy Redeemer the holy One of Israel Intimating thus much that though the Church were so sensible of her owne weaknesse that shee was as vnable in her owne strength to resist the malicious rage of her cruell enemies as a seely worme yet shee had cause enough to bee secure and without 2. Cor. 12. 9. feare because the Lord who is all-sufficient and taketh delight to manifest his power in weakenesse had promised his helpe §. 4 That the regenerate onely are the subiect of spirituall securitie Thirdly I say that this Christian securitie followeth our regeneration iustification and peace with God because there is no true securitie to those who are vnregenerate vnder the guilt and obnoxious to the punishment of sinne and who haue God for their enemie who is able and readie euery minute to consume and destroy them There is no sound securitie to those who by hellish charmes haue rocked conscience asleepe which is euery day in danger to be awakened and being rowzed vp will catch them by the throat and hale them to answere for all their crimes at the vnpartiall Barre of Gods fearefull Iudgement In which regards I may conclude with the Prophet that there is no such peace to the wicked for when they are once awakened Esa 57. 20 21. out of this sleepe of carnall securitie they are like the troubled Sea when it cannot rest whose waters cast vp mire and dirt But it is the faithfull only who being truely conuerted from their wicked wayes iustified and reconciled vnto God and hauing peace with him haue also peace of conscience that are capable of this grace of spirituall securitie §. 5 The grounds of spirituall securitie on which it resteth Fourthly I lay downe the grounds of Christian securitie wherevpon it resteth namely knowledge beliefe and remembrance of God and his sauing attributes Wherein it is quite contrarie to carnall securitie which is grounded on the ignorance not beleeuing and forgetfulnesse of them which the greater they are the greater is the carnall mans securitie euen as contrariwise spirituall securitie encreaseth in strength as we doe more and more encrease in the contrarie graces Fiftly I shew what feare spirituall securitie expelleth namely that onely which is carnall and seruile For as for that holy filiall and spirituall feare of God our gratious Father in Iesus Christ it is no way opposite to this Christian securitie yea they are mutuall causes one of another and so the more the one encreaseth the more vigour and strength it ministreth to the other The more happie we find and feele our selues in our secure resting vnder Gods protection the more Nihil potest esse securius quam illi omnia committere qui nouit suis cultoribus congruè profutura praestare Cassian in Psa 72. we feare to displease so gratious a Father vnder the wings of whose prouidence we enioy such sweet securitie and the more wee feare to offend him the more secure wee are in his loue and fauour For as one sayth nothing can be more safe and secure then to commit all things vnto him who knoweth how to giue most fitly all things profitable to those that feare and serue him §. 6 Of the continuance and perpetuitie of spirituall securitie Sixtly I adde the continuance and perpetuitie of the Christians securitie not for a spint alone like carnall securitie till the conscience be awakened with the threatnings of the Law or the smart of Gods seuere Iudgements but in all estates and at all times though not alwayes alike and in the same proportion in his sense and feeling In which respect the Christian findeth it to encrease or diminish as hee thriueth or decayeth in those graces which are the causes which both breed and nourish it and as he is more diligent and carefull or more negligent and remisse in vsing the meanes whereby it is obtained and preserued But when the Christian thriueth in spirituall grace is watchfull ouer all his wayes and endeauoureth in all things to please and serue God and so preserueth inwardly peace with him and peace of conscience then is there no outward thing that can disturbe his peace or depriue him of his spirituall securitie which he hath in the assurance of Gods fauour and protection but he constantly retaineth it at all times and in all estates and enioyeth secure peace in the middest of warres and troubles and a quiet calme in the greatest stormes and tempests of worldly calamities As for example in the time of extremest dangers he is secure and safe as though there were no perill approching so as he can say with Dauid I laid mee downe and slept Psal 3. 5 6. I awaked for the Lord sustained me I will not be afraid for ten thousands of people that haue set
want of them wee want also this assurance how can wee haue any roome in our hearts for securitie to lodge in seeing they are wholly taken vp with feares and doubtings or at least with carnall securitie which keeps all quiet because it shuts our eyes and benummeth all our senses so as we cannot see nor feele our danger Finally these vertues and spirituall graces are our Christian armour which being buckled vnto vs is of high proofe to preserue vs in safetie against all assaults of enemies that would disturbe our peace but if they be wanting then like the Israelites Exod. 32. 25. we are naked dis-armed of Gods assistance dis-furnished of all munition and weapons wherby we might make any resistance against the encounters of our spirituall enemies and so an easie prey to be seazed on and led captiue by them §. 5 The fift means is to labour to be indued with those peciall sauing graces which are the causes of first knowledge and remembrance of God and his Attributes Secondly A liuely Faith More especially if we would vse the meanes whereby wee may in ioy this Christian securitie wee must labour to know acknowledge and remember Gods sauing Attributes as he exerciseth them towards vs for our good as his Wisedome Power All-sufficiencie Mercy Goodnesse Truth and the Rest For these are the foundation and ground of this securitie vpon which it is built and resteth of which if we are ignorant or forgetfull it is no more possible for this Fort of securitie to be erected in vs then to set vp a goodly building without a foundation or to make it durable if it be seated without other support vpon the Moores or Sands In the second place let vs labour after a liuely and iustifying Faith which is the condition of the Couenant vpon which alone all our safetie and securitie resteth and relyeth the alone instrument which vniteth vs vnto Christ and the only hand by which we receiue all Gods promises and the fruits and benefits which doe accompanie them Finally that impenetrable shield which repelleth all the fierie darts of Satan and maketh vs vndanted and without feare when wee are encountred with his tentations And therefore if we be indued with Faith there is cause enough why we should be secure seeing we are in Couenant with God and by vertue thereof vnder his protection the members of Christ who is so armed with power that all the malice of the Deuill and power of Hell are not able to vanquish or doe vs any hurt and haue all our vitall parts couered with a shield of proofe which cannot be pierced with all the Darts of Satans tentations Thirdly let vs vse all good meanes to Thirdly Affiance in God haue our hearts comforted and confirmed with firme affiance and confidence in God which is a fruit of the former grace wherewith if we be indued the Lord will be the Rocke of our refuge our Sanctuarie Psal 18. 1 2. 144. 2. and Castle of strength vnto which if we flee in the time of danger we may inioy safetie and securitie For the God in whom wee trust is able to supply all our wants to preserue vs in the day of danger and to defeate and bring to nought all the plots and practises of all our enemies and if we make him our hope and confidence he will be our strength and tower and he will so watch ouer vs with his prouidence that we may sleepe securely vnder the shadow of his wings Fourthly Fourthly Loue of God let vs seeke with all earnestnesse to haue our hearts inflamed with that heauenly fire of Gods loue which being but a reflection or little sparke of his diuine loue towards vs will be an euident signe to assure vs of it And this loue of God in vs and towards vs will worke in vs spirituall securitie in the assurance of Gods protection who so loueth vs and whom we so loue and this filiall affection when we finde and feele it in vs will cast out all seruile feare and make vs bold and confident in the sense and apprehension of his fauour towards vs knowing that hee who so deerely loueth vs is all-sufficient in wisedome and power to turne all things to our good and to make all our afflictions and tentations our Enemies power and our owne weaknesse to become helpes and furtherances to our saluation Fiftly if wee would Fiftly The feare of God haue this spirituall securitie we must by all meanes cleanse our hearts from carnall securitie and nourish in them the true feare of God For as well may we accord Light and Darknesse Fire and Water Good and Euill as spirituall securitie with that which is carnall Whereas contrariwise the true feare of God dwelling in vs will banish all other feares and make vs secure in those gracious Promises which the Lord hath made vnto all that feare him as namely that there shall bee nothing Psal 34. 9. 145. 19. wanting vnto them and that hee will fulfull the desire of them that feare him and will heare their crie and saue them So that if they be not short in desiring safetie and securitie the Lord will not be slow to grant it or though they should be wanting vnto themselues in this regard yet the Lord will not be wanting vnto them seeing he is both willing and able to doe exceeding abundantly aboue that wee can either Eph. 3. 20. aske or thinke Sixtly if we desire this securitie we must labour that Sixtly Christian righteousnesse wee may be alwayes found clothed with the garment of righteousnesse both the imputed righteousnesse of Christ applied by faith which doth perfectly free vs from all danger and bring with it peace Rom. 5. 1. of conscience and ioy in the holy Ghost and inherent righteousnesse and holinesse wrought in vs by vertue of Christs death and resurrection whereby wee are entitled vnto all the promises of Gods grace and protection made vnto the righteous and among the rest vnto them especially which concerne our safetie and securitie of which I haue before spoken Seuenthly which is like vnto the former wee Seuenthly New obedience must studie and indeauour to performe vnto God in lieu of thankfulnesse for all his benefits new obedience not that of the Law which is impossible but Euangelicall which is the obedience of faith when hauing respect vnto all Gods Commandements wee labour to walke in them with sincere and vpright hearts and with constancie and perseuerance Psal 119. 6. vnto the end And if wee thus seeke out this old and good Ier. 6. 16. way it will bring vs to this rest of spirituall securitie which we labour after If we take this sweet and easie yoke of Euangelicall obedience and hating all Pharisaicall pride learne of Christ to bee meeke and lowly in heart we haue his gratious promise for it that wee shall find Matt. 11. 28 29. this rest for our soules If we
approue our selues to be the children of our heauenly Father by hauing his image of holinesse and righteousnesse stamped on vs and by yeelding in all things obedience to his Will that so we may be acceptable in his sight then will hee giue vs the spirit of adoption which will cast out all seruile feare and giue vs much confidence boldnesse and securitie in the assurance of his loue §. 6 The sixt meanes contempt of the World The sixt meanes to enioy this spirituall securitie is to cast out of our hearts all carnall loue of earthly things and so to contemne the world and worldly vanities as that we can be content if God so pleaseth to leaue them as well as enioy them For if hauing our desires mortified to the world wee haue learned with the Apostle Paul In whatsoeuer state wee are therewith to be content If wee know how to bee Phil. 4. 12. abased and how to abound and bee euery where and in all things instructed both to be full and to be hungrie both to abound and to suffer need then may we in a great part be freed from all carnall feare and both securely enioy these transitorie things when God giueth them because it will not much trouble vs if it bee his pleasure to take them away and also securely want them when God scanteth vs of them because our desires and hopes are moderate after their fruition For our feares hold a proportion with our loue and hope neither can they Defines timere si sperare desieris Seneca be little if these be great nor contrariwise excessiue and immoderate if these tempered and ouerruled with reason and religion And therefore if our hearts be weaned from the loue of earthly things then may we hold them as children their birds which they are wearie of in our open hands being secure and carelesse whether they stay with vs or as Salomon speaketh like the Eagle betake themselues to their Pro. 23. 5. wings and flee away But if our affections and loue bee still fixed and fastned on them then will wee be vnwilling to leaue them and so alwayes Nemo secuâ—us est in his bonis que potest inuitus aâ—â—â—tere August de lib. arbit in feare lest they be taken from vs. For as one sayth no man can be secure in the fruition of that which he is altogether vnwilling to lose and forgoe §. 7 The seuenth meanes to keepe our hearts vpright and our consciences pure The fift meanes of spirituall securitie is to keepe our hearts vpright and our consciences pure and vndefiled from sinne especially from such sinnes as are committed not through ignorance and infirmitie but against knowledge and conscience Or if we haue fallen into any such our second care must bee to arise out of them and forsake them and to purge our consciences by bathing them in the blood of Christ by Faith and in the teares of vnfayned repentance For the Hic murus abenâ—us esto niâ— conscire sibi nulla pallescere cul a Horâ—t epist l. 1. Epist 1. conscience is of the nature of the eye it must be kept cleane and then it will be cheerfull and quiet but if we nourish in it willingly the least sinnes as it were little Motes in our sight it will smart and rage and neuer bee quiet till they bee cast out And so long as we doe thus preserue the peace of a good conscience wee may bee secure and without Exemplo quodcuâ—que malo committitur ipsi displicet authori prima haec est vltio quod se iudice nemo nocens ab â—oluitur improba quamâ—is gratia fallacis praeâ—oris vicerit vrna Iuvenal Satyr 13. feare because we haue also peace with God For if our heart condemne vs not then haue wee confidence towards God as the Apostle speaketh and whatsoeuer we aske we receiue of him because we keepe his Commandements and doe those things which are pleasing in his sight But if our heart condemne vs then will not God acquit vs for hee is greater then our heart and knoweth all things So that onely the pure conscience can be the secure conscience for sinne is the onely cause of feare and therefore if iâ— be purged away there is no place for feare to lodge in But if sinne remayne and defile the heart and conscience there is no 1. Ioh. 4. 20 21. roome for securitie for how can a man be secure that by guilt of sinne is liable to Gods displeasure and hath broken the peace with him Quid prodest recondere se oculos hominum aâ—resque vitare bona conscientia turbam aduocat mala etiam in solitudine anxia atque sollicita est si honesta sunt quae facis omnes sciant Si turpia quid refert neminem scire cum tuscias O te miserum si contemnâ—â— hunc testem Senec. Epist 43. Socrates interregaâ—us qui securè viuerent qui inquit nihil sibi consciunt mali Max. in serm de Curios Securitatis magna portio est nihil imqui facere c. Senec. Epist 105. how can he not be full of feare that is daily in danger to be attached with his iudgements and to beare the deserued punishment of his sinne And this the Heathens saw by the light of nature namely that Guilt and Feare Innocency and Securitie like inseparable companions accompanie one another For one being asked who they were that liued securely answered They onely who were not conscious vnto themselues of any euill And another affirmeth that it is a great portion of securitie to doe nothing vniustly in which regard men of might lead a life confused and disturbed because looke how much they hurt and so much also they feare For though a man may be safe for the present hauing an euill conscience yet hee can neuer bee secure and though when he sinneth he be not taken with the manner yet he is alwayes in feare of being taken He is troubled in his sleepe and whilest any mans wickednesse is spoken of he thinketh of his owne and though the guiltie may haue the hap to bee hid yet cannot they haue the confidence of it §. 8 The last means is Christian watchfulnesse and often examination of our estates The last meanes of securitie is to keepe a narrow watch ouer all our wayes and often to examine our estates to cast vp our accounts betweene God and vs and when we find that we are cast behind hand to plead Christs payment by a liuely Faith that so wee may get our Quietus est and haue the Hand-writing of the Law cancelled and nayled to his Crosse For this securitie is not caused like that which is carnall by negligence and sloth but by care and watchfulnesse For then may wee securely expect our summons to come to Gods Audit when like the wise Steward we find the Booke of our reckonings iust and straight Then may we with much peace and cheerfulnesse be called to giue vp our accounts when wee find that wee haue profitably imployed our Masters talents and haue encreased them fiue or ten fold by putting them out to the vse of our Lord that is the aduancement of his glorie and good of our fellow seruants Then may wee with the wise Virgins securely expect the comming of our Bridegroome though through naturall heauinesse we be sometimes ouertaken with drowsinesse and take a nap if we doe in our vsuall course stand vpon our watch and haue the Lamps of a Christian profession replenished and trimmed with the inward oyle of Faith and all other sauing Graces and the outward light of good works and a godly and righteous life seeing when hee commeth wee shall enter with him into the bridall Chamber and there solace our selues in his loue and in the fruition of those inestimable and eternall ioyes which he hath prepared for vs the which he grant vnto vs that hath deerly bought them for vs Iesus Christ the Righteous to whom with the Father and the holy Spirit three Persons and one Immortall Inuisible onely wise and infinitely good God be ascribed al glorie and prayse power maiestie and dominion both now and for euer more AMEN Trin-vni Deo gloria FINIS