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
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
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
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.
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
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
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 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-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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
a godly life is made easie through the power of God the Father assisting vs. 825 3 That God the Sonne ioyning with vs taketh away all difficulty 827 4 That the duties of a godly life are made easie by the assistance of the holy Spirit 829 5 That the sauing graces of the Spirit make it easie and familiar 829 6 That Christian fortitude ouercommeth all difficulties and maketh a godly life easie 830 7 Of meanes whereby wee may attaine to Christian fortitude 831 8 That by daily and constant practice we may easily ouercome all difficulties 833 9 That worldlings take more paines about earthly vanities and in the seruice of sinne and Satan then is required to a godly life 835 CAP. XV. That a godly life is not harsh and vnpleasant mopish and melancholike but aboue all others most cheerfull and pleasant sweet and delightfull 836 Sect. 1. That though a godly life were sad and sorrowfull yet this should not discourage vs from it 836 2 That sanctification taketh not away our ioy delight but only changeth and improueth it 838 3 That no ioy of worldlings is comparable to that which is in Christians 839 4 Of the diuers obiects of our spirituall ioy 841 5 That the Christians chiefest ioy is spirituall and wherein it exceedeth all other ioyes 842 6 That this spirituall ioy is proper to the godly and belongeth to none other 844 7 An admonition to the faithfull to lay hold on this ioyfull priuiledge and to shake off sorrow and sadnesse 846 CAP. XVI Three other obiections of the flesh against a godly life propounded and answered 848 Sect. 1. That a godly life taketh not away any lawfull liberty but rather establisheth it 848 2 That it taketh not away friendship and good society but rather confirmeth it 849 3 That a godly life doth not bring with it want and pouerty 850 4 That though many godly men are poore that godlinesse is no cause of their pouerty 851 CAP. XVII Their obiection answered who alleage that their pouerty presseth them to such continuall labour that they haue no leisure for the duties of a godly life 852 Sect. 1. That Gods Commandements bind to obedience poore and rich 852 2 That pouerty hindreth not Gods graces in vs but rather furthers them 853 3 That the more poore we are the more earnest we should be in Gods seruice 854 4 That if being poore wee carefully serue God wee may securely cast our selues vpon his gracious prouidence and expect him to be our reward 854 5 That the obiection of pouerty is but a friuolous and false excuse 856 CAP. XVIII Their obiection answered who pretend that their multitude of worldly imployments will allow them no leisure for religious duties 857 Sect. 1. That earthly blessings are no hindrances to godlinesse but the immoderate loue of them 857 2 That we must not vndertake all imployments which the world and the flesh will presse vpon vs. 859 3 That no businesse is of like moment as by seruing God to saue our soules 859 4 That they who neglect the duties of Gods seruice cannot expect good successe to their labours 860 5 That the duties of our particular callings must giue place to the generall calling of Christianity 861 6 That we haue time sufficient for religious and ciuill duties if it bee wisely husbanded 863 7 That none are exempted by God from the duties of his seruice vnder pretence of any businesse 860 CAP. XIX Their obiection answered who excuse their neglect of religious duties vnder pretence that the times and places wherein they liue are full of corruption 866 Sect. 1. That the corruption of the times is a strong tentation to withdraw vs from godlinesse 866 2 That though it bee hard to flesh and blood to liue righteously in corrupt times yet it is possible yea easie to the regenerate 868 3 A note of difference betweene true zeale and deuotion and that which is false and hypocriticall 869 CAP. XX. Diuers other obiections made by the flesh against a godly life propounded and answered 870 Sect. 1. That it is not enough to liue harmelesly vnlesse wee also performe religious duties 870 2 That it is not sufficient to serue God in some things and at some times 871 3 Their obiection answered who pretend that they haue outgone many others 872 4 Their obiection answered who affirme that Ministers onely are bound to the strict performance of religious duties 873 5 Their obiection answered who pretend want of meanes 875 6 Their obiection answered who pretend that it is not safe to be more forward then other men 876 7 That the duties of a godly life must not be delayed 877 8 The Conclusion of the whole Treatise 881 A Paraphrase vpon the Lords Prayer 884 A priuate Prayer for the Morning 891 Another priuate Prayer for the Morning 896 A Prayer for the Family in the Morning 899 Another Morning Prayer for the Family 903 A Prayer for the Family in the Euening 906 Another Euening Prayer for the Family 909 Another Morning prayer for the Lords Day 913 A Prayer for the Lords Day in the Euening 916 A Prayer before the receiuing of the Sacrament of the Lords Supper 928 A Thankesgiuing after the receiuing of it 923 A Prayer for the sicke 956 A Prayer for children 960 The end of the Table THE FIRST BOOKE OF A GODLY LIFE CONTAINING THE GROVNDS AND fundamentall graces whereby it is supported CAP. I. Containing the Preface to the following Treatise which sheweth the excellencie profit and necessity of the subiect matter therein handled §. Sect. 1 That the end of euery thing is to be preferred before the meanes which are destinated vnto it ACcording to the rules of reason wee esteeme the end of al things to be the best and to be preferred before the things which are destinated to the atchieuing of it and euery thing as it doth more of lesse conduce hereunto so doth it gaine or lose a higher place in the worke of excellency because that which aduanceth the end most furthereth that which is most to be desired namely perfection and fruition Thus the end of Physicke is health and therefore that Physicke is to be esteemed best which most soundly and surely confirmeth or recouereth it The end of Lawe is Iustice that euery man may quietly inioy his owne and therefore that Law and practice of it is to be chiefely esteemed not which through the helpe of Sophisticall wit and audacious skill filleth the Lawyers purse by protracting suites and hindering or delaying the course of Iustice but which best helpeth the Clyent to the speediest and surest recouery of his right The end of Warre is Peace and therefore that warre to be preferred which being iust alwaies endeth in such a peace as is sure secure and permanent Thus man being the end of all vnreasonable creatures in the heauens and earth they being made for his vse and benefit is in this regard to be aduanced in excellency aboue them
so much in respect of the cleere euidence heereof in it selfe or the forciblenesse of the arguments which are brought to conuince and perswade naturall reason as in regard of Gods authority who is most infallible in his truth infinite in his goodnesse and almighty to performe whatsoeuer he hath promised Which assent being effectuall in vs doth worke in our vnderstandings a perswasion that our sinnes though in themselues haynous yet compared with Gods infinite mercies and the all-sufficient merits of Iesus Christ are pardonable in our iudgements a precious and high esteeme of these mercies and merits aboue all worldly things In our hearts an hungring and thirsting desire to be made partakers of them for the remission of our sinnes in our wils a firme resolution to renounce all other meanes and to rest wholly vpon Gods mercies and Christs merits for our iustification and saluation And in our actions a carefull indeuour to vse all good meanes whereby we may bee more and more assured of Gods loue in Christ and among the rest in all things to please God in all our thoughts words and workes that so we may glorifie him from whom wee expect so great grace and mercy and make our calling and election sure The third thing required is an apprehension and application of the promises of the Gospell the infinite mercies of God and all-sufficient merits of Christ vnto our selues in particular which is the forme and very life of faith and maketh the things thus applyed vsefull and effectuall for our iustification and without which wee shall haue no more benefit by them then a man hath by a soueraigne salue and cordiall medicine not applyed and taken or by warme clothes which are not put on The last thing required is affiance and confidence when as knowing assenting vnto and applying Gods mercies and Christs merits vnto our selues we rest and rely wholly vpon them for our iustification and saluation §. Sect. 6 That after illuminatiō there are three degrees of faith and the maner how they are wrought in vs. So that after illumination there are three degrees of faith the first is an effectuall assent to the promises of the Gospell which worketh in our hearts an hungring desire after Christ and his benefits and in our wills a resolution to cast our selues vpon him alone for our saluation By which the Christian truly liueth but yet like a new borne babe who weakely performeth the actions of life but knoweth not that he either liueth or mooueth And so weake it is in apprehension and application that he can hardly discerne it and often calleth in question whether he hath any hold at all or no. It is strong in desiring but feeble in performing resolued by all meanes to sticke vnto Christ but yet scarce sensible of any vnion It admireth the glorious beames and brightnesse of Gods loue shining in the Word but feeleth little warmth of ioy and comfort by it in his owne heart and conscience It worketh in the weake Christian an hungring after the sincere milke of the Word that he may grow vp thereby but with little or no sense that he is nourished or any whit increased in the spirituall growth He seeketh earnestly for grace and peace but they seeme to fly from him and is still wishing for more and more but hath little comfort in feeling and fruition His desires so farre exceed the proportion which he hath receiued that it is swallowed vp of them so that nothing in appearance remaineth And like couetous men he thinketh not on what he hath but vpon what he hath not and spends a great part of that time in complaints of his wants which should be imployed in praysing God for that plenty which hee hath receiued But this faith is still in growth though they that haue it doe not see it growing for the Lord is no more ready to inlarge our hearts with hungring desires after grace then to satisfie them this being his maine end why like the Merchant hee stretcheth out these empty bags that he may replenish them with a greater portion of these hid treasures And therefore when the weake beleeuer carefully and conscionably laboureth in the vse of all good meanes for the strengthening and increasing of his faith as hearing the Word Sacraments Meditation Prayer and such like the Lord with his Spirit so blesseth them vnto him that from this first degree of faith he commeth to the second namely to a comfortable apprehension of Gods promises as belonging to himselfe to some sense and feeling of the loue of God shed abroad in his heart by the holy Ghost and to some assurance that hee in particular hath part and interest in Gods mercies and Christs merits whereby he is iustified and shall be saued And this is the second degree of faith which being but weake in the apprehension of Christ and his righteousnesse and in the sense and feeling of Gods loue is assaulted with much doubting and oftentimes shaken with grieuous tentations whereby the Christians hold seemeth for the time wholly lost and his faith in the operations of it almost quite extinguished and therefore hauing attained vnto this degree he resteth not in it as sufficient but laboureth in the vse of all good meanes whereby his faith may bee more and more strengthened and increased vntill it come to the third and last degree of perfection which is that plerophorie and fulnesse of perswasion of the remission of our sinnes of our vnion with Christ and Gods vnchangeable Rom. 8. 38 39. loue towards vs in him from which nothing in the world shall be able to diuide vs as we see in the Apostle Pauls example Vpon which followeth Christian security in the assurance of Gods protection and peace of conscience that passeth all vnderstanding which though it be assaulted yet Rom. 5. 3. is seldome impeached and impugned with any violence of tentations trouble of mind or terrours of conscience And from hence springeth inward ioy vnspeakeable and glorious out of our assurance and sweete feeling 1. Pet. 1. 8. of Gods loue and the certaine perswasion of our owne saluation whereby wee are made cheerefull and constant not onely in doing all which God commandeth but also in suffering whatsoeuer hee inflicteth §. Sect. 7 That the duties of a godly life hold a proportion with our faith whether it bee weake or strong And these are the degrees of a liuely faith without which or some one of them we cannot doe any thing pleasing vnto God or set one step forward in the way of godlinesse for faith is a cause and an inseparable companion of a godly life of which if we be destitute in the least degrees well may we be ignorantly deuout and zealously superstitious but wee shall neuer performe any one dutie in such sort as God will accept of it And according to the degree and measure of our faith such also will bee our fruits of godlinesse they holding a proportion the one with
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
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
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
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
what can more strengthen our resolutions in performing faithfull seruice vnto God then to be assured by his assistance of victorie ouer all enemies strength in ouercomming all difficulties safety in all dangers and prosperous successe and an happie issue of all our indeuours And thus Moses exhorteth Iosua to resolution and courage because God had promised to be with him He it is saith hee that doth goe before thee he will be with Deut. 31. 8. thee he will not faile thee neither forsake thee feare not neither be dismayed Fourthly let vs remember that it is impossible to lose the fruit benefit of our labour whatsoeuer paines we take in Gods seruice for besides the present pay of temporal benefits we shal haue the rich rewards of eternall and heauenly happinesse of which the other are but small earnest pennies and pawnes So that if we in Gods seruice lose our earthly riches we shall haue for them heauenly treasures if our fame and reputation amongst men we shall be recompenced with eternall glory in the presence of God his Saints and Angels yea if we lose our life it selfe in losing we shall finde it Mat. 10. 39. euen an euerlasting and most happy life for one that was momentany and miserable Fifthly if we would haue this Christian resolution firme and constant it must be well grounded when we first begin and wee must expect when we enter into the course of a godly life not the fauour of men ease and prosperity but many enemies to encounter vs and many difficulties and dangers in our Christian way which if we doe not forecast before they happen and arme our resolution against them they will vtterly daunt and discourage vs at their first approching And therefore before we make purchase of this gaine of godlinesse let vs cast before-hand what it will cost vs and resolue to leaue it at no rate Sixthly let vs meditate often of the excellency vtility and necessity of a godly life in which respects it is to be preferred before all worldly things whatsoeuer seeing thereby and by no other meanes without it we are assured of Gods loue and our owne saluation of his grace in this world and glory and happinesse in the world to come Seuenthly let vs thinke of the preciousnesse of our soules which are of much more value then ten thousand worlds and that there is no other meanes to prouide for their eternall happinesse and their fruition of Gods presence which perfecteth our blessednesse in heauen then by framing our hearts to adhere vnto him with firme resolution to serue and please him whilst wee liue vpon the earth And let vs often meditate on that speech of our Sauiour What will it profit a man to win the whole world and lose his soule For heere our soules are saued or lost heere Mar. 8. 36. the acceptable time and day of saluation lasteth which if we let passe it is neuer againe to be regained but our precious soules for the price of momentany vanities shall be eternally sold to hellish torments Lastly because our resolution of adhering vnto God and pleasing him in all things is apt to faint and languish therefore our care must be often to suruey it that when we finde any faylings or vnsettlednesse in it we may repaire and strengthen it yea in truth this is a worke fit for euery morning to take a view of our spirituall state and to renew our resolution that wee will the day following vse all meanes whereby it may bee improoued and bettered inrich our selues in our spiritual stocke and to our vttermost indeuour doe all things which may please God as wee shall more fully shew heereafter Yea if we finde our resolutions weake and vnsettled we must confirme them by making with God a solemne Couenant that our hearts in all things shall adhere vnto him and start aside vpon no occasion according to the example of Asa and the rest of Gods people who entred 2. Chro. 15. 12 14 34. 31. into a Couenant to seeke the Lord God of their fathers with all their heart and with all their soule yea if neede be wee must confirme this Couenant not onely by solemne protestation but by an inuiolable oath as they did at that time and the Prophet Dauid long before them I haue sworne saith Psal 119. 106. he and will performe it that I will keepe thy righteous iudgements CAP. IIII. Of trust affiance and hope in God §. Sect. 1 Of affiance in God wherein it consisteth and of the reasons which may mooue vs vnto it THe speciall duties whereby we adhere and cleaue vnto God with all our hearts are either principall or those which arise out of them and depend vpon them the chiefe and principall are affiance the loue and feare of God By affiance wee adhere and cleaue vnto him when as knowing acknowledging beleeuing and remembring the omniscience omnipotence all sufficiency trueth and goodnesse of God towards vs we doe put our trust and affiance in him for the obtaining of all good and preseruation from all euill both in the presence and absence of all inferiour meanes Vnto which affiance the Scriptures exhort vs. So Dauid Trust in the Lord and Psal 37. 3. doe good And Salomon Trust in the Lord with all thine heart and leane not Pro. 3. 5. to thine owne vnderstanding Which if we performe wee haue diuers gracious promises made vnto vs as first that we shall be greatly rewarded Cast not away your confidence which hath great recompence of reward and be Heb. 10. 35. incompassed with all Gods mercies and fauours according to that of the Psalmist He that trusteth in the Lord mercy shall compasse him about Secondly Psal 32. 10. that wee shall bee sustained and preserued by his prouidence Cast thy Psal 55. 22. burthen vpon the Lord and he shall sustaine thee he shall neuer suffer the righteous to be mooued And againe They that trust in the Lord shall be as mount Ps 125. 1. Sion which cannot be remooued but abideth for euer Thirdly that we shall haue the good things of the earth for the present and eternall blessednesse in the life to come for he that trusteth in the Lord shall possesse the land and Esa 57 13. shall inherit his holy mountaine So Ieremie Blessed is the man that trusteth in Ier. 17. 7. the Lord and whose hope the Lord is And the Psalmist O trust and see that Psal 34 8. the Lord is good blessed is the man that trusteth in him And thus wee must trust in the Lord for the obtaining of all good and the auoiding of all euill vnto the former Dauid exhorteth Commit thy way vnto the Lord Psal 37. 5. trust also in him and he shall bring it to passe And of the other we haue him for our example The Lord is my light and my saluation whom shall I feare Psal 27. 1. the Lord is the
perisheth as the Wiseman speaketh CAP. V. Of the loue of God and diuers vertues which spring from it §. Sect. 1 Of the loue of God what it is and wherein it consisteth and of the measure and meanes of it THe next mayne and principall dutie is the loue of God when as knowing beleeuing and remembring his infinitenesse in all goodnesse excellency beauty and all perfection and his inestimable loue grace and bounty towards vs we doe loue him againe with all our heart soule minde and strength aboue all things and all other things in him and for his sake So that the causes of our loue towards God are his goodnesse excellencie beautie and perfection in himselfe and his goodnesse grace and benignity towards vs. For goodnesse is the onely obiect of loue neither doe wee loue any thing which is not either truely good or at least appeareth good vnto vs. And therfore seeing God is the summum bonum and chiefe goodnesse when his nature appeareth to be so we should loue him chiefly and place our chiefe happinesse in his fruition But yet because in this state of corruption we are full of selfe-loue therefore wee cannot loue God perfectly and absolutely for himselfe as we ought till wee bee assured of his loue towards vs and haue it shed abroad in our hearts by the holy Ghost for we loue him because he loued vs first as the Apostle speaketh Now the Rom. 5. 5. 1. Ioh. 4. 19. measure of our loue wherewith we are to loue God ought to be without measure both because he is immeasurable in goodnesse in his owne nature and also because his loue towards vs hath exceeded all measure the which appeareth not only in our creation whereby he hath giuen vs vnto our selues and made vs his most excellent creatures but also in our Redemption wherein he hath giuen himselfe vnto vs euen his onely begotten and dearely beloued Sonne of the same nature with himselfe to die for our sinnes and rise againe for our iustification and that when we were not friends but of no strength strangers sinners enemies vnto him and his grace the slaues of Satan and children of wrath as well as others And therefore if he thus loued vs when we merited no loue yea when we deserued wrath and hatred how much more if it were possible should wee loue him who is most louely and infinitely deserueth our loue But because our nature being finite we cannot loue him infinitely wee ought therefore to loue him as much as is possible for vs with all our hearts soules and strength Or if we cannot thus doe in respect of our corruption yet at least we must loue him in sincerity and vprightnesse of heart as much as we can and be heartily sorry that wee can loue him no better We must loue him aboue all things in the world as house lands parents children wiues yea our owne liues and be ready with all cheerefulnesse to lay them downe for him as he hath first laid downe his life for vs. For if we ought to loue all things in him and for him then ought wee to loue him much more preferring his glory euen before our owne saluation when as they come in comparison the one with the other And this is that loue of God which is to be imbraced of vs as being in it selfe a most excellent vertue and in diuers respects to be preferred before faith and hope 1. Cor. 13. 13. and to vs most profitable feeing it assureth vs of Gods loue and remission Luk. 7. 47. of our sinnes transformeth vs after a manner into the diuine nature for where is loue there is likenesse and it is the nature of it to change the louer as much as may be into the party beloued and finally weaneth our hearts from the loue of the world and earthly vanities and lifteth vp our affections and thoughts vnto God and heauenly things maketh all that we doe or suffer for Gods sake easie and tolerable yea sweete and comfortable for it seeketh not her owne beareth all things endureth all things it inableth 1. Cor. 13. 6 7. vs to offer vnto God cheerefull obedience and to performe all duties of holinesse and righteousnesse required vnto a godly life with ioy and delight which without it are irkesome and vnpleasant yea intolerable and impossible vnto flesh and blood Now the meanes whereby our hearts may be inflamed with this diuine fire of Gods loue are first that we often meditate vpon Gods infinite goodnesse excellency beauty and perfection which make him worthy of all loue and how hee hath exercised these sauing attributes towards vs in our creation and preseruation in our redemption giuing his only Sonne to die for vs and for his sake forgiuing vs all our sinnes and in bestowing vpon vs all the good things which wee inioy in this life or hope for in the life to come §. Sect. 2 Of the zeale of Gods glory what it is and wherein it consisteth Now the vertues and graces which arise and issue from loue are diuers as zeale of Gods glory ioy and reioycing in God thankefulnesse and obedience Zeale is the fruit and effect of our feruent loue towards God and as it were a flame arising from this diuine fire whereby we are made most carefull and earnest in seeking Gods glory both in aduancing and furthering all meanes whereby it is furthered and in opposing hindring and remoouing all the impediments whereby it may bee hindred And this is to be shewed in all other vertues as being the intension of them and in all duties which we performe vnto God So the Apostle telleth vs generally that it is good to be zealously affected alwayes in a good thing Gal. 4. 18. Our loue towards God and hatred of sinne must be zealous and hot and not cold or luke-warme our repentance must bee ioyned with zeale Bee zealous and amend We must zealously worship and serue God according Apoc. 3. 19. to that of the Apostle feruent in Spirit seruing the Lord. Wee must not Rom. 12. 11. Tit. 2. 14. 1. Thes 3. 10. onely doe good workes but be zealous of them Wee must pray with zeale exceedingly and powre out our hearts like water before the Lord with Lam. 2. 19. zeale we must preach the Word and be inwardly affected with that wee speake that so also we may affect others and we must with zeale heare the Word and euen hunger and thirst after this spirituall food of our soules 1. Pet. 2. 1. that we may grow vp thereby But yet our care must be that our zeale be guided with knowledge and not shew it selfe in all things but as the Apostle speaketh onely in a good matter and also that in aduancing of the Gal. 4. 18. meanes of Gods glory and remoouing the impediments wee keepe our selues within the limits of our callings Now the meanes to attaine vnto this zeale is to consider often and seriously how great things
hearts with renewed ioyes in the holy Ghost and after that they are exhausted with our infirmities and miseries renewed faith will like afresh Rom. 14. 17. Heb. 12. 11. hand draw new supplies from God the fountaine of our ioy vntill they be replenished and ouerflow Yea it will make our ioy not like that of worldlings in the fact and not in the heart momentany and mutable like the cracking of thornes vnder a pot whilst the brushie fewell of prosperity feedeth it but constant and permanent euen in afflictions and Rom. 5. 3. Iohn 16. 22. nothing shall be able to take it from vs. It will fill our hearts daily with the comforts of the Spirit when as being daily renewed it doth afresh assure vs of our communion with God and that Christ and all his benefits doe belong vnto vs which either respect this life or the life to come §. Sect. 5 Of diuers other benefits which follow the daily renewing of our faith Fifthly the daily renewing of our faith is the most effectuall meanes of our vnfained repentance For what can bee so powerfull an argument to make vs mourne for our sinnes with bitter griefe as with the eye of faith to looke vpon him whom by our sinnes we haue pearced and through the wound in his side to see his heart so replenished with diuine loue and as it were supplying the place of that blood and water that issued out of it and what can make vs more hate sinne or to resolue to please God in all holy and righteous duties then beleeuing that the Lord being so infinitely iust and abhorring sin with such implacable hatred that he spared not his onely begotten and most dearely beloued Sonne but when he bore our sinnes caused him to beare also our griefes and sorrowes wounded him for our transgressions and bruized him with the paines of death and fearefull burthen of his wrath for our iniquities to beleeue also that he is towards vs so infinitely merciful that he gaue his Sonne to vs and for vs to suffer all these torments for a time that wee might not suffer them for euer that he wounded him for our transgressions that we might be healed by his hurts cleansed and purified from the guilt punishment and corruption of all our sinnes with the streames of his blood acquitted by his condemnation and reuiued by his death For who is so audaciously desperate as to dare by voluntarie sinning prouoke such a Iustice who is so hard-harted and vngratefull as would be inticed with the baites of worldly vanities to neglect in any thing to please so infinite a goodnesse So what can more powerfully moue vs to flee all sinne and to practise with all diligence all Christian duties of holinesse and righteousnesse then by faith not only to inioy Gods present blessings in their owne worth and excellency but as earnest pennies and first fruits pledges and pawnes of heauenly and eternall reward wherewith God of his free grace hath promised to crowne all our labours and Illi terrena sapiunt qui coelestia promissa non habent Illi breui huic vitae se totos implicent qui aeterna nesciunt c. Hieronym ad Celantiam holy indeuours whereas if there were no beliefe and expectation of reward wee should faint vnder the waight of afflictions languish in the performance of Christian duties which are so ill esteemed and accepted in the world and be wholy taken vp in the pursuite of earthly vanities because we haue entertained no better hopes For as one saith They sauour earthly things which beleeue not heauenly promises They wholy addict themselues to things that belong vnto this transitory life which apprehend not those things which are eternall They feare not to sinne who thinke that it shall haue no punishment and finally they become slaues to their vices who expect not the future rewards of vertue c. Sixthly by this daily renewing of our faith wee shall bee strengthened against all the tentations of our spirituall enemies so as they shall not be Ephe. 6. 17. able to hurt and wound vs whether these darts be cast against vs from the right hand or from the left For faith as an impenetrable Shield enableth vs to ouercome and beate back tentations arising from worldly prosperity whilst apprehending heauenly and euerlasting excellencies it maketh vs to contemne these base and momentanie vanities and the tentations which arise from crosses and afflictions by perswading vs that they are the straight way that leadeth to happinesse that they are not worthy Acts 14 22. Rom. 8. 18. 2. Cor. 4. 17. 2. Tim. 2. 12. the glory that shall be reuealed that these light and moment any afflictions worke for vs afarre more exceeding and eternall waight of glory and that if we suffer with Christ we shall also raigne with him Finally faith thus dayly renewed not onely effectually perswades vs vnto an holy resolution of leading a Christian and godly life but also powerfully enables vs to performeall the duties thereunto required with alacrity and cheerefulnesse ioy and delight for it moues vs to consecrate our selues wholy to the seruice of him who hath graciously redeemed vs out of the hands of all our spirituall enemies and to testifie our loue and thankefulnesse vnto him who hath done all this for vs by our new obedience It vnites vs vnto Christ and applieth vnto vs the vertue of his death by which sin is mortified and crucified in vs we vnto it to the world so that we wil no longer serue them in fulfilling worldly and carnall lusts and the vertue of his resurrection whereby we are enabled to rise from the death of sinne to holinesse and newnesse of life It giueth vnto vs with spirituall life spirituall motion it cleanseth and changeth our hearts and taking away the old it worketh in vs a new nature which is actiue and operatiue in all holy and righteous duties and diligent and cheerefull in the performance of them And whereas before we either did them not at all or but in outward shew formally and coldly and that not without much paines and difficuly it enableth vs now to performe them like naturall actions with much ease and delight so as wee can say with Dauid that the Law of God is our Psal 119. chiefe delight better vnto vs then thousands of gold and siluer and sweeter then the hony or hony-combe And with our Sauiour that it is our meate Iohn 4. 34. and drinke to doe the will of our heauenly Father And as vnnaturall motions are not without outward violence lasting no longer then it lasteth but natural are easie and permanent as the Sun shineth and the riuer runneth of their owne accord freely and without compulsion so by helpe of this new nature which faith worketh in vs our actions and motions in the waies of godlinesse are easie and pleasant which vnto corrupt nature were euen in respect of the outward act harsh and
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
1. Deut. 8. 17. receiue vnto secondary causes and inferiour meanes as to our owne wisedome power and industry but ascribe them wholly vnto God whose gifts they are for otherwise we shall not giue God the praise but sacrifice Hab. 1. 16. Isa 10. 13. to our owne nets Thirdly we must not thinke how much we want but what we haue not how many are preferred before vs but how many better then we come behind vs and want the good things which wee inioy The helpes whereby we may be furthered in this duty of thanksgiuing are first to take notice of those manifold blessings which the Lord heapeth vpon vs euen of his particular gifts at the very time they are receiued for whilest they are new they more affect vs and stirre vs vp to greater thankfulnesse Secondly we must highly value them in our iudgements if not in their owne worth yet as they are loue-tokens sent from God pledges and pawnes of his fauour and earnest-pennies of euerlasting life and happinesse for the better wee conceiue of Gods benefits the more thankefull will we be vnto him for them Thirdly we must keepe blessings receiued in former times in faithfull memories that we may often recount them and adding them to the new wee may become more feruent and cheerefull in performing of this duty especially those mayne benefits of Gods loue our election creation redemption vocation iustification sanctification continuall preseruation and assured hope of our glorification The which we shall the more readily doe if we consider that it is an especiall meanes to mooue the Lord to conferre vpon vs new benefits when as we are truely thankefull vnto him for the old which is the mayne end for which he gaue them and to cast vpon vs the seeds of his blessings with a liberall hand when as we are not barren grounds but yeeld vnto him the fruits of thanksgiuing CAP. XII Of the duties of the daily exercise in euery seuerall part of the day And first of waking with God by Prayer and Meditation §. Sect. 1 Of lifting vp our hearts vnto God assoone as we awake that we may offer vnto him our first seruice HAuing spoken of those Christian duties which are necessarily to bee performed thorowout the whole day we are now come to shew how the day is to bee spent in the particular parts of it and what speciall duties are to be performed in them seuerally as God shall giue vs conueniency and opportunity The which we will diuide as the naturall day consisting of foure and twenty houres is diuided into such duties as respect either the day or night The duties of the day are either those which ordinarily and constantly are to be done in certaine parts of the day without omission or alteration vnlesse vpon some vrgent cause or those which respect circumstances persons states occurrents not limited vnto any certaine time of the day but wayting vpon the most opportune and fit occasions Of the former sort are duties meerely religious and belonging to all Christians generally and indifferently or ciuill duties which notwithstanding ought to be performed of all the faithfull after an holy and religious manner The first religious duty wherewith wee are to beginne the day is that assoone as we awake out of our sleepe wee offer vnto God a morning sacrifice and as it were the first fruits of all our thoughts affections and indeuours sequestring them from the world and earthly vanities that they may bee fixed vpon God and things heauenly and spirituall And euen whilst our bodies lye still on our beds and before we haue vnbarred the dore of our lips to giue passage vnto our words in this still silence we must lift vp our hearts vnto God to commune with him and as it were to salute him by consecrating vnto him their first and best seruice Of which duty we haue Dauid an example for our imitation who no sooner awaked but he was presently with God as he professeth and sought him Psal 139. 18. Psal 63. 1. earely thirsting in his soule after him like a dry and thirsty land Yea so diligent and feruent was he in doing this duty that he preuented the dawning Psal 119. 147. of the morning and before he was thorowly awakened and had all his senses set fully at liberty from the bands of sleepe his heart is rowzed vp and fixed vpon God to giue him praise and then that being awaked Psal 57. 7 8. doth also awaken his tongue and instruments of musicke and his whole man to ioyne together in glorifying God So the Church in Esayas song saith that shee longed after God in the night and resolueth that with her Spirit Esa 26. 9. within her she would seeke him earely Which that wee may likewise practise let vs consider that the Lord our God is our chiefe treasure and our soules sole delight and therefore let our hearts bee first there where our treasure is and seeing he is the onely true cause of all comfort and reioycing let vs solace our selues in our fruition of him by this sweete communion For if worldly men who haue fixed their hearts on earthly vanities doe meditate on them in the night without wearinesse and no sooner awake in the morning but presently they consecrate vnto them their first thoughts and desires as the couetous man to his riches the ambitious man his honours the voluptuous man his pleasures let vs be ashamed if wee cannot be as feruent and diligent in dedicating vnto God the first seruice of our hearts who is infinitely more worthy of our loue Againe there is no businesse in the world of like waight and worth vnto this as bringing singular comfort to our hearts saluation to our soules therfore let vs giue it the priority and precedencie and not suffer euery pedling and pelting trifle take vp our hearts first and make it to watch at the doores and sometimes to depart away for want of admittance And seeing God is the most worthy person and offereth to conferre with vs about the waightiest occasions let vs not after an vnmannerly and foolish fashion suffer him to attend our leisure till we haue done conferring with the contemptible and worthlesse world about earthly occasions which are slight and of no value Finally the morning is the best and fittest time for the vndertaking and atchieuing of any imployment because of the freenesse of our minds from all incumbrances the viuacity and cheerefulnesse of the spirits and the vigour and abilities of all our parts by reason of our late rest and therefore let vs consecrate the very prime of it vnto our gracious God who best deserueth our best seruice §. Sect. 2 Of lifting vp our hearts by some short prayer Now this first seruice which we are to offer vnto God consisteth in prayer and meditation which are the two wings of our soules whereby they soare aloft into heauen and there inioy the presence of God The first duty
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 self-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
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
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
malice will not allow vs as commendable So the Apostle exhorteth vs to doe all good duties without murmuring and disputings that we may be blamelesse and harmelesse Phil. 2. 15. the sonnes of God without rebuke in the middest of a crooked and peruerse nation among whom we should shine as lights in the world Heerein indeede like the Sunne which though wicked men may at some times hate because it discouereth their workes of darkenesse yet are they so conuinced with its beauty and excellency that they cannot for shame speake against it Thus also he exhorteth Titus to shew himselfe in all things a patterne of good Tit. 2. 7 8. workes in doctrine shewing vncorruptnesse grauity sincerity sound speach that cannot be condemned that he who is of the contrary part may bee ashamed hauing no euill to say of him And thus the Apostle Peter perswadeth vs not onely to sanctifie the Lord in our hearts but also to make profession of the hope that is in vs vpon all good occasions hauing a good conscience that 1. Pet. 3. 15 16. whereas they who speake euill of vs as of euill doers they may bee ashamed that falsly accuse our good conuersation in Christ Secondly it is not enough that we be vnblameable in our cōuersation and without the spots blemishes of knowne sins but we must also walke worthy our high calling and adorne Eph. 4. 1. our profession by our practice of holinesse and righteousnesse that so wee may not only stop their mouthes but also if it be possible may be meanes of their conuersion when they shall see the light of our holy conuersation So our Sauiour requireth of vs that our lights should shine so before men that they seeing our good workes may glorifie our Father which is in heauen Matth. 5. 16. And the Apostle Peter exhorteth Christians to abstaine from fleshly lusts 1. Pet. 2. 11 12. and to haue their conuersation honest among the Gentiles that whereas they spake against them as euill doers they might by their good workes which they should behold glorifie God in the day of visitation And though wee cannot bring forth alike fruits of piety when we are in company with them that will not ioyne with vs in holy exercises yet at least let vs not neglect ciuility and morality as the Apostle speaketh prouide things honest in the sight of Rom. 12. 17. all men Thirdly though they will not be reclaimed neither by our words nor example yet we must not for this mingle spleene and choller with our zeale but carry our selues in all meekenesse and mildnesse patience and forbearance and though wee cannot by all our indeuours vnite them vnto vs in the bonds of loue yet let vs by all good meanes mooue them to keepe the peace and binde them to their good behauiour whilest they are in our company assuring our selues that if meekenesse and loue ioyned with strong reasons and good perswasions will not preuaile with them then much lesse will rough words and chollericke speeches for heere the Apostle Iames saying is fitly verified The wrath of man doth not accomplish Iam. 1. 20. the righteousnesse of God And this the Apostle presseth with great vehemency If it be possible saith he as much as in you lyeth liue peaceably with Rom. 12. 18. all men But yet we must not be so zealous of peace that we doe cowardly betray the truth nor for peace sake forgoe our owne piety For wee must so follow peace with all men as that we follow holinesse also without which no Hab. 12. 14. man shall see the Lord or hereby lose any opportunity of furthering our neighbours saluation For we must by the Apostles direction so follow Rom. 14. 19. after the things which make for peace as that wee by no meanes neglect the things whereby one may edifie another And therefore if those with whom we conuerse be not desperate sinners and more likely to hurt vs for our good will then to receiue any good to themselues by our reproofes we may admonish and rebuke them in the spirit of meekenesse and loue for their sinnes that we may reclaime them or at least if they be such as in Christian prudence we may not make so bold with them yet at least let vs shew our dislike when wee see God dishonoured by our countenance or some other signes that wee doe not become accessaries to their wickednesse Neither let any man account it Christian meekenesse and patience to sit by and say nothing when Gods holy Name is prophaned Religion scorned and the banners of wickednesse displayed seeing the Angel of the Church of Ephesus which was so much commended for patience had also this praise annexed that he could not beare with them which were euill And Apoc. 2. 2. therefore it is no patience when we let men goe on in their wickednesse and giue them neither by word nor countenance any signe of our dislike but want of zeale and Christian courage yea dastardly cowardize and too much loue of the world which maketh vs more carefull to please men then God himselfe Finally we must not by such wicked company bee out-countenanced in any good nor be mooued to neglect any Christian duty which present occasion maketh necessary For if they be not ashamed to serue the deuill by their professed wickednes let vs not be ashamed to serue our gracious God by performing such duties as he requireth of vs If they with all boldnesse glory in their prophanenesse let not vs bee bashfull in the profession and practice of religious and pious actions But as the Apostle Paul gaue thankes and blessed the creatures in the middest Act. 27. 35. of Infidels before he would feede on them so let vs with like boldnesse vse good communication reade the Scriptures sing Psalmes performe all other Christian duties notwithstanding that prophane men bee in the company Seeing thereby we shall keepe a good conscience before God and men and may if God giue a blessing to these holy exercises not onely edifie those who are alike minded with vs but also gaine them likewise vnto vs by our good example who are as yet otherwise disposed By all which good duties if we preuaile nothing at all our best course will be as soone as wee can to quit our selues of such company and more carefully afterwards make choyce of better For consorting with such companions longer then we neede indangereth vs to be tainted and corrupted with their euill manners and if we continue with such as we can by no good meanes make better we are in great hazzard to be made worse as hereafter we shall more fully shew CAP. XXVIII Of Christian conferences which we must vse when we are in company for our mutuall good §. Sect. 1 That our speeches must bee gracious and prudent AND these are the duties which generally concerne our whole conuersation in company The speciall duties respect either our
shamefull ouerthrow vnlesse our Christian Armour be put on and fastened vnto vs with the girdle of verity and vnlesse wee be trained vp in this Christian warfare and taught rightly to vse the sword of the Spirit the Word of God Now if vowes must be paid without delay then Psal 76. 11. how much more this which importeth vs as much as our saluation A third reason may be taken from Gods loue and fatherly care and prouidence watching ouer vs and preseruing vs from all perils and dangers in the time of our infancie and childehood vnto which as we were naturally most prone so were wee vtterly vnable to auoid them by our owne prouidence or to vse any meanes to helpe our selues Which consideration should moue vs as soone as we are come to knowledge and discretion to testifie our thankefulnesse by learning his waies that wee may walke in them and thereby glorifie him who hath so graciously preserued vs. Fourthly let vs consider that the Law was giuen not onely to the ancient and them of ripe age but also to children and young men that they might cleanse their wayes by taking heede thereunto according to Gods Psal 119. 9. Word which made Iosuah to reade it vnto them all alike And both old Iosh 8. 35. and yong shall be called to giue an account of their workes and waies at the last day according to that in the Reuelation I saw the dead great and Apoc. 20. 12. small stand before God and the bookes were opened c. and the dead were iudged out of those things which were written in those bookes according to their workes And therefore the young as well as the old must prepare themselues for their reckoning and learne both what strength the Booke of the Law hath to indite and condemne him and how by the Gospell they may trauerse this inditement and be acquitted from that dreadfull sentence of condemnation by pleading full satisfaction by Iesus Christ And therefore when his soule wallowing it selfe in carnall delights saith vnto him Reioyce Eccles 11. 9. O yong man in thy youth and let thine heart cheere thee in the dayes of thy youth and walke in the waies of thine heart and in the sight of thine eyes then let him remember that for all these things God will bring him to iudgement Fifthly consider that this age aboue all others is most fit to receiue and retaine instruction and information in the wayes of the Lord as also reformation and amendment of our sinfull courses Which if it bee deferred to riper age they will be lesse able to learne the will and wayes of God to hold them in memory or to obey and walke in them For the faculties of the soule will bee more enfeebled and they distracted with earthly cares and loue of the world ambition couetousnesse voluptuousnesse they will then be more apt to content themselues with their ignorance wherin they haue bin so long nuzzled their passions will grow strong and violent and custome of sinning laying fast hold on them will pull them backe from the schoole of piety yea will make them openly to professe that they are now too old to learne by all which who seeth not how desperately they hazzard their saluation who put off instruction and neglect the meanes of it in the time of their youth And therefore let vs hearken to the Wise mans counsell and remember now our Creator in the daies of our Eccles 12. 1. youth while the euill daies come not nor the yeeres draw nigh when thou shalt say I haue no pleasure in them Sixthly let vs remember that God would haue first fruits offered vnto him as a type to teach vs that the prime of our age is an oblation wherein he chiefly delighteth that our Sauiour was much pleased when little children entertained him with their applause Crying Math. 21. 15. Psal 8. 2. Hosanna to the Sonne of Dauid that God out of the mouth of babes and sucklings hath ordained strength because of his enemies that he might stil the enemie the auenger Finally that in the time of the law they were inioyned to offer vnto God the yong and lusty not the old and lame to shew that the Lord would haue the prime of our age and strength consecrated to his seruice although in the Gospell all are inuited to the marriage Supper the poore Luke 14. 21. maimed halt and blinde because so we bring with vs the wedding garment it is better in our age to come halting to the feast and through the dimnesse of our sight groping for the right way then to frame worldly excuses and absent our selues altogether §. Sect. 9 Of the great profit of this exercise of catechizing Lastly let the profit manifold benefits which accompany this dutie be an effectuall meanes to perswade vs vnto it For they only are saued who Ioh. 3. 16 17 36 Mar. 16. 16. Rom. 10. 15 17. haue faith and they faith alone who haue knowledge both which come by hearing as the Apostle teacheth vs 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 and how shall they heare without a Preacher So then faith commeth by hearing and hearing by the Word of God And this the Apostate Iulian well knew and therefore to roote out the Church he thought it the most effectuall way to put downe Christian Schooles and Religious exercises that being depriued of all meanes of knowledge hee might leade them in their ignorance which way hee listed Secondly it is a notable meanes to free them from errours and heresies when they are grounded in the knowledge of the truth and the analogie of faith that will serue them as a touchstone and rule according to which doctrines must bee examined which whoso want may easily be led euen into fundamentall errours For as the Apostle saith there must bee heresies in the world vnto 1. Cor. 11. 19. which men naturally are more inclined then vnto the truth and therefore we must not hand ouer head hearken vnto euery spirit nor when we heare iudge of them according to our naturall reason but wee must as the Apostle Iohn exhorteth vs try them whether they be of God or no by 1. Ioh. 4. 1. bringing them to be examined by the touchstone of his Truth The which wee shall be vtterly vnable to doe if we be not acquainted with the Scriptures and haue no knowledge of the maine principles and the analogie of faith contayned in them Where by the way wee may note the cause why Popery so much increaseth amongst vs namely because for want of catechizing in many places the people remaine ignorant of the principles of Christian Religion and so vpon the alleadging of any carnall reason plausible to corrupted nature they become an easie prey to the Priests and Iesuites Thirdly It helpeth notably to the hearing of Sermons with profit
either from the causes which are efficient or finall or from the subiect and adiuncts of our afflictions And first in our meditations we are to consider that God himselfe is chiefe cause and principall Author of all our afflictions whatsoeuer bee the meanes and instruments The which may confirme our patience and comfort vs in our afflictions seeing they must needs be good and iust as comming from him who is the chiefe Goodnesse in himselfe and the Authour and fountaine of all goodnesse which is in the creatures Secondly that hee hath not onely in some generall manner in his eternall counsell preordained our afflictions and left all the rest to bee disposed by chance and fortune but that hee specially ordereth and ruleth them with his most wise iust and gracious prouidence both in respect of their manner measure and continuance making the ends of all inferiour causes to serue for his supreme ends which are his glory and our saluation Thirdly that the meritorious causes of all our afflictions are our sinnes which are so many and grieuous that our greatest afflictions are farre lesse and lighter then by our sinnes we haue iustly deserued Fourthly that our afflictions are not signes of Gods hatred nor the punishments of a iust Iudge but the chastisements and corrections of a gracious Father and that they proceed from his meere loue the which appeareth first in the measure of our afflictions both in respect of their quantity and time of continuance For he hath appointed a measure which cannot be exceeded and this quantity is small and light and how long also they shall last and continue the which time is short and momentany in comparison of that super-excellent and eternall waight of glory which they shall cause vnto vs. Yea he so measureth our afflictions vnto vs as that they do not exceed our ability to indure 1. Cor. 10. 13. them seeing he is alwayes ready to lessen our burthen or to increase our strength that we may be able to beare it Neither doth the Lord take delight in our smart to inflict vpon vs more then is needfull but measureth our afflictions not according to desert but so much onely as is necessary for his owne glory and our saluation §. Sect. 4 That our afflictions tend to the setting foorth of Gods glory Fifthly let vs also consider the ends of our afflictions which God propoundeth vnto them wherein his great loue shineth and appeareth The first and chiefe whereof is his owne glory seeing he manifesteth his power and goodnesse by assisting vs in our afflictions and by taking occasion thereby to shew and try his spirituall graces which he hath bestowed vpon vs the which should comfort vs in all our troubles seeing God heereby vouchsafeth vs this high priuiledge to be instruments of his glory The second end is the good both of our neighbours and our selues They receiue much good by our afflictions seeing they learne by our example to feare God in his iudgements and are restrained from the same sinnes which they see corrected in vs. Secondly as wee are ensamples of Gods graces shining in this fiery triall and also through our infirmities of humane frailty that seeing Gods perfection in our imperfections and his power and wisedome in our folly and weakenesse they may take occasion to glorifie him Thirdly because by our afflictions wee are made more compassionate and more able and ready to comfort others with those consolations wherewith our selues haue beene comforted The which also should make vs patient in our troubles yea euen to be thankfull and greatly to reioyce in that God vseth vs as meanes and instruments of our neighbours good whom wee ought to loue as our selues and as much as in vs lieth to helpe them in all things which may further their saluation §. Sect. 5 That God vseth our afflictiōs as means of our owne good Secondly let vs consider that the Lord vseth our afflictions as notable meanes of our owne good and of deriuing vnto vs many singular benefits both in respect of this life and the life to come For first hee vseth them for trials for the discouery of those spirituall graces which he hath giuen vs not vnto himselfe who knowing all things needeth no such helpes but vnto vs and others that hee may bee glorified in them and take occasion thereby to glorifie vs by crowning his gifts when by this Iam. 1. 12. triall they are approoued and may also edifie those who obserue them in vs and mooue them to follow our good example And likewise for the making knowne of our infirmities and corruptions that wee may be truely humbled in the sight and sense of them In which regard our greatest trials not exceeding our strength as God hath promised should bring vnto vs an answerable measure of sound comfort seeing they are assured signes vnto vs of the greatest measure of sauing graces in vs. Secondly hee vseth them as effectuall meanes to further our conuersion fitting and preparing vs thereby for the more diligent hearing of the Word and so working in vs by both ioyned together true contrition and humiliation Thirdly hee vseth them as speciall meanes to preuent sinne and to preserue vs from falling into it and also to mortifie and subdue those corruptions by all good meanes which adhere and cleaue vnto vs as pride carnall concupiscence self-selfe-loue and loue of the world The which should greatly increase our patience and comfort vs in afflictions for if we are willing to indure so much to be eased of bodily and temporall euill how much more should we chearefully indure any afflictions to bee Heb. 12. 9. freed from those which are spirituall and euerlasting as the Apostle reasoneth Fourthly he vseth them as notable helpes to increase in vs all his spirituall graces as sauing knowledge and remembrance of God a liuely faith vnfained repentance firme affiance hope loue feare patience and humility both by making vs more carefull in the vse of the meanes whereby they are begun and increased in vs and by exercising them with these trials And also to bring forth the fruits of these graces by new obedience prayer and more zealous performance of all other duties of his seruice Finally by our afflictions the Lord also maketh vs more forward to imbrace all vertues and to performe all Christian duties which concerne both our neighbours and our selues For whereas prosperity vsually incourageth men to wrong and oppression affliction being sanctified vnto vs is a notable motiue to perswade vs to carry our selues iustly in all our actions to be mercifull and compassionate towards others in their miseries and to bee meeke humble and courteous towards all men So also they increase the knowledge of our selues our courage Christian fortitude and strength to beare our crosses and miseries as being the spiritual exercise of these graces and finally our temperance sobriety modesty chastity as it were easie to shew if we could heere insist in these particulars In respect also
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
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
performance of any Christian duty what is the cause that moueth vs vnto it and if we finde that it is loue of the world or loue of our selues either to obtaine a reward or to auoyd punishment temporall or eternall let vs put it backe as comming out of due place and labour that the loue of God which is much more worthy may haue the precedency as the first and chiefe motiue that perswadeth vs to well-doing §. Sect. 2 That we must propound Gods will and our obedience thereunto in all duties Secondly we must propound vnto our selues in all the duties of a godly life the will of God and his glory in yeelding obedience vnto it as the maine scope and end of all our actions desiring chiefly and in the first place as our Sauiour hath taught vs to pray that wee may hallow and glorifie Gods Name by doing his will And if wee will performe vnto God acceptable seruice wee must therein deny our selues and our owne wills and yeeld our selues in absolute obedience to the will of God praying because he will haue vs pray hearing and reading his Word because it is his will that we should do so giuing almes and doing works of mercy that we may please him by doing his will yea seeking the saluation of our owne soules not chiefly because we desire it for our owne good but because his will is to glorifie himselfe in our saluation and happinesse Ioh. 6. 39 40. For Gods will is the cause of causes and as all things came from it so must all things tend vnto it as their maine scope and end It is that which gaue first being to our wills and preserueth them in it and therefore they must not be absolute in themselues but in all things yeeld to the will of their Creator willing whatsoeuer they will because God first willeth it It is the rule of righteousnesse and all perfection and all things are iust and vniust perfect or imperfect straight or crooked as they agree or differ from it and therefore there is no goodnesse in our wills no not in the chusing and imbracing of the best actions and duties that can be named but onely so farre forth as we conforme them to the will of God and doe all we doe in obedience vnto it And if first and chiefly we performe vnto God any seruice because our will and desire leadeth vs vnto it and not principally in this respect because God willeth it and would haue vs also to will and doe it it doth hereby lose all grace and beauty and so also all reward at Gods hand seeing we serue not him but our selues when wee aime not chiefly at the doing of his will that wee may please and glorifie him but of our owne Neither are our actions chiefly to bee esteemed good or euill according to the matter but according to the maine scope and end of them which giueth them their denomination nor is any act seeme it neuer so glorious to be esteemed Gods seruice which is not done in obedience vnto him nor any obedience which hath not conformity with his will In which regard it may be truly said that the basest workes of the most seruile calling done by a faithfull Christian in simple obedience to the will of God to glorifie him are more pleasing vnto him and esteemed for better seruice then the praier and fasting hearing the Word and giuing almes of Pharisaical hypocrites which are done either for the praise of men or as workes satisfactory to Gods iustice and to merit by them their owne saluation Finally if wee performe all good duties not as our owne will but as the will of God and labour in all things that his will may chiefly sway and rule in ours wee shall heereby adde much excellency vnto all our good actions For seeing the action receiueth worth and dignity from the agent in which regard the same thing done by a mighty Prince is esteemed highly which in an ordinary and meane person is little regarded therefore must needs all good duties bee much more excellent when the will of God is the chiefe motiue that setteth vs on worke and not our owne will seeing they proceed from a much more excellent cause §. Sect. 3 That all true seruice is done in obedience to Gods will Wee must therefore in all Christian duties propound this vnto our selues as our principall and maine scope that the will of God and Ioh. 5. 30. and 6. 38. not our owne may bee done in them according to the example of our Sauiour Christ who did not his owne will but the will of him that sent him We must labour after Regeneration not as the act of our owne will but of Gods For we are borne againe not of blood nor of the will of the flesh nor Ioh. 1. 13. of the will of man but of God We must labour to be sanctified because this is the will of God euen our sanctification that we may liue no longer the rest of 1. Thes 4. 3. 1. Pet. 4. 2. our time in the flesh to the lusts of men but to the will of God Wee must pray and in all things giue thanks because this is the will of God in Iesus Christ Yea 1. Thes 5. 18. whatsoeuer we doe we must doe it not as our owne will but as the will of God The which is not onely to be obserued in the high and excellent duties of Gods immediate seruice but euen in the basest and most seruile actions euen in the duties of the poorest and meanest seruants who must in performing seruice to their Masters propound vnto themselues as their mayne scope not their owne profit nor the doing of their owne or their Masters will but the will of God which requireth it at their hands For so the Apostle exhorteth seruants to be obedient vnto their Masters and to Eph. 6. 6. serue them with feare and singlenesse of heart as vnto Christ not with eye-seruice as men-pleasers but as the seruants of Christ doing the will of God from the heart And as in our doings so likewise in our sufferings we must with the Apostle and our Sauiour Christ himselfe chiefly aime at this that the Act. 21. 14. Mat. 26. 39 42. will of the Lord may be done in them For those only that suffer according to Gods will receiue the promise and such alone can with confidence commit Heb. 10. 36. the keeping of their soules to him in well-doing as vnto a faithfull Creatour 1. Pet. 4. 19. as the Apostle Peter speaketh Now that we may be mooued thus to seeke that Gods will may be done in all our actions let vs consider that there is no true obedience which hath not this as the maine scope of it that if we thus doe we shall be accepted of God and with Dauid bee approoued as men according to Gods owne heart That we shall heereby be aduanced to Act. 13. 22. Ioh. 7. 17.
possession neuer care to make further vse of them But we are to know that the end is to be preferred as more excellent before the meanes that conduce vnto it As the life is better then food and rayment health then the medicine treasure then the paines that getteth it or the chest locke and key that keepeth and preserueth it In which respect the practice of religious duties in our liues and conuersations which is the end of our teaching and learning is to be preferred before either of them and accordingly our chiefe zeale and most earnest indeuour is to be imployed and spent in doing the Word rather then in hearing of it though both are most necessary in their due time and place to all that intend to lead a Christian life Finally we must preferre both in our choice and practice internall duties of the mind and heart before the externall and bodily seruice for that is the life soule of Religion this the body and without the other but a dead carkasse which God accepteth not nor will bring vnto vs any 1. Tim. 4. 8. profit as the Apostle teacheth vs. And lastly the great and waighty matters of the Law as iudgement mercy and faith before those of small importance Mat. 23. 23. as tything Mint Annise and Cummin seeing our righteousnesse shal be Pharisaicall and Hypocriticall if we spend our chiefe zeale and strength about trifles and things of small importance and be in the meane time cold and slacke in the maine parts of Gods seruice §. Sect. 10 That we must vse all helpes and meanes which may inable vs vnto godlinesse The sixth rule is that as wee desire spirituall graces and to expresse them outwardly in the duties of a godly life so also that we vse all good meanes and helpes wherby we may obtaine the one and practise the other For the meanes and the end doe inseparably goe together in all ordinary courses of proceeding they who neglect the one in vaine professe either their loue and desire or their hope that by their idle wishes the other may be obtained Neither is it more possible that wee should obtaine any sauing graces or performe the duties of a godly life if wee neglect the meanes which inable vs vnto them then it is for a man to liue without meate and drinke or come to his iourneys end and neuer trauell in the way that leadeth vnto it Contrariwise with no lesse care and diligence wee are to auoyd or ouercome all lets and impediments which stop and hinder vs in our Christian course of which I shall haue occasion to speake at large in the following discourse Heere let it suffice to name one or two as examples of all the rest First euill company which will taint and infect vs with the poyson of their breath and by their euill examples and corrupt communication will first bring vs to a neglecting and then to a lothing and vtter forsaking of all vertue and Christian duties Among these wee must shun with greatest care those dangerous tame beasts clawing flatterers which are as one calleth them the pestilence of the soule and the poysoners of good mens minds and manners Hier. ad Celant For so powerfull are their cunning insinuations being assisted with our pride and selfe-loue that wee are ready to giue more credit to their false praises then to the vnpartiall testimony of our owne consciences and to thinke our selues because they say so such proficients in all vertue Quandiu versamur in rebus seculi anima nostra possâ—ssionum redâ—â—uum procuratione deuincta est de Dâ—o lâ—herè cogitare non possumus Hier. ad Liciaium and godlinesse that wee neede not further to vse any meanes whereby wee might bee bettered and improoued in our spirituall state when as wee are so farre from the marke of perfection that wee haue scarcely as yet aimed at it But aboue all other impediments let vs carefully shunne the immoderate loue of the world and earthly things which will so wholly take vs vp that we shall haue neither leasure power nor will to thinke on spirituall and heauenly things or to spend any time in the duties of a godly life or vsing any good meanes to further our assurance of heauenly happinesse And therefore we are not to set our hearts vpon them but to vse them onely as comforts of our pilgrimage and as steps to lift vs vp in diuine contemplation and to inflame our hearts with greater loue of heauenly excellencies concluding with our selues that if the Lord in greatest plentie imparteth the best things the world can boast of to his enemies then how vnspeakeable are the riches pleasures and glory of his owne Kingdome which hee hath reserued as his peculiar blessings for his owne children and faithfull seruants CAP. II. Of the rules of a godly life which respect the circumstances of it §. Sect. 1 That we must make precious account of our time which God hath allotted vs for his seruice ANd these are the rules which concerne the causes both principall and fundamentall of a godly life and those also which are inferiour and subordinate Those which respect the circumstances of it are these First that wee make precious account of our time which God hath allotted vnto vs for his seruice suffering as much as in vs lyeth no part thereof to be spent vainely and vnfruitfully about those things which profit not either for the inriching of our soules with spirituall grace or the furthering and assuring of our saluation But either we must continually be taken vp with spirituall exercises as Prayer Meditation hearing the Word Reading holy conferences and such like or in the workes of our honest callings and of iustice and mercy for the good of our brethren or in honest and moderate recreations that wee may bee refreshed and better inabled to performe these duties with more fruit To which purpose let vs often consider that these are the mayne ends for which wee came into the world and are suffered by God to liue and continue in it and therefore that time which is not imployed to aduance these ends is spent in vaine That time is the most precious Iewell in the world which cannot bee bought at any price nor the least minute of it redeemed when once it is past with the treasures of the richest Monarchy That wee haue onely assurance of the time present for our vse and cannot promise vnto our selues one moneth or moment of that which is to come That our whole time were farre too little though it were all spent in the duties of Gods seruice from whom wee haue receiued so great and manifold blessings as pledges and pawnes of farre greater which wee assuredly expect in the life to come That our imployments in our course of Christianity are so many and important so full of difficulties and yet so necessary as attaining to the knowledge of God and his will and the practice of
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
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
displeased our gracious God and louing Father we may with the Publicane cast downe our eyes vpon the earth as not worthy to looke vp vnto heauen and smite our brest as lamenting the corruptions that are therein contained When we offer vnto God the sacrifice of praise and thanksgiuing humble hearts and holy desires and beg in the name of Christ with confidence the benefits which he hath commanded vs to aske and hath promised to giue we may lift vp together with our hearts our eyes and hands towards heauen from whence we expect to receiue the things we aske with the hand of faith When our hearts are rauished with the apprehension of Gods gracious promises and the sweet and delightfull feelings of his loue and assured hopes of those inestimable ioyes which he reserueth for vs in heauen we may hold vp our Luk. 21. 28. heads with comfort and reioycing as our Sauiour speaketh eleuate our hearts towards that place whither our bodies and soules shall one day triumphantly ascend and with Abraham testifie vnto our owne soules and Gen. 17. 17. God the Author of them these rauishing comforts with secret smiles and outward cheerefulnesse of our face and countenance seeing these inward feelings of Gods loue are better then wine to glad the heart and this vnction of the Spirit with these diuine consolations do make the countenance Cant. 1. 1. more cheerefull then the choysest oyle Psal 104. 15. CAP. XVIII Of our entrance into Meditation by due preparation §. Sect. 1 That this preparation is necessarie and wherein it consisteth ANd so I come from the circumstances to intreate of the exercise it selfe In which I will consider first the ingresse and entrance into it then the progresse and manner of proceeding in it and finally the egresse and conclusion of it The ingresse or entrance consisteth in a due preparation which the gloriousnesse and Maiesty of Gods presence before whom this action is to bee performed the important waight of the duty to bee done the profit and necessity of doing it well and our owne frailty and imbecillity wants and weakenesse auersenesse and great indisposition to this high and holy exercise doe necessarily require For if wee dare not without due preparation approch into the presence of an earthly king to deale with him about such waighty businesse as importeth vs no lesse then our whole estates yea our liues themselues how much lesse should wee presume to come into the presence of the Soueraigne Monarch of heauen and earth about such important affaires as concerne our spirituall estates and the euerlasting saluation of our soules vnlesse before-hand wee be duely prepared And if we cannot hope to make any good musicke vnlesse we first string our Instruments and put them in good tune so neither shall wee euer be able to make any harmonious melody in Gods hearing vnlesse we duely prepare all our powers and parts and put our minds and hearts our wills and affections in good tune and prouide spirituall Songs and diuine Ditties as the subiect matter of our Musicke about which we are to exercise our Art and skill In which two points our preparation chiefly consisteth For either it is taken vp in preparing and fitting our persons for this exercise or in prouision of profitable matter as the subiect of our Meditation In the former respect besides that generall preparation before spoken of by renewing of our repentance that we may not come polluted with our sinnes into so holy a presence nor touch such pure things with vnwashed hands wee are with all care and diligence to prepare all and euery of our speciall faculties and parts both of soule and body And first we must come with prepared minds and vnderstandings both in respect of their illumination and intention For before wee can meditate aright our minds must be inlightened by Gods Word and holy Spirit that we may vnderstand in some measure the matter on which we are to meditate with the causes effects properties and circumstances of it without which wee cannot at all performe it Neither must this knowledge bee onely in speculation and theorie but also a fruitfull sauing knowledge which sanctifieth the heart and worketh it and all other parts to an holy practice without which this exercise cannot be done profitably and as it ought In the intention of our mindes wee must not chiefly and principally propound vnto our selues our owne profit and benefit but performe it in obedience to God as a dutie which he requireth and whereby we are made more fit to doe him seruice aiming therein chiefly at the setting foorth of his glory And then as subordinate heereunto we may and ought to ayme at the inriching of our soules with all spirituall graces the cheering and comforting of our hearts with diuine consolations the increase of our holinesse and the strengthening of vs vnto all Christian duties of a godly life §. Sect. 2 That we must chiefly prepare our hearts and affections Secondly before we vndertake this holy exercise we must prepare our hearts and affections by laying aside all worldly cares and earthly desires which if they bee retained will interrupt and distract vs in our spirituall Meditations And as Moses was to put off his shooes before he could be admitted to heare God speaking vnto him or so much as to stand vpon that ground which was sanctified by Gods presence so must we cast off the worldlinesse of our wills and desires before there can be any profitable conference betweene him and vs. For there is such dissimilitude yea contrariety betweene God and the world spirituall and earthly things that when we turne vs to speake vnto the one wee turne away from the other and when our minds and hearts are fixed vpon the cares of this life and transitory trifles by reason of the great distance betweene them they are quite deuided and distracted from those which are heauenly and spirituall so that it is more possible to mixe together gold and clay oyle and water then the gold of diuine Meditations and the oyle of spirituall thoughts with the clay of our earthly affaires and water of worldly vanities The fountaine of our hearts must be cleere and well settled the mud of earthly cares being sunke to the bottome if wee would behold in them any diuine Contemplations for if they be stirred and troubled nothing will appeare through this muddy thickenesse And as before wee can see the brightnesse of the Sunne the clouds must be dispelled so before our minds and hearts can be illuminated and cheered with any heauenly light or the beames of Gods loue in our spirituall Meditations the foggie vapours and mists which rise from the earth and sea of the world must first be blowne away and scattered Neuer saith one can heauenly contemplation ioyne with earthly commotion neuer is the troubled minde possibly Nunquam commotioni contemplatio iungitur nec praeualet mens perturbata conspicere ad quod vix
Body a bloody sweat And his externall sufferings as his betraying by his owne Apostle his apprehension by his cruell enemies who haled him before the Iudgement seat as a malefactour who was the Lord our righteousnesse falsly accused him who had committed no sinne and in whose mouth there was no guile vniustly condemned him who was iust and innocent mocked and scorned him blindfolded and buffeted him reuiled and spit vpon him clothed him with purple and crowned him with thornes whipped and tormented him crucified and killed him And here we may meditate of this kind of death which was most bitter and painfull ignominious and shamefull accursed and vncomfortable seeing he suffered not only a bodily death but the wrath of God which is the death of the soule and was vtterly emptyed as the Apostle speaketh Phil. 2. 8. of all diuine comfort and was as a man forlorne and forsaken of God in his owne sense and apprehension which made him to cry out vpon the Crosse My God my God why hast thou forsaken me Thus also wee haue matter of meditation from those things which followed his death as from his triumph vpon the Crosse ouer the wrath of God the curse of the Law Satan death hell and all the enemies of our saluation in respect of the vertue of his merits From his descension and buriall whereby he was held for a time vnder the arrest of death From those things likewise which were done by him in his state of exaltation as his Resurrection mansion vpon the earth for the space of forty dayes teaching and instructing his Disciples in those things which appertained to his Kingdome His Ascension sitting at the right hand of God and there making intercession for vs. And that which followeth of all these as the generall effect and fruit of them all the great worke of our Redemption So haue we matter of meditation from Christs Kingly Office by which sitting at the right hand of his Father in all glory maiesty and power hee raigneth ouer all the world and more peculiarly ouer his Church And heere we may meditate vpon the parts of his Kingly Office which are his speciall administration and generall and last Iudgement In the former wee may consider the gouernment of his Church and the abolition of the kingdome of darknesse In that we may meditate on his calling and gathering of it out of the world and the consecration of it being gathered by his presence and protection prouiding for it all necessaries and preseruing it from all dangers where we may take occasion to meditate vpon all Gods blessings and benefits both temporall spirituall and eternall which he hath and will bestow generally vpon his whole Church and also vpon those which he hath particularly and in speciall manner vouchsafed vnto vs both in our preseruation from euill and fruition of good The abolition of the kingdome of darknes is the ouerthrow and destruction of all his enemies and especially that grand aduersary Antichrist the whore of Babylon §. Sect. 7 Of the externall meanes of executing Gods Decree of Election Moreouer we may haue plentifull matter of meditation from the externall meanes of executing the Decree of our Election As from the Couenant of grace made with vs in Christ wherein the Lord hath promised that he will be our God and wee shall be his people the remission of our sinnes and saluation of our soules grace and all good things in this life and euerlasting happinesse in the life to come vpon the alone condition of faith which being liuely and effectuall bringeth forth the fruits of vnfained repentance So also from the meanes whereby this Couenant is administred namely the ministery of the Word and administration of the Sacraments Baptisme and the Lords Supper both which affoord vnto vs plentifull matter of meditation From the degrees likewise of the executing Gods Decree of Election and Reprobation As the loue and free grace of God in Christ and the degrees of the declaration of this loue both in this life and afterwards The first degree in this life is our effectuall calling the parts whereof are our election and separation from the world Gods donation giuing Christ vnto vs to be our Sauiour and vs to Christ to be saued by him and finally our insition into Christ and vnion with him From the meanes of executing this our calling which is the sauing hearing of the Word the softening of our hard hearts making them humble contrite penitent and sorrowfull for sinne which are all preparatiues to our sound conuersion and regeneration whereby wee who were dead in sinne are quickened and reuiued by the Spirit of God effectually applying vnto vs the vertue of Christs death and Resurrection From the worke of grace thus begun in vs we may haue much profitable matter of meditation As of the illumination of our minds with sauing knowledge of iustifying faith with the causes effects degrees properties and signes of it our iustification by faith in Christ our reconciliation and adoption and manifold other priuiledges of the faithfull of which I shall haue occasion to speak hereafter The speciall fruits of faith respecting our Iustification as our entrance into grace by which wee stand the loue of God shed abroad in our hearts confidence free accesse to the Throne of grace peace of conscience ioy in the holy Ghost and an holy glorying in Gods benefits The fruits of faith respecting our adoption as the Spirit of adoption hope Christian liberty So also we haue excellent matter of meditation from our sanctification the causes effects degrees properties meanes and signes of it and from the speciall parts of it our mortification vnto sinne and vinification to newnesse of life From the imperfection of our sanctification which is but begun in this life and to be perfected in the life to come and that by reason hereof the reliques of all sorts of sinne doe still remaine in vs blindnesse in our mindes errour in our iudgments impurity in our consciences forgetfulnesse in our memories rebellion in our willes security impenitency infidelity and hardnesse in our hearts corruption and disorder in our affections and by reason of all these many sinnes breaking out into our actions And heere we may meditate of those speciall sinnes and corruptions whereunto our natures are most prone and wherewith wee are most often ouertaken and of the meanes whereby we may mortifie and subdue them that they may no longer beare this sway in vs as in former times So also wee haue heere occasion to meditate of our begun sanctity in all our parts and actions of the internall holinesse of our natures and the change that is wrought in vs by repentance from euill to good from corruption to grace the which is to be obserued in all our inward faculties as the holinesse of our minds and vnderstandings in their spirituall illumination whereby they become wise and prudent in the things appertaining to God and our saluation the purging of our
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
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
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
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
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
examine our selues how wee haue performed or broken our vowes and promises made vnto God and principally our promise in Baptisme how we haue shaken off the seruice of sinne Satan and the world and deuoted our selues wholly to the seruice of God How wee haue profited in mortification and what corruptions wee haue subdued and weakened which formerly were potent and strong in vs how wee haue mastered and abated our pride anger ambition couetousnesse voluptuousnesse impatiencie euill concupiscence and the rest of our corrupt affections and vnruly passions How we haue profited in newnesse of life both inwardly in our minds and hearts and outwardly in our words and actions how wee haue ruled that vnruly member our tongues and haue made them instruments of Gods glory and of the edification of our neighbours and our selues How we haue growne in Gods graces waxing daily stronger in our faith and assurance of his loue and our saluation more feruent in our loue and zeale more firme in our affiance and how we haue renewed and increased our sorrow for sinne our hatred of our corruptions especially of our beloued sinnes and how we haue in our indeuours and actions answered our resolutions of seruing God in newnesse of life How we haue furnished our selues with all the parts of our Christian Armour and kept it fast buckled vnto vs in the whole time of our warfare How wee haue kept our spirituall watch and how wee haue resisted or beene ouercome with the tentations of our spirituall enemies How we haue performed the generall duties of Christianity and the speciall duties of our callings and how we haue obserued or neglected the duties of our daily exercise as they haue before beene described vnto vs. How wee haue profited by Gods Iudgements vpon our selues or others for the mortification of our sins and weaning our hearts from the loue of the world and how his mercies and blessings his patience and long-suffering haue beene auaileable with vs to leade vs vnto repentance and to make vs diligent and cheerefull in his seruice Whether wee haue beene made more carefull by our former falls to looke better to our footing and whether the remembrance of our lost time hath not made vs double our diligence that wee may redeeme it by performing vnto God more faithfull seruice for the time to come Whether we are daily carefull to renew our Couenant with God and to preserue our selues from sliding backe in the breach of our promises Whether we decay not in our first loue but nourish it and all other sauing graces in their first feruency yea increase in them daily more and more Finally whether wee are prepared to beare afflictions and to meete death with a cheerefull and willing heart and whether our accounts bee in that readinesse that we doe with comfort and ioy expect and wish for the comming of our Sauiour Christ vnto Iudgement §. Sect. 3 That we are chiefly to examine our selues in respect of our sinnes and first our original corruption But the chiefe things wherin we must most often and seriously examine our selues are our sinnes and the miseries and punishments which attend vpon them And first our originall corruption whereby we haue defaced Gods Image in vs and defiled all the powers and faculties of our soules and bodies whereby being vtterly disabled vnto all good duties of Gods seruice they are prone vnto all euill and to performe seruice vnto sinne and Satan So that there is naturally no sound place in vs but from the crowne of the head to the sole of the foot nothing but wounds and bruizes and Esa 1. 6. putrifying sores Nor any sinne and wickednesse how abominable so euer the seeds whereof doe not remaine in vs wanting nothing but the tentations of the deuill the world and our owne flesh to make them sprowt vp and come to their full growth as oft as we get fit opportunity Neither is this the case of some alone but of all without exception one as well as another being ready to commit any outragious wickednes Dauid as well as Cain Lot as the Sodomites Peter as well as Iudas Or if they doe not it is not from the benefit of nature which is equally corrupt in all all being alike the children of wrath and dead in their sinnes but from the Spirit Eph. 2. 1 3. of God which either sanctifieth and changeth the nature of the Elect or restraineth the wicked by giuing them some common and Morall gifts for the good of humane society which otherwise could not stand if they were let loose to their naturall impiety Of which restraint if they be once freed and left to themselues they burst out with Nero Hazael Iudas 2. King 8. 13. and many others into such outragious wickednesse as in the time of the Spirits restraint their owne iudgements who are best acquainted with their owne hearts would haue thought that their natures could not possibly be inclined to such abominations Heere then is matter enough for our triall and examination to be exercised about if wee will rake in this noysome sinke of all vncleannesse and rip these old sores to the bottome Which though it be vnpleasant to corrupted nature because being ful of selfe-loue it fleeth the sight of its owne deformities and being willing to flatter it selfe with a false opinion of some natiue beauty doth abhorre the discouery of its vgly filthinesse and with the Elephant wilfully muddeth the cleere waters which would giue it a view how monstrously it is mis-shapen yet is it a consideration most necessary seeing this is the roote and fountaine of all our other sinnes whereof wee should most seriously repent bewayling and reforming this inbred corruption which if wee neglect and spend all our time about our actuall sinnes it is all one as if we should bee still chopping at the branches and let the roote liue and grow or be wholly taken vp in clensing of the streames and neuer take care for the purging of the fountaine which being polluted defiles them with its filthinesse §. Sect. 4 Secondly we must examine our selues concerning our actuall transgressions according to the Law Secondly in this examination we must call ourselues to an account for our actuall sinnes which we our selues haue committed against Gods Maiesty by breaking his Law and all and euery of his Commandements in thought word and deed The rule of which examination by which we are to come to our triall is the Law of God it selfe which by our sinnes we haue transgressed for as the Apostle saith By the Law commeth the knowledge of sinne being that straight rule which best discouereth the crookednesse of our actions and wherein and how many wayes we haue swarued from it In which course the best manner of proceeding is that we begin where God beginneth and so proceed with him from one Commandement to another examining our selues how often and many wayes we haue offended against euery one of them both by neglecting the
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
as well as others out of that huge multitude and cursed crue to be his owne children by adoption and grace how then should this inflame our desires to glorifie so gracious a Father and to carry our selues in all things as beseemeth his children But if the meere Loue of God will not worke this in vs let vs consider further that the Lord hath propounded this end to the decree of our election that we should glorifie him by our Holinesse and vnblameablenesse according to that of the Apostle He hath chosen vs in him before the foundation of the world that we should be holy and Eph. 1. 4. 1. Pet. 2. 9. without blame before him in loue and therefore vnlesse we thinke that God infinite in wisedome and power can faile of his end we can haue no hope that we are elected to happinesse vnlesse we attaine vnto some measure of Holinesse He hath predestinated vs that we should be conformed to the image of his Sonne as in glory and blessednesse in the world Act. 14. 22. to come so in this life both in his sanctity and suffrings and therefore as we must not thinke that we can by the broad way of carnall pleasures attaine to Christs heauenly happinesse and to be crowned with him before wee haue suffred with him so much lesse let vs imagine 2. Tim. 2. 12. that we shall euer come into his ioyes if wee doe not follow him in that path of righteousnesse which he hath beaten before vs seeing the Apostle hath plainely told vs that without Holinesse we shall neuer see God Heb. 12. 14. So that the consideration of our election ought to be a strong motiue to perswade vs vnto a godly life both that we may glorifie God by our holy conuersation who hath beene so gracious and good vnto vs and that we may be assured that he will glorifie vs by attayning vnto that end of Holinesse for which we were elected Whereof it is that the Apostle hauing largely intreated of the doctrine of Gods predestination doth out of this doctrine inforce this vse that we should offer Rom. 12. 1. vp our selues a liuely and holy Sacrifice acceptable vnto him by our reasonable seruing of him And the Apostle Peter perswading vs to make our election 2. Pet. 1. 10. sure could prescribe no other course for the obtayning of this assurance then by ioyning one vertue and grace with another and bringing forth the fruits of them all by doing these things that is seruing and glorifying God who hath chosen vs in the duties of a godly life §. Sect. 4 The fourth reason taken from the benefit of our creation The second fruit and effect of Gods Loue and cause or meanes of our saluation and happinesse is our creation by his Almighty Word and preseruation being thus made by his powerfull prouidence Concerning the former whereas God might haue left vs without a being which is to be esteemed amongst the greatest euils he created vs of nothing or which is all one of the dust of the earth which came of nothing by sole vertue of his powerfull Word and whereas hee might haue made vs the vilest and basest of the creatures which creepe vpon the earth yea worse then they euen wicked deuils ordayned to condemnation he created vs according to his owne image in wisedome holinesse and righteousnesse indued vs with an immortall and reasonable soule and made vs Lords ouer all the rest of the creatures vpon the earth and onely inferiour to himselfe that wee might bee ruled and gouerned by him and by our seruice glorifie him who hath created vs and giuen vs our being The which if it be rightly considered is an vnspeakeable benefit as being the ground of all that follow it Neither could wee euer attaine vnto well-being vnlesse we had first a being nor vnto our finall end eternall saluation vnlesse wee had found an entrance and passage vnto it by our creation In lieu of which great benefit God requireth nothing at our hands but that by our seruice we glorifie him for which end he gaue vs our being Not that his glory needs our seruice seeing it is in it selfe absolute infinite but out of the same loue which moued him first to make vs that hee might honour vs in this life by vsing vs as instruments to manifest his glory and might hereby take occasion to glorifie vs in the world to come by crowning our seruice of his meere grace with heauenly ioy happines The which also is a most effectuall reason to perswade vs that we deuote and consecrate our selues vnto Gods seruice in all duties of a godly life seeing hee is our Lord and Maker who hath created vs vnto good workes that wee should walke in them to the glory Ephe. 2. 10. of him that hath giuen vs our being and that to this end that wee should for euer bee partakers with him in glory For what can bee more iust then to giue euery one his owne that hee who soweth his owne seede in his owne ground should reape the fruit of his labours that he who buildeth a house should haue the benefit of dwelling in it that he who planteth a Vineyard should eate of the grapes and drinke of the wine and that he who lendeth any thing vnto another should haue his owne repaide vnto him And how much more iust then and equall is it that the Lord who hath not fashioned and framed vs of pre-existent matter but of nothing hath created our soules and bodies should haue them wholy deuoted and Ephe. 4. 24. consecrated to his seruice which was the end for which he made vs and gaue vs our being vnto which end if wee attaine not it is a signe that we neuer thinke of the end for which we came into the world or imagine that wee were sent by God hither that we should serue our owne lusts and in fulfilling them the diuell himselfe and not that wee should serue him who hath right vnto vs by this great benefit of our creation Yea if we doe not spend our time in Gods seruice we fayle of the mayne end for which wee came into the world and so spend all our life and strength in vaine But though we faile of our end which is by seruing and glorifying God to attaine vnto happinesse which also is Gods end reuealed in his Word yet we shall neuer frustrate the end of his secret counsailes which is either to glorify his mercy in vs if we feare and serue him or his Iustice if we neglect his seruice and yeeld obedience to sin and Satan For the Lord being the summum bonum and supreme end of all things hath as the Wise man speaketh made Pro. 16. 4. all things for himselfe euen the wicked forthe day of euill §. Sect. 5 The fifth reason taken from the benefit of our preseruation The benefit of our preseruation and gouernement doth also iustly challenge this seruice at our
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
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
withhold from them that walke vprightly And the Apostle Peter testifieth that God according to his diuine power hath giuen vnto vs that is all the faithfull who serue him in holinesse and righteousnesse all things that pertaine vnto life and godlinesse through the knowledge of him who hath called vs to glory and vertue whereby are giuen vnto vs exceeding great and precious promises c. Now these blessings and benefits which God hath promised as the gracious rewards of a godly conuersation are either temporall and of this life or eternall and of the life to come Those of this life are either corporall concerning the body and outward estate or spirituall respecting chiefly the good of the soule by inriching it with all sanctifying and sauing graces The benefits of the former kinde are promised to all those who serue the Lord and carefully obserue all his Commandements although not absolutely but conditionally so farre foorth as the corporall blessings will best stand with Gods glory and our spirituall and eternall good Thus the Lord promiseth in the Law that hee will giue vnto those who obserue and keepe it all the Deut. 28. blessings of this life respecting either their persons or states As that hee will blesse them in themselues and also in their children and posterity Leuit. 26. that he will giue them health of body and a long life and good dayes Psal 34. 12. prosperity and plenty of all good things strength of body and gifts of the minde as wisedome fortitude and the rest that he will blesse them in the field and in the house at home in the city and abroad by giuing them victory ouer all their enemies and causing them to be had in honour and high esteeme amongst all the nations which dwelt about them All which his gifts are vnto those that feare God double blessings because he not onely giueth the things themselues but also the right vse of them whereby they become truely profitable Secondly because he maketh his gifts sufficient in what proportion soeuer they are for their preseruation and comfort and by giuing contentment with them causeth them to satisfie their desires whereas worldly men are insatiable like the graue and hell which neuer say Enough Thirdly because hee doth measure out vnto them such a proportion of worldly blessings as is most fit for their spirituall estate that they may bee more mindfull of him and haue their faith hope affiance humility and other sauing graces exercised and increased and doth not suffer them to abound in such superfluous excesse as would bee rather an heauy burthen vnto them then a benefit a meanes to quench his graces in them and to distract them in all religious duties a snare to intangle them in worldly cares and to withdraw their hearts from him and to fasten them vpon the world an occasion to make them forget him and like pampered horses to kicke against him that feedeth them to weaken their affiance and to make them trust in themselues and their owne prouisions to puffe them vp in pride towards him and insolencie towards their neighbours as though they excelled them as much in true worth as they exceed them in worldly wealth The which is a singular benefit to the faithfull that seeing they cannot through naturall corruption measure their appetite the Lord like a carefull and skilfull Physician should stint and diet them letting them haue so much not as they desire but as they are well able to disgest seeing a greater quantity would but surcharge their stomakes and cause a surfet turning all the superfluity into crudities and the hurtfull humours of vice and sinne as pride couetousnesse loue of the world and such like which would much hazzard and impaire their spirituall health And thus the Lord promiseth corporall blessings vnto them that serue him not simply and absolutely but so as they may be truly beneficiall not because he would haue them so mercenary as to serue him chiefly for worldly wages as the deuill charged Iob for hee respecteth onely that filiall obedience which ariseth out of a Iob 1. 9. liuely faith and vnfained loue but seeing we are so sensuall that we haue things present in great esteeme and neglect future blessings much more precious and permanent therefore the Lord graciously condescending vnto our weakenesse and infirmities doth also promise and giue vnto vs corporall benefits as it were temporary wages that receiuing besides our future hopes this present pay we might the rather be incouraged to performe vnto him diligent seruice Thus the Lord perswadeth vs not to forget his Law but to apply our hearts to keepe his Commandements because Pro. 3. 2. length of dayes long life and peace they shall adde vnto vs. Thus wisedome mooueth all to imbrace her not onely for her spirituall excellencies but Pro. 8. 18. also because riches and honour are with her and those which seldome meete Iob 22. 24 25. durable riches and righteousnesse vnlesse these promises are rather to bee taken in a spirituall sense And our Sauiour Christ perswadeth vs to forsake the world and our selues by this argument because no man that leaueth Mar. 10. 29 30. house or brethren or sisters c. for his sake and the Gospels but they shall receiue an hundred fold now in this time houses and brethren and sisters c. and in the world to come eternall life The Apostle also vseth this reason to perswade vnto Christian beneficence not only because they should reape a plentifull haruest of their seed so sowne in heauen but also because God 2. Cor. 9. 6 8. was able to returne vnto them such sufficient plenty of temporall blessings that they might still abound vnto euery good worke So that Gods earthly and corporall benefits which he hath promised to those that serue him may serue as strong though not the strongest reasons to make vs diligent in all Christian duties For howsoeuer carnall and worldly men are to be condemned who stand most affected to temporary rewards enquiring who will shew them any good and what profit there is in seruing the Almighty Mal. 3. 14. when any man perswadeth them vnto it yet Gods owne children though they are chiefly to regard spirituall grace and heauenly glory may haue in performance of their duty some respect to earthly benefits and incourage themselues in Gods seruice in hope to receiue such a proportion of them as will stand with their spirituall good and eternall saluation to which end God hath promised them §. Sect. 3 That by a godly life Gods sauing graces are much increased in vs. The second sort of the benefits of this life are Gods spirituall graces all which are much increased by a godly life And first heereby our faith is much confirmed and increased by our frequent performing the duties of holinesse and righteousnesse For as often Acts doe confirme and increase an habit and both our bodily strength and all faculties of
the least moment withdraw his hand and cast vs from vnder the protection of his wise and powerfull prouidence we should vtterly perish and come to nothing §. Sect. 4 That he guideth and gouerneth the godly with his grace and holy Spirit 1. In their prosperity The third priuiledge which the Lord vouchsafeth vnto the godly is that he so guideth and gouerneth them by his grace and holy Spirit that they make a right vse of all estates both of prosperity and aduersity and turne all things which happen vnto them by the Diuine prouidence to their spirituall good the inriching of their soules with all sauing graces and the furthering and assuring of their eternall saluation For whereas wicked men inioying worldly prosperity doe stand in slippery places their table becomming a snare vnto them and their honours riches and pleasures the baits of sinne which make them to fall into the diuels nets of perdition for their honours nourish and increase their ambition their riches serue as sweet drinkes to make them thirst the more and increase their swelling dropsie of couetous desires their pleasures make them more sensuall and voluptuous and all together worke in them pride and forgetfulnesse of God carnall self-selfe-loue and loue of the world affiance in earthly vanities and contempt of spirituall and heauenly things The Lord preserueth those that feare and serue him from falling into these tentations by moderating their desires and mortifying their carnall concupiscence so as they doe not excessiuely affect these worldly vanities nor dote vpon them when they haue them but vse them onely as helpes and comforts of their pilgrimage and not set their hearts vpon them as their Paradise and the rewards of their Countrey because they know them to be vaine and vncertaine both in their getting and keeping momentany and mutable being euery day ready to leaue vs or we them Their honours doe not puffe them vp in pride but make them the more humble seeing they possesse them not as their owne proprieties but as Gods Talent whereof one day they must giue a reckoning as wee see in the example of Dauid who though he were aduanced from a lowe estate to a Kingdome yet professeth that his heart was not haughty nor his eyes Psal 131. 1 2. lofty but that he behaued himselfe in all meeknesse and mildnesse as a child weaned of his mother Their riches doe not withdraw their hearts from God though they abound in them neither doe they trust in them because they know them to be vncertaine but in the euerliuing God who giueth them 1. Tim. 6. 17. richly all things to inioy as we see in the example of Iob who though hee Job 31. 24. were the wealthiest man in all the East yet he did not make gold his hope Iob. 31. 24. nor said vnto the fine gold Thou art my confidence nor reioyced because his wealth was great nor because his hand had gotten much But onely they vse them as the great instruments of well doing and as meanes to inable them to exercise themselues in the workes of mercy according to Iobs example who being rich and able to doe good did not withhold from the Iob 31. 16 17 19. poore their desire nor caused the eyes of the widow to faile nor did eate his morsels alone but did let the fatherlesse eate thereof nor would see any perish for want of clothing nor the poore to lye without a couering Their pleasures though as great as they inioy who haue eminent places in Kings Courts doe not like intoxicating cups bewitch them and make them so drunke that they forget the ioyes of heauen vnto which they aspire but euen when they haue drunke the deepest draught of them they can with Salomon say of them that all is vanity and vexation of spirit and that there is no profit Eccles 2. 11. vnder the Sunne And when they are put to their choyce so as they must of necessity leaue the one to imbrace the other they will with Moses haue such respect to the recompence of their heauenly reward that they will chuse rather Heb. 11. 25 26. to suffer affliction with the people of God then to inioy the pleasures of sinne for a season Finally though with the Patriarches they abound with Gods blessings yet they will not fixe their hearts vpon them because here they Heb. 13. 14. and 11. 10. haue no continuing City but they seeke one to come which hath foundations whose builder and maker is God and therefore like the Workman is permanent and euerlasting Now what a priuiledge is this to be vpheld in such slippery places in which all that are left to themselues doe fearfully fall to haue antidotes against these dangerous drinkes wherewith all that want them are poysoned to bee made more humble mindfull of God and thankfull vnto him by these worldly things which make the most proud forgetfull and vngratefull Finally to haue such a right vse of all these earthly and temporary blessings that they become vnto vs pledges of Gods loue and earnest pennies of eternall happinesse and so to inioy both earth and heauen all the comforts of this life as helpes and furtherances to assure vs of the glory and ioyes of the life to come Of which seeing none but the godly are partakers what a strong motiue should it be to perswade vs vnto the seruice of God in an holy life §. Sect. 5 Secondly he guideth the godly in the time of their afflictions In respect also of the afflictions of this present life godlines hath no lesse priuiledges For first they which carefully serue please God are wholly 1. Pet. 2. 24. Col. 2. 14. Gal. 3. 13. deliuered from thē as they are punishments of sin to satisfie Gods Iustice because Christ hath in their stead satisfied for them paid their debt to the vttermost farthing and by taking away their sinnes through his death and sufferings hath also cancelled the hand-writing which was against them freed them from the curse of the Law and all the punishments which were due vnto them Secondly by leading of a godly life we are freed from afflictions in the greatest part as they are the corrections of Gods children For howsoeuer sometimes the chiefe end at which God aimeth in afflicting the godly is the triall of those graces which hee hath giuen them that being approoued he may be glorified that gaue them and Jam. 1. 12. his gifts crowned in those that haue receiued them yet for the most part sinne being the occasion euen of these trials and the cause of other crosses according to that in the Lamentations Wherefore doth a liuing Lam. 3. 39. man complaine a man suffereth for his sinnes Hereof it followeth that wee may escape these afflictions if we carefully flee sinne and serue the Lord in the duties of a godly life For though the Lord iudgeth his children 1. Cor. 11. 32. in this life that they may
not be condemned in the life to come yet it is not as they are innocents for thē they should neuer come into iudgment but as offenders who by their sinnes and negligence in his seruice haue deserued these and farre greater punishments Though he chastizeth euery Heb. 12. 6 7. sonne whom he receiueth yet not being faultlesse but when by their sins they haue displeased him that he may bring them to repentance and amendment And therefore he prescribeth this repentance as a meanes to preuent his corrections seeing by reason of naturall frailty and corruption we cannot be wholly innocent As many as I loue I rebuke and chastize Apoc. 3. 19. be zealous therefore and amend Though he make afflictions to serue for soueraigne salues to his Children yet he would not apply them to the whole skinne and sound flesh but because they haue sores which need to be cured being so festered that the balme of his benefits will not heale them Finally when by afflictions he weaneth them from the loue of the world it presupposeth that they dote too much vpon it and argueth that if as they ought they did lothe and contemne it in comparison of spirituall graces and heauenly glory they should not haue it imbittered vnto them For what mother would rub her teat with mustard or wormewood to weane her child if he had wit and will to leaue it in due time So that if we would carefully flee sinne and please our heauenly Father by doing our duty we should not need to feare stripes but should be continually cherished and incouraged with rewards If we would not surfet of sinne and wound our consciences we should not be troubled with the bitter medicine and sharpe and searching salue But we might with comfort and assurance apply Gods promises of preseruation both from outward and inward afflictions euen when they are most rife in the world and seaze vpon others round about vs according to that of Eliphaz to Iob He shall deliuer thee in sixe troubles yea in seuen there shall no euill touch Iob 5. 19. Psal 32. 10. and 91. 3 4. Pro. 3. 21 22 23 24. thee And that of the Psalmist Many sorrowes shall be to the wicked but he that trusteth in the Lord mercy shall compasse him about Thirdly if by our sinnes we haue brought afflictions vpon vs yet walking before God in our ordinary course after an holy manner we shall haue heereby this priuiledge that those afflictions which are pernicious vnto others both in respect of their soules and bodies shall not be able to doe them any harme Or though like the Serpent they bite them by the heele and cause some temporary smart yet being armed with the brest-plate of righteousnesse they shall not hurt their vitall parts nor any whit hinder them of euerlasting happinesse Yea contrariwise through the good blessing of God and assistance of his holy Spirit sanctifying them to their vse they with all other things shall worke together for their good by drawing them neerer vnto Rom. 8. 28. God through vnfained repentance by mortifying their sinnes weaning them from the world strengthening them in all grace and by being vnto them infallible signes of Gods loue and their adoption In all which and innumerable other respects they may conclude not from the sense and smart of their afflictions which as the Apostle speaketh seeme not Heb. 12. 11. ioyous but grieuous but from the fruits of righteousnesse which spring from them that it is good for them that they haue been afflicted that they might Psal 119. 71. Lam. 3. 27. learne Gods Statutes and that it is good for a man that he beare the yoke from his youth yea that they are blessed whom the Lord chasteneth and teacheth Psal them out of his Law Finally by leading of a godly life wee haue this priuiledge in respect of our afflictions that we shall haue seasonable deliuerance out of them when as it shall be most fitting both for Gods glory and our owne spirituall and euerlasting good For as the Wise man saith The righteousnesse of the vpright shall deliuer him but transgressors shall Pro. 11. 8. be taken in their naughtinesse So the Psalmist saith that many are the troubles Psal 34 17 19. of the righteous but the Lord deliuereth them out of all For When the righteous cry the Lord heareth and deliuereth them out of all their troubles according to his gracious promise Call vpon me in the day of trouble I will Psal 50. 15. deliuer thee and thou shalt glorifie me And therefore this also should effectually mooue vs vnto the duties of a godly life feeing heereby all estates are sanctifyed vnto vs and euen afflictions themselues are turned to our good which in their owne nature are the punishments of sinne For seeing through our intemperate lusts we oftentimes surfet of the pleasures of sinne and thereby cast our selues in to many afflictions as it were dangerous diseases who would not esteeme much of such a cordiall as will keepe the poyson of the disease from the vitall parts yea which will cause the sicknesse it selfe to become a meanes of increasing and confirming our spirituall health But such a cordiall is true godlinesse which conuerteth afflictions which in their owne nature are the diseases of our soules and states caused by surfetting vpon sin into notable helpes and meanes for the bettering of our spirituall estates by making vs to flee sinne more carefully whereupon we haue surfetted and by confirming and increasing all Gods graces in vs. §. Sect. 6 That God inwardly guideth the godly by his grace and holy Spirit The fourth priuiledge which the Lord bestoweth vpon the godly is that as he outwardly gouerneth defendeth and preserueth them by his 1 Cor. ◠16. and 6. 19. wise and powerfull prouidence so hee giueth vnto them an inward guide to direct and rule them to excite vphold and strengthen them in all good courses to purge them from all their corruptions and to inable them vnto euery good worke euen his owne holy Spirit and that not to visit them sometimes by fits but to dwell in them as in his temples and to keepe in their soules and bodies continuall residence that hee may be alwayes ready to direct and guide them in all their wayes to strengthen their weaknesse and to comfort their feeble hearts that they may not faint in their Christian course And this the Lord promiseth to the faithfull I will put my Spirit within you and cause you to walke in my Statutes and Ye shall keepe my Iudgements and doe them Neither doth this Spirit come alone but richly and royally attended with a choyce troope and traine of all sanctifying and sauing graces as faith hope charity patience humility and a good conscience with the rest which are of incomparable more value then the whole world as bringing with them for the present the greatest comfort and contentment and being for the time
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
ordinary points handled in an ordinary manner and affect nothing but nouelties idle speculations and curious questions witty discourses and frothy conceites But that we may shun this foolish curiosity let vs know that as the Ministers are bound to deliuer the sincere truth in the euidence 1. Cor. 2. 4. of the Spirit and power so they no lesse to hunger after it euen the sincere milke of the Word that they may grow vp thereby That 1. Pet. 21. 1. Cor. 2. 2. as they are bound to teach so we aboue all things must desire to know Iesus Christ and him crucified That they who desire to vnderstand aboue that which is meete and affect onely nicities and nouelties doe feede Rom. 12. 3. vpon froth and winde which will puffe them vp but neuer nourish 1. Cor. 8. 1. them and finally that hungring after continuall variety and strange dishes is a signe of a sicke and weake stomacke full of grosse humours which needes to bee purged before it can bee nourished The like hinderance curiosity bringeth to our proceedings in godlinesse in respect of applying the Word when as men will not bring it home to their owne hearts but curiously prying into and examining the liues and manners of others doe put off all that is spoken from themselues and apply it vnto them whom they thinke it more neerely concerneth Which if we would auoid we must conceiue that God hath purposely sent what we heare as a message vnto vs that all that is spoken is for our own learning and vse as if there were none in the Church besides That the Word which we heare wil not profit vnlesse it be mixed with faith that there is no faith where there is no application to our own vse Finally that the meate only nourisheth vs which our selues feed vpon and disgest and not that which being carued vnto vs we doe not eate but put it away from vs or else lay it vpon another mans trencher CAP. III. Of such priuate impediments which the world vseth to hinder vs in a godly life and first those on the right hand §. Sect. 1 Of the tentations of prosperity which are most dangerous impediments of a godly life WHat are the publike impediments which the world casteth in our way to hinder vs from proceeding in the duties of a godly life we haue shewed in the former chapter now it remaineth that wee intreate of those which are more priuate And these are either the tentations wherewith the World vsually assaulteth vs or certaine scandals and offences which it layeth before vs to discourage vs in the waies of Godlinesse The World tempteth vs diuersly both on the right hand with earthly prosperity and on the left with crosses and afflictions The more dangerous of these two are the tentations of prosperity wherewith the world allureth vs as by her bewitching baites to make vs leaue the narrow afflicted path of righteousnesse and holinesse and to walke in the broad and easy way that leadeth to destruction These are those intoxicating cups whereby it maketh men so drunke that they haue neither list nor power to walke in the path of piety those false lights which so dazle mens eyes that they cannot discerne the excellencie of spirituall grace and heauenly glory those inamouring potions that make vs to loue the world to dote so on this painted Strumpet that we thinke all time lost which is not spent in her seruice those waters which quench in vs the loue of God the zeale of his glory and all feruency of desire in attayning to heauenly happinesse those thornes which choake in vs all good motions of Gods Spirit and finally those intangling snares which catch and hold vs that wee cannot goe on in any religious duties or holy actions Against these tentations which as strong impediments hinder so many from the profession and practice of godlinesse wee may best arme our selues by considering that the loue of the 1. Ioh. 2. 15. world and the loue of God will not stand together because as the Apostle Iames teacheth vs The amity of the world is enmity against God and hee Iam. 4. 4. who maketh himselfe a friend to the one doth make himselfe an enemy to the other That the prosperity of the world is vaine and vncertaine momentany and mutable hard to get and easily lost And that it doth not vsually further vs towards the attaining of our mayne and chiefe ends as neither adding any thing to Gods graces in vs heere nor to our glory and happinesse in the life to come Yea by reason of our corruption which is apt to abuse it to our owne harme it vsually becommeth a great hinderance and a notable pulbacke in running the Race of Christianity making vs forgetfull of God and our owne good proud and high-minded worldly and carnall doting so vpon the present fruition Pro. 1. 32. of earthly vanities as that we vtterly neglect all meanes of our future happinesse §. Sect. 2 Of such impediments as a life froÌ„ worldly things as honours riches and pleasures and from the society and familiarity of wicked men Now the speciall impediments of a godly life are diuers and manifold but the chiefe and principall which the world vseth to tempt vs on the right hand are honours riches pleasures worldly friends and acquaintance whose society and conuersation are notable hindrances to a godly life And these baites the world fitteth to euery mans seuerall humour and disposition vnto the ambitious it propoundeth honours and the glory of the world vnto the couetous riches and earthly treasures vnto the voluptuous pleasures and carnall delights causing them to bend their whole thoughts and to spend their whole time in compassing them so as they haue no leasure to thinke vpon much lesse to performe the duties of a godly life Which impediments if we would auoyd we must learne to contemne these earthly vanities as being vaine and worthlesse vncertaine both in respect of getting and keeping and vnprofitable yea hurtfull and pernicious to all those who set their hearts vpon them All which with many other to this purpose I haue largely handled in the second part of my Christian Warfare and therefore doe heere thus briefly passe them ouer Neither is it needfull that I should heere say much of the society friendship and familiarity with the wicked and prophane seeing I haue already spoken of it in the former Discourse Onely let vs heere take notice that it is one of the chiefe impediments which the world vseth to hinder vs in the wayes of godlinesse For no more apt is the contagious Sicut maluâ—â—â—r assiduo statu tractus inflicit corpâ—â— ita peruerâ—â— lâ—â—â—tio assidâ—â—è infirmantium infiâ—it animum vt tabescat delectatione praui operis assiduitate curiosi sermonis Greg. super Ezech. Pro. 29. 6. ayre which wee daily breathe to poyson and infect the body then the company of vngodly and vngracious men to taint
double our diligence in redeeming this lost time as the Apostle exhorteth And this reason the Eph. ◠16. 1. Pet. 4. 2 3. Apostle Peter also vseth to perswade vs that we should no longer liue the rest of our time in the flesh according to the lusts of men but according to the will of God because the time past of our liues may suffice vs to haue wrought the will of the Gentiles when we walked in lasciutousnesse lusts excesse of wine reuellings banquetings and abominable idolatries Now the meanes whereby wee may be enabled to breake off this custome in sinning and to performe the contrary duties of a godly life is to labour to haue our hearts possessed and fraughted with Gods feare partly in respect of his Iudgements denounced against sin partly in respect of his mercies and manifold blessings promised to all that serue and please him For nothing doth more powerfully ouer-master this tyrannicall custome then the true feare of God euen as the want thereof is the chiefe cause of falling into and continuing in sinne And secondly our best course is to set our selues with a firme resolution to breake off and discontinue our custome in sinning and to performe the contrary duties of a godly life seeing many acts of wel-doing will at last bring vs to an habit and custome and make them easie and familiar which at the first entrance seemed difficult and almost impossible The like impediment vnto all Christian duties ariseth from security and hardnesse of heart which taking away all sense and feeling both of Gods mercies and Iudgements and putting away the euill day farre from vs doth make vs also therewith to put off the day of repentance to neglect all holy and religious duties and to goe on securely in our former euill courses Of the remouing of which impediment I will not here speake because I haue handled it at large in my Treatise of carnall security and hardnesse of heart §. Sect. 2 Of the second impediment respecting the heart which is 〈…〉 the world The second impediment of a godly life respecting the heart is worldly concupiscence and immoderate and excessiue loue of the world and earthly things and chiefely of honours riches and pleasures and that carking care which ariseth from it for the getting or keeping of them Concerning the former As the loue of God and the loue of the world will not harbour together in the same heart because 1. Joh. 2. 15. Jam. 4. 4. the amity and friendship of the one is enmity against the other as the Apostles Iohn and Iames teach vs so neither can we performe faithfull seruice to them both being Masters which stand in flat opposition one to Math. 6. 24. the other as our Sauiour hath told vs. In which regard Demas is said to 2. Tim. 4. 10. haue forsaken the Apostle Paul and with him his Master Christ and his truth assoone as he begun to loue this present world For when men haue once fixed their hearts vpon earthly vanities all their cogitations are so taken vp with them that they haue no leisure to thinke vpon any Christian duties and so wholly are they besotted with the loue of this painted strumpet that they thinke all time lost which is not spent in winning and gaining her So that when Christ inuiteth them vnto his Marriage Supper to feast them with spirituall delicacies that Gods graces may bee so Luk. 14. 16 17. strengthened in them as that they may bee inabled to serue him in all Christian duties they presently pretend excuses and will not come For Joh. 12. 42 43. the remouing of which impediment wee must vse all good meanes to weane our hearts from the loue of the world that wee may contemne it as vaine and worthlesse in comparison of spirituall grace and heauenly glory To which purpose we must consider that the worlds prosperity which we dote so much vpon will being thus abused become a notable tentation to draw vs into all manner of sinne to our perdition and destruction according to that of the wise Salomon The prosperity of fooles Prou. 1. 32. Mark 8. 36. shall destroy them And What will it profit vs to gaine the whole world and lose our owne soules as our Sauiour speaketh Let vs consider that these worldly things are momentany and mutable hardly gotten and soone lost vncertaine in the pursuit whether after all our labour we shall obtaine them or no and no more certaine in the possession seeing they may euery day be taken from vs or we from them Let vs consider that they are vaine and satisfie not but the more we drinke the more we thirst the more we abound the more we want and that they bring not any sound contentment to their owners but labour in getting care in keeping and feare in losing them That they doe not at all profit vs for the assuring of those things which are chiefly to be desired nor at those times when wee shall stand in most need of helpe and comfort namely at the houre of death and day of Iudgement Yea if we immoderately dote on them they will become exceeding hurtfull and pernicious being those thornes which will choke in vs the seed of Gods Word from which all sauing graces Math. 13. 22. doe spring those snares of the diuell which intangle vs to our perdition those heauie burthens which hinder vs in our iourney towards our heauenly 1. Tim. 6. 9 10. home and Cammell-like bunches which will keepe vs from entring into that straight and narrow gate §. Sect. 3 The third impediment arising from worldly cares The cares also of this world are a great impediment to a godly life For first they hinder vs from performing religious duties as we see in the Math. 22. 5. Luk. 14. 18. and 9 59 61. Luk. 10. 40. example of those who being inuited to the Marriage Supper of the Kings Son refused to come and of those who being called to be Christs Disciples were so taken vp with the care of their worldly businesse that they could finde no present leisure to follow Christ Yea of Martha her selfe who though she were a good woman yet was so cumbred with care in prouiding for Christs entertainment that she could finde no time to heare his heauenly Sermons and enuied her sister for performing this high and holy duty Or if we set our selues to performe any seruice vnto God these cares interpose themselues and distract vs with worldly and wandring thoughts so as we cannot performe it with any fruit and benefit as we see in the Parable of the Sower where he that receiued seed among thornes is as our Sauiour expoundeth it he that heareth the Word and the Math. 13. 22. cares of this world and the deceitfulnesse of riches choke the Word and hee becommeth Luk. 8. 14. vnfruitfull In which regard our Sauiour giueth vnto vs a speciall caueat whereby we may be fitted for his comming
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
know who obiect their pouerty and their continuall labours to supply their wants as an excuse for their neglect of Gods seruice in the duties of a godly life that it is but a false and friuolous pretence whereby they palliat and colour their irreligious prophanenesse For they who will not serue God when they are poore would much lesse do it if they were rich They that will sue and seeke vnto God for helpe and succour when they are destitute of necessaries would much more neglect him if their storehouses were full and their tables furnished with all plenty They that will not call vpon Esa 26. 16. the Lord when they are in trouble nor powre forth a prayer vnto him when his chastizement is vpon him would much more forget him and neglect this dutie in their prosperity and security from danger And who seeth not by continuall experience that many who haue seemed diligent and deuout in the duties of Gods seruice in their poore and meane estate haue afterwards beene loose and lazie cold and negligent when the world hath smiled vpon them and their wealth and riches haue beene increased and multiplyed Neither in truth is pouerty and paines to supply our wants any hindrance to the daily and necessary duties of Gods seruice seeing if wee order our time aright and wisely dispose of our businesse both of them may well stand together For the Lord requireth not at our hands that wee should spend the greatest part of our time in religious exercises and neglect the duties of our callings but onely that wee allot some small time to holy duties and performe our honest labours in the rest therein yeelding obedience by performing these workes because hee hath required them And so farre is hee off from exacting of vs monkish idlenesse and vacancy from all labour vnder pretence that wee may wholly deuote our selues to religious exercises that hee expressely forbiddeth it and Prou. 6. 6. and 24. 30 31. Prou. 27. 23. Ephes 4. 28. 2. Thes 3. 10. strictly requireth painfull diligence in the duties of our callings and contrariwise condemneth sloth and negligence adiudging those who will not labour as vnworthy to eate and censuring them to bee worse then Infidels who by their diligence and care prouide not for their family But yet all 1. Tim. 5. 8. this inferreth no necessity of neglecting religious duties seeing there is no man so wholly taken vp with his labours that may not finde some spare time for the duties of Gods seruice seeing lesse is required hereunto then he who is most diligent spendeth in superfluous sleepe idel conferences and vpon other needlesse and vselesse occasions as wee shall more fully shew in answering the next obiection CAP. XVIII Their obiection answered who pretend that their multitude of worldly imployments will allow them no leisure for religious duties §. Sect. 1 That earthly blessings are no hindrances vnto godlines but the immoderate loue of them WHen the mind and heart are indisposed to Gods seruice and auerse to religious exercises the flesh will neuer want excuses to put them off and withdraw vs from them neither is there any estate and condition which will not minister distractions and discouragements For if wee be poore it will suggest that all our time is little enough though it be wholly spent in our labours that thereby we may earne and furnish our selues with things necessary for our maintenance if we haue sufficiency and plenty of all temporall blessings they will steale our hearts from God and so wholly fixe them vpon earthly things that they will finde little or no leisure for spirituall exercises And now they haue so many things to looke vnto the care of so many businesses lying vpon them so many and waighty imployments for the well managing of their worldly estates if they will not suffer all to goe to losse and the blessings of God to perish through their negligence that they cannot like others who haue little to doe spend much of their time in religious exercises as prayer reading and hearing the Word meditation and such like Neither doe they thinke it necessary that they should so doe seeing God will excuse if not approoue and commend them if they follow diligently the duties of their callings And this carnall disposition in worldly men our Sauiour taxeth in the Parable of those vnworthy ghests who being inuited vnto the Marriage Math. 22. 2. of the Kings Sonne pretend diuers excuses all which are borrowed from their worldly imployments One had bought a piece of ground and must Luk. 14. 18 19. needs goe and see it another had bought a yoke of Oxen and must needs goe to prooue them another had married a wife and could not come Yea euen Martha her selfe though otherwise a vertuous and religious Luk. 10. 42. woman being incumbred with worldly imployments thought her neglect of hearing Christ excused and her sister Mary worthy blame because she did not ioyne with her For the answering of which obiection let vs first know that Gods temporall blessings which hee hath bestowed vpon vs are not in themselues any causes to hinder vs from the duties of Gods seruice but our immoderate loue of them which makes vs forget and neglect the Authour of our good and to minde and affect the gifts more then the giuer For otherwise the greatnesse of our meanes and possessions would not through multitude of imployments bee distractions to hinder vs from seruing God but rather effectuall motiues to perswade vs vnto it which also being rightly and wisely managed would affoord vs better leisure for religious duties seeing we are well prouided for though we take but moderate care and but ordinary paines in the workes of our callings It is not our necessary busines and imployments which so wholly take vs vp that we haue no time to spare for Gods seruice but such cumbersome imployments which the inordinate and immoderate loue of the world and earthly things imposeth vpon vs that by excessiue care and labour our state being managed to the greatest aduantage wee may become suddenly rich It is not the comforts of this life which hinder vs in the spirituall race but the sinne and worldly concupiscence that doth so Heb. 12. 1. easily beset vs which maketh them so waighty and cumbersome vnto vs. And therefore we must mortifie our carnall loue of earthly things if wee would not haue them to be hindrances in spirituall exercises For if wee doe not immoderately affect them we shall take little pleasure so to cumber and ouertoyle our selues in our worldly imployments about them that we can finde no time for religious duties Let vs not inordinately loue the world and worldly things if we would haue the loue of the Father to 1. Ioh. 2. 15. Math. 6 24. abide in vs nor deuote our selues to the seruice of the earthly Mammon if we would haue any time to spare for Gods seruice Let vs cease from our
and ill deseruing though thou art gracious and ready alwayes through Christ to heare and helpe vs. Wee haue not duely feared thee though thou art our heauenly Father full of Maiesty and power neither haue we beene afraid to sinne against thee though we stand alwayes in thy presence who art able to cast body and soule into hell We haue not glorified thy holy Name by renouncing impiety and worldly lusts and consecrating our selues wholly to thy worship and seruice but haue serued sinne and Satan for the base hire of worldly vanities Wee haue not glorified thee in thy mercies by our vnfained thankefulnesse nor haue beene incouraged by thy liberall wages to performe vnto thee diligent and cheerefull seruice but haue abused thy good gifts to thy dishonour and haue set our mindes and hearts more vpon them then vpon thee who hast graciously bestowed them vpon vs. We haue not sanctified thee in thy Iudgements by humbling our selues vnder thy hand nor haue profited by thy fatherly corrections for the amendment of our liues and turning vnto thee from our sinnes by vnfained repentance We haue not suffered thee to raigne and rule in our hearts and consciences by the Scepter of thy Word and holy Spirit but haue often grieued it by resisting and quenching the good motions thereof and by subiecting our selues to be gouerned by our owne lusts Wee haue not behaued our selues as it became subiects of thy Kingdome denying vngodlinesse and worldly lusts and liuing holily righteously and soberly in this present world Wee haue not denied our selues and our own wils and affections which are opposite to thy holy will nor indeuoured as we ought to performe vnto thee in all things that absolute obedience which is due vnto thee our Creatour and Redeemer Wee haue not obeyed thee cheerefully and with delight readily and without delayes sincerely and constantly but haue deuided our selues betweene thee and the world and haue serued thee but by fits and flashes Wee haue not in all things submitted our selues vnto thy good pleasure but haue murmured against thy prouidence when wee haue beene crossed in our desires Wee haue not restrained and mortified our carnall and worldly lusts of ambition couetousnesse voluptuousnesse but haue immoderately desired and set our hearts too much vpon earthly and momentany things We haue more hungred after the meate which perisheth then after spirituall food which indures vnto life euerlasting We haue not cōtented our selues with that portion which thou hast allotted vnto vs nor cast all our care vpon thee for all things needfull but haue turmoyled our selues with carking care and trusted too much vnto our owne prouidence Wee haue not so earnestly desired to bee freed from the corruption and pollution of our sinnes as from the guilt and punishment and haue beene more ready to haue them pardoned then to leaue and forsake them Wee haue not laboured after the fruits of sanctification to be assured thereby that we are iustified and reconciled or content our selues with a small measure and thereby weaken our assurance We are not pressed with our sins as with an heauy burthen nor haue as we ought seriously bewailed them nor earnestly desired to be eased of them We doe not carefully keep our watch that we be not againe surprised by sin and so are apt to relapse againe into the same sinnes after wee haue repented of them and receiued pardon We are negligent in the vse of the meanes whereby we might be assured of the remission of our sinnes neither doe we sincerely and from the bottome of our hearts remit iniuries but in profession and shew forgiuing but not forgetting them We doe not approoue our sincerity in remitting iniuries by our readinesse to performe all good duties to those who haue offended vs and by ouercomming euill with goodnesse We are too apt to take notice of euery iniury and doe not passe by offences approouing our wisedome by our slownesse to anger and our loue by couering a multitude of sinnes but are apt to retaine anger and to seeke reuenge when we are wronged We doe not as we should resist the tentations of the flesh world and deuill but though we pray against them yet vpon euery slight occasion we run into them and are easily inticed to fall into sinne and to forfeit that liberty which Christ hath purchased for vs. We liue securely as if we were free from all danger of enemies and doe not duely consider their malice and subtilty our owne weakenesse and their power that we might be mooued heereby to pray with more feruency to bee freed from tentations or for thy assistance that we might ouercome them and be deliuered from all euill whereof it commeth to passe that we are often foyled by them and led captiue vnto sinne Wee are not daily prepared against the time of tentation nor keepe the Christian Armour fast buckled vnto vs that we might be able to resist our enemies Wee doe not watchfully auoyd the occasions of euill nor carefully obserue our hearts and senses keeping them vnder Couenant that they may not roue after worldly vanities which are the vsuall occasions whereby we are plunged into all euill But wee beseech thee good Lord to be gracious vnto vs in the forgiuenesse of all our sinnes and wash them away in the precious Blood of Iesus Christ that they may neuer bee imputed vnto vs nor bring vpon vs that wrath which they haue deserued Yea Lord we beseech thee for Christs sake not onely free vs from deserued punishments but being reconciled vnto vs in thy Sonne multiply thy fauours and blessings vpon vs in all things pertaining to grace and godlinesse glory and happinesse Perswade vs by thy Spirit and a liuely faith that thou art in Christ our Father and we thy children by adoption and grace Let vs euer loue and feare thee as our gracious Father performe vnto thee the obedience of children and labour to resemble thee in wisedome holinesse and righteousnesse that so we may walke worthy this high calling whereunto thou hast called vs. Let vs demeane our selues as Pilgrims on earth and haue our conuersation in heauen where our inheritance is minding and affecting things aboue where Christ sitteth at thy right hand Let vs wholly rely vpon thy fatherly prouidence who art both able and willing to helpe vs and let vs with boldnesse and confidence haue recourse vnto thee in all our wants and with assurance that thou wilt graciously heare and helpe vs. Let vs in our iudgements esteeme in our hearts desire and in all our actions seeke thy glory aboue all things and let it euer bee more deare vnto vs then our owne saluation Let vs giue glory to thy Name in all our thoughts words and actions and not onely doe it our selues but also giue iust occasion to others of glorifying thee Let vs sanctifie thee both in thy mercies and iudgements towards our selues or others let thy rich wages make vs more faithfull and cheerefull in
comfort your sinnes are forgiuen you Strengthen our weake faith in the assurance of thy loue and the remission of our sinnes and let vs labour earnestly in the vse of all good meanes whereby it may bee more and more increased and confirmed that so without wauering and doubting we may apply Christ vnto vs with all his benefits and thy gracious promises made in him Let vs not weaken and wound it with sinnes committed against our knowledge and consciences but nourish it by bringing foorth the fruits of obedience in a godly life Assure vs that wee are thy children by adoption and grace and heires of that heauenly inheritance reserued for thy Saints and let vs approoue our selues to bee so by demeaning our selues in all things as it beseemeth thy Sonnes Let vs loue reuerence and obey thee our heauenly Father and thinke all too little which wee can doe or suffer for thy sake that thereby we may expresse our loue towards thee Let vs aboue all things be zealous of thy glory reioycing when it is magnified and grieuing when it is neglected either by our selues or others Let vs not hazzard our heauenly inheritance by wilfull sinning for the gayning of the whole world but let vs labour to make our calling and election sure and worke out our saluation with feare and trembling Giue vnto vs peace of a good conscience and replenish our hearts with spirituall ioy in the assurance of thy fauour Let vs vndoubtedly expect the performance of al thy gracious promises made in Christ euen when thou seemest to delay them especially that mayne promise of euerlasting life and happinesse and hauing this hope let vs daily purge our selues as hee also is pure But especially giue vs grace that wee may bring foorth the fruits of our faith in true hearty and vnfained repentance bewayling our sinnes past hating our present corruptions which still hang vpon vs and both purposing and seriously indeuouring to leaue and forsake our sinnes and to serue thee in holinesse and righteousnesse all the dayes of our liues Let vs not deferre our repentance from day to day but seeing the necessity thereof vnto saluation let vs lay hold of the acceptable time and whilest it is called to day let vs not harden our hearts but turne vnto thee with all our soules Let vs as we daily renew our sinnes renew also our faith and repentance and haue an earnest and serious study of pleasing thee in all things Let vs not content our selues with a small measure of repentance seeing our sinnes are many and grieuous but let vs aspire to the highest perfection hating sinne with a perfect hatred and bewayling it with bitter griefe Finally let vs constantly perseuere in the practice of repentance and hauing begun in it let vs continue it to the very end of our liues And as wee begge these benefits at thy hands so wee yeeld vnto thee most humble and hearty thankes for all thy mercies and fauours vouchsafed vnto vs especially for all thy spirituall graces concerning eternall life and aboue all for that inestimable pledge of thy loue thy deare and onely Sonne whom thou hast giuen to the death that hee might free vs from all our spirituall enemies and purchase for vs euerlasting happinesse Wee praise thee for that thou hast watched ouer vs with thy gracious prouidence in the whole course of our liues and namely this day past preseruing vs from all dangers and furnishing vs with all necessaries and blessing vs in all our labours and indeuours Wee beseech thee holy Father to continue with our thankfulnesse thy loue towards vs and care ouer vs. Take vs this night into thy gracious protection and watch ouer vs with thy prouidence waking and sleeping and thereby preserue vs from all perils and dangers and from the malice and fury of all our enemies spirituall and temporall especially of that raging and roaring Lyon the deuill who seeketh all aduantages to worke our destruction Let vs not sleepe like others the sleepe of sinne which bringeth death but let vs still keepe the spirituall watch that wee may alwayes bee prepared for the day of death and Iudgement and haue our accounts continually in readinesse that when wee are called to a reckoning wee may with comfort appeare before our Iudge Preserue vs in the darke from the workes of darkenesse and let vs day and night behaue our selues as in thy sight and presence making no lesse conscience of secret sinnes then of those which are open and manifest Let vs whilest our bodies rest haue our mindes exercised with holy and heauenly Meditations and let them bee so seasoned with thy grace and guided by thy good Spirit that they may not in our sleepe giue way to sinfull thoughts and vaine imaginations Giue vnto vs such quiet and moderate rest that our bodies may thereby bee refreshed and their decayed strength repaired and so blesse and sanctifie our sleepe vnto vs that it may bee a meanes of preseruing our health and of making vs more fit for all duties of thy seruice Heare vs gracious God in all these our suites and vouchsafe these and all other blessings which in thy wisedome thou knowest needfull not onely vnto vs but also to all thy children and seruants and especially such as bee of this Church the Magistrates Ministers and whole people euen for Iesus Christ his sake In whose Name and words wee conclude our prayers as hee himselfe hath taught vs saying Our Father which art in heauen c. Another Prayer for the Family in the Euening O Immortall inuisible and onely true God most wise mighty iust and mercifull holy and infinite in all perfection Father of our Lord Iesus Christ and in him our most gracious and louing Father Thou hast in thy Word inuited sinners to come vnto thee promising that if wee confesse and forsake our sinnes wee shall finde mercy if wee lay them open thou wilt hide them and if wee acknowledge and bewaile them thou wilt shew thy selfe faithfull and righteous in forgiuing them wee thy vnworthy seruants being loaden with sinne and misery doe heere humble our selues before thee and in the mediation of Iesus Christ prostrate our selues before the Throne of grace suing vnto thee for mercy and forgiuenesse We confesse vnto thee holy Father that wee are by nature dead in trespasses and sinnes and the children of wrath as well as others loaded with the guilt both of that corruption in which wee were conceiued and of innumerable actuall transgressions whereby wee haue violated thy whole Law and so made our selues subiect to the curse thereof and euerlasting death of body and soule The which our sinne and misery is much aggrauated in that wee haue long liued without any sense of it or any desire to be freed from it but tooke all our delight in displeasing thy Maiesty and in performing cheerefull seruice vnto sinne and Satan Yea Lord after that thou of thy free grace hast giuen vs a sight of our
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
to flee securitie pag. 50. § 3. That the examples of securitie fearefully punished in others ought to be warnings vnto vs. pag. 51. § 4. That Christs holy Apostles haue giuen vs many warnings to take heed of it pag. 52. § 5. That carnall securitie is a most dangerous sicknesse of the soule pag. 52. § 6. That it is a disease hardly cured pag. 53. § 7. That it is the cause of all sinne pag. 54. § 8. That it emptieth the heart of all grace and prepareth and maketh it fit to receiue Satan and all his tentations pag. 54. CHAP. IX Wherein is shewed that carnall securitie is the cause of many fearefull punishments § 1. THat carnall securitie depriueth vs of Gods fauour and protection and dispoyleeh vs of spirituall grace pag. 56. § 2. Of some speciall graces whereof it depriueth vs. pag. 57. § 3. That Gods Spirit will not dwell in a secure heart pag. 57. § 4. That carnall securitie depriueth vs of eternall happinesse pag. 58. § 5. That it exposeth vs to positiue euills and first to all dangers pag. 58. § 6. That it exposeth vs to Gods fearefull Iudgements pag. 59. § 7. The former point illustrated by Examples pag. 60. § 8. That it plungeth men into euerlasting condemnation pag. 60. § 9. That carnall securitie is a fearefull punishment of other sinnes pag. 61. CHAP. X. Of the meanes whereby we may be preserued from carnall securitie As first auoyding and taking away the causes of it § 1. THe first remedie is to auoid ignorance and to labour after knowledge pag. 63. § 2. The second remedie is to consider and meditate often on Gods Attributes pag. 63. § 3. The third meanes is to cast off all selfe-confidence pag. 65. § 4. That it is a notable meanes to weaken selfe-confidence if we consider the strength of our spirituall enemies pag. 65. § 5. The third remedie is to vse well our prosperitie pag. 67. § 6. The fift remedie is to shun customable sinning pag. 68. § 7. The sixt remedie is to make precious account of Gods grace and forbearance pag. 68. § 8. The seuenth remedie is to shun presumption pag. 69. § 9. The eighth remedie is to vse carefully the meanes of saluation pag. 69. § 10. The ninth remedie is to heare the Word with Faith pag. 71. § 11. The tenth remedie is to apply the Word vnto our selues pag. 71. § 12. The eleuenth remedie is not to misapply the promises pag. 71. CHAP. XI Wherein are set downe diuers other remedies whereby we may be preserued from carnall securitie § 1. THe first remedie is to withstand securitie in the first degrees of it pag. 72. § 2. The second remedie is to nourish in our hearts the true feare of God pag. 74. § 3. The third remedie is to make great account of a soft and relenting heart pag. 75. § 4. The fourth remedie is examination of our estate pag. 76. § 5. The fift remedie is to esteeme much of priuate admonitions pag. 77. § 6. The sixt remedie is to visit those who are in affliction pag. 79. § 7. The seuenth remedie is to meditate on the tentations and sufferings of Christ pag. 80. § 8. The eighth remedie is to consider that securitie in this life is vnseasonable pag. 81. § 9. The ninth remedie is to meditate often on the last iudgement pag. 82. § 10. The last remedie is frequent and feruent prayer for Gods blessing vpon all the former meanes pag. 83. THE CONTENTS OF THE SECOND BOOKE Intreating of Spirituall and Christian Securitie CHAP. I. Wherein spirituall securitie is defined and the definition explaned § 1. THat all securitie is not to be condemned but that it is in some kind commendable and to be desired pag. 85. § 2. The description of spirituall Securitie pag. 86. § 3. That God is the authour of spirituall Securitie pag. 87. § 4. That the Regenerate onely are the subiect of spirituall Securitie pag. 88. § 5. The grounds of spirituall Securitie on which it resteth pag. 88. § 6. Of the continuance and perpetuitie of spirituall Securitie pag. 89. CHAP. II. Of the Causes and Effects of spirituall Securitie § 1. THe causes of spirituall Securitie respecting God pag. 90. § 2. The causes of spirituall Securitie respecting God pag. 91. § 3. Of the particular causes of spirituall Securitie first sauing knowledge pag. 92. § 4. The second cause a liuely Faith in Christ. pag. 93. § 5. The third cause Charitie pag. 93. § 6. The fourth cause the true feare of God pag. 94. § 7. The last cause is new obedience pag. 94. § 8. Of the effects of spirituall Securitie pag. 95. CHAP. III. Of the meanes of spirituall securitie whereby it may be obtayned or preserued and increased § 1. THe first meanes is highly to esteeme it and to seeke it from God and in him pag. 96. § 2. The second meanes is to labour to be in the number of Christs Disciples and Sheepe of his flocke pag. 97. § 3. The third meanes is that we labour to be in the couenant of Grace pag. 98. § 4. The fourth meanes is to labour to haue the causes of it in vs. As first the Spirit of adoption and the chayne of sauing Graces pag. 99. § 5. The fift meanes is to labour to be indued with those speciall sauing Graces which are the causes of it first knowledge and remembrance of God and his Attributes Secondly Faith Thirdly Affiance fourthly loue of God fiftly the feare of God sixtly Christian righteousnesse seuenthly new obedience pag. 100. § 6. The sixt meanes contempt of the World pag. 101. § 7. The seuenth meanes to keepe our hearts vpright and our consciences pure pag. 102. § 8. The last meanes is Christian watchfulnesse and often examination of our estates pag. 103. FINIS Of Securitie first in Generall what it is lib. 1. chap. 1. § 6. In speciall and of the seuerall kinds which are 1. Natural which are either that in the state of lib. 1. Innocency which was holy and good chap. 1. § 6. Of corruption which is carnall in handling whereof is shewed 1. What it is and this is illustrated by Testimonies chap. 2. Examples chap. 2. 2. The causes of it which are twelue in number chap. 3. 3. The diuers kinds of it distinguished by the diuers degrees of it in which respect it is either naturall c. 4. § 1. affected and voluntarie § 2. subiects in which respect it is cōsidered as it is either in the Vnregenerate cap. 4. § 3. Regenerate where of the c. 4. kinds which are either insensible and not perceiued § 5. sensible and discouered § 5. causes of it which are two prosperitie § 6. pride § 7. 4. how we may know one kind from another where is shewed that they differ in their Causes and effects chap. 5. § 1. and 6. Subiects and properties chap. 1. § 6. 7. 5. The signes of it which arise from their seuerall Causes chap. 6. Effects and other arguments
the disturbing of their peace and to safe-gard both their owne persons and all that belong vnto them from all perills and that by their owne absolute power or by the aide of their friends or the situation Ier. 49. 16. of their Countrey farre remote from Enemies or inuironed with the Sea or the strength of their Fortifications which they thinke Psal 20. 7. impregnable or their Munition and warlike preparations wherein they excell all their neighbour Nations So also this carnall securitie ariseth in many from confidence in those spirituall priuiledges wherein they are preferred before others as that they are members of the true Church and inioy the Word the Sacraments and the rest of Gods holy Ordinances as wee see in the example of the Israelites who went on in their sinnes with great securitie because they had the Ier. 7. 4. Temple of the Lord the Arke and Law of God amongst them And finally many nourish this securitie in them out of an opinion of their owne worthinesse and merits and supposing themselues to bee much more holy then others they imagine that God is bound to them for their well-deseruing to watch ouer them in more especiall manner that no euill may happen vnto them §. 4 The fourth cause abuse of worldly prosperitie The fourth cause of carnall Securitie is worldly Prosperitie which maketh men beleeue that it is a sure Friend and will neuer leaue them though in truth it is but a fawning Flatterer which is as vnconstant as the Moone the Wind or Aprill weather It promiseth that they shall still drinke their delicious pleasures out of a full Cup that their Tables shall ouer-flow with dainties and their Riches long continue Psal 49. of which when they haue spent their fill there will be enough to leaue vnto their Children And as it promiseth vnto them the long continuance of all their worldly good so also protection from all dangers causing them to feare no euill because they feele none It blindeth also their eyes with folly and so puffeth vp their hearts with pride that they cannot see their sinnes with those fearefull iudgements which doe attend them but maketh them thinke their vices vertues and their outragious wickednesse small slips and humane frailties It maketh them to forget God and to remoue his Iudgements farre out of Ezech. 9. 9. their sight and to presume that he either seeth them not or if he doe Psal 50. 21. is not displeased with their wicked courses To this purpose the Psalmist speaketh The wicked saith he through pride of his countenance Psal 10. 4 5 6. will not seeke after God God is not in all his thoughts His wayes are alwayes grieuous thy iudgements are farre aboue out of his sight as for his enemies he puffeth at them He hath said in his heart I shall not bee moued for I shall neuer be in aduersitie Yea this worldly prosperitie maketh men to forget God not onely through infirmitie but also wilfully to banish all remembrance of him out of their minds So Iob Iob 21. 13 14. saith that the wicked flourishing in all plentie and prosperitie and spending their dayes in wealth and pleasure doe therefore say vnto God Depart from vs for we desire not the knowledge of thy Wayes What is the Almightie that we should serue him and what profit shall we haue if we pray vnto him or if they come not to this height of impietie but that they liue ciuilly amongst men and performe vnto God some cold heartlesse and formall seruice then their great prosperitie maketh them thinke that they are Gods speciall Darlings seeing they haue in their hands so many pledges of his loue and that because for the present they haue receiued so much good from him there is no reason why they should feare any euill for the time to come And thus Babylon from her present prosperitie securely concludeth that shee should bee a Lady for euer and know neither Widdow-hood nor losse of Esa 47. 8 9. Children And the rich Foole in the Gospell securely gaue himselfe Luk. 12. 19. ouer to ease and pleasure because hee had stored vp much goods for many yeeres Yea euen Dauid himselfe was lulled with this prosperitie into the sleepe of securitie For in his prosperitie hee said that hee Psal 30. 6. should neuer be moued And Iob in his prosperitie concluded That he Iob. 29. 18. should die in his nest and should multiply his dayes as the Sand. And as this securitie is caused by selfe Prosperitie so also it is much nourished and strengthned by the consideration of the flourishing estate of others who goe on in their sinnes without repentance For men are not afraid to take those wicked courses which they see to thriue so well with others and will feed securely on those pleasing dainties which cause others to be in such good liking They will not be perswaded that sinne is so vgly and ill as men make it when as the fruits and off-spring of it are so much to bee desired nor that God so much hateth it as Preachers beare them in hand seeing he bestoweth vpon those that commit and continue in it so many testimonies of his loue On the other side they see small reason why they should be ouer strict in Gods Seruice when as they see those who are most forward and diligent in it most afflicted in the World or why they may not take their fill of the pleasures of sinne when as they see those that most scrupulously shun it thriue no better §. 5 The fift cause of Securitie is customable sinning The fift cause of carnall Securitie is customable sinning not renewing our repentance as soone as we are fallen into it but committing Quid non inuertat consuetudo quis non assiduitate duretur c. Bern. de consider ad Eugen. lib. 1. Iob 6. 7. it againe and againe and making it an ordinarie practise and familiar vnto vs by common vse What saith one doth not custome invert what is not hardned by assiduitie what is it that giueth not way to vse vnto how many doth vse make that sweet and pleasant which at first they abhorred as bitter and distastefull so as they may say of their sinnes as Iob of his sorrowes The things which my soule refused to touch are become my daily food For sinne which at first seemed intolerable vnto thee if thou accustome thy selfe vnto it in processe of time thou wilt iudge it not so heauie and within a while thou wilt feele it light and soone after not feele it at all or if there be any sense it will be not of griefe and sorrow but of pleasure and delight And if we still giue way vnto it and doe not breake it off by serious repentance it will bring vs not onely to securitie and hardnesse of heart but to impudencie and desperate boldnesse which will not onely make vs to commit sinne without feare and blushing
securitie Iob 15. 4. bringeth men to an vtter contempt of Gods Law and neglect of obedience preparing and making them fit for all wickednesse And therefore when wee see disobedience impietie and neglect of all good duties in the life and outward actions we may take it as an vndoubted signe that Securitie hath thrust out all feare of God from lodging in the heart and affections according to that of the Psalmist The Psal 36. 1. transgression of the Wicked saith within my heart that there is no feare of God before his eyes §. 4 Secondly when we yeeld obedience but by fits But though this signe where it is to bee seene plainly sheweth the grossest securitie yet there are other sorts of it more subtill and refined which cannot be discerned by it seeing there are many men carnally secure who seeme to make conscience of many sinnes and of performing many duties And if we looke vpon them in some fits of their deuotion especially in the time of affliction wee would thinke that they had in them a great measure of Gods feare And therefore in the next place for discouering of them we are further to know that it is a signe of carnall securitie when as we yeeld obedience but by fits and are vnconstant in our good desires indeauours and actions no longer fearing and seruing God then whilest his Iudgements are imminent or inflicted vpon vs. For as it is the propertie of the feare of God to be constant it selfe and to make vs constant in our obedience according to that in the Prouerbs Blessed is the man that feareth alwayes Pro. 28. 14. Deut. 4. 10. 1. Pet. 1. 17. Ier. 32. 39. So is it a signe that our hearts are destitute of Gods feare and possessed by carnall securitie when wee are fickle and vnconstant seruing God shunning sinne and doing that which is good onely when the good moode is vpon vs or when wee are driuen thereunto either by some approching or present punishment For euen the negligent Steward looked about him when his Master called him to giue an account of his Stewardship And the most carelesse Slaue that securely neglects all his Masters commands will begin to feare him when hee seeth him take the Cudgell into his hand to beate him or when hee feeleth the smart of the whip whereas hee that feareth God with a sonne-like feare is alwayes constant in his dutie although not continually in like measure because the Arguments inciting to this feare are continually the same in themselues and he doth constantly consider of them §. 5 Thirdly when we doe not yeeld obedience to the whole Law but some parts onely Againe it is a signe of carnall securitie when as we doe not make conscience of yeelding obedience to the whole Law of God but thinke it enough if wee haue respect to some part onely though wee neglect the rest as the first Table without the second or the second without the first And that wee shall escape well enough if wee leaue some sinnes though we retayne some other and performe some good duties though wee cast others behind our backs Neuer considering that the curse of the Law is denounced against all who continue not in Deut 26. 27. Gal. 3. 10. Iam. 2. 10. Psal 119. 6. all that is written in the Booke of the Law to doe it That hee who breaketh one Commandement is guiltie of all That he who truely feareth God hath respect with Dauid to all his Commandements because hee is equally the Author of them all and requireth obedience to one as well as another Finally that some few sinnes retayned can keepe possession for the Deuill as well as many wound the conscience harden the heart and on all occasions make an easie entrance for all their fellowes So also it is a signe of this securitie when as wee doe not yeeld obedience with the whole Man inward as well as outward with the heart as well as with the tongue and hand secretly in our Closets as well as in the Church and open Streets For this sheweth that we doe not thinke of Gods all-seeing Eye which beholdeth vs as well in the darkest Night as in the brightest Day and searcheth and examineth Ier. 17. 10. not onely our actions subiect to the view of Man but also our hearts and reynes Now what is this but like foolish and secure Malefactors to bee carefull to hide our faults and crimes from our Fellowes and Companions who are liable to the same condemnation and to commit them without feare in the presence of the Iudge §. 6 Fourthly when our obedience ariseth not from spirituall causes nor is directed to right ends Finally it is a signe of securitie when wee content our selues with such a kind of obedience as ariseth not from spirituall causes nor is directed to right ends but is done out of carnall motiues and sinister respects As when we leaue sinne and performe good duties not out of Faith and the true loue and feare of God but out of self-selfe-loue and loue of the World When as we are moued hereunto by pleasure rewards or punishments and ayme rather at our owne then Gods glorie and are guided and directed in all our actions not by the Word of God but by carnall reason proceeding staying and turning backe as it suggesteth vnto vs worldly inducements or discouragements For as it was a signe that Abraham truely feared God when as hee Gen. 22. 12. yeelded absolute obedience to Gods Command and Word without taking any aduice from carnall reason so is it a signe of carnall securitie when as we only so farre forth take counsaile and direction from the Word of God as will stand with our carnall reason and affection performing those good works and forsaking those Vices which we would doe or leaue vndone though there were no immortalitie of the Soule no Iudgement yea no God to behold vs and to reward our good or punish our euill actions §. 7 The third signe delaying of Repentance The third signe of carnall securitie is the delaying of our repentance thinking that we can repent when we list and that we may doe it time enough in our old age or on our sicke beds For as the true feare of God moueth vs continually to renew our repentance as we renew our sinnes and still to keepe our Accounts euen that we may alwayes be in readinesse against that vnknowne and vncertayne Day when as we shall be called to render them before Gods tribunall Seat of Iudgement so securitie maketh vs to carry our selues like worldly men whose estate by reason of debt and danger is forlorne and desperate who neuer looke vpon their bookes of Accounts to summe them vp yea rather keepe no account at all because they are resolued to take their pleasure securely and to riot it out as long as they may and neuer crosse their delights nor checke their ioyes by calling to their mind and remembrance their after reckonings
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