effectuall liuely and full of spirituall sap faith springeth as it were the mayne body of the tree and from it all other vertues and graces like the boughes and branches and the profession and practice of Christianity in good workes and the duties of godlinesse like the leaues and fruits doe proceed and grow For first we know God and his sauing attributes and then by faith we apprehend and beleeue them And vvhen by an effectuall knowledge we conceiue by a liuely faith beleeue them as that Iehouah who is our God is infinite in all perfection omnipotent omniscient omnipresent and all-sufficient most good and gracious most mercifull and true then doe we trust in him loue him and grow zealous of his glory obey and serue him praise and reioyce in him and in all things submit our selues to his good pleasure And so when we know and beleeue the former attributes ioyned with his iustice and hatred of sinne they worke in our hearts the true feare of God humility and awfull reuerence moouing vs to honour and worship him in spirit and truth to imbrace and practise all vertues and holy duties because they are acceptable vnto him and to flye and forsake all vice and wickednesse because they are odious in his sight So that sauing knowledge as the roote doth comprize in it the life and sap of all other graces whereof it is that in the Scriptures it is put for them all and comprehendeth in it alone all Religion and the duties of godlinesse Thus the Lord prohibiteth vs to glory in our wisedome strength and riches but let him that glorieth glory in this that hee Jer. 9. 24. vnderstandeth and knoweth me And our Sauiour telleth vs that This is life eternall to know God and whom hee hath sent Iesus Christ It is the maine Ioh. 17. 3. ground and cause of all true obedience and therefore the Lord before he giueth his Law which hee would haue kept and performed prefixeth a Preface wherein he describeth himselfe that his people might know him I am the Lord thy God which brought thee out of the land of Egypt and out of the house of bondage And Dauid exhorting his sonne Salomon vnto Gods seruice doth first require that he should know him And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart 1. Chro. 28. 9. and a willing mind Neither will any doe him chearefull seruice till they Heb. 11. 6. know what a mighty and gracious Lord he is and what bountifull wages both of temporall and eternall blessings hee giueth vnto those that faithfully serue him It comprizeth in it the summe of all Gods promises concerning his gifts temporall and spirituall in the couenant of Grace I will put my Law in their inward parts and write it in their hearts c. and Ier. 31. 33 34. they shall all know me from the least of them to the greatest of them saith the Lord. It is the cause of all other vertues for before we know them we cannot so much as desire them as our Sauiour implyeth in his speech to the woman of Samaria If thou knewest the gift of God and who it is that saith to Iohn 4. 10. thee Giue mee drinke thou wouldest haue asked of him and hee would haue giuen thee liuing water More particularly it is the cause of faith for we cannot come vnto him nor beleeue in God till we know him and what hee Heb. 11. 6. is And affiance for as the Psalmist saith They that know thy name will put Psal 9. 10. their trust in thee for thou Lord hast not forsaken them that seeke thee Of our loue of God for we must know how louing and louely he is before we can loue him and as the Apostle saith We loue God because hee loueth vs first And the vsuall speech is There is no loue of that of which there 1. Ioh. 4. 19. is no knowledge To which purpose Augustine saith that we may loue Ignoti nulla cupido Inuisa possumus cupere incognita nequaquam Rom. 10. 15. things vnseene but not vnknowne Of our inuocation and prayer for how shall they call vpon him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard It is the cause also of our conuersion vnto God and of turning to him from our sinnes by true repentance For the first grace wrought in vs by the Spirit is illumination whereby our mindes are inlightened with a sight of our misery and our hearts inflamed with a desire to come out of it And to this purpose it is said that the Apostle Paul was sent vnto the Gentiles first to open their Act. 26. 18. eyes and to turne them from darkenesse to light and then to recouer them from the power of Satan vnto God c. In a word by knowledge of God we attaine vnto all grace and peace requisite to life and godlinesse according to that of the Apostle Grace and peace bee multiplied vnto you through the 2. Pet. 1. 2 3. knowledge of God and of Iesus our Lord according as his diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs to glory and vertue So that grace and glory holinesse and happinesse are deriued vnto vs by this sauing knowledge and that in such measure as this knowledge is vnto which we haue attained Heere in this life our knowledge is but begun and so with it our sanctification and glory and that being but in part these are imperfect also but when we haue this knowledge in perfection wee shall be perfect also in righteousnesse and blessednesse and when the dim glasse is remooued and we see God face to face and know as we are knowne then shall we in his presence 1 Cor. 13. 12. haue fulnesse of ioy and pleasures at his right hand for euermore To which purpose Psal 16. 11. 1. Ioh. 3. 2. the Apostle also saith Beloued now are we the sonnes of God and it doth not yet appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is §. Sect. 3 That ignorance estrangeth vs from God and the life of grace and glory Contrariwise want of this knowledge and ignorance of God and his will maketh vs strangers from God and the Common wealth of Israel and Ier. 31. 33 34. Ioh. 10. 14 4 5. howsoeuer we be the Church yet to be no true members of the Church For God hath promised to all that are in the Couenant of grace that hee will put his Law in their inward parts and write it in their hearts and that they shall all know him from the least of them to the greatest of them And our Sauiour saith that he knoweth all the sheepe of his fold and is knowne of them
neuer examine their actions by it yea rather being carried through the violence of their carnall lusts and passions into all disobedience and sinne and resoluing in themselues to goe on in their course doe cast the Law out of their sight and remembrance lest conscience hauing it to iudge by should accuse and condemne their euill actions and so abate their pleasure which they take in them But especially if we would haue good consciences we must apply vnto our selues the sentence of the Law which condemneth Deut. 26. 27. Gal. 3. 10. all of sinne and subiecteth them vnder the curse who doe not continue in all that is written in the booke of the Law to doe it For vntill the Law doe conuince vs of sinne and that we cannot be iustified before God in our own righteousnesse we shall rest in it neuer seeke to be partakers of the righteousnes of Christ by which alone we can be iustified before God and consequently by it only obtaine peace of conscience In which regard it is not sufficient to know and apply the Law vnto vs for this will worke in the conscience terrours and feares and no peace but onely vse it as a schoolemaster to teach vs our owne vilenesse and sinfull corruption and that we are in our selues most miserable in the feareful state of death and condemnation that so it may bring vs vnto Christ in whom alone we can be iustified and obtaine sound and secure peace And therfore if we would haue good consciences wee must also know the Gospell in which God of his free grace doth offer vnto vs peace and reconciliation in Iesus Christ wee must acquaint our selues with the couenant of grace which is the maine foundation of all our peace when as thereby wee are assured not onely that Gods mercies are infinite and Christs merits all-sufficient but that they belong vnto vs performing the condition of the couenant that God for Christs sake will forgiue vs our sinnes be reconciled vnto vs and Esa 32. 40. write his Law in our hearts that we may not depart from him §. Sect. 3 The third meanes of a good conscience is a liuely faith Thirdly we must not for the obtaining of a good conscience only know the Gospell and Couenant of grace with the sweet promises therein contayned but also apply them by a liuely faith and in a speciall maner interesse Rom. 5. 1. Heb. 9. 14. Col. 1. 20. our selues in them by performing the condition of the couenant which is our restipulation that we make with God For we must be iustified by faith before we can haue peace with him or peace of conscience Our consciences must be purged by the blood of Christ from dead workes and from the guilt and punishment of all our sinnes before they will speake peace vnto vs. The Charter of our peace must be drawne vpon the Crosse sealed with the effusion of Christs blood and must be receiued and pleaded by faith before our consciences will cease accusing and condemning or stand with vs vpon any tearmes of peace Now this faith must be approued to be vnfayned sound by the fruits which it bringeth forth in vnfained repentance by the changing of our hearts and renewing of our mindes our hatred of euill and loue of good our sorrow for our sinnes past and resolution to leaue and forsake them for the time to come and to serue the Lord in the contrary duties of holinesse and righteousnesse without which fruits faith is no liuing Tree but a dead stocke which will giue vs no assurance of peace with God in the remission of our sinnes and consequently will bring with it no peace of conscience And hereof it is that the promises of the Gospell are as often made to repentant sinners as to those that beleeue in Christ because though faith only be the condition of the Couenant yet it is such a faith alone as is fruitfull in repentance Neyther can this faith be so easily seene and discerned in it selfe but onely by the fruits that spring from it which necessarily inferring this good Tree from which they spring the promises are made to them because these being more sensible they may be more easily applied §. Sect. 4 That the exercises of repentance are notable meanes to get a good conscience also the loue of God and our neighbours Fourthly the exercises of repentance are notable meanes to worke peace of conscience as our often humbling of our selues before God in Luk. 1. 53. 1 Pet. 5. 5. Esa 57. 15. Pro. 28. 13. the sight and sence of our vilenesse and vnworthinesse whereby our stony hearts are broken and our spirits made contrite our dayly confession of our sinnes vnto God and earnest crauing of pardon for them seeing our fayth will assure vs and answerably our consciences will witnesse with vs according to the rule of Gods Word that humbling our selues we shall be exalted that being empty of all grace and goodnesse and hungring after it we shal be filled and satisfied that the God of peace wil dwell with vs and bring his peace vnto vs being of broken hearts and contrite spirits and finally that confessing and forsaking our sinnes we shall finde mercy seeing it standeth vpon the truth of Gods promise according to that of the Apostle If we acknowledge and confesse our sinnes he is 1. Ioh. 1. 7 8. faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse Of which we haue experience in the example of Dauid who being afflicted in the sight and sence of his sinne with terrours of conscience vsed this meanes to quiet it and get peace I acknowledge saith he my sin Psal 32. 4 5. vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne Lastly the vnfained loue of God and of our neighbours is a notable meanes for the obtayning of a good conscience for if we loue God our consciences will witnesse vnto vs that he loueth vs seeing his loue shed abroad in our hearts by the holy Ghost worketh this loue in vs and is that diuine fire and flame from which this heate commeth for we loue him because he loued 1. Ioh. 4. 19. vs first as the Apostle testifieth And this loue of God towards vs and our loue towards him will make vs carefull to keepe our consciences vnspotted of any knowne sinne and zealous in doing all things which may be pleasing in his sight From which sense of our mutuall loue will spring peace vnspeakeable wee resting securely vpon him who so loueth vs and whom we so loue According to that of the Apostle Aboue Col. 3. 14 15. all things put on charity which is the bond of perfectnesse and let the peace of God rule in your hearts §. Sect. 5 Of the meanes whereby a good conscience may be preserued And these are the meanes
imperfect in vs may be made perfect through Christ and that our new obedience which cannot be accepted according to the Couenant of workes as comming from seruants may be acceptable according to the Couenant of grace as comming from sonnes whose desires and indeuours are pleasing to our heauenly Father who accepteth the will for the deed The Law prescribeth the way wherein all are to walke that will leade a godly life The Gospel as a faithfull companion incourageth vs to goe in this way and leading vs by the hand preserueth vs from falling and when through frailty wee are falne it lifteth vs vp againe §. Sect. 4 That in a godly life we must ioyne together the duties of piety righteousnesse and sobriety Now the duties of a godly life which the Law requireth respect either God or men both which are to be considered first generally as they are to be performed of euery Christian in the whole course of their liues and secondly as they are to be exercised in them euery day The duties which respect God are contained in the first Table and are all comprehended vnder the name of piety The duties which concerne men are comprehended in the second Table and are either the duties of righteousnesse and mercie which respect our neighbours or the duties of temperance and sobriety belonging to our owne persons All which must goe together and may in no wise be seuered the one from the other For piety is the roote of righteousnesse and sobriety and these the fruits and signes of piety and neither of both are accepted of God but when they goe together seeing piety without righteousnesse is like a foundation without a building and righteousnesse without piety is like a building without a foundation that as a fire without light this like the fooles fire a light without heate that alone at the best makes but hypocrites this without that no better then proud Iusticiaries and ciuill worldlings And hereof it is that the holy Ghost in the Scriptures ioyneth them altogether requiring no lesse the one then the other So he saith that those who are the redeemed of the Lord shall worship him in holinesse and righteousnesse before Luk. 1. 74 75. him all the dayes of their liues that we must pray for Kings and all that 1. Tim. 2. 2. 6. 11. Eph. 4. 24. are in authority that we may leade a quiet and peaceable life vnder their gouernment in all godlinesse and honestie That our spirituall renewing according to Gods image ought to be both in righteousnesse and true holinesse That a Bishop ought to be a louer of hospitality and a louer of good men sober iust Tit. 1. 8. 2. 12. holy and temperate that the grace of God which bringeth saluation appearing hath taught vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world And that they who will make their calling and election sure must not imbrace loose and single vertues nor performe 2. Pet. 1. ad 10. scattered duties but linke and chaine them one with another For they are such twinnes as liue and die together and the soule life and breath of Christianity which may bee distinguished in doctrine and discourse but not derided in our practice and conuersation §. Sect. 5 Of piety comprising in it all duties of Gods seruice The first and maine duties required vnto a godly life are all comprehended vnder the name of piety required in the first Table Which is Pietas quid aliud est quam Deum pura mente colere quae alio nomine latria nuncupatur Ad fratres in Eremo Serm 24. Primò amare Deum gratis haec est pietas c. Aug. de Temp. Serm. 234. Mat. 4. 10. Deu. 6. 13. 10. 20. nothing else but that true Religion whereby we worship the onely true God according to his will reuealed vnto vs. So Augustine What is piety but to serue God with a pure minde which is otherwise called worship And againe this is piety to loue God freely and absolutely and out of him to expect no reward but what is expected from him For he is the chiefe Goodnesse and what thing of worth can he aske of God to whom God seemeth of little worth So that piety consisteth in Gods true seruice and in the performance of those holy duties of his worship which he requireth in the first Table of which piety is the summe according to that of our Sauiour repeated out of the Law Thou shalt worship the Lord thy God him only shalt thou serue The which is sometime signified by the feare of God a part of diuine worship being put for the whole Thou shalt feare the Lord thy God and serue him and shalt sweare by his Name And sometime by the loue of God which is put for all worship because all holy seruice and true obedience doth flow from it So Moses in his repetition of the Law makes this the sum of all Thou shalt loue the Lord thy God with all thine heart with Deut. 6. 5. all thy soule and with all thy might And our Sauiour Christ telleth the Lawyer that this is the great Commandement which comprehendeth in it the whole first Table Thou shalt loue the Lord thy God with all thine heart Mat. 22. 37. and with all thy soule and with all thy minde Where hee sheweth both the obiect of true worship which is the Lord our God onely and the speciall and principall act of it which is loue from which as a fountaine all other parts like streames doe spring and flow and also the subiect of this duty which is the whole man For by the heart is vnderstood all the affections desires and inclinations by the soule the will purpose and resolution by the minde the reason vnderstanding discourse and memory and by the might or strength which Saint Luke also addeth all the faculties of the soule and parts of the body with all their functions actions and Luk. 10. 27. operations both internall and externall So that the whole man must be consecrated vnto the seruice and worship of God by all those who imbrace piety and desire so to performe the duties of a godly life as they may be acceptable and pleasing in the sight of God The which as it is required by him so there is none but he who can inable vs in any measure to performe it seeing it is not in our owne power but his free gift and the worke of his holy Spirit which is bestowed vpon whom and when hee will for it is God onely who by his diuine power giueth vs all things which pertaine to life and godlinesse as the Apostle Peter speaketh and therefore 2. Pet. 1. 3. when he requireth it of vs we must returne vnto him againe and intreate him by earnest and feruent prayer that he will inable vs to performe that which hee requireth according to that of Augustine Giue what
the Lord hath done for vs which will make vs thinke that we can neuer be too earnest in seeking his glory nor too intent and feruent in all holy duties of his seruice That it is an inseparable propertie of all grace to be zealous in them and therefore there can be no grace at all where zeale is wanting That is an vndoubted signe of those who are the redeemed of the Lord to be zealous of good works therfore where there is no zeale there can be no Tit. 2. 14. signe of redemption by Christ finally that luke-warmenesse is most lothsome vnto God and that those who are so he will spue out of his mouth Apoc. 3. 17. §. Sect. 3 Of reioycing in God what it is and the meanes wherby we may attaine vnto it The second vertue arising from loue is ioy and reioycing in God when being assured of his loue towards vs and louing him againe tasting for the present how good the Lord is and perswading our selues of the full fruition of him in the life to come we are exceedingly delighted and euen glory in the assurance and sense of Gods fauour For it is the nature of loue to make vs reioyce in the thing beloued and as the more excellent any thing is in our conceite the more our loue exceedeth so according to the measure of our loue such also is our ioy when we inioy it And therefore needes must our ioy and reioycing in God exceed all other ioy because our loue ought to bee proportioned to his goodnesse and excellency and our ioy to our loue In which respect this diuine ioy swalloweth vp all worldly griefe and causeth vs to glory not onely in worldly prosperity but also in persecution and tribulation Rom. 5. 3. And this is that ioy vnto which the Scriptures exhort vs Reioyce in the Phil. 4. 4. 1. Thes 5. 16. Psal 37. 4. Lord alway and againe I say Reioyce Reioyce euermore Delight thy selfe in the Lord and he will giue thee the desires of thine heart Which if we attaine vnto then haue wee euen in this life the first beginnings of our heauenly happinesse For as the Apostle teacheth vs the Kingdome of God Rom. 14. 17. consisteth in righteousnesse peace and ioy in the holy Ghost Now the meanes to obtaine this ioy is to labour after assurance that wee are vnited vnto Christ for we cannot haue it in our selues but in and through him according to that of the Apostle We ioy in God through our Lord Iesus Christ Rom. 5. 11. by whom now we haue receiued the atonement Secondly if we would haue this ioy we must labour after the assurance of our iustification and remission of our sinnes for peace with God followeth our iustification by faith Rom. 5. 1 3. and ioy this peace Thirdly let vs labour after this assurance that wee are the sonnes of God by adoption and grace and to haue it sealed vnto vs in our hearts and consciences by his holy Spirit that so our assurance of our heauenly inheritance may vphold our ioy and reioycing in the middest of temporary crosses and afflictions Finally let vs labour to feele Gods loue shed abroad in our hearts by the holy Ghost which wee shall best discerne by finding them inflamed with feruent loue towards God approoued to bee sincere by our care to flee all sinne which is odious vnto him and imbracing all vertue and goodnesse which is acceptable in his sight And if wee inioy God in this mutuall loue wee shall in all estates glory and reioyce in it and in the middest of all worldly extremities comfort our selues with Dauid in the Lord 1. Sam. 30. 6. 1. Thes 1. 6. our God §. Sect. 4 Of thankfulnes vnto God what is required vnto it and the meanes of it The third vertue arising from the loue of God is vnfained thankfulnes for when in consideration of Gods goodnesse mercy and bounty towards Psal 116. 12. vs our hearts are inflamed with his loue and replenished with ioy vnspeakeable and glorious then doe we thinke with Dauid what wee may returne vnto him for all his benefits and finding no possible meanes of making the least requitall in regard of our impotency and Gods all-sufficiency we doe at last resolue to remaine for euer thankfull debters and to expresse our thankefulnesse both by our words in praysing and magnifying and in all our actions by glorifying him our Benefactour who hath beene so infinitely gracious vnto vs seeing wee haue nothing else to returne vnto him So that our loue of God proceeding from his loue towards vs is the roote of our thankefulnesse and our reioycing in his loue and goodnesse an inseparable companion of it For this thankefulnesse is a vertue whereby knowing acknowledging and reioycing in the sense and feeling of Gods loue goodnesse and bountie towards vs wee are inwardly thankefull vnto him for all his benefits and outwardly expresse it by praysing and glorifying his holy Name both by our lips and liues whereby it appeareth what is required to this vertue of thankefulnesse First that wee apprehend Gods loue and inwardly reioyce in it hauing our hearts thorowly affected with the sense of his goodnesse and bounty towards vs. Secondly that wee doe not ascribe the blessings and benefits which wee inioy vnto any Jam. 1. 17. thing else but onely vnto God as our supreme and chiefe Benefactour who is the principall Author of all our good Thirdly that wee doe not smother our thankefulnesse in our hearts but cause it to breake forth first in our words by praysing magnifying Gods holy name for as the Psalmist speaketh It becommeth the righteous to be thankefull and secondly in Psal 33. 1. our workes by doing those things which are pleasing vnto God in whom our soule delighteth that so the light of our godly liues shining before men we may cause them also to glorifie our Father which is in heauen Mat. 5. 16. The which ought to be performed of vs in all things and at all times both in prosperity and aduersity plenty and penury health and sicknesse according to that of the Apostle But be filled with the Spirit speaking to your selues in Psalmes and Hymnes and spirituall songs singing and making melodie Eph. 5. 18 19. in your hearts to the Lord giuing thankes alwayes for all things vnto God the Father in the name of our Lord Iesus Christ An example whereof wee haue in Iob who blessed the Lord when he was depriued of all his substance Iob 1. 21. and in the Church grieuously afflicted who in the middest of all her calamities did acknowledge Gods mercies in that they were not vtterly Lam. 3. 32. consumed Now the meanes whereby vve may be stirred vp to this duty and inabled to performe it are first to consider that this thankfulnes and thanksgiuing is good pleasant and comely according to that of the Psalmist Praise ye the Lord for it is good
and none shall bee able to plucke vs out of his and his Fathers hands It is he that confirmeth vs vnto the end that we may 1. Cor. 1. 8. Esa 54. 10. bee blamelesse vnto the Day of our Lord Iesus Christ The promises of God which in Christ are yea and Amen vnto the glory of God by vs are they which stablish vs in him and it is hee that hath sealed vs and giuen vs the 2. Cor. 1. 21 22. earnest of the Spirit in our hearts And therefore if wee would perseuere in grace and in the wayes of godlinesse we must beg it at Gods hands and pray for our selues as the Apostle for the Colossians that he will replenish Col. 1. 10 11. vs with knowledge of his will in all wisedome that wee may walke worthy the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God strengthened with all might according to his glorious power vnto all patience and long-suffering with ioyfulnesse And as he prayeth for the Thessalonians that the Lord will make vs to increase and abound in loue 1. Thes 3. 13. to the end that he may stablish our hearts vnblameable in holinesse before God vnto the comming of our Lord Iesus Christ with all his Saints THE FIFTH BOOKE OF A GODLY LIFE CONTAINING IN IT THE HELPES AND MEANES WHICH INABLE VS VNTO IT CAP. I. Of the rules of a godly life whereby we may be directed in the right performing of all Christian duties And first of such rules as respect the causes of it both principall and subordinate §. Sect. 1 Of the helpes inabling vs to leade a godly life HAuing shewed what the godly life is and the duties wherein it consisteth with the properties belonging to them which serue as way-markes and signes whereby wee may know that wee are in a right course it now remaineth that wee intreat both of the helpes whereby we may be furthered in the wayes of godlinesse and also of the impediments which hindring vs in our Christian course are to bee carefully remooued out of the way if we would trauell in it with any ease and comfort and come happily to the end of our iourneys For as they who are to run a race for a corruptible crowne thinke it not sufficient to know perfectly the way with the nature and properties of it as whether it be long or short vp or downe the hill rough or plaine but also carefully vse all helpes which may further them in the race and remooue all impediments which may hinder their speed and frustrate their hopes of comming seasonably to the goale and winning the Garland so must we all take the same course in running of the spirituall Race of a godly life that we may obtaine that Crowne which is heauenly and immortall The helpes whereby wee may bee furthered and inabled to leade a godly life are either the meanes which tend to the aduancing of it or the arguments and reasons which may induce and perswade vs to vse them and to practise all Christian and holy duties in the whole course of our liues cōuersation The meanes respect either direction or practice The former consisting in certaine rules which are to be obserued that we may profitably proceed in the wayes of godlines The other in wel vsing of certaine special meanes which God hath ordained sanctified to this end that they may inrich vs with his spirituall sauing graces strengthen vs to the performing of those Christian duties which belong to a godly life The rules to bee obserued haue either reference to such things as belong to all Christian duties or to the duties themselues §. Sect. 2 The first rule is that wee make God the supreme end of all Christian duties and wholly deny our selues in them Of the former sort are such as concerne either their causes or their circumstances The causes are chiefe and principall or else subordinate and Mat. 5. 16. 1. Cor. 10. 31. 1. Pet. 2. 12. instrumentall The chiefe and principall cause of working all holy duties in and by vs is God himselfe the Father Sonne and holy Spirit Concerning whom this first rule is to bee obserued that seeing God is the chiefe Author of all good duties which can be performed by vs that therefore we also make him the supreme end of them propounding vnto our selues his glory in the vndertaking of any action as the mayne motiue that induceth vs vnto it And seeing he is first and last in all holy duties which are performed of vs and both beginneth continueth and finisheth his workes of grace in and by vs yea seeing wee our selues are wholly his 1. Cor. 6. 20. both by right of creation preseruation and redemption therefore being his and not our owne we must deuote and consecrate our selues wholly and all our actions and intentions to his seruice performing all Christian duties not as acts of our owne wills to please or profit our selues but as workes which he willeth and commandeth and are therefore pleasing and acceptable in sight So that this must be our first step entrance to the Christian duties of a godly life vtterly to deny our selues and our owne wills and acknowledging God to be all in all wee are to resigne both our persons actions to be directed and guided as he pleaseth and to make his will in all things the rule of ours not performing the duties of a godly life because they are pleasing vnto vs or plausible vnto others but because God requireth them and it is his will that being sanctified we should glorifie 1. Thes 4. 3. him in bringing forth much fruit We must if we wil be Christs Disciples in the very first place deny our selues and take vp our crosse and follow him We Ioh. 15. 8. must not like vntamed Heifers run range which way we list but we must take vpon vs his easie yoke and light burthen and casting off our pride and Mat. 11. 29. selfe-will we must learne of him to be humble and meek in spirit We must be content to be not what we would but what God wil haue vs both doing and suffring whatsoeuer he cōmandeth or imposeth We must go the way that nature shunneth if God chuse it for vs and walk with Peter not whither Joh. 21. 18. we would but whither we would not An example of which obedience we haue in the Saints of Macedonia who resigned themselues vnto the Lord in doing 2. Cor. 8. 5. his wil in him to the direction of his holy Apostle And in Paul also who before his conuersion applied himselfe to do his own wil and to please the Act. 9. 6. chiefe Priests but no sooner was he cast down humbled but presently he offreth himselfe to Gods seruice and desireth to be guided by the will of Christ Yea our Sauiour himselfe who is the most perfit patterne for our imitation though his
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
principall the world and the flesh which are his two chiefe captaines that vnder their conduct lead all his forces How mighty and dangerous these enemies are I haue Christian Warfare shewed at large in another place onely let it here suffice to know that the great red Dragon as he is ready to spit out his venome against vs at all times and vpon all occasions that he may shew his malice and spite against God by seeking our destruction who were created according to his Image so he disgorgeth against vs whole flouds of hellish poison when we set our selues to serue God in the duties of a godly life that hee may by making our wayes slippery cause vs to fall And though he suffer vs quietly to goe on in our owne wayes which leade to perdition without stoppe or checke yea laboureth all he can to make them easie and pleasant to our corrupt flesh yet when wee set our face towards the heauenly Canaan hee pursueth vs with all malice and fury encountreth vs with an huge host of hellish tentations and stoppeth our course with innumerable impediments and discouragements which he casteth in our way that wee may returne againe into the Egyptian slauery and glut our selues with sensuall and sinfull pleasures Yea no sooner doe wee conceiue a good thought or godly motion but hee watcheth vs that he may take al opportunities of killing it in the wombe and to make it an abortiue Apoc. 12. 4. birth or of strangling it as soone as it is borne and seeth the light that so he may disharten vs by many discouragements from proceeding in well doing Let vs know that as hee is a malicious Dragon so a strong and mighty Lyon who still standeth in our way armed with sufficient power to destroy and deuoure vs if wee were left to his furie That hee is a crafty old Serpent excelling in naturall subtilty and through long and great experience able by a thousand cunning deuices to supplant and stop vs in the wayes of godlinesse being well able through his deepe policy to vse and imploy all his forces for his best aduantage Finally that hee is most vigilant and neuer sleepeth most diligent and neuer resteth but night and day goeth about seeking to deuoure vs by enticing 1. Pet. 5. 8. vs to come within the reach of his cruell pawes whilst wee wander and goe astray out of the wayes of Godlinesse and so are out of the protection of our great and gracious Shepheard §. Sect. 2 How we may remoue the former impediments But that this may not discourage vs from entring into and proceeding in the waies of godlinesse let vs consider that whilst wee study and indeuour to serue and please God in all holy and Christian duties wee are in his grace and fauour and vnder his protection and hauing him on our side we neede not to feare though Satan and all the power of hell bandy themselues against vs. And therefore let vs encourage our selues against the malice of the deuill by setting against it Gods infinite and inestimable loue towards all that feare and serue Rom. 8. 31. him which is more powerfull to saue and defend vs then Satans malice to hurt and destroy vs. Let vs remember that the Lord hath loued Ier. 31. 3. vs with an euerlasting loue yea so loued vs that he hath giuen vnto vs his only begotten and dearly beloued Sonne to the death that we thereby Ioh. 3. 16. might attaine to life and happinesse That he thus loued vs when wee Rom. 5. 8 10. were strangers and enemies and out of this inestimable loue redeemed vs out of the hands of all our spirituall enemies that we might serue him in holinesse and righteousnesse and therfore much more will this loue moue him to saue and deliuer vs from their malice and fury when we haue wholy consecrated our selues to his worship and seruice That this loue maketh him so iealous of our safety that hee who toucheth vs Zach. 2. 8. toucheth the apple of his eye and therefore as well will he suffer Satans malice to impeach his own Maiestie as to hurt vs who are so deare vnto him And though he hath such a spight and spleene against vs that he willeth and desireth aboue all things that God might be dishonoured in our destruction yet let vs cheerefully go on in the waies of godlinesse seeing Gods Almightie and All-ruling will opposeth and ouerswayeth his and with no lesse earnestnesse seeketh our preseruation and saluation According to that of our Sauiour This is the will of him that sent me that euery one which seeth the Sonne and beleeueth on him Joh. 6. 40. may haue euerlasting life and I will rayse him vp at the last day §. Sect. 3 That Satans might malice compared with our weakenesse and simplicity must not discourage vs and the reasons hereof Neither let Satans power consisting in his might and strength and in his craft and policy compared with our weakenesse and simplicity discourage vs from seruing God in the duties of holinesse and righteousnesse But when wee haue set our faces towards the heauenly Canaan and are trauailing vnto it in the wayes of godlinesse though wee see mountainous difficulties impossible in respect of our owne strength to be ouerpassed on either hand a sea of troubles and dangers before vs and an huge host of spirituall enemies armed at all points with hellish tentations pursuing vs at our backes let vs goe on in our course without dread seeing those which are on our side are more and more mighty then those which are against vs. And first when wee see our owne wants and weakenesses opposed with such malicious might and hellish furie let not this dismay vs seeing it is a great part of our strength to see our weakenesse and we are best armed when wee see acknowledge and bewaile our owne nakednesse For this will make vs more carefull to prouide and put on the sprituall Armour especially the shield of faith and the sword of the Spirit whereby we shall bee enabled to quench the fiery darts of the wicked one and to stand fast and Eph. 6. 16. firme against all his tentations in the euill day wherewith if wee be thorowly armed we can neuer be foiled Or if through our frailties and infirmities we finde herein many wants and imperfections this must not discourage vs seeing our armour hath not so much sufficiency to defend vs in its own strength as from the Author that made it and gaue it for our vse who being Almighty to make good his owne worke and to be of high proofe against all tentations will neuer suffer those to be vanquished who are of his arming but will manifest his power in their infirmities and glorify himselfe in their victory Againe the sight and sense of our weakenesse and our enemies power must not so dismay vs as that wee should desist in our course but driue vs vnto the God
spirituall enemies before we can obtaine full victory or triumph in glory All which as on the one side they must not daunt and dismay vs because our ioyes exceede our griefe our comforts our crosses and they which are on our part those that are against vs so on the other side they should keepe vs when we enter into the course of Christianity from dreaming of ease or pleasing our selues with a vaine conceit that we shall finde pleasures without paines and vndertake such a worke as is so easy that we may go about it betweene sleeping and waking easily ouercome it though we be neuer so negligent And contrariwise make it appeare how necessary it is that before we goe about this building we cast vp our accounts when we haue resolued vpon it that we arme our selues with courage fortitude that ouercōming all difficulties and oppositions we may be able to perfect and finish it §. Sect. 7 Of the meanes whereby wee may attaine vnto Christian fortitude Now the meanes of attaining vnto this Christian fortitude whereby we are made ready to doe whatsoeuer God commandeth and to suffer whatsoeuer he imposeth are first to consider what our Sauiour Christ hath done and suffered for our sakes what pouerty and contempt shame and disgrace slanders and reuilings blindfolding and buffeting scourging and crucifying what inward sorrowes and bitter agonies in the sight and sense of Gods wrath due vnto our sinnes hee hath meekely and patiently indured for vs. And this argument the Apostle Peter vseth to strengthen our resolution against all difficulties For as much then as Christ hath suffered for vs in the flesh arme your 1. Pet. 4. 1. selues likewise with the same minde seeing as Apostle speaketh He therefore indured these things lest we should bee weary and faint in our mindes Heb. 12. 3. And then also let vs thinke with our selues who it was that suffered all this namely Iesus Christ the innocent and righteous who neuer sinned and in whose mouth there was no guile the glorious and eternall Sonne of God equall vnto his Father in might and Maiesty And for whom he suffered all these great euils euen for vs and for our sinnes which were strangers and enemies vnto him dead in our sinnes and the children of wrath as well as others and the motiues and manner of these sufferings not vpon our intreaty and much lesse desert not by any compulsion or constraint but vpon his owne accord and out of his meere grace and good will meekly and cheerfully To consider likewise what our Sauiour hath done for vs namely forgiuen the infinite debt of our sinnes ouercome all the enemies of our saluation reconciled vs vnto God vnited vs vnto himselfe whereby we haue communion with him in all his benefits imparted vnto vs some portion of his sauing graces and innumerable pledges of his loue and fauour which are also earnest-pennies of our saluation For who can thorowly ponder these things and not be thereby armed with a magnanimous resolution of doing and suffering any thing for Christs sake For did our Lord and Master suffer all this for vs and shall wee not be ready and willing to suffer much lesser things for him Shall our Captaine and Generall lye in the field and indure much hardnesse and many sharpe and dangerous conflicts and shall wee take our ease at home and solace our selues in worldly delights Did hee indure many afflictions and grieuous persecutions for our sakes that hee might purchase for vs euerlasting life and happinesse and himselfe leade vs the way vnder his Crosse and will we dreame of going to that place of ioy without paine or difficulty as it were lying in an Horse-litter and sleeping in a bed of Downe Was his loue towards vs so great and inestimable that nothing could hinder him from emptying himselfe of glory and comming to vs that he might worke that great worke of our Redemption and shall wee not be willing and resolute to goe vnto him thorow thicke and thin fire and water euill report and good report affliction and persecution that he may make vs partakers of his glory and crowne vs with his happinesse Could no difficulty daunt and discourage him from shewing the infinitenesse of his loue in doing all things necessary for our saluation and shall we thinke any taske too hard to bee vndertaken which may expresse our loue our desire to glorifie him and care to please him Secondly we may strengthen our selues in this magnanimous fortitude and resolution by obseruing the courage and constancy of Gods Saints and seruants of former ages and in our owne times whom no difficulties could discourage either from doing that which God requireth or suffering that which hee inflicteth Of both which we haue for our imitation the examples of the Patriarches Enoch Noah Lot Abraham Isaac Iacob Iob Dauid and the rest of the Prophets and holy men of God the Apostles of Iesus Christ and the deuout and godly Martyrs which succeeded them who were not onely content to spend their sweat and labour in Gods seruice but were also prodigall of their blood and patiently indured the most cruell and exquisite torments which wit and maljce could deuise rather then they would leaue their holy profession and practice of Gods truth And therefore if these Saints of the same nature with vs and bearing about with them the like infirmities did vpon the same grounds which wee likewise haue in common with them couragiously withstand all oppositions and valiantly rush thorow all difficulties which stood in their way and hindred them from following their Lord and Master Iesus Christ why should euery small danger daunt vs and a little labour and short paines dismay and discourage vs from going on in the duties of a godly life If they thought it too little to expresse their loue towards their Sauiour to indure with patience and ioy death it selfe and exquisite torments shall wee thinke it too much to take a little paines in mortifying our sinfull flesh and the lusts thereof Were they content to suffer the rendings and tearings of wilde beasts rackes gibbets fire and sword and will not we to shew our loue to God and his Christ our blessed Sauiour who hath done and suffered so much for vs take a little paines in the duties of a godly life as fasting praying watching and the rest that we may glorifie them by our holy conuersation Finally if wee would attaine vnto this magnanimous fortitude which easily ouercommeth all difficulties wee must continually haue in our eye the eternall recompence of reward according to the example of our Sauiour Christ the Authour and finisher of our faith who for the ioy Heb. 12. 2. that was set before him indured the Crosse and despised the shame For if hope of a little gaine make Merchants so resolute and valiant that they dare expose themselues to the dangers both of sea and land if souldiers are so full of courage and fortitude
bodies afresh euen in the Fountaine of Christs precious Blood and in the teares of vnfained sorrow mourning with bitter griefe because wee haue pierced him with our sinnes and caused the Lord of life to bee put vnto a shamefull death Inflame our hearts with most feruent loue towards thee and our neighbours yea euen our enemies for thy sake and lincke our hearts together in an holy Communion as it becommeth the true members of Iesus Christ Let vs also approoue our loue to bee sound and sincere by the fruits of it and especially by forgiuing and forgetting all our wrongs and iniuries as heartily as wee desire to bee forgiuen of thee and by performing all workes of mercy and Christian charity towards all those who neede our helpe not onely by comforting and refreshing their bodies but also by performing all Christian duties for the eternall saluation of their soules And being thus prepared let vs when we come to thy Table performe that dutie of thy seruice in some good and acceptable manner with all reuerence faith and inward feruencie and deuotion Let vs with the outward signes receiue the things signified Iesus Christ and all his benefits that being more and more vnited vnto him we may receiue from him the Spirituall life of Grace and those holy vertues of his diuine nature that we may grow vp in him vnto a perfect man Let vs bring with vs the hand and mouth of faith and let it be more and more strengthened in the assurance of all thy gracious promises by these seales of thy couenant communicated vnto vs. Make vs partakers of Christs merits by imputation of his nature and essence by coniunction and of his power and efficacy by thy holy Spirit and let vs shew his death till he come gratefully remembring this great worke of our Redemption by his bloud that we may be thankfull and prayse thee the blessed Trinity in vnity all the dayes of our liues Finally as we doe by these meanes professe our selues thy seruants in taking vpon vs thy liuery and cognizance so giue vs grace that we may constantly striue and indeuour to walke worthy this high calling and to glorifie thee in the duties of holinesse and righteousnesse whilest we haue any breath or beeing Heare vs and helpe vs O God of our saluation and answer vs graciusly in these our suits and petitions for Iesus Christ his sake to whom with thee and thine holy Spirit be rendred of vs and thy whole Church all glory and prayse power and dominion both now and euermore Amen A thankesgiuing after the receiuing of the Sacrament of the Lords Supper O Lord our God most glorious and most gracious infinite in bountie and goodnesse vnto all thy children and seruants in Iesus Christ we doe here offer vnto thee the sacrifice of prayse and thankesgiuing and doe laud and magnifie thy great and glorious Name for all thy mercies and fauours vouchsafed vnto vs especially because thou hast loued vs with an euerlasting loue yea so loued vs that thou hast of thy meere grace and free good will euen when we were strangers and enemies giuen vnto vs thy Best-beloued and onely Sonne to worke the great worke of our Redemption and by his death and precious blood-shed to deliuer vs out of the hands of all our spirituall enemies and to free vs from euerlasting death and condemnation that we might be heires through him of eternall glory and happinesse in thy Kingdome We prayse thee also for the free couenant of grace and saluation which thou hast made with vs in him whereby thou hast assured vs of the remission of our sinnes our reconciliation with thee and of endlesse happinesse in the life to come and for confirming this couenant vnto vs by annexing thereunto the seales thy Sacraments that thereby our weake faith might be strengthened and increased and wee more and more freed from doubting and incredulity We thanke thee holy Father for renewing this thy couenant with vs this day and for confirming our vnion with Iesus Christ our head and one with another by giuing vnto vs his precious body and blood as the Spirituall food of our soules whereby they are nourished vnto euerlasting life O Lord our God it is thy great mercie that thou nourishest our mortall bodies with food that perisheth but how wonderfull is this thy bounty and goodnesse in that thou feedest our soules with this bread of Life that came downe from heauen and with this food that endureth to life eternall If thou shouldest permit vs but to gather vp the crummes that fall from thy Table we must needes acknowledge that it were a fauour farre aboue our deserts O then how should wee admire and magnifie thy mercie and bountie in vouchsafing such vile and vnworthy wretches this high and holy priuiledge to be feasted at thine owne Table not with ordinary cheare but with such spirituall and diuine delicacies euen the precious body and blood of thine onely deare Sonne whereby he becommeth one with vs and we with him euen as thou holy Father and he are one in that holy and happie vnion O that our narrow hearts were inlarged that we might in some measure apprehend this thine infinite and incomprehensible goodnesse O that being cold in themselues they were warmed and inflamed with the fire and flame of this diuine loue that with the liuely sense and feeling of it wee might be mooued to returne loue for loue and expresse it by our feruent zeale and indeuour in all things to please and glorifie thee throughout the whole course of our liues and conuersations Which because it is not in our owne power O thou the rich fountaine of all grace and goodnesse inspire and inflame our cold and frozen hearts with the beames of thy loue shed abroad in them by thine holy Spirit that we may loue thee with vnfained loue and contemning all things in comparison of thee may long and labour after nothing so much as to enioy thee in this life by grace and the presence of thy blessed Spirit and by full and perfect vision and fruition in the life to come To this end gracious God blesse vnto vs thine holy Ordinances and meanes of our saluation and by the inward assistance of thy good Spirit make them powerfull and effectuall to the attayning of those ends for which thou hast giuen and wee receiued them Let vs finde hereby our vnion with Christ strengthened and confirmed by feeling the Spirituall life and sap of grace deriued vnto vs and increased in vs from this roote of righteousnesse not onely for our further assurance of our iustification but also for the perfecting of our sanctification and the strengthening of vs vnto all Christian duties of a godly life Let vs by this Spirituall food of our soules finde our selues nourished and inriched with all sauing graces especially let vs feele our weake faith confirmed and increased that wee may without wauering be perswaded of all thy gracious promises made
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
holy Spirit This is that sonne-like obedience which God now requireth of vs which if we performe we and our seruice shall be accepted of God in Christ our imperfect righteousnesse being couered with his perfect obedience and our corruptions washed away in his blood For he spareth vs as a louing father spareth his sonne that serueth him who in the duties Mal. 3. 17. which he requireth respects his affection more then the action and the intention and desire of his heart to please him more then of his abilities in performance according to that of the Apostle If there be first a willing 2. Cor. 8. 12. minde it is accepted according to that a man hath and not according to that hee hath not An example whereof we haue in Dauid who hauing in his heart 2. Sam. 7. 16. a desire and resolution to build the Temple though he did it not was accepted and rewarded of God as if he had built it And in Abraham Gen. 22. 16. whose resolution to sacrifice his sonne was as pleasing in Gods sight as if he had beene sacrificed Now the reason why our desires and resolutions are so acceptable vnto God is first because they are the chiefe seruice of the heart which the Lord respecteth aboue all other parts and outward performances And secondly because all our indeuours and actions are according to our desires either forward and feruent or slacke and remisse For as Philosophie teacheth the loue and desire of attaining to the end is the first cause in the intention of the agent which setteth him on worke and according to the greatnesse of this loue and desire to the end at which wee ayme such is our care and diligence in the vse of all good meanes whereby wee may attaine vnto it Moreouer as it will make our persons and actions accepted of God so our prayers which God hath promised to heare and grant According to that of the Psalmist Lord thou Psal 10. 17. hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to heare And againe He will fulfill the desire of them that feare Psal 145. 9. him he will heare their cry and will saue them And the Wiseman telleth vs that the desire of the righteous shall be granted that is not they who are Pro. 10. 24. righteous according to the rigour of the Law but they who are Euangelically righteous and desire and labour to attaine vnto it as it is expounded in the prayer of Nehemiah O Lord I beseech thee let now thine eare be attentiue Nehem. 1. 11. to the prayer of thy seruant and to the prayer of thy seruants who desire to feare thy name And consequently this being one of their most principall desires that they may be so freed from their corruptions and imperfections as that they may performe vnto God that perfect obedience which the Law requireth and their soule longeth after the Lord will satisfie it and though for a time they bee turmoiled and humbled in the sight and sense of their corruptions yet by degrees he will bring them vnto this perfect age in Christ and to that height of perfection which they so much desire when as hauing put off with their mortalitie all relikes of corruption they shall be clothed with those long white robes of perfect Apoc. 6. 11. holinesse in his heauenly Kingdome Vnto which happy estate in the meane time their longing and thirsting desires doe giue them full title and interest for they are blessed not who are replenished with perfect righteousnesse but who hunger and thirst after it as our Sauiour hath Matth. 5. 6. taught vs. §. Sect. 3 That our desires resolutions and indeuours must not be faint and weake but seruent and earnest But yet that we may not in our carnall sloth and security deceiue our selues with shaddowes in stead of substances we are to know that not all kind of desires resolutions and indeuours are acceptable vnto God nor make vs to be accepted of him but those only which are sound and solid sincere and vpright vnto which diuers properties are required First that they be not faint and weake fickle and slight but strong and vehement earnest and feruent like the desires of women with child which are euen heart-sicke vnlesse they be satisfied in the things which they long after as Dauid implyeth where he saith Behold I haue longed after thy precepts Psal 119. 40. quicken me in thy righteousnesse And againe My soule fainteth for thy saluation Vers 81. but I hope in thy Word that is thy promise whereby thou hast assured me that thou wilt satisfie my desire They must not be inferiour to the desires of worldlings seeing the things desired are so much superiour exceeding them in excellencie profit and permanencie as farre as heauen exceedeth earth Now we know that the desires of worldlings after their riches pleasures and preferments are so feruent and earnest that they wholly take vp their thoughts in thinking of them and their care in compassing them Neither is there any paines so great or danger so desperate which they will not venter vpon but night and day by sea and land labour after that which their soule loueth They must be like the desires of the Spouse in the Canticles which made her sicke through their feruent Cant. 2. 5. heate and ready to swoune had she not beene stayed and refreshed with the wine and apples of spirituall comforts They must so inlarge our hearts that they will be ready to breake if they be not replenished and mollified with the oyle of Gods grace and holy Spirit according to that of Dauid My soule breaketh for the longing that it hath to thy iudgements at all Psal 119. 20. times They must as they are compared resemble hunger and thirst Matth. 5. 6. which make men sicke till they bee satisfied and so resolute that nothing can withstand them no difficultie or danger so great and desperate which they will not hazard themselues vnto that they may procure meate and drinke to preserue them from famishing and with such care and diligence vse all meanes tending heereunto as if they were religiously bound to doe it by a solemne oath as we see in that desire and resolution of Dauid I haue sworne and will performe it that I will keepe thy righteous iudgements Psal 119. 106. And thus Iob to strengthen his desires and resolutions in shunning sinne and seruing God bindeth himselfe and all his members heereunto by solemne couenant I haue saith he made a couenant with mine eyes why then Iob 31. 1. should I thinke vpon a maiden §. Sect. 4 They must be intire and totall both in respect of the subiect and obiect Secondly these desires resolutions and indeuours must be intire and totall both in respect of the subiect and obiect For they must proceed from the whole heart and will so farre foorth as
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
haue in the first place our hearts purged and purified from the filth of sinne For naturally our hearts are full of all vncleanenesse fountaines of maliciousnes and sinkes of sinne spiritually blind and foolish but vnto all impiety witty sharp-sighted and as the Prophet speaketh wicked and despightfull aboue all things auerse vnto all Ier. 17. 9. good and prone to all euill dead and dull to Gods seruice and full of life and vigour to the seruice of the diuell the world and our owne carnall concupiscence Finally they swarme with all noysome lusts as pride hypocrisie couetousnesse voluptuousnesse ambition malice enuie disdaine worldly loue and all manner of carnall corruption And therefore it is most necessary that our hearts be first cleansed and purged before wee can offer vnto God any acceptable seruice for what can issue out of these sinks and puddles of corruption but all manner of sinfull impiety and what streames of Gods seruice so pure in themselues which will not bee polluted if they runne thorow these dennes and ditches of all abominations Now this purging of the heart consisteth in the mortification of the flesh and its sinfull lusts and in spirituall renewing vnto holinesse and new obedience whereby we begin to hate all that euill which we formerly loued and to loue that good which we formerly hated to loath the tyranny of sinne and Satan vnto which with all willingnesse we subiected our selues in time past and to imbrace the true seruice of God in all sincerity which before we eyther neglected or performed after a formall cold and careles manner And finally haue our hearts and affections weaned from the loue of the world and earthly vanities vpon which in the dayes of our ignorance wee wholy doted as on our chiefe delight and treasure because we now see that they are vncertaine momentany and mutable worthlesse and vnprofitable yea to those that set their hearts vpon them hurtfull and pernicious And contrariwise adhere and cleaue vnto the Lord with all our soules as being all-sufficient and infinite in all perfection chusing him for our portion and inheritance our rocke and refuge and farre preferring him before all earthly treasures and delights And thus the Lord when he called Abraham out of Vr of the Chaldeans to bee his seruant withdraweth his heart from the loue of worldly things as being insufficient to preserue him from euill or to furnish him with any true good by promising that he himselfe would be his shield and exceeding great reward And thus he perswadeth him vnto vprightnesse of Gen. 15. 1. heart and to walke before him in holinesse of life because if hee would chuse him for his portion he should finde him almighty and all-sufficient and therefore able to preserue him from all danger and to relieue and Gen. 17. 1. supply all his wants though for his profession and practice of Gods true Religion he should be abandoned of all worldly helpes exposed to the malice of many and mighty enemies And thus Moses contemned the world and refusing the pleasures of Egypt and the honours of Pharaohs Court adhered vnto God and his pure Religion chusing rather to suffer Heb. 11. 25. affliction with his people then to inoy the pleasures of sinne for a season So Dauid being in his heart and affections like a weaned child and lothing the worlds brests from which he had formerly sucked the sweet milk of earthly Psal 131. 2. vanities with so much delight doth with all his heart and soule cleaue vnto the Lord chusing him for his portion and inheritance and esteeming him as his sole treasure The Lord saith he is the portion of mine inheritance Psal 16. 5 6. and of my cup thou maintainest my lot The lines are falne vnto me in pleasant places yea I haue a goodly heritage And when he was forsaken of all worldly helpes in the day of trouble hee was not like worldlings as a man forlorne and desperate but he cryed vnto the Lord and said Thou Psal 142. 5. 119. 57. art my refuge and my portion in the land of the liuing So elsewhere he professeth that all his ioy and comfort was in the Lord and the assurance of his loue the which was better and greater then was incident to worldlings in all their posterity There be many saith he that say Who will shew Psal 4. 5 6 7. vs any good Lord lift thou vp the light of thy countenance vpon vs. Thou hast put gladnesse in my heart more then in the time that their corne and their wine increased And thus the Church in the Lamentation was not in her greatest misery left hopelesse and helpelesse but cleauing to the Lord with her heart shee cryeth out The Lord is my portion saith my soule therefore Lam. 3. 24. will I hope in him §. Sect. 6 Of the causes of the hearts purity And these are the things wherein this purity of heart doth consist The principall efficient which worketh it in vs is the whole Trinity the Father Sonne and holy Spirit God the Father beginneth this sanctification and holinesse in our hearts by taking away their hardnesse and making them soft and tender and by giuing vnto vs his Spirit to purify them from the filth of corruption and to quicken them in the life of grace according to that promise I will giue them one heart and I will put a new spirit Ezech. 11. 19. 36. 26. within you and I will take the stony heart out of their bodies and will giue them an heart of flesh And againe After those daies saith the Lord I will put my Ier. 31. 33. Law in their inward parts and write it in their hearts And therefore if we would haue this grace we must with the Apostle haue our recourse to God praying for our selues as he did for the Thessalonians The very God of peace sanctifie you wholy and I pray God your whole spirit and soule and 1. Thes 5. 23. body be preserued blamelesse vnto the comming of the Lord Iesus Christ God the Sonne purifieth our hearts by shedding his precious blood that it might be a Lauer of regeneration wherein our polluted hearts might be cleansed For so deepely are they engrayned in the skarlet dye of sinne that nothing else will take away their spots and staines and bring them vnto snowy whitenesse It is onely his Crosse that crucifieth these carnall corruptions and the vertue of his death that killeth and mortifieth sin in vs. And this is that Fountaine which the Lord promiseth should be opened Zach. 13. 1. to the house of Dauid and Hierusalem for sinne and for vncleanenesse in which if our hearts be not washed they will remaine in their naturall filthinesse God the holy Ghost purifieth our hearts by vniting them to Christ by dipping and washing them in this Fountaine of his blood and so maketh Ioh. 3. 5. the death and merits of our Sauiour which are sufficient
in themselues effectuall vnto vs for our purification For as the Poole of Bethesda had Ioh. 5. by the mouing of the Angell vertue in it to cure diseases but yet did good to none but those only which were put into it so though the blood of Christ be sufficient to cure the heart of the leprosie of sinne and to make it cleane yet it is of no efficacie vnto any sauing those who are by the holy Spirit dipped and washed in it seeing like the poore lame cripple wee are naturally impotent and cannot make any vse of these meanes of our recouery vnles we be assisted by the holy Spirit The instrumentall cause of this purificatiō is a liuely faith wrought in vs by the Spirit to this end the which we may apply vnto our selues Christ his death and precious bloodshed for our spirituall purging from sinne which is perfected in our iustification in respect of the guilt and punishment and begun in our sanctification by purifying our hearts from their natural corruptions Act. 15. 9. In which respect faith is said to purifie our hearts not materially or formally by any vertue inherent in it selfe but instrumentally by applying vnto vs the vertue of Christs death and bloodshed And vntill we haue this faith wrought in vs by the Spirit whereby we are assured of the riches of Gods grace in this life and glory and happinesse in the life to come our hearts remaine it their naturall filthinesse and are full of all carnall and worldly lusts neither is it possible that they should be perswaded to contemne the baites of worldly vanities and to tread vnder-foot the pleasures of sinne with which they are naturally so much delighted till they haue an offer of better things from God and haue some assurance that vpon their renouncing of the world and fleshly lusts and seeking after these richer gifts they shall most certainely attaine vnto them according to that of the Apostle Blessed be God and the Father of our Lord Iesus Christ 1. Pet. 1. 4. who according to his abundant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance incorruptible and vndefiled and that fadeth not away reserued in heauen for you And this purged Moses heart from the loue of the world and made him willing to suffer afflictions with the people of God because with the eye of faith he looked vpon the recompence of reward And this caused the Saints of God Heb. 11. 25. to content themselues to dwel in tabernacles not to regard any earthly mansions because they looked for a City which hath foundations whose builder Heb. 11. 9 10. and maker is God the holy Martyrs to indure with patience ioy most cruell persecution not accepting deliuerance because by faith they were perswaded that they should obtaine a better resurrection Of which comforts of Heb. 11. 33. fayth wee haue great neede to be thereby supported vnder the Crosse and perswaded vnto the contempt of the world seeing Iesus the Author and finisher of our faith who was free from all worldly lusts and carnall corruption was by his heauenly hopes incouraged in his earthly sufferings for as the Apostle testifieth He for the ioy that was set before him endured the crosses despising the shame and is set downe at the right hand of the Heb. 12. 2. Throne of God CAP. XI Of the signes of a pure heart and the meanes whereby we may both obtaine and preserue it §. Sect. 1 Of the inward signes of a pure heart ANd these are the causes of a pure heart The signes whereby we may know whether our hearts bee thus purified or no are either inward or outward The inward signes are first the loue of holinesse and purity for as when our hearts are defiled with naturall corruption we loath sanctitie and loue and delight in impure lusts and the pleasures of sinne so when our hearts are purified by faith they are chiefly pleased with those things which please God and louing purity and piety they delight in the exercises of holinesse and righteousnesse And therefore when we loue purity and holinesse it is an euident signe that our hearts are pure and holy seeing the cause of loue is likenesse and where there is no similitude there can be no loue The second signe is hatred of sinne which vpon the same ground we naturally loue especially of those sinnes vnto which our corrupted nature is most inclined because they most molest and trouble vs and polluting the heart with their defilements hinder most our progresse in sanctification and holinesse And thus Paul when his heart was purified abhorred all corruption and delighted in Gods Law hating that sin most which he did most commit because like a Rebell it warred against the law Rom. 7. 15. of his minde and made him captiue to the law of sinne The third signe is our carefull auoyding all meanes and occasions of spirituall pollution for as he that hath filthy hands careth not to handle filthy things but when they are washed cleane will not willingly touch that which will defile them so an impure heart shunneth not the occasions and meanes of impurity because they cannot make it worse then it is in it owne nature in the quality though they may increase the pollution in respect of the degree yea rather being like filthy hogges naturally inclined vnto filthinesse they seeke the occasions of more vncleannesse and purposely wallow themselues in the sinke and puddle of sinne as often as they haue opportunity of satisfying their carnall lusts More especially he that hath a pure heart delighteth in the company of those who are pure and holy by whose Christian conuersation his purity and sanctification may be more and more increased and cannot indure the society of the wicked no not when like filthy dogs they fawne vpon him because he knoweth that the leprosie of sinne is of an infectious and spreading nature that he who toucheth pitch shall be defiled with it and that worldly men most defile when they most fawne and doe vs least hurt when they are farthest from vs. §. Sect. 2 Of the outward signes of a pure heart The outward signes of a pure heart are the fruits of sanctification and holinesse for the tree is knowne by the fruits and the fountaine by the Mat. 7. 17 18. streames that flow from it whether they be good or euill for a good tree cannot bring foorth euill fruit nor an euill tree good fruit as our Sauiour hath taught vs. If therefore the fruits we beare be pure and holy it is an euident signe that our hearts be purified and sanctified if the streames be cleere and sweete such also is the fountaine from which they spring and if the coyne wee outwardly spend and vse in our Christian trading one with another be currant of pure metall and the right stamp then is the treasury of our
estate both in respect of the time present and to come In respect of the present a good conscience will make vs beare and brooke all estates not only with patience but also with comfort and ioy in the holy Ghost If we be in prosperity and abound with Gods blessings it warranteth vnto vs the lawfull vse of them and witnesseth vnto vs that we are heires and right owners and not thieues and vsurpers that they are Gods talents which being imployed to aduantage for Luk. 19. 17. Matth. 25. 21. the glory of our great Lord and good of our fellow seruants they shall be doubled and redoubled when we are called to giue account of them that they are pledges of Gods fauour in this life and earnest-pennies of euerlasting ioy and happinesse in the life to come If we be in aduersitie and affliction a good conscience like the good Angell holding vs by the hand in this firie furnace will secure vs that wee shall not receiue any harme For it will testifie vnto vs that these curses in their owne nature are through Gods mercy turned into blessings that they are testimonies of Gods loue seeing as many as he loueth he chastizeth and signes of our Apoc. 3. 19. adoption for the Lord correcteth euery sonne that he receiueth and they are Heb 12. 6. Rom. 8. 37 38. bastards and no sonnes whom he correcteth not That they will not separate Gods loue from vs but our loue from the world That they are not poysons to kill vs but medicines to cure vs of our spirituall diseases fannes and files and fires to winnow vs from our chaffe scowre vs from our rust and purifie vs from the drosse of our corruptions Finally that whatsoeuer they seeme to flesh and blood yet they shall worke together for the best Rom. 8. 28. to them that loue God and that though they be bitter and vnpleasant for the present yet they shall bring foorth the quiet fruits of righteousnesse to Heb. 12. 11. them that are exercised thereby In respect of the time to come a good conscience doth giue vnto vs truely and according to the Scriptures this comfortable and ioyfull euidence that we shall continue euer to be holy and happy perseuering to the end in Gods grace vnto saluation not by vertue of our owne strength but through the power and promises of God For he hath assured vs that he will put his feare in our hearts that wee may Ier. 32. 40. not depart from him That though we haue many fierce Wolues to assault vs and be but silly weake Sheepe vnable to make resistance yet our Shepherd Christ being infinitely stronger then they none shall be able to pull Ioh. 10. 28. Ioh. 13. 1. Ier. 31. 3. vs out of his hand That whom God loueth he loueth with an euerlasting loue and to the end that the gifts and calling of God are without repentance and finally that though we be many wayes tryed yet the Lord will neuer suffer 1. Cor. 10. 13. vs to bee tempted aboue our power but will giue a good end and issue to all our tentations §. Sect. 3 That a good conscience maketh vs cheerfull in Gods seruice Lastly a good conscience maketh vs cheerefull and diligent in Gods Esa 30. 21. 1. Ioh. 2. 27. seruice and willing to doe all things which are pleasing in his sight So the Prophet speaking of the faithfull saith that they should heare a voyce behind them saying This is the way walke ye in it when yee turne to the right hand and when ye turne to the left That is besides their outward teaching in the Ministery of the Word they should haue an inward teacher to direct and admonish them euen the Spirit of God speaking vnto them in the heart and conscience And this is that which Dauid meaneth where he saith that his reines did teach him in the night season that is the voyce Psal 16. 7. of conscience which did shew him the wayes of God and mooued him with cheerefulnesse to walke in them The which is the maine end at which the conscience aimeth in witnessing and sealing vnto vs all the former comforts For therefore the conscience giueth vnto vs that comfortable testimonie that wee are deliuered out of the hands of all our spirituall Luk. 1. 74. enemies to the end that we should not still serue them but worship our Lord and Redeemer in holinesse and righteousnesse before him all the dayes of our liues that he hath bought vs at so deare a price that we should glorifie him 1. Cor. 6. 20. in our soule and body because they are not our owne but his who hath redeemed them that we are freed from sinne that it may no longer raigne in Rom. 6. 12 18. our mortall body but being deliuered out of this cruell tyrannie we should become the seruants of righteousnesse that our consciences are purged from Heb. 9. 14. dead workes that we may serue the liuing God that wee are reconciled vnto God by the death and sufferings of Christ that we may aboue all things esteeme our peace with him which was so dearely purchased and not bee inticed with the hire of the whole world to doe any thing displeasing vnto God or which might breake or disturbe our peace with him seeing this were to vnder-value this inestimable price as being of lesse worth then worldly vanities and to tread the precious blood of Christ vnder our filthy Heb. 10. 26 29. feete as an vnholy thing and euen to despite the Spirit of grace with which we are sanctified Therefore it witnesseth vnto vs that we are sanctified that we may be made carefull to bring foorth the fruits of sanctification to his glory that hath called vs out of darkenesse into this marueilous 1. Pet. 2. 9. light and out of the bondage of sinne and Satan into the glorious liberty of the sonnes of God That though our sanctification be imperfect and Rom. 8. 21. stained with many corruptions yet through Christ it is accepted of God to this end that we might be made more cheerefull and diligent in seruing so gracious a Lord. For what greater incouragement can there be vnto vs in the performance of all good duties then to bee assured that our labour of loue shall not be lost and that whatsoeuer we doe shall be taken in good part and richly rewarded though neuer so imperfect if we desire and indeuour to doe the best we can Finally a good conscience giueth vnto vs this comfortable testimony that we are most happy in all estates that no estate though neuer so much crossed and afflicted may discourage vs from going on in the wayes of godlinesse seeing no misery can make vs miserable but euen our afflictions themselues shall aduance our happinesse and that we shall neuer lose either grace or glory but constantly hold out in the Christian race of godlinesse and righteousnesse vntill we be crowned with the
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
which might hinder vs as infidelity impenitencie carnall security worldly distractions and earthly-mindednesse prophanenesse and small esteeme of the Word excessiue eating or drinking conceite of our owne knowledge as though little or nothing could be added vnto it preiudice and forestalled opinions of our teachers hypocrisie curiosity itching Iam. 1. 21. Luke 18. 34. Acts 17. 20. 2. Tim. 4. 3. 1. Cor. 1. 11 12. eares factious affections whereby men haue the truth of God in respect of persons hearing or not hearing according to that opinion which they haue conceiued of him that speaketh And partly this preparation consisteth in vsing all good helpes and meanes which may enable vs to the carefull and conscionable hearing of the Word As to consider the waightinesse of the action which wee are about to performe namely an high and holy seruice vnto God which will further and seale vp vnto vs our saluation or condemnation and be either the sauour of life vnto life or of death vnto death soften vs like waxe or harden vs like clay and make vs one step neerer eyther to heauen or hell For Gods Word shall neuer returne voide but accomplish what he pleaseth and shall prosper in the thing whereto he sends it Secondly to meditate on the ends for Esa 55. 11. which we heare which are to glorifie God in the meanes of our saluation to be built vp in all sauing grace knowledge faith obedience loue of God zeale patience and the rest Thirdly we must examine our selues to finde out our sinnes that we may gather strength for the mortifying of them and our spirituall wants that we may haue them supplied in this spirituall market of our soules Fourthly we must renew our repentance Heb. 4. 2. that wee come not in our sinnes and our faith without which our hearing will not profit vs. Finally we must vse faithfull and feruent prayer that God will so assist with his holy Spirit the Minister in speaking and vs in hearing and sanctifie to our vse his holy ordinances that they may be effectuall to build vs vp in our most holy faith and more and more inrich vs with all sanctifying and sauing graces And being thus prepared our next duty is that setting aside all worldly impediments we resort vnto the holy assemblies to be made partakers of Gods holy Word that wee may profit thereby §. Sect. 5 Of the duties required in hearing and after we haue heard The second sort of duties respect the action of hearing it selfe vnto which is required that wee set our selues in the presence of God and 〈…〉 s. 10. 33. ◠Thes 2. 13. 〈…〉 4. 20. ◠19. 48. heare the Word preached not as the word of mortall man but as the Word of the euerliuing God with all feare and reuerence with all diligence and attention with alacrity and cheerefulnesse humility and a good conscience auoiding as much as lieth in vs all distractions wandring thoughts priuate reading dulnesse drowzinesse and carnall wearinesse Finally with hungring and thirsting after the foode of our soules and earnest desire to profit by it To which end we must apply and fit our selues to euery thing which is spoken to profit by it whether it be doctrine Luke 8. 15. 2 19. Pro. 4. 21. confutation reproofe or consolation receiue the Word into good and honest hearts and there reserue it as a precious treasure for our vse in the whole course of our liues and conuersation The third and last sort are those duties which are to be performed after we haue heard which are First to meditate on that which hath beene deliuered vnto vs that we may imprint it in our memories and worke it into our hearts Secondly conference with others that wee may be mutuall helpers for the vnderstanding remembring imbracing and practising of that which we haue heard Thirdly that we sanctifie the Word vnto our vse by effectuall prayer desiring that God will giue a blessing vnto it and make it effectuall by his Spirit for the inlightning of our minds the sanctifying of our hearts and affections and the reforming and amending of our sinfull liues Lastly we must on euery fit occasion call to mind what wee haue Rom. 2. 13. Iam. 1. 22. Luk. 8. 15. heard that we may bring it vnto vse and conscionably practise what wee haue learned §. Sect. 6 Of the administration of the Sacraments The third sort of duties required in this Commandement respect the administration of the Sacraments which are only two Baptisme and the Lords Supper Vnto both which it is generally required that they bee administred First by a lawfull Minister and no other Secondly only to those which are in the Couenant either the faithfull or their seede Thirdly that they be administred according to Christs institution without the mixture of humane inuentions More especially vnto the receiuing of the Lords Supper there is required that we receiue it worthily to which purpose diuers duties are required before in and after the Communion Before that wee duely prepare our selues for this holy action which consisteth first in an examination of our selues how we are qualified with such sauing graces as are necessary to the worthy receiuing of the Lords Supper the which are an hungring and thirsting after Christ and his benefits as after that spirituall foode which alone is sufficient to nourish vs to life euerlasting Secondly knowledge of the mayne principles of Christian Religion respecting either God or our selues without which we cannot discerne the Lords body no more then a blind man can by his bodily sight discerne the outward signes of bread and wine Thirdly faith in Iesus Christ approoued to be true and liuely by the fruits of it in the inward sanctification of our hearts and in our outward workes of piety mercy and righteousnesse Fourthly vnfained repentance consisting in an hearty sorrow for our sinnes past springing out of faith and the apprehension of the loue of God towards vs and a settled purpose and resolution not onely to leaue them for the time to come but also to serue the Lord in the contrary duties of holinesse righteousnesse and sobriety Fourthly loue and charity towards our neighbours approoued by our willingnesse and readinesse to giue vnto those that want and to forgiue those that offend Secondly after this examination there is required vnfained humiliation in the sight and sense of our wants and weakenesses especially in these sauing graces before spoken of Secondly an hungring after the meanes whereby they may be supplied especially the Sacrament which was purposely ordained to supply our wants and strengthen our weakenesse in these graces Thirdly humble confession of our sinnes in generall and especially of those which haue come to our mind in our examination wherein we renewed our faith and repentance Fourthly a stedfast resolution in our hearts and faithfull promise to God that if he will in Christ accept of vs though not prepared according to the preparation of the Sanctuary but
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
2. Cor. 12. 14. 1. Tim. 5. 8. Gen. 17. 23. Exod. 4. 25 26 Luk. 1. 59 60. Pro. 22. 6. 19 18. 13. 24. 22. 15. 23. 13. Gen. 31. 35. Math. 21. 30. and comfortable In respect of their spirituall life their duty is as they bring them into the couenant of grace made not onely to them but also to their seede so to procure for them the Sacrament of the couenant Secondly that they bring them vp in the feare of the Lord both by instruction example discipline Lastly that they pray for them and giue them their daily blessing The duties of children towards their parents are first to be answerable to them in loue Secondly to reuerence them highly though their state be neuer so meane in and for the Lord. d Leuit. 19. 3. Thirdly to stand in awe of them and to haue respect to their very words and countenance Fourthly e Ephe. 6. 1. Col. 3. 20. to obey them in all things lawfull and in the Lord. f Mat. 15. 4 56. 1. Tim. 5. 4. Gen. 47. 12. Fifthly to shew themselues thankefull to their parents by helping them if neede require with their goods or g Luk. 15. 29. seruice Sixthly to hearken to their parents h Pro. 1. 8. 22. 19. 4. 4. instructions counsailes admonitions and rebukes and to beare with meekenesse and loue their chastizements and i Heb. 12. 7 9. corrections Seuenthly to be contented and willing to bee ruled by their parents in matters of importance as k Heb. 5. 8. marriage Eighthly to preserue their parents goods good name and all that belongs vnto them And finally to loue and respect those who are neere and deare to their parents for their sakes §. Sect. 7 The duties of masters and seruants The duties of masters and mistresses towards their seruants are first equity and moderation both in their commandements which ought to Gen. 24. 8. 1. Chro. 11. 17. 2. King 5. 13. Phile. ver 16. Ephe. 6. 9. Col. 4. 1. Deut. 25. 4. Deut. 15. 13 14. Pro. 17. 2. be lawfull possible to them profitable proportionable to their abilities and on the Sabbath necessary and also in their gouernement which ought to be mixed with loue and sustaining the place of parents to vse them as children as brethren in Christ and children of the same Father and as fellow-seruants of the same heauenly Lord and Master Secondly they must vse towards them bounty and liberally reward their well deseruing both by suffering them to thriue with them whilst they are in their seruice by preferring and rewarding them when they depart vpon good tearmes and after a lawfull manner and by esteeming them after they are departed as their friends The duties of seruants towards their gouernours are First that they loue them and out of this loue tender their credit and welfare and beare all good affection to their children and friends Secondly a 1. Tim. 6. 1. 2. King 5. 15. Mal. 1. 6. that they reuerence honour and feare them Thirdly that they b Ephe. 6. 5. Col. 3. 22 23. submit themselues to their commandements and obey them in all things in the Lord and also to their c 1. Pet. 2. 18. Gen. 16. 9. corrections and chastizements Fourthly that they be diligent and painefull not idle and slothfull Fifthly faithfull and true doing their worke not with eye-seruice but as well when their gouernours are absent as present Sixthly that they be quiet and patient being reproued and not stubborne giuing one d Gen. 31. 40. Tit. 2. 10. Tit. 2. 9. word for another Seuenthly that they bee secret and not discouer their masters secrets Eighthly that they bee thrifty respecting in all things their masters profit and not riotous and wastfull And lastly that they bee ready to please them in all things lawfull or indifferent §. Sect. 8 The duties of Ministers and people And so much for the duties of superiours and inferiours in the family Publike gouernours and their inferiours are such as are in the Church or Common wealth In the Church superiours gouerning are the Ministers and inferiours gouerned are the people committed to their Iudg. 17. 10. 18. 19. 2. King 13. 14. 1. Cor. 4. 15. Gal 4. 19. Philem. 10. charge For Ministers are the spirituall fathers of the people being the ordinary meanes of begetting them and of their regeneration and new birth by the immortall seede of Gods Word and the people are their children begotten vnto God by their Ministery The which should mooue the Ministers to carry themselues towards their flocke as it becommeth fathers in all loue care vigilancie diligence in prouiding for the good of them by all meanes especially the spirituall good of their soules as they desire to haue the honour reuerence and respect which is due to fathers and the people to performe all duties of children towards their Ministers louing reuerencing and obeying them in all things appertaining to the good of their soules as they desire that they should receiue from them the priuiledges of children and the benefit of their Ministery for their regeneration and new birth The speciall duties of Ministers Act 20. 28. 1. Tim. 4. 16. Tit. 2 7 8. 2. Tim. 4. 2. respect either their Ministery or their life and conuersation in both which they are to goe before the people both in doctrine and holy example In regard of his Ministery he is to preach the Word of God truely sincerely diligently and powerfully in season and out of season respecting herein the performance of his owne duty to the glory of God and the a 1 Cor. 9. 16. Ezech 34. 2. Zach. 11. 17. furtherance of his owne saluation and the good of the b Luk. 11. 42. Pro. 29. 18. Rom. 1. 16 17. 1. Cor. 1. 21. people committed to his charge In his life he ought to bee an c Tit. 2. 7. 1. Tim. 4. 12. 1. Thes 2. 10. example vnto his flocke Vnto which is required generally that his life be d 1. Tim. 3. Tit. 1. 6. blamelesse and more specially that it be in respect of God e 1. Tim. 4 7 12. 6. 11. holy and religious in respect of his neighbours iust charitable meeke courteous and liberall and in respect of himselfe f 2 Tim. 2. 22. sober temperate chaste and modest The speciall duties of the people towards their Ministers are first that they g 1 Thes 5. 13. Gal. 4. 15. loue them dearely Secondly that they haue them in h Phil. 2. 29. 2. Cor. 7. 19. Gal 4. 14. high reuerence and esteeme for their workes sake Thirdly that they i Heb. 13. 17. submit themselues to their Ministery and obey them Fourthly that they k 1. Tim. 5. 17 18. Pro. 3. 9. Gal. 6. 6 7. 1. Cor. 9. 7 8 9 11 13. allow them liberall maintenance §. Sect. 9 The duties of Magistrates and subiects In the Common-wealth politicall duties
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
in vs with cheerefulnesse and delight we must also submit our selues to be ruled by him and not quench any good motion which hee suggesteth either by rebellious and flat denials or by vaine excuses and sluggish delaies but presently put the duties in practice vnto which he moueth vs and open the dore of our hearts at his first knock and call that hee Apoc. 3. 20. may come in and supping with vs feast vs with a most delicious banquet of Spirituall refections lest putting off his kinde offers with slothfull Cant. 5. 2 3. excuses like the Spouse in the Canticles we moue him to depart and hide from vs his gracious presence and so moue vs by a sorrowfull and painefull search before we can recouer and finde him to make more precious account of his company when we doe againe inioy it We must be carefull to preserue our peace with him if we would inioy his company for as the Prophet speaketh How can two walke together except they Amos. 3. 3. be agreed To which end we must often renew our faith and after any slip or infirmity rely vpon the mediation of our Sauiour Christ for our Rom. 5. 1. reconciliation and renewing of our peace Neither must we alone apply Christ vnto vs for iustification but also for sanctification indeuouring in all things to please God and if we desire to haue the peace of him wee must binde our soules to our good behauiour labouring with feruent zeale to glorifie him in all our cogitations words and actions not passing any of our time vnfruitfully and vnprofitably but imploying it so as some glory thereby may redound to God and some comfort to our owne soules by furthering the assurance of their saluation Contrariwise our care must bee that wee doe not vexe and grieue the good Spirit of God by quenching his good motions which hee suggesteth or by defiling our soules with sinfull corruptions especially that we doe not suffer voluntarily and wilfully any knowne sinnes to dwell in vs which will pollute our soules and bodies and making them fitter to bee cages for vncleane Birds and noysome styes for filthy Swine then Temples and habitations for him to dwell in will mooue him as weary of his lodging to depart from vs. Moreouer hauing this sweete communion with God and comfortable fruition of his presence by his holy Spirit dwelling in vs wee must labour to preserue it inuiolable by carrying our selues daily and in all our thoughts words and actions as in his sight and not to doe any thing before him which wee would bee ashamed to doe in the presence of a man that is iust and religious And seeing wee haue such communion with God wee must indeuour to bee holy as he is Leuit. 19. 2. 10. 2. holy for the Lord will bee sanctified in all those that come so nigh him either in his mercy or Iudgements and being a consuming fire wee must take heede that we bee not as stubble and chaffe but as pure gold which will not be consumed but be made daily more pure by our communion with him Finally hauing this communion with God wee must reioyce in him aboue all things in the world and as this communion must not bee by fits and starts like that with our worldly friends whom wee visite onely at good times or when wee haue got some leasure from our businesse but constant daily and continuall like the communion of man and wife who should dwell together in the same house or of the head with the members and soule with the body which whilest life lasteth admit of no diuision or separation so must our ioy and reioycing in God caused by this communion be constant and continuall according to that of the Apostle Reioyce euermore And againe Reioyce 1. Thes 5. 16. Phil. 4. 4. in the Lord alwayes and againe I say Reioyce not onely in worldly prosperity but also in affliction and tribulation for if wee inioy this neere communion with God hee may much more fitly say vnto vs as Elcanah to Annah Am not I much better vnto thee then 1. Sam. 1. 8. all worldly comforts which are vaine and worthlesse for they last but a while and leaue thee when thou most needest them And this ioy will support vs euen when all other forsake vs and make our labour of loue light and easie which wee vndertake for the Lords sake It will weane our hearts for all carnall delights and make vs euen with great ioy and comfort to finish our tedious pilgrimage when as wee haue the ioy and delight of so sweete a Companion in all our Trauailes §. Sect. 7 That vnto the seeking of God is required that we daily renew our repentance Sixthly to the daily seeking of God is required that we daily renew our repentance for these in the Scriptures are vsually ioyned together to Deut. 4. 29 30. intimate vnto vs that we then seeke God when as wee doe vnfainedly repent vs of our sinnes Thus the Lord promiseth that if the people of Israel would in their tribulation seeke the Lord with all their heart and with all their soule and turne to the Lord their God and bee obedient vnto his voyce then they should finde him And that if they should humble themselues and pray and seeke his face and turne from their euill wayes then he would heare 2. Chro. 7. 14. Hos 7. 10. 10. 12. 5. 15. Esa 55. 6 7. from heauen forgiue their sinnes and heale their land So the Prophet Esay ioyneth these together Seeke yee the Lord while hee may bee found call ye vpon him while hee is neere Let the wicked forsake his way and the vnrighteous man his thoughts and let him returne vnto the Lord and he will haue mercy vpon him Without which vnfained repentance we cannot truely be said to seeke God or to haue any communion with him for if wee say that wee 1. Ioh. 1. 6. haue any fellowship with him and walke in darkenesse we lye and doe not the truth More especially we must seeke the Lord by humbling our selues in true contrition and sorrow for our sinnes which haue estranged God from vs and made vs lose the sense and assurance of his loue and fauour And therefore the Lord exhorteth the meeke of the earth to seeke him that they might be hid in the day of his anger And saith that Israel and Iudah should Zeph. 23. come together going and weeping and should goe and seeke the Lord their God Ier. 50. 4. Secondly we must seeke him not onely by bewailing and forsaking our sinnes but also by bringing foorth the fruits of new obedience Whereof it is that these also are conioyned in the Scriptures Hearken vnto me ye Esa 51. 1. that follow after righteousnesse ye that seeke the Lord. Thus Iudah is commanded to seeke the Lord God of their fathers and to doe after the Law and 2. Chro. 14. 4. the
Lord keepe the City the watchman waketh but in vaine It is in vaine for vs to rise earely to sit vp late and to eate the bread of sorrowes not affording our selues a good meales meate out of our earnest desire to become rich For if wee neglect Gods seruice the Lord will blow vpon our labours and then though we sow much we shall bring in little wee shall Hag. 1. 6 9. eate but not haue enough we shall drinke but not be satisfied clothe our selues and not bee warme and earning wages for our worke we shall not bee the richer but put it all into a bag with holes Or if our labours prosper for the increasing of worldly wealth yet Gods blessing being wanting it shall doe vs more hurt then good bringing with it no sound comfort and contentment but carking care feare and griefe whereas the blessing of the Lord maketh rich and hee addeth no sorrow with it as the Wiseman speaketh Pro. 10. 22. And if we thus performe the duties of our callings in loue towards God and in obedience to his commandement and desire by prayer his blessing vpon our labours and yeeld him praise when he hath vouchsafed to giue it then shall we therein doe seruice vnto God though our condition and the workes of our vocation be neuer so meane and base as well as in hearing the Word or receiuing the Sacrament or in performing the most excellent duty which he hath commanded seeing though they differ in the matter yet not in respect of our minde and manner of doing them And so we may be assured not only that the Lord will prosper vs in them and giue them such good successe in this world as shall be most fitting for his glory and our spirituall good but also will richly reward them among other duties of his seruice with euerlasting ioy and happinesse in the life to come The which argument the Apostle vseth to perswade seruants to walke faithfully in their calling obeying their masters according to Col. 3. 23 24. the flesh and herein performing their duty with all cheerefulnesse and singlenesse of heart as vnto the Lord and not vnto men knowing that of the Lord they should receiue the reward of the inheritance because in seruing their masters they serued him §. Sect. 8 Of the vertues which must accompany vs in the duties of our callings The next thing to be considered is the vertues which ought to accompany vs in the right and religious performance of the duties of our callings For howsoeuer all vertues and graces are necessary vnto the person that must thus walke acceptably before God and scarce any can bee wanting to the well-performing of any good action yet there are some which more specially and properly belong to these duties of our callings and doe so immediately concerne them that they can in no good sort bee done of vs vnlesse in some measure we be qualified with them As first knowledge and iudgement whereby we must be inabled to discerne betweene good and euill right and wrong which must be our light to guide vs in all our wayes and our loade-starre to direct vs in all our courses which if it bee wanting we shall walke in darkenesse and be apt to fall into many errours Secondly affiance in God whereby we cast our selues vpon his promises and prouidence in the vse of lawfull meanes the which the Psalmist requireth of vs Commit thy way saith he vnto the Lord trust also in him and Psal 37. 5. he shall bring it to passe The which we may more easily doe if wee rightly consider our Sauiours argument which he vseth to the same purpose for if the Lord take care to feede the fowles of the aire which take no care for themselues and clotheth the lillies of the field which neither toyle nor spin how much more will hee prouide for vs all things necessary who rest vpon him in the vse of all lawfull courses and take moderate care and Mat. 6. 25 28. conuenient paines to serue his prouidence which affiance if it bee wanting we shall be subiect to innumerable discouragements macerate our selues with carking care and rush vpon all occasions into the vse of vnlawfull meanes when lawfull are wanting thereby shifting for our selues because we haue no assurance that God will prouide for vs. Thirdly wee must be accompanied with a good conscience both towards God and towards men and willing with the Apostle to liue honestly wee must with Act. 24. 16. him keep it in all things For hauing alwayes in our company this Monitour Heb. 13. 18. and Iudge it will notably preserue vs from all secret sinnes and craftie conueyances whereby we are naturally apt to wrong our neighbours that we may benefit our selues from all halting dissembling and double dealing when as it may be so cunningly and closely carried that respect of our credit worldly shame nor legall punishment are no sufficient bonds to restraine vs from them and from sloth and vnfaithfulnesse in performing our duties when no eye of man can take notice of it Fourthly we must haue contentation for our companion whereby we are in all things contented with Gods good pleasure and thinke that estate and condition best for vs in which he hath placed vs giuing indifferent welcome to prosperity or aduersity pouerty or riches gaine or losse because they are messengers alike of his sending and though some more then others doe in rougher tearmes deliuer his message yet when we doe entertaine them aright they all assure vs of his loue as being meanes to further our saluation And of this we haue an example in the Apostle Paul Who had learned Phil. 4. 12. both how to be abased and how to abound to be full and to be hungry to exceede and suffer want Vnto which if we attaine then shall we not be discontented with the basenesse of our callings nor enuie others their greater preferments their lesse labours and more gaines we shall not bee set vpon the racke of ambition aspiring daily after higher dignity seeing the place in which we are being of Gods appointing is most fitting for vs. Neither can any calling be thought too base for vs wherin acceptable seruice may be offered vnto God yea wherein he ioyneth with vs as our helper and assistant and rewards the paines which we take in them with no lesse wages then an heauenly inheritance We shall be preserued from that deadly dropsie of vnsatiable auarice for our conuersation may bee without Heb. 13. 5. 1. Tim. 6. 6. couetousnesse if we come to thinke godlinesse the greatest gaine and can bee content with such things as we haue And consequently we shall walke honestly in our callings when being contented with our estate and condition we will vse no indirect and vnlawfull meanes nor fraudulent violent or vniust courses to inrich our selues with other mens goods And goe on in our duty with much comfort and inward peace when
by curious-cooked cates and alluring delicacies In which regard the same author saith and Socrates Plutarch de garrulitate long before him that we are to take heede of those meates which allure vs to eate when we are not hungry and of those drinkes which intice vs to drinke when we are not thirsty because like witchcrafts they delude our appetites the deuill the great deuourer of mankind hauing a great hand in them For howsoeuer all things were made for man yet it is not good for him to vse all things nor at all times but the circumstances of time occasion manner and other relations and respects to the things vsed are of great moment to make them profitable or hurtfull Adde heereunto that these dainty cates require much expense of time and trouble both of body and mind in those that prouide them which made Epicurus the Philosopher himselfe who placed mans chiefe felicitie in voluptuous pleasure in teaching rules of diet which might bring with it most delight to appoint notwithstanding vnto his disciples for their ordinary diet herbes rootes fruits and common fare because these were at hand and easily cooked whereas the tedious trouble in prouiding dainty fare is so great that the short delight of fruition will in no sort recompence it And how much more then should we who professe Christianity restraine our appetite from affecting these delicacies euen for conscience sake seeing if not we our selues yet some other for vs which charity maketh much alike doe spend the strength of their minds and bodies in making and cooking these curious prouisions and waste and mis-spend their precious time for the base purchase of these voluptuous pleasures And as they require great labour and expence of time in him that prouideth them so also excessiue cost in him who payeth for them in which respect I appeale vnto their consciences with what comfort they can hope to appeare before their Iudge calling them before his Tribunall to giue vp their accounts when as it shall appeare that they haue consumed so many of his Talents entrusted vnto them in riotous and dainty cheere and haue bestowed so little vpon the poore members of Iesus Christ to supply their necessities and keepe them from famishing Now how little profit doe they purchase vnto themselues at these deare rates If indeed by bestowing treble cost Qui ese is vtuntur vilissimis sunt robustiores saniores generosiore◠vt famuli dominis agricolae possessoribus non solum fortiores sed etiam prudentiores vt Philosophi diuitibus Clem. pa dog l. 2. c. 1. vpon their diet they could but double their strength health and all their abilities both of body and minde and so become twice themselues and as much outstrip other men in these things as they exceede them in these costly curiosities they should haue laid out their moneys vpon a reasonable good purchase but wee see the cleane contrary in daily experience namely that those who ordinarily feede on couerser fare haue good complections and sound temperature and are healthy and lusty strong and vigorous for all manly imployments whereas the other looke pale and thin as though they had but single nourishment by their double cost and are so effeminated in their mindes with luxury and excesse and disabled in their strength that they are more fit for venereall courtings and to combate before a Carpet then for any manlike exercises or martiall atchieuements Yea oftentimes by glutting them with these dainties they fill their bodies with diseases as gowts palsies stone collicke and sicknesses of all sorts from which a more spare diet which commonly accompanieth courser fare would haue priuiledged and exempted them CAP. XXV Of diuers other duties which wee ought to performe at our meales §. Sect. 1 That we ought to be content with our allowance OTher duties there are which at our meales ought to bee performed in which I will be more briefe and sparing because I haue beene larger in the other then I purposed the excesse of diet in these times drawing me on and making me also exceed in prescribing rules of moderation The next duty then which we are to obserue at our meales is that we bee contented with our cheare as being that portion which God in his wise prouidence hath thought fitting for vs and not suffer our mindes to surfet by feeding on idle wishes of better cheere when our sensuall appetites are stinted with ordinary fare and short commons Neither let vs murmure and repine because we haue such meane allowance nor enuie others their full tables much lesse let vs as it is the manner of many nice wantons excuse our too little or too meane fare when euen their owne consciences tell them that they haue too much yea when they are so proud of their cheare that their dispraises serue but as their salt meates to their drinkes to draw on their ghests to giue more commendations Nor yet let vs like the same persons vpon other occasions fret and fume when as our meate is not so curiously cooked as standeth with our nice appetite chafing as much at the small errours of the Cooke as if the good of the Common wealth and our owne safetie and saluation wholly rested on it But let vs that professe Christianity leaue these vanities and learne of the Apostle to be contented 1. Tim 6 6 8. Phil. 4. 12. with such food as sufficeth nature and is fit to preserue our health and strength for if we would but consider how vnworthy wee are of the least part of our prouisions and how farre the smallest of Gods fauours doe exceede our greatest deserts and how many of Gods deare children come farre short of vs in these his blessings and testimonies of his loue we should finde iust cause of turning our murmuring and repining into prayses and thanksgiuings §. Sect. 2 That we may be merry at our meales Thirdly so farre as will stand with Christian grauity and the occasions that shall be offred wee must be merry at our meales for seeing then the Lord conferreth his blessings vpon vs and giueth vnto vs these testimonies of his loue shewing that hee watcheth ouer vs with his prouidence to preserue and nourish vs it is a time of reioycing in the fruition of his fauours And this is one speciall end for which the Lord giueth vs his benefits of meate and drinke that in eating and drinking wee should delight Eccl. 2. 24. our soules in inioying the fruit of our labours and therefore hee hath bestowed vpon man not onely bread and meat to nourish and strengthen him but also wine to make his heart glad and oyle to make him looke with a chearefull countenance Which liberty and comfort of reioycing Psal 104. 15. at their meales the holy Saints of the Primitiue Church tooke vnto themselues and breaking bread from house to house did eate their meate with Act. 2. 46. gladnesse and singlenesse of heart praysing God in
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
againe as desperate and flie in our faces And therefore wee are sometimes to admit of their excuses and extenuations yea sometimes our selues after a charitable manner to doe it for them giuing the best interpretation we can either of the matter or manner of their actions or their minde in doing them but in the meane time these extenuations and excuses must bee referred to the person but not to the sinne it selfe which must bee mainely beaten downe euen whilest wee keepe the party from sincking vnder it Finally as with our admonitions wee must intermixe louing and kinde speeches so especially our care must be that we alwayes make a friendly conclusion and not let the admonished depart discontented and exasperated but so winne him by our kinde vsage that if it be possible he may depart as farre in loue with our persons as in hatred of his owne sinne like a Patient cured of some grieuous wounds who loueth his skilfull and faithfull Chyrurgion when the cure is perfected though hee complained of his rough handling him when hee was searching them to the quicke But if when wee haue done our best by admonition wee cannot reclaime our neighbours from their sinnes but that they still wilfully commit them and continue in them without repentance then is it our dutie with due respect had to our place and calling and also their persons and condition freely to rebuke and reprooue them And this the Lord commandeth as a testimonie of our brotherly loue Thou shalt not hate thy brother in thy heart thou shalt in any Leuit. 19. 17. wise rebuke thy neighbour and not suffer sinne vpon him And our Sauiour Christ requireth it as an action that concerneth our selues as well as them seeing if wee neglect it when wee haue a calling to performe it wee also are accessary vnto their sinnes Take heede saith he to your selues If thy Luke 17. 3. brother trespasse against thee rebuke him and if he repent forgiue him But howsoeuer here more seuerity and sharpenesse is to be vsed then in our admonitions and these old festered sores are to bee handled with a rougher hand then if they were greene wounds yet we must take heede that loue shine through these cloudes of iust anger that it may appeare to the partie reproued that wee intend the cure and not to hurt the person To which end all scolding and brawling rayling and reuiling speeches are vtterly to bee auoided which neuer doe good but worke in them spleene and malice towards them that vse them rather then any reformation of their faults or hatred of their sinnes §. Sect. 3 That wee may lawfully conferre of morall and ciuill things And thus we are in cōpany to frame our speeches vpon all occasions that they may tend to the spirituall edification of our brethren But though such conference in companie is to bee performed as most excellent yet may such speeches haue their due place which concerne morall and ciuill things about any subiect which may better and improue our knowledge for the seruice of the Church or common wealth or mutuall good duties to bee performed towards one another about the health and wel-fare of our bodies or our common affaires and businesses which we haue in the world one with another and such matters as concerne the good of our estates of which wee may lawfully aduize and take counsell one of another for the better directing and managing of all our actions and endeuours Yea sometime our speeches and conferences may tend to honest delight and to the mutuall comfort and refreshing of one another that our spirits being cheered and reuiued wee may bee the better fitted for duties of an higher nature For howsoeuer it be lawfull sometimes to vse speeches tending to our worldly profit and delight yet let vs carefully take heede that wee be not like most men at their meetings wholly taken vp with them talking of nothing else but of carnall and earthly things but seeing God is the Author and giuer of this excellent faculty of speech let our tongues bee chiefely imployed when wee are at our free choyse and not straightened in our desired liberty by our earthly necessities that presse vpon vs in such conferences as tend to Gods glory and the mutuall edification one of another that so it may appeare that wee are pilgrims on earth and Citizens of heauen when as our conuersation is about heauenly matters and that we are free Burgesses of the new Ierusalem when as we speake the language of Canaan §. Sect. 4 That we must carefully auoid all corrupt communication Much more let vs carefully auoid in our conferences the speech of Nehem. 13. 23. Ashdod which who so vseth professing himselfe an Israelite deserueth to be cursed and that there were some good Nehemiah to smite him with the hand of Iustice and to plucke off his hayre As all hurtfull speech which tendeth to Gods dishonour swearing blaspheming cursing and such as sauoureth of irreligion profanenesse and Atheisme or to the destruction of our owne and neighbours soules for which Christ died as 1. Cor. 15. 33. Eph. 4. 29. Eph. 5. 4. all euill words which corrupt good manners all filthy communication and rotten speech which infecteth and poysoneth the hearers all scurrility vnsauorie and obscene iests all scoffes and bitter frumps scornefull taunts and spitefull iests impeaching the credit and reputation of our neighbours which proceede for the most part from an affectation of the praise of wit and so farre bewitch men that they are ready as wee say to lose their friend rather then their iest and so foolishly to exchange a precious iewell for a trifling bable And hereunto we may adde all speeches directly contrary vnto those that tend to edification as such as tend to the corrupting of the iudgement of our neighbours and to the leading of them into error euill counsaile and all such as discourage them in the waies of Godlinesse Such as grieue the afflicted spirit and make him to sinke vnder his burthen such as incourage men vnto sinne and countenance those who are fearefull and bashfull in wicked courses or which hinder those that are falne from rising againe and turning vnto God by true repentance And as wee are to auoide in all our conferences these hurtfull and pernicious speeches so also such as are vaine and vnprofitable as not attaining vnto our chiefe endes the glory of God and our own and our neighbours good in which notwithstanding the most men spend their time and as the Psalmist complaineth speake vanity euery one Psal 12 2. with his neighbour thinking themselues sufficiently excused because they say no hurt But such forget in the meane time that the Wise man prayeth against this vanity that the Apostle doth forbid and condemne it and Pro. 30 8. T it 3. 9. that our Sauiour Christ at the day of Iudgement will call into account Matth. 12. 36. not onely such speeches as are hurtful but such
and that with her Spirit within her shee would seeke him early So the Spouse in the Canticles By night on my bed I sought him whom my soule loueth And the Prophet Dauid was careful euen in the night to approoue himselfe vnto God by performing these religious exercises I haue saith he remembred thy Name O Lord in the night and haue kept thy Law And this the Lord requireth of vs as being Lord both of night and day according to that of the Psalmist The day is thine and the night also is thine And will be serued as Psal 74. 16. Infoelix tota quicunque quiescere nocte sustinet somnos praemia magna vocat Ouid. Amor. El. 9. with our whole hearts so with our whole time seeing he is the God of our saluation who day and night preserueth vs and multiplyeth his blessings vpon vs whereby he incourageth vs to doe him seruice Yea euen in the night the Lord goeth in his visitation to see how wee carry our selues and will call vs to account either to reward vs if we doe well or to punish vs if wee neglect our dutie as Dauid sheweth by his owne experience Thou hast prooued my heart saith he thou hast visited mee in the night thou hast Psal 17. 3. tryed me and shalt finde nothing And therefore wee must in the night approoue our hearts and actions vnto him and not thinke that the darkenesse giueth vs any priuiledge to doe the workes of darkenesse seeing as the Psalmist speaketh The darkenesse hideth not from him but the night shineth as the day the darkenesse and the light are both alike to him Now the Psal 139. 12. duties of the night doe consist chiefly in Prayer and Meditation For when wee awake out of sleepe we must not suffer our mindes to roue after worldly vanities nor our hearts to be fixed vpon them but as wee are to esteeme the Lord and spirituall and heauenly things our chiefe treasure so our hearts and minds at our first awaking must be exercised about them as their chiefe ioy and comfort And first we must lift them vp vnto God in prayer according to the example of holy Dauid who professeth that in the night his song should be with him and his prayer vnto the God of his life Psal 42. 8. And againe O Lord God of my saluation I haue cried day and night before Psal 88. 1. thee The which is chiefly to be done when the hand of God is heauy vpon vs by some grieuous affliction because then being freed from all worldly distractions we may with greatest zeale and feruency of Spirit powre foorth our soules before God for helpe and deliuerance And thus Dauid in his great extremity calleth vpon God day and night O my God saith he I cry in the day time but thou hearest not and in the night season I am not silent Psal 22. 2. So the afflicted Church and people of God in their heart cryed vnto the Lord O wall of the daughter of Sion let teares runne downe like a riuer day Lam. 2. 18 19. and night giue thy selfe no rest let not the apple of thine eyes cease Arise cry out in the night in the beginning of the watches powre out thine heart like water before the face of the Lord lift vp thine hands towards him for the life of the yong children that faint for hunger in the top of euery streete And our Sauiour Christ himselfe in his bitter agonie made choyce of the night as Luk. 22. 44. the fittest time for those powerfull and effectuall prayers which hee made for himselfe and his Church vnto God his Father Whereby wee learne that when we haue suits of great importance which wee would sollicite with all earnestnesse and importunity the night is a fit time to commend them vnto God in our feruent prayers Yea euen at ordinary times if there be any speciall suite which we would make vnto God either for the assistance of his holy Spirit for the mortifying of some strong corruption which cleaueth vnto vs or the pardon of any sinne which hath lately wounded our consciences or for the obtaining of some speciall grace wherein we finde our selues most defectiue or for deliuerance from some imminent danger it is most profitable that at our first waking we presently pitch vpon them and in some short Prayer and earnest desire of the heart offer vp our suites vnto God in the mediation of Iesus Christ And as we are thus in the night to pray for the things we want so also ought we to praise and giue thankes vnto God for his gifts and blessings already receiued according to the example of Dauid who did not content himselfe to shew foorth Gods louing kindnesse in the morning but also his faithfulnesse Psal 92. 2. in the night The which duty vpon extraordinary occasions must be extraordinarily performed and in some set and solemne manner as when our hearts are rauished with the apprehension of Gods mercy and bounty after the receiuing of some speciall and singular benefit as we see also in Dauids practice who at midnight did rise to giue thankes vnto the Lord as Psal 119. 62. he professeth The which his night-songs as they were his solace in the time of his flourishing prosperity so the remembrance of them were his chiefe comfort in his deepest distresse as being infallible signes of Gods loue and his owne integrity For when his afflictions both of body and mind were so great that he had no manner of consolation in his present sense and feeling he calleth to remembrance his songs in the night and the sweet visitations of Gods holy Spirit in these spirituall exercises Psal 77. 6. Which example let vs learne to imitate and if no other occasion come presently to our minds yet at least let vs when we awake lift vp our soules vnto God praising him for his gracious preseruation hitherto and our quiet rest and commending our soules and bodies into his gracious protection for the rest of the night desiring the continuance of his fauour for our preseruation and of our quiet sleepe for the refreshing and strengthening of our fraile and weake bodies §. Sect. 7 Meditations fit for the night The other duty is meditation in which we are to exercise our mindes after an holy and religious manner when wee cannot or list not to sleepe and not suffer them to range and roue after idle or hurtfull vanities which will not bring vnto vs any profit The subiect matter of which our meditation may be diuers according to our seueral occasions and estates As first and principally we must call God to our remembrance and meditate on his sauing attributes his infinite loue mercy goodnesse and bounty towards vs wherein holy Dauid tooke singular comfort and delight My soule saith he shall be satisfied as with marrow and fatnesse and my Psal 63. 6. mouth shall praise thee with ioyfull lips when I remember
rest compose our selues to sleepe in such a Christian and holy manner by prayer and meditation that euen as much as may be our imaginations and dreames may retaine some rellish and sauour of our former religious exercises Where by the way wee may note that as the Christian Sabbath is to begin at the dawning of the day because it was instituted in remembrance of Christs Resurrection who was that Sunne of righteousnes who brought light and life vnto vs by performing and finishing that great worke of our Redemption and not ouer-night like the Iewes Sabbath which was ordained to put them in mind of the worke of Creation and the rather because it was fit that there should vpon these diuers reasons be a difference betweene their Sabbath and ours so also it is to continue to the dawning of the next day as wee haue formerly shewed by Pauls example §. Sect. 2 That we must rest from our owne workes on the Lords Day And thus we see the time of the Lords Day how long it is to continue now we are to speake of the duties which ought to be performed in it And these are all comprized in these two things first in obseruing a Rest and secondly in keeping it holy or in sanctifying this Rest vnto Gods seruice The Rest consisteth in the forbearing or not doing of our owne workes but onely in cases of necessity and when the sanctification of the Lords Day requireth them as duties tending to the aduancing of Gods seruice or such workes of mercy and Christian charity as belong to this Day as the study and paines of the Minister the trauell of the people to places of diuine worship visiting and helping of the sicke and distressed confounding of contentions and making peace betweene neighbours feeding and tending of cattell and such like Where by our owne workes I vnderstand all our thoughts words and actions which simply or chiefly tend to our owne profit or pleasure As first the workes of our callings Exod. 31. 15. of all kinds whatsoeuer as all workes of husbandry euen in the time of haruest buying and selling carrying of burthens trauelling and such like Secondly all kinds of recreations which are not necessary for the preseruing of health and life and tend not to the better fitting and inabling of vs for religious duties but to sensuall and carnall delight Of which sort are walking abroad that we may take the ayre or that wee may conferre one with another or meditate on the creatures some bodily exercise in course of physicke to refresh the body and in some cases musicke not onely vocall by singing of Psalmes which is a duty of the Sabbath but also on instruments when as it is vsed not for carnall and sensuall delight but to refresh our spirits and quicken our dull and drowzie hearts and minds that they may with more cheerefulnesse returne vnto the performance of religious and holy duties in which cases there may at some times be the same vse of these recreations so they be in moderation in an holy manner and to these ends which is of physicke meates and drinkes But from all other recreations which tend onely to carnall and sensuall delight we must wholly abstaine first because the Lord expressely forbiddeth vs to doe our owne pleasure on his holy Day and contrariwise commandeth vs to call his Sabbath our delight Esa 58. 13. the holy of the Lord honourable and that we should honour him nor doing our owne wayes nor finding our owne pleasures nor speaking our owne words Secondly because they are our owne workes from all kindes whereof Gods Commandement restraineth vs that wee may bee wholly deuoted to the seruice of God and the meanes which inable vs thereunto yea they may in some sort be called more our owne workes then the workes of our callings because these are more expressely commanded and are ordinarily more necessary and more directly tend to Gods seruice then the other for it is possible to liue and serue God without these recreations but not vnlesse we walke in the duties of our callings And therefore if these bee forbidden on the Lords Day then much more the other which are of lesse vse and necessity Finally because these worldly recreations doe more dangerously and cunningly winde into our hearts steale them away from holy duties and distract vs in Gods seruice then the duties of our callings the workes and labours whereof we doe not loue for themselues but onely as they are meanes of deriuing pleasure or profit vnto vs whereas we loue these sensuall pleasures for themselues and oftentimes so dote vpon them that we neglect our worldly profit yea the seruice of God it selfe and the eternall saluation of our soules that we may inioy them §. Sect. 3 That on the Lords Day we must abstaine from carnall recreations Now if any obiect that to depriue vs of these recreations is to take away all the ioy and comfort of our liues to this I answere that it is an obiection which altogether misbeseemeth a Christian For howsoeuer Infidels and carnall worldlings may reioyce chiefly in them as hauing no greater cause of ioy and comfort yet it ought not to bee so with the faithfull who should chiefly reioyce in the Lord and in the pledges and testimonies of his loue and fauour in their Communion with him who is their Phil. 4. 4. summum bonum and chiefe happinesse and the visible signes of his gracious presence vnto which spirituall ioy Dauid exhorteth Delight thy Psal 37. 4. selfe in the Lord and he shall giue the desires of thine heart Of which he in many places propoundeth himselfe as an example for our imitation Secondly if we be spiritually and not carnally and worldly-minded we may make the Lords Day it selfe our delight as he requireth which if we Esa 58. 13 14. doe then we shall indeed finde sweete delight in the Lord. For what greater delight can there bee to a Christian then to praise God by singing of Psalmes who hath beene so good and gracious vnto vs then to heare the Word whereby God assureth vs of his fauour and of the pardon of our sinnes and receiue the Sacrament whereby it is sealed and assured vnto vs then to feast our soules at this spirituall banket and afterwards meditate on and peruse our spirituall euidences whereby the assurance of heauenly happinesse is conuayed vnto vs then to be assured that wee are redeemed out of the hands of all our spirituall enemies and restored to the glorious liberty of the Sonnes of God then to solace our selues in the sweete society of Christ our Bridegroome in his Banketing-house and to be stayed and comforted with his flagons of wine apples and kinde imbracements Cant. 2. 4 5 6. which spirituall ioyes if we rellish not what doth it but argue a carnall taste and appetite which we ought to bewaile and mortifie and not feede and cherish it with vaine sports and worldly recreations
that we know the furnishing of our soules with sanctifying and sauing graces and bringing foorth the fruits of them in the whole course of our liues the making of our calling and election sure and getting into our owne custody the assured euidences of our saluation that if we be wise wee will thinke all too little for these vses and finde none to spare for idle and vaine exercises Let vs consider that the time which is spent in the pleasures of sinne and pursuing of worldly vanities brings for the present no true profit or sound and solid comfort and ending at the best in late repentance leaueth nothing behinde it but griefe and vexation of spirit That now is the acceptable time and day of saluation which wee were best presently to take hold of if wee loue our owne soules because wee know not how soone it will bee past and withall that when it is gone it can by no possible meanes bee recouered That our momentany and vncertaine time being well spent shall bee rewarded with infinite and eternall happinesse but being idlely and vnprofitably wasted shall bring vpon vs euerlasting woe and misery Finally that in this short time heauenly happinesse is either wonne or lost which shall continue beyond all times and that damnation and hellish torments most intolerable and endlesse are either escaped or else procured and sealed vp vnto vs. §. Sect. 2 That we must not stay for occasions of Christian duties but seeke for them before they offer themselues The second rule is that we doe not stay for occasions and opportunities of performing the Christian duties of a godly life but that wee seeke for them earnestly before they offer themselues and carefully take hold of them when we haue found them Concerning the former we are with our longing desires to preuent the occasions of well-doing before they are offered and vse all our best indeuours to finde them out when they seeme to lye hid and to pursue them with all our speed when they seeme to flee from vs. Heerein imitate we the practice of worldlings who hauing set their hearts vpon earthly things doe not sluggishly stand still till they bee put into their mouthes but with all vigilancie and diligence spie out all opportunities whereby they may atchieue their ends and become rich Psal 111. 10. Pro. 1. 7. Pro. 16. 16. Pro. 8. 12. Iob 28. 15. Pro. 2. 4. and honourable in the world And seeing spirituall and heauenly wisedome which chiefly consisteth in true godlinesse is much better then riches and worldly honours according to that of the Wiseman How much better is it to get wisedome then gold and of greater price and more to be desired then precious stones or any worldly thing besides therefore we must seeke it as siluer and search for it as for hid treasures and being as Pro. 4. 7. Eccle. 12. 13. he teacheth vs the principall thing and chiefe end of all we must labour to get it with all our gettings that is make it our chiefe businesse to attaine vnto it according to the example of the wise Merchant who hauing by Matth. 13. 44. diligent search found the hid treasure neuer resteth till he hath made himselfe owner of it and gotten it sure in his owne possession Neither is it sufficient with all diligence to seeke for all opportunities of godlinesse but when we haue found them we must with all speed lay hold of them and not suffer them to slip from vs through our carelesse delayes And first when God offereth vnto vs opportunity and meanes of seruing him in the duties of a godly life calling and exhorting vs vnto them in the Ministery of his Word and incouraging to imbrace them by offering vnto vs the gracious assistance of his holy Spirit we must in this very day hearken vnto his voyce and not harden our hearts when he inuiteth vs to his Supper wee Psal 95. 7 7. Luke 14. 16. must not pretend excuses and put him off with delayes and whilest hee knocketh at the dore of our hearts by the sound of his Word and finger of his Spirit we must open vnto him that hee may come in and feast vs Apoc. 3. 20. with a banquet of his spirituall graces Whilest hee calleth vs to repentance Act. 17. 30. 2. Cor. 6. 2. and offreth vnto vs the meanes which formerly haue beene denyed let vs hearken and turne vnto him whilest the acceptable time and day of saluation lasteth For it is but a day and nor an age and when the Sunne-shine of the Gospel setteth and the night of ignorance and superstition commeth there will be no time of working Now our Bridegroome calleth and knocketh and if we open vnto him we shall solace our selues in Cant. 5. 2 3 4. our sweete communion with him and the fruition of his loue But if with the sluggish Spouse we pretend excuses and will not let him in hee will withdraw himselfe and then we may long seeke him before we shall find him Now wisedome cryeth out vnto vs in our streets and happy are we Pro. 1. 24. 25 26 27 28. if we hearken to her voyce for if wee now stop our eares to her call wee shall in the day of our affliction cry and call and not be heard as the Lord Zach. 7. 11 12. threatneth §. Sect. 3 That we must set our selues most seriously about Christian duties whē wee finde our selues best prepared and fitted for them Secondly when we finde our selues best fitted and prepared for the performing of holy and religious duties the Spirit of God disposing vs vnto them by inlarging our hearts and inflaming vs with the loue of spirituall exercises by the sweet taste and comfortable feelings which wee finde in them we are not to let slip this opportunity but entertaining these good motions and nourishing in vs these spirituall inclinations we must set our selues seriously about them As when the Lord calleth vs in the Ministery of the Word and thereby awakeneth vs out of the sleepe of sinne we must be ready to say with Samuel Speake Lord for thy seruant heareth When 1. Sam. 3. 10. the Lord boreth the eare and openeth our hearts we must with Lydia attend Act. 16. 14 15. vnto the things that are spoken imbrace them by faith and bring foorth the fruits of it in the workes of loue When he powreth vpon vs the spirit Zach. 12. 10 12 13. of grace and supplication we must retire our selues a-part into our Closets and powre forth our soules and suites before him by feruent prayer When our hearts like Dauids are with meditating vpon Gods manifold mercies and the sweete taste of his inestimable benefits duly prepared wee must not lose this opportunity by delayes but presently with him sing and Psal 108. 1. giue praise When God hath giuen vnto vs ability to performe spirituall duties whereby we may mutually further the saluation of one another and put also some
of the Sonne of man and drinke his blood ye haue no life in you Yea this Supper of the Lord is not such a spare meale and bare Commons as onely holdeth life and soule together and doth not reuiue the spirits increase the strength and fit vs for action and imployment but it is a plentifull feast for our soules which maketh vs grow in grace and spirituall strength and stature vnto a perfect age in Christ making them strong and vigorous vnto all Christian duties of Gods seruice Whereof it is that as Baptisme is called the Sacrament of our imitation and new birth so this of our augmentation and growth in grace affording vnto vs plentifull nourishment for this end For as God is so bountifull in affording man meanes for the preseruing his bodily life that he alloweth him such things not onely which are absolutely necessary but also for delight and not bread alone to strengthen mans heart but also wine to make it glad and oyle to expresse this ioy in the face and countenance So hee hath dealt Psa 104. 14. 115. much more bountifully for our soules prouiding for their nourishment a plentifull feast the strengthening Bread of Christs Body and the cheering and gladding Wine of his precious Blood the delicious viands and dishes of his spirituall benefits and sauing graces and sweet comforts of his holy Spirit and not onely setteth these things before vs to looke vpon but giueth vnto vs gracious entertainement inuiting vs to feed vpon them not onely vnto necessity but also to delight So that our welcome is no lesse worth then our cheere and as the Spouse speaketh his loue better Cant. 1. 2. then wine Yea vnto his feast he addeth a banket of spirituall comforts imbracing vs with the armes of his loue cheering vs with the consolations of his Spirit and rauishing our soules with the sweet feelings of his fauour and such inward ioy that being with the Spouse thus brought into Cant. 2. 4 5 6. his Banketting-house and hauing for a Canopie ouer our heads his Banners of loue we are ready as it were in an extasie to cry out Stay me with flagons comfort mee with Apples for I am sicke of loue Now how can our poore soules being thus royally feasted and cherished at the Supper of the great King but bee inwardly replenished with all thankfulnesse towards God for his so rich mercies What can they doe lesse then enter into a serious consideration with themselues what they may returne vnto God that they may expresse their loue and gracefulnesse for so many and inestimable fauours without any desert vouchsafed vnto them saying with the Prophet Dauid What shall I render vnto the Lord for all his benefits towards Ps 116. 12 13. mee And finding themselues to be vtterly vnable to make any other requitall then by remaining thankfull debters what can they doe lesse then conclude with him that they will take the cup of saluation and call vpon the Name of the Lord praising and magnifying his mercies in the sight of all the people And finding our selues preserued in spirituall life growne 1. Pet. 1. 18. in Gods graces and strengthened and fitted for all good imployment by the royall bounty of our heauenly King feasting vs with such cordiall restoratiues and delicious food aboue the price of siluer or gold or any other corruptible thing how vngratefull should we be if we did not imploy this strength which he hath giuen vs in the duties of his seruice that we may glorifie his holy Name and bee accepted of him by doing that which is pleasing in his sight §. Sect. 8 Fourthly because it is an action which we doe in remembrance of Christ Fourthly the right vse of the Lords Supper much conduceth vnto a godly life as it is an action which we doe in remembrance of Christ and are thereby put in minde how much he hath done and suffered for vs. For who can lightly esteeme of any sinne which cost Christ no lesse then the price of his precious blood Who will not bewaile his sinnes past with bitter griefe abhorre his present corruptions with mortall hatred and vtterly renounce and forsake them for the time to come who duly considereth that they were the nayles which fastened our Sauiour Christ to the Crosse and that vnsupportable waight which made his soule heauy to the death pressed out of his innocent body that bloody sweate and extorted from him that lamentable complaint My God my God why hast thou forsaken me Who will bee hired with the base wages of worldly vanities to defile his soule againe with the filth of sinne which could no otherwise be clensed and purged then by the precious blood of Iesus Christ of infinite more value then ten thousand worlds And so on the other side who can bee slacke in the seruice of so gracious a Sauiour or bee sparing in his paines to glorifie him who for his redemption hath not spared his dearest blood Who would not worship him in all the duties of holinesse who hath purchased his happinesse at such a rate as men and Angels were not able to discourse who is so vnthankfully slothfull that will not spend his sweate in his seruice and his teares because he cannot spend so much as he should and euen his blood to make vp what is wanting in them both for him and his sake that hath clensed our bodies and soules from the ingrained spots and vncurable leprosie of sinne with his bloody sweate yea full streames of his precious blood Who will now grudge to doe works of mercy or to feed the poore members of Iesus Christ with his spare food to clothe them with his cast apparell which remembreth that this bread of life came downe from heauen to be our food and hath not spared to feast vs at his owne royall Table with his owne body and blood for our spirituall nourishment vnto eternall life that he who is the liuely and expresse Image of his Father and equall vnto him in glory and Maiesty dis-roabed himselfe of this glorious garment and tooke vpon him the shape of a seruant yea was content to be stripped of those poore clothes he had suiting with his meane condition and whilest he bore our sinnes to beare our shame hanging naked vpon the Crosse that he might clothe vs that were spiritually naked with the rich and glorious robe of his righteousnesse and obedience §. Sect. 9 Because thereby we are occasioned to renew our Couenant with God Finally the Lords Supper rightly vsed is a notable meanes to confirme and strengthen vs vnto all duties of a godly life because it giueth vs occasion in our preparation that we may come as worthy ghests to the Lords Table to renew our Couenant with God by renewing our faith in Christ our repentance for our sinnes our loue towards God and our neighbours and all other sauing graces in vs. We renew our faith by meditating vpon Gods infinite mercies
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
hands because being created wee haue Act. 17. 28. Psal 104. 28. no power to subsist of our selues but wholy depend vpon God for the continuance of vs in our life and good estate for as the Apostle saith In him we liue moue and haue our being so that if he withdraw his assisting power we perish and returne vnto our dust By his all-ruling prouidence we are euery day in the yeere euery houre in the day and euery minute and moment in the houre preserued from innumerable dangers which otherwise would seaze vpon vs from the assaults of our many and mighty enemies and especially of that roring and deuouring 1. Pet. 5. 8. Lyon who is alwaies ready to destroy vs if wee were not preserued vnder the wings of the Almighty from his rage and malice By it wee are gouerned and directed in all our waies so as we cannot stirre a foote nor moue a hand nor open our eyes or eares nor speake a word if wee had not strength from him By it all the creatures become seruiceable vnto vs and worke together for our good which otherwise would bee our bane From God wee haue all the benefits which we inioy the Sunne which giueth vs light and vitall heate the ayre which wee breathe the earth which sustaineth vs the meate which feedeth vs the apparell which couereth our nakednesse and keepeth vs warme our health and wealth our peace plenty and prosperity and all other blessings fit both for necessity and for our comfort and delight And not onely the things themselues but all their vertue and vigour whereby they become profitable to those ends for which we vse them doe come from him and doe as meanes and instruments serue his Prouidence for the deriuing of all good vnto vs himselfe still remayning the chiefe and principall cause which worketh by them or can deriue vnto vs all things needefull without them if they bee wanting For it is he who feedeth vs by our meate by our clothes keepeth vs warme by our friends doth comfort and relieue vs for which vses they would be vneffectuall yea produce the cleane contrary effects if they had not from his blessing their power and efficacy Now to what end O man dost thou receiue daily at the hands of God such innumerable blessings but that thou shouldest acknowledge him the Author of them and praise him for all the good which he doth vnto thee Why doth hee preserue thy life but that thou shouldest liue to his glory Why doth hee make all his creatures in heauen and earth seruiceable vnto thee but that thou shouldest hereby be moued with more cheerefulnesse to serue him who hath created both them and thee Why doth he preserue thee from dangers and protect thee from enemies and deliuer thee out of troubles and afflictions but that thou shouldest glorify and serue him without feare in Psal 50. 15 Luke 1. 74 75. holinesse and righteousnesse all the dayes of thy life Why doth he giue the light of the Sunne but that thou shouldest shun the workes of darkenesse and serue him in the duties of thy calling Why doth he let thee breathe the ayre but that thou shouldst spend this breath in speaking singing to his praise Finally why doth hee feed and clothe thee and giue vnto thee those manifold blessings which thou inioyest but that by this rich wages hee may incourage thee to doe him faithfull and cheerful seruice which if thou neglectest and mis-spendest all the rich gifts which thou hast receiued to the dishonour of him that giueth them in the seruice of sinne and Satan and in satisfying of thine own carnall and sensuall lusts what dost thou hereby but bewray thine horrible ingratitude towards such a gracious and bountifull Lord and Master What dost thou but alienate his loue from thee and prouoking his wrath against thee mooue him in his iust displeasure to withdraw his gifts from thee which thou abusest or let thee inioy them in his anger to thy greater hurt leauing them with thee as testimonies to conuince thee of thy shamefull vngratitude and as talents lent vnto thee which when thou hast mis-spent to the dishonour of thy Lord or not imployed them in his seruice will but prepare for thee a fearefull account at the terrible Day of Gods last Iudgement CAP. XXXVII Two other reasons mouing vs vnto a godly life The first taken from Christ giuen vnto vs by his Father the other from the Couenant of grace made in him §. Sect. 1 Of the inestimable gift of Iesus Christ which should moue vs to loue and serue God THe fourth mayne benefit which God hath giuen vnto vs is his onely begotten and dearely beloued Sonne Iesus Christ to be our Head and Sauiour in whom we were elected by whom we were to be saued redeemed For being falne in Adam who was the head and roote of all mankinde and not onely partakers of the guilt and punishment of his sin but also of the corruption of nature deriued from him whereby we were disabled to all good and made prone vnto all euill it would not stand with Gods Iustice to elect or saue vs till it were fully satisfied and wee freed from this sinfull condition Which being a worke impossible to men and Angels in respect of that infinite price which was to bee payd God of his free grace and loue ordained and appointed in his eternall Counsell his Sonne to be our Sauiour and Redeemer and to this end to take our nature vpon him that hee might be vnto his elect the second Adam and the Head of his Church in whom he chose them to life and saluation which the first Adam lost both for himselfe and all his posterity For howsoeuer the free loue and meere grace and good will of God be the supreme and highest cause of our election and saluation and Christ in respect of it but a meanes or subordinate cause of working that for vs which Gods loue had first decreed neither was Christ the cause that moued God to loue vs John 3. 16. with this first loue and free grace but this loue the cause which moued God to giue his Sonne vnto vs to be our Sauiour and Redeemer yet may it be truely said that wee could no otherwise be elected then in Christ as our Head and the roote of all our righteousnesse that iustice and mercy meeting together God might be glorified in them both although we be not elected for him but of Gods absolute will and free grace which moued him to giue vs his Sonne and all other good which wee receiue by him And this the Apostle plainely affirmeth that God hath chosen vs in him before the foundation of the world and that he hath predestinated vs to the adoption of children by Iesus Christ Ephe. 1. 4 5. vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace wherein he hath made vs accepted in his Beloued
33. 18. righteous and his eares are open vnto their cry And againe The eyes of the Lord are vpon them that feare him And as Elihu speaketh He withdraweth Job 36. 7. not his eyes from them So Dauid in another place The Lord knoweth the Psal 37. 18. dayes of the vpright and their inheritance shall be for euer Yea but the eyes of the Lord are vpon all things and there is nothing so secret that is vnknowne vnto him and what priuiledge then haue those herein that serue him aboue those that serue him not It consists not in the generall view and notice which God taketh of one thing as well as of another but in that he hath a more watchfull and benigne eye ouer those that feare him to preserue them from all euill and to bestow vpon them all that is good by reason whereof they are so farre from miscarrying by any chance and casualtie any malice or fury of their enemies that not so much as an haire Mat. 10. 30. can fall from their head without the will of their heauenly Father In which respect the Lord compareth himselfe to an Eagle which safely carrieth her Deut. 1. 31. 30. 11. yong and defendeth them from all other rauenous birds when they are vnable to shift for themselues And to a carefull Shepherd who not onely Ezech. 34. 12. keepeth his Sheepe from the Wolfe but also feeds them in greene Pastures Psal 23. 1 2 3. driueth them to the still waters cureth the sicke and carrieth in his armes the lame and weake as Dauid also sheweth by his owne experience And thus our Sauiour called himselfe the good Shepherd who watched Ioh. 10. 1 2 c. ouer his Sheepe with such loue and care that he was ready to lay downe his life for them rather then they should perish by any danger Now the benefits which we haue by this priuiledge are many and inestimable For by this speciall prouidence God like a faithfull Shepherd leadeth vs out and in and directeth vs in all our courses guideth vs in the wayes of his Esa 30. 21. Commandements and keepeth vs from wandring in the by-paths of errour and from losing our selues in the desarts of sinne And thus the Psalmist saith that the steps of a good man are ordered by the Lord and he delighteth Psal 37. 23. in his way whereby hee is kept from falling into many sinnes vnto which hee is prone through naturall corruption and wherewith others that are not thus guided and gouerned are often and easily ouertaken and also into many dangers and euils to which their fraile liues are subiect whereinto others not thus directed doe rush and perish in them Secondly by this speciall prouidence those that serue the Lord are preserued from all euils and protected against all enemies and that not after a slight and ordinary manner but with such vigilant care and tendernesse as a man watcheth ouer the apple of his eye as the Lord professeth and Zach. 2. 8. Psal 17. 8. Dauid also found by his owne experience The which though it bee all-sufficient to preserue vs from all danger of euill yet for our greater comfort and the better confirming of communion and loue betweene his holy Spirits and vs hee causeth his Angels to incampe round about those that Psal 34. 7. feare him and deliuereth them yea hee committeth them vnto them as their speciall charge to keepe them in all their wayes and to beare them in their hands that they dash not their foot against a stone Of which we haue many examples as of the three children thus preserued in the fiery furnace and Dan. 3. 25. 6. 22. Daniel in the Lyons den and in that mighty Army of holy Spirits sent for the comfort and incouragement of Elizeus seruant Thirdly by this 2. King 6. 17. speciall prouidence God both vpholdeth his children that serue him when they are ready to fall into sinne and danger and raiseth them vp being falne preserueth them from troubles and afflictions and deliuereth them out of them when they call vpon him For he couereth them with his Psal 91. 4 5 6 c. feathers and vnder his wings they shall be safe his truth shall be their shield and buckler c. The eyes of the Lord are vpon those that feare him to deliuer their Psal 33. 18 19. soule from death and to keepe them aliue in famine In which regard the Lord incourageth his seruants against all dangers Feare thou not for I am Esa 41. 10. with thee be not dismaid for I am thy God I will strengthen thee yea I will helpe thee yea I will vphold thee with the right hand of my righteousnesse c. Or if for their chastisement they be afflicted and foyled with any euill either of sinne or punishment yet they shall not be forsaken and suffered to lye and perish in it and as the Psalmist speaketh Though they fall they Psal 37. 24. shall not vtterly be cast downe for the Lord vpholdeth them with his hand Yea though many be the troubles of the righteous yet the Lord deliuereth them out of all and though he beateth them with his rods yet he keepeth all their bones Psal 34. 17 18. so that not one of them is broken For the Lord vpholdeth them in their integrity Psal 41. 12. and setteth them alwayes before his face as Dauid speaketh out of his owne experience Finally as God by this speciall prouidence preserueth those that serue him from all euill so also he prouideth for them all that is good supplying all their wants and relieuing them in all their necessities For if we trust in the Lord and doe good we shall dwell in the Land and Psal 37. 3 4. verily we shall be fed if we delight our selues in the Lord hee will giue vs the desires of our hearts Which argument Dauid vseth to moue all vnto Gods feare O feare the Lord saith he ye his Saints for there is no want to them that Psal 34. 9 10. feare him The young Lions lacke and suffer hunger but they that feare the Lord shall not want any good thing Now what greater priuiledge then to be thus at Gods finding to haue him our guide to direct vs our King to gouerne and defend vs our louing Father and carefull Shepheard to feed vs and supply all our wants to preserue vs from dangers and deliuer vs out of all our troubles to heale our wounds and cure our diseases seeing he beholdeth all our wants and is all-sufficient to supply them What stronger motiue then this to moue vs wholly to deuote our selues vnto his seruice in whom we liue and mooue and haue our being seeing our Act. 17 28. fraile liues are lyable to so many euils both of sinne and punishment obnoxious to so many dangers and stand in need of so many helpes and comforts that if the Lord should but for
should raise it vp at the lâ—st Day It standeth vpon not our resolution or loue towards God but vpon his vnchangeable counsell and decree which shall stand who hath not appoynted 1. Thes 5. 9. vs to wrath but to obtaine saluation by our Lord Iesus Christ and vpon his loue which is immutable and euerlasting for whom he loâ—eth to the end hee Jer. 31. 8. loueth them Not vpon our strength but vpon the power of God who is more mighty to saue then all our enemies to hurt and destroy vs so that Joh. 13. 1. though we be weake and vnable to hold out yet we shall bee established for Rom. 14 4. 2. Tim. 1. 12. God is able to make vs stand and to keepe that which wee haue committed vnto him against that great Day of Christs appearing for he is greater then all and Ioh. 10. 28. none is able to pull vs out of his hand Finally it resteth not vpon the truth of our promises made to God but of his promises made to vs who is a faithfull and true witnesse and all his promises in Christ Yea and Amen For the Apoc. 1. 5. 2. Cor. 1. 20. Lord hath made his couenant with vs and promised that hee will put his Ier. 31. 31. and 33. 33. Esa 59. 21. Ier. 32. 40. Law in our inward parts and write it in our hearts and will be our God and wee shall be his people That he will forgiue our iniquity and remember our sinnes no more that he will put his Spirit vpon vs and that his words which hee hath put into our mouthes shall not depart out of them from henceforth euen for euer and that he will make an euerlasting Couenant with vs and not turne away from vs to doe vs good but will put his feare into our hearts so as we shall not depart from him That though we fall we shall not be cast off because the Lord putteth Psal 37. 24. Psal 112. 6 9. vnder his hand That our righteousnesse shall remaine for euer and that we shall neuer be moued but shall be had in euerlasting remembrance The which Couenant and promises of God are most immutable and vnchangeable For the Mountaines shall depart and the Hils shall be remoued but Gods kindnesse shall not depart from vs neither shall the Couenant of his peace be remoued Esa 54. 10. Yea it is easier for heauen and earth to passe then one tittle of his Word to faile Luk. 16. 17. The which may serue as a forcible argument to perswade vs to serue the Lord in the duties of a godly life seeing when wee are once entred into it we shall be sure to hold out in our Christian course vnto saluation notwithstanding our owne frailty and corruption the many and great difficulties which we find in the way the might malice of all our spiritual enemies for he that hath begun this good worke of grace in vs is able and Phil. 1. 6. willing to perfect it vnto the end The which argument taken from the infallibility of Gods counsell ordaining vs to saluation the Apostle vseth to with-hold vs from all sinne The foundation of God saith he standeth sure 2. Tim. 2. 19. and the Lord knoweth them that are his And let euery one that nameth the name of Christ depart from iniquity Yea that we might the better bee incouraged to forsake all sinne and to serue God in holinesse and righteousnesse he hath not kept this royall and inestimable priuiledge of our perseuerance in grace vnto saluation as a secret to himselfe but hath so plainly reuealed it in his Word that we may take notice and bee assured of it according to that of the Apostle These things haue I written vnto 1. Joh. 5. 13. you who beleeue on the name of the Son of God that ye may know that hee hath eternall life To the end that thereby our hearts may bee replenished with gladnesse and wee incouraged to hold on in our course with ioy seeing though we haue many lets and mighty oppositions in the way yet we are sure that at the last we shall come safely to our iourneys end §. Sect. 4 The great and inestimable priuiledges wherewith God crowneth a godly life in the world to come And these with many other are the rich and royall priuiledges wherewith God in this world doth reward and crowne a godly life which though they be great and inestimable yet are they all little in comparison of that glorious happinesse which God hath reserued for those that loue and serue him in the world to come being all but short preludes to that heauenly harmony and small earnest-pennies and first-fruits of that maine bargaine and plentifull haruest For there we shall both in our soules and bodies be perfectly freed from all miseries and euils both of sinne and punishment and all teares shall be cleane wiped from our eyes and Apoc. 21. 4. there shall be no more death nor sorrow nor crying neither shall there bee any more paine as the holy Ghost speaketh And contrariwise wee shall there in ioy such honours riches and ioyes as neither the tongue can vtter nor the heart conceiue For we shall inherit a Mat. 25. 34. a Kingdome an b and 7. 31. heauenly Kingdome yea the Kingdome c Act. 4. 22. of God which like himselfe because it chiefly consisteth in the fruition of himselfe is most absolute and infinite in all perfection There we shall be crowned with a d Iam. 1 12. Crowne of life an e 1. Cor. 9. 25. vncorruptible Crowne a f 1. Pet. 5. 4. Crowne of glory There wee shall be perpetually feasted at the great feast and g Apoc. 19. 9. marriage Supper of the Kings Sonne where there shall be nothing but mirth and gladnesse plenty without want and fulnesse without satiety There we shall rest from all our labours and sanctifie vnto God a perpetuall Sabbath continually singing praises vnto him who is the Authour and Fountaine of all our happinesse There we shall swimme in a riuer and torrent of pleasure and haue fulnesse of ioy at Gods Psal 36. 8. and 16. 11. 1. Cor. 15. right hand for euermore There we shall haue spirituall bodies that is such as shall be indued with spirituall and excellent qualities as immortality and agility strength and impassibility beauty and comelinesse brightnes and glory There our soules shal be perfectly renewed according to Gods Image being indued with such wisdome and vnderstanding that wee shall know God and his will our selues and all the secrets and mysteries Eph. 5. 27. both of nature and grace and with such complete holinesse and righteousnesse that there shall be neither spot nor wrinkle in them There we shall haue the blessed and glorious societie of all the holy Saints and blessed Angels and perfectly louing them as our selues we shall reioyce in their happinesse as much as in our owne
the world hath been from the beginning the Gen. 3. 15. portion of all Gods Saints and seruants whom it hath pursued with deadly malice because they haue been beloued of God Yea aboue all others did it most hate and maligne our Lord and Sauiour Iesus Christ and therefore we must not thinke much if it pursueth vs with the like malice For as he hath told vs The seruant is not greater then his Lord If they haue Joh. 15. 19 20. persecuted me they will also persecute you Fourthly the worlds hatred needeth not to discourage vs in the wayes of godlinesse seeing it is vnto vs a comfortable euidence that we are not of the world for then it would loue his owne but that we are the true Disciples of Iesus Christ whom he hath chosen out of the world Yea contrariwise if the world should loue vs we had iust cause to suspect our selues seeing loue ariseth out of likenes neither could we be so much in the worlds fauour vnlesse we too much fauoured it Fifthly the worlds hatred cannot discourage vs if wee consider that it is abundantly recompenced with the loue of God and of his Saints and blessed Angels For the worlds malice can but bring some temporary trouble ioyned with much inward and spirituall comfort but in the fauour of the Lord is life and blessednesse And therefore Psal 30. 5. as no wise man who is highly in the fauour of his Prince his chiefe Nobles and the best of the people will greatly care for the hatred of base gally-slaues and the abiects of the Land especially when the fauour of both will not stand together so if we be truly wise for our owne good we will not if we be assured of Gods loue and all his faithfull seruants regard much the hatred of the world which can loue none but those whom God hateth Finally this hatred of the world for righteousnesse sake will not dismay vs if we alwayes remember that it shall be rewarded with euerlasting happinesse according to that of our Sauiour Blessed are Luk. 6. 22 23. yee when men shall hate you and when they shall separate you from their company and shall reproch you and cast out your name as euill for the Sonne of mans sake reioyce yee in that day and leape for ioy for behold your reward is great in heauen for in the like manner did their fathers to the Prophets §. Sect. 3 That the former poynt ought to be held with diuers cautions But yet some cautions must be heere obserued as first that howsoeuer we are not to loue the world nor to maintaine neere and inward familiarity Rom. 12. 18. with Gods enemies yet in respect of our priuate carriage we must behaue our selues innocently and iustly towards them and as the Apostle speaketh as much as in vs lyeth haue peace with all men Secondly we must so hate their sinnes their worldlinesse and prophanesse as that in the meane time we loue their persons performing vnto them all ciuill and religious duties whereby we may gaine them to Christ and bee meanes as much as in vs lyeth of their conuersion and saluation Thirdly that vnder colour of hating the world we doe not carry our selues cynically and harshly peeuishly and contentiously with those which remaine still professed worldlings but goe forward in the practice of all holy duties with all meeknesse of conuersation opposing them in nothing but when they oppose vs in piety and righteousnesse For the world is ready to hate vs too much already for our profession and practice of Gods true Religion though by our peruerse behauiour and rigid stiffenesse euen about things indifferent we doe not giue it any cause to hate our persons And therefore let vs auoyd their errour who when they haue taken vpon them the profession of Christian Religion thinke themselues bound to professe open enmity against all those who are contrary minded and that they best approue their Christianity when as the fire of dissension by their tart behauiour is kindled betweene them because Christ came to Math. 10. 34. Luk. 12. 49. bring a sword and fire vpon the earth and to set at variance euen those which are of a mans family For in many other places wee are earnestly exhorted to vse all meeknesse and loue that we may win them by our conuersation who are without vnlesse it be in the cause of God and the defence of his truth And therefore that place of our Sauiour is not to bee vnderstood so much of the doings of the faithfull whereby standing vpon tearmes of hostility they should prouoke the enemies of the Gospell against them but rather of their sufferings and persecutions which for Christs sake and the Gospell they should indure at the hands of the wicked though they behaued themselues as meekly and mildly as innocently and louingly as the cause of God and defence of his truth would suffer them Or if at all of their doings and oppositions against prophane worldlings yet not in such things wherein they might lawfully agree but in matters weighty and important as concerning Gods glory and their owne saluation and not in spleene and spite or priuate reuenge but when they haue lawfull authority to suppresse their fury curbe in their malice or by an open war according to the Law of God and Nations proclaymed against them Finally we must take heed that we doe not esteeme all them as worldlings who goe not as farre as wee in the profession of Religion and the practize of holy duties for there are Christians of all sizes and ages and as well babes as growne men in Gods family But those onely are to be ranked in this number of worldly opposites who are professed enemies of Christian Religion or onely haue the name of Christians but are in truth grosse idolaters or wickedly prophane who in their liues deny the power of that truth which they outwardly professe maligning and hating all those who loue and feare God euen for their godlinesse sake and displaying their banners of impiety against all grace and goodnesse Neither doe I thinke that formall Christians who liue ciuilly amongst vs professing Christianity and ioyning with vs in the publique exercises of Religion are to be reckoned amongst these worldlings who oppose vs and whom we oppose though wee cannot obserue in them any signes of sound conuersion or of the sincerity and power of godlinesse seeing our Sauiour himselfe is sayd to haue loued the yong man who yet had not so farre proceeded in the course Marke 10. 21. of Christianity but prophane persons lewd liuers notorious blasphemers professed scorners and malicious opposers against the Professors and practisers of Gods true Religion §. Sect. 4 Of the false iudgement of the world shewed in their bitter censures of the godly And thus we may incourage our selues in the duties of a godly life against the hatred of the world and wicked men Let vs in the next place consider
things and reioyce in nothing so much as in the assurance of thy loue and when the light of thy countenance shineth vpon mee Remooue out of my way all lets and impediments which might hinder me in my Christian course or so assist mee with thy grace that I may ouercome them Stablish me with thy free Spirit that I may not onely begin well but also continue in all grace and goodnesse vnto the very end of my life and let me be stedfast vnmoueable and alwayes abounding in the worke of the Lord. And with these my prayers and supplications I doe also ioyne my praises and thankesgiuing lauding and magnifying thy great and glorious Name for thine inestimable loue and the fruits and testimonies thereof shewed vnto me euen from before all beginnings vnto this present day For that thou hast of thy free grace chosen mee to life and saluation created mee after thine owne similitude and likenesse in wisedome holinesse and righteousnesse redeemed me at so deare a price out of the miserable bondage of my spirituall enemies effectually called mee by the sound of the Gospell to the knowledge of thy truth vnited me vnto Christ by thy Spirit and a liuely faith and made me partaker of all his benefits for my iustification by his righteousnesse and obedience and for some degrees of sanctification begun in mee whereby thou hast subdued the power of sinne that though it dwelleth yet it doth not raigne in me and hast wrought in me some desire resolution and indeuour to serue and please thee For that thou hast watched ouer me with thy prouidence in the whole course of my life and namely this night past and hast thereby preserued mee from all perils from the terrours of the night and the malice of mine enemies and hast refreshed me with quiet rest and now raised me vp in the strength thereof to doe thee seruice O Lord inlarge my heart that I may duly consider of thy manifold and rich mercies and bee thorowly inflamed with the apprehension of thy loue What am I my God that thou shouldest be thus gracious vnto mee who am altogether lesse then the least of thy mercies yea worthy of thy greatest punishments O that I could loue and praise thee according to thy bounty and goodnesse And being so poore that I haue nothing to repay and thou so rich that thou neither needest nor requirest any thing else O that I could euer remaine a gratefull debter hauing mine heart filled with thankfulnesse and my mouth with thankesgiuing And now Lord I further beseech thee to continue still my God and guide to direct leade and vphold mee in all the wayes of holinesse and righteousnesse Take mee into thy gracious protection this day and euer and watch so ouer mee with thy all-ruling prouidence that I may be preserued safe from all enemies worldly and spirituall and from those manifold dangers which incompasse mee on euery side Giue mee grace so to spend this day that some glory may redound vnto thee by my seruice some profit and benefit vnto those with whom I liue and some further assurance vnto my selfe from the increase of sauing graces discerned in mee and spirituall strength in all good duties of my saluation and eternall happinesse Order and gouerne all my thoughts that they may be religious and honest my speeches that they may bee wise and seasoned with grace and all my workes and actions for the well performing both of the generall duties of Christianity and the speciall duties of my calling blessing so all my labours that I may be cheered and comforted in them by my prosperous successe in all my good indeuours Supply vnto mee all temporall blessings and the necessary comforts of this life and let mee liue at thy finding and receiue whatsoeuer I inioy as the gifts of thine owne hand and pledges of thy loue that I may returne the praise which is due vnto thee for them and vse them as helpes to further mee in all duties of thy seruice Finally I beseech thee good Lord to vouchsafe these and all other benefits not onely vnto mee but also to thy whole Church and euery particular member thereof especially to this in which I liue Multiply thy fauours vpon our Soueraigne Lord the King our noble Prince the Prince Electour Palatine and the Lady Elizabeth his wife with their issue vpon the honourable Lords of the Priuie Councell the Magistrates and Ministers of thy Word and Sacraments the afflicted members of Iesus Christ my friends and benefactours kindred and acquaintance and especially vpon this whole family giuing vnto vs all grace that wee may keepe the vnity of the Spirit in the bond of peace and so ioyne together with our hearts and minds in all duties of thy seruice as that we may ioyntly inherit that eternall happinesse of thy Kingdome through Iesus Christ our Lord to whom with thee and thine holy Spirit bee rendred all glory and praise might Maiesty and Dominion both now and euermore Amen Another priuate Prayer for the Morning O Almighty and eternall God our most gracious and louing Father in Iesus Christ I thy poore sinfull seruant being in my selfe vtterly vnworthy to appeare in thy glorious presence doe yet in the Name and mediation of Iesus Christ offer vnto thee my prayers and supplications in obedience to thy Commandements and in some assurance of thy gracious promises rendring vnto thee from the bottome of mine heart all humble and hearty thankes for thy manifold mercies and abundant blessings multiplied vpon mee both in respect of spirituall and heauenly priuiledges which concerne my euerlasting saluation and of temporall and earthly benefits appertaining to the good of this life and my present estate in this place of my Pilgrimage For that thou hast freely loued mee from all eternity and of thy meere grace hast chosen mee vnto life and glory without any respect of my workes or worthinesse For creating mee according to thine owne Image and redeeming me out of the estate of sinne and death For calling mee effectually by thy Word and Spirit and making mee a seruant of thine owne family and a member of Iesus Christ whereby thou hast giuen mee iust title vnto him and all his benefits For making with mee the Couenant of grace adopting mee in him to bee thy child vnto a liuely hope of my heauenly inheritance For iustifying mee in his righteousnesse imputed vnto mee and applyed by a liuely faith and sanctifying mee with thy Spirit giuing mee some power ouer my corruptions and some desire and indeuour to serue and please thee in the duties of a godly life For watching ouer mee with thy prouidence euer since I had my being and birth shielding mee from dangers deliuering mee out of manifold euils and prouiding for mee all things necessary both for my soule and body For preseruing mee this night past from all perils giuing vnto mee quiet rest and bringing mee in safety to see the light adding yet another day to
my life that therein I may doe thee seruice and vse all good meanes for the furthering and assuring of my saluation O Lord giue mee a true sense and feeling of thy loue that I may loue thee againe and a liuely apprehension and taste of thy rich mercy and goodnesse that mine heart and voyce may returne vnto thee the praises that are due Yea so much the more O Lord increase my thankfulnesse by how much the lesse worthy I am of the least of thy mercies by reason of my manifold and grieuous sinnes For I confesse vnfainedly that miserable estate in which I am by nature both in respect of my originall corruption in which I was conceiued and borne whereby all the powers and faculties of my body and soule haue beene wholly defiled and vtterly disabled vnto all duties of thy seruice for which I was created and that I haue made my selfe much more miserable by adding heereunto actuall transgressions whereby I haue broken all and euery of thy Commandements in thought word and deed both by omitting the duties which thou hast commanded and committing the contrary vices and sinnes which thou hast forbidden the which as they are for the quality of them haynous so doe they in number exceed the haires of mine head and the starres of heauen Yea Lord I haue not onely thus sinned against thee in the dayes of my ignorance when as I neither had any knowledge of thee and of thy will nor so much as any desire to serue and please thee but euen since the time that thou hast called mee to the knowledge of thy Truth and by the good motions of thy Spirit hast perswaded mee to imbrace professe and practise it since thou hast allured mee by thy gracious promises to serue thee and hast incouraged mee heereunto by innumerable blessings and large testimonies of thy fauour I haue often sinned against thee through frailty and infirmity and not seldome against my knowledge and conscience Oftentimes I haue neglected thy seruice to serue in the meane while mine owne sinfull lusts and when I haue vndertaken it I haue performed it oftentimes after a cold and formall manner with much weakenesse and wearinesse vnchearefulnesse and deadnesse of heart and spirit By all which my sinnes thus multiplyed against thee I haue iustly deserued to bee depriued of all thy blessings and benefits and to bee ouerwhelmed with all those fearefull punishments threatned in the Law respecting both this life and the life to come O Lord my God affect my heart with vnfained sorrow in the sight and sense of this my sinne and misery And as it is a burthen too heauy for mee to beare so let mee haue such a feeling of it that I may hunger after the righteousnesse of Iesus Christ and apply it vnto mee by a liuely faith and so make good the Couenant of grace which thou hast made with mee one speciall branch whereof is this that thou wilt remember my sinnes no more I confesse that I haue offended thy Iustice but my Sauiour Christ hath satisfied it by paying my debt to the vttermost farthing accept therefore of his satisfaction and impute not vnto mee that debt which hee hath discharged I haue deserued eternall death and condemnation but hee was condemned that I might bee acquitted and hath suffered the bitter death of the Crosse and thine anger due vnto my sinnes that I might bee freed from death and thy displeasure and therefore O Lord I beseech thee for his sake to take away the guilt and punishment of all my sinnes that they may neuer bee imputed vnto mee in this life nor in the life to come And being thus iustified by faith and at peace with thee let mee also obtaine peace of conscience in the assurance of the remission of my sinnes and thy loue and fauour in Iesus Christ Giue vnto mee thine holy Spirit and thereby seale mee vp vnto the day of my Redemption and make mee thine owne Child by adoption and grace Let mee approoue my selfe to bee thy Child by resembling thee my heauenly Father in holinesse and righteousnesse by hating and forsaking all that is euill and by louing and imbracing all that is good Sanctifie mee thorowout in my soule and body and let mee not onely make an holy profession with my mouth but let it proceed from my heart and bee expressed in the whole course of my life Encourage mee in this worke against all difficulties by assuring mee that thou wilt bring it to good effect and let mee apply vnto my selfe thy gracious promises which assure mee as well of my sanctification and victory ouer my corruptions as of my iustification and freedome from the guilt and punishment of my sinnes Let mee set continually before mee thy Law as the rule of my life and labour to conforme my obedience in all things thereunto denying vngodlinesse and all worldly lusts and liuing holily and religiously in respect of thee righteously and charitably in respect of my neighbours and temperately and soberly in respect of mine owne person Let mee labour to obserue thy whole Law in forsaking all sinne especially that which is most sweet and pleasing to my corrupt flesh and in imbracing all vertues and Christian duties which thou hast commanded especially those vnto which my nature is most auerse Let mee not content my selfe with such an hypocriticall holinesse as is destitute of righteousnesse nor with such a meerely morall righteousnesse as is without holinesse but let mee approoue my piety to bee sincere by my iustice charity and mercy and let these bee sanctified by my true godlinesse and religious deuotion Let mee not stand at a stay contenting my selfe with that small measure of sanctification which is begunne in me but let mee daily striue in the vse of all good meanes whereby I may attaine vnto more perfection and so sanctifie them vnto mee by thy holy Spirit that they may bee effectuall to perfect that good worke which thou hast begunne Inrich mee more and more with all sanctifying and sauing graces with the knowledge of thee and thy will a liuely faith in Iesus Christ vnfained repentance for my sinnes firme affiance and confidence in thee feruent loue of thee and my neighbours yea euen mine enemies for thy sake Inflame mine heart with an ardent zeale of thy glory replenish it with thy feare that it may neuer depart from thee Strengthen mine hope in the assured expectation of all thy gracious promises especially those which concerne my euerlasting happinesse giue mee patience in all my troubles thankefulnesse for all thy benefits peace of conscience spirituall ioy in the assurance of thy loue and the grace of perseuerance in the profession and practice of thy true Religion vnto the end Remoue all stumbling blockes of offence out of my way comfort me against all discouragements and arme me against all the tentations of my spirituall enemies that they may neuer preuaile against me Take me into thy gracious protection
our selues liable to the fearefull curse thereof and to all the plagues punishments of this life and the life to come Neither is there any power in vs to helpe our selues out of this misery being as vnable to renew our nature as the Blackamore to change his skin or the Leopard his spots Yea when by thy Spirit wee are regenerate and haue some desires and indeuours to serue and please thee wee are vtterly vnable to satisfie thy Iustice for the least of our sinnes past seeing if thou lookest vpon vs with thy pure eyes our best righteousnesse will appeare like a polluted cloth so mingled with our imperfections and stayned with our corruptions that it cannot challenge any other reward as its due but thy displeasure and euerlasting death O Lord wee humbly beseech thee let vs not securely rest and please our selues in this our wofull condition but hauing a liuely sense and feeling of our sinne and misery let vs labour aboue all things to be freed from it And seeing there is no name in heauen or earth whereby wee may bee saued but by Iesus Christ alone thine onely Sonne and blessed Redeemer whom thou hast purposely sent into the world to saue sinners O Lord let vs renounce our selues and all creatures in heauen and earth as being vtterly vnsufficient to satisfie thy Iustice and saue our soules and let vs rest vpon him alone hungring and thirsting after his righteousnesse and desiring aboue all things that wee may bee found in him And for his sake we humbly beseech thee to magnifie thy mercies in the free forgiuenesse of all our sinnes and as they in their waight and number doe exceedingly abound so let thy grace abound much more in their forgiuenesse Enter not into iudgement with thy seruants for in thy sight shall no man liuing bee iustified Wee are not able to answere vnto thy Iustice one of a thousand but Christ our surety hath payed our debt and now as our Aduocate pleadeth for vs that by him thou hast thy due and that thy Iustice shall sustaine no losse in setting vs free seeing hee hath made full satisfaction for vs. Heare him then deare God thus pleading for vs Heare vs holy Father in his mediation pleading for our selues forgiue vs all our debts and cancell the hand-writing by which wee were obliged that it may neuer bee produced in iudgement against vs. Contrariwise wee beseech thee write the new couenant of grace not in tables of stone but in the fleshy tables of our hearts and not onely enrole the great Charter of our peace in the volume of the Booke containing in it the glad tidings of the Gospel but ingrosse and ingraue it in the booke of our consciences by the finger of thy Spirit that wee may with inestimable ioy dayly peruse it when wee haue it in our owne custody And not only worke in vs this peace in our assured freedome from the guilt of all our sinnes but also inward and outward purity in our soules and bodies by bathing and washing them in the blood of Christ from all sinfull corruption And sanctifie vs throughout that our whole spirit and soule and body may bee preserued blamelesse vnto the comming of our Lord Iesus Christ make vs in him more then conquerours ouer all the enemies of our saluation and spirituall Kings raigning especially ouer our corruptions that they may not by their might and malice disturbe our peace Reuiue vs more and more with the Spirit of Grace and power that we may walke with cheerefulnes in the waies of thy commandements performing throughout the whole course of our liues all Christian duties of holinesse righteousnesse and sobriety Indue vs plentifully with all sanctifying and sauing graces and let vs bring forth the fruits of them all in our new obedience with all sincerity vprightnes of heart Open our blind eyes that we may see the wonderful things of thy law increase our faith that the gates of hel may not preuail against it preserue vs from carnall security and hardnesse of heart and as wee daily renew our sinnes so let vs daily renew our repentance and sorrow for them Confirme our affiance in the assurance of thy power and loue strengthen our hope worke our hearts to thy feare inflame them with thy loue and with feruent zeale of thy glory giue vs humility patience and spirituall reioycing in the assurance of thy fauour euen in our afflictions and tribulations Make vs zealous of good workes that wee may approoue our faith by the fruits of it and let vs neuer bee weary of well-doing Arme vs against all the assaults of our spirituall enemies against the feare of death and iudgement to which end let vs keepe alwayes our accounts euen that we may not be loth to be called to a reckoning Prepare vs for the dayes of affliction and persecution that wee may be ready with wisedome constancy and courage not only to doe but also suffer all things for thy sake Accept with these our suits and prayers our praises and thankesgiuing for thy manifold blessings and benefits both corporall spirituall and eternall for thy inestimable loue and that singular pledge thereof thy deare and onely Sonne whom thou hast giuen vnto vs to worke that great worke of our Redemption for our being and well-being all thy graces in this life and assured hope of glory and happinesse in the life to come For our continuall preseruation in the whole course of our liues this night past and this day hitherto for our quiet rest and all other comforts of this life For all which and all other thy mercies thy blessed name bee praised and magnified Wee beseech thee good Lord continue thy mercy and loue towards vs in the whole course of our liues and namely in the residue of this day watch ouer vs with thy gracious prouidence and thereby preserue vs from all sinne and danger and so rule all our thoughts words and deeds that being holy and righteous they may be acceptable in thy sight Let vs so spend this day in thy feare as though it were the last day of our liues and let vs with all care and watchfulnesse so arme our selues against all the tentations of our spirituall enemies as that they may not preuaile against vs to make vs slothfull in thy seruice Finally giue vnto vs all things necessary for our soules and bodies and so sanctifie all thy blessings to our vse that they may be helps and furtherances vnto vs in seeking thy glory and our own saluation Vouchsafe these and all other blessings not onely vnto vs but also to thy whole Church and euery member thereof as if particularly wee had named them and so ioyne vs in the holy communion of grace as that we may for euer inioy the communion and fellowship of thy blessed Saints and Angels in the Kingdome of glory Heare vs and helpe vs O God of our saluation in all these our suits for thy Sonne and our Sauiour
for all thy blessings and benefits both spirituall and temporall which thou hast multiplyed vpon vs and continue them vnto vs this day and euer preseruing vs from all perils and furnishing vs with all necessaries that we may be the fitter with all cheerfulnesse to doe thee seruice And vouchsafe all these blessings which wee haue craued for our selues with all other things which in thy wisdome thou seest needful vnto euery true member of thy Church c. euen for Iesus Christ his sake to whom with thee thine holy Spirit we ascribe all praise and glory power and dominion both now and for euermore Amen A Prayer for the Euening of the Lords Day O Eternall God who art glorious in Maiesty and power and of infinite goodnesse and mercy vnto all those who are reconciled vnto thee in thy Sonne wee thine vnworthy seruants hauing nothing else to returne vnto thee for the innumerable testimonies of thy loue which with a bountifull hand thou hast multiplyed vpon vs doe here offer vnto thee the sacrifice of praise and thanksgiuing for all thy blessings and benefits which either respect our soules or bodies this life or the life to come More especially wee laud and magnifie thy great and glorious Name for that thou hast loued vs from all eternity and of thy meere grace without any respect of our worthinesse hast made vs vessels of grace by thy free election created vs according to thine owne Image redeemed vs out of the hands of all our spirituall enemies by giuing thy dearely beloued Sonne to dye for vs when as we were strangers and enemies for calling vs by thy Word and Spirit to the sauing knowledge and effectuall participation of him and all his benefits for our iustification by his obedience our sanctification by thy Spirit and for that assurance which thou hast giuen vs of a better life in the world to come For all temporall benefits as health wealth peace plenty preseruation from dangers and protection from all our enemies both worldly and spirituall And especially wee praise and glorifie thee for vouchsafing vnto vs in such a gracious manner the meanes of our saluation for our blessed opportunities and liberties with peace and safety in sanctifying thy Sabbaths publikely and priuately by hearing thy Word and calling vpon thy Name and performing other duties of thy seruice that thereby we may glorifie thee and make our owne calling and election sure and for giuing vnto vs hearts wherein by thy Spirit thou hast wrought some poore desires and indeuours to make vse of these thy benefits for the inriching of our soules with all spirituall graces as at other times heretofore so namely this day past O that our soules could be rauished with the sweet apprehension of such inestimable blessings O that we could exceed all others in loue and thankfulnesse as farre as wee exceed them in these high and holy priuiledges and were able to expresse them in our carefull and conscionable indeuours to glorifie and please thee in all things who hast been so gracious and good vnto vs But alas how vnworthy haue we made our selues of the least of these thy benefits by our manifold and grieuous sinnes both our originall corruption which hauing ouer-spred all the powers and parts of our soules and bodies hath vtterly disabled them vnto all duties of thy seruice and our manifold actuall transgressions which in number and waight exceed all things but thy mercies which are aboue all thy workes and the merits and satisfaction of thy Sonne which are of infinite worth and value More especially we humbly acknowledge our fearfull abuse of those great priuiledges and meanes of our saluation which for a long time thou hast graciously granted vnto vs. For not onely haue we in the dayes of our ignorance vtterly neglected all duties of thy seruice spending our whole strength in the miserable slauery of sinne and Satan and prophaned and mis-spent thy Sabbaths in pleasing our carnall lusts and performing the workes of darknesse in greater measure and worse manner then any other dayes besides but euen since wee haue been called to the knowledge of thy truth and haue consecrated our selues to thy seruice wee haue either vpon slight occasions neglected those holy duties of thy publike and priuate worship or performed them with many wants and weaknesses discouering vnto thee who searchest the heart many imperfections and great corruptions For we haue not remembred thy Sabbaths nor with feruent desires longed after thine holy Day We haue not delighted in them nor consecrated them vnto thee as an holy Rest but though the spirit hath been willing yet the flesh hath been weake and soone tyred with spirituall exercises We haue been much defectiue in our zeale and deuotion and haue been too too cold and formall in religious duties and haue not performed them with that care and conscience nor haue serued thee with our hearts and soules in spirit and truth in that degree which thou requirest but externally and with the outward man hauing in the meane while our minds and hearts carried away with many distractions and worldly imaginations Our cogitations haue not bin takē wholly vp with spirituall and heauenly things but we haue suffered them to roue wander after earthly trifles Our tongues haue not in that measure as they ought been exercised in setting forth thy praise nor in such holy and religious conferences as tend to the edification one of another but we haue spoken our own words on thine holy Day and many of our speeches haue been idle and vaine worldly and vnsauoury We haue not as we ought priuately prepared and fitted our selues for thy publike seruice by prayer and meditation by renewing our faith and repentance but haue come into thy glorious presence without due feare and reuerence hauing our hearts clogged and choked with many corruptions which haue disabled them to the duties of thy seruice and haue made them like vnfallowed and vnweeded grounds vnfit to receiue the seed of thy Word We haue not called vpon thy Name with faith and feruency of spirit nor giuen thankes vnto thee for all thy benefits with such cheerfulnes as became vs. We haue not with due reuerence and attention heard thy holy Word nor laid it vp in our memories nor applyed it to our hearts and consciences nor made an holy vse of it by putting it in practice in our liues and conuersations We haue not meditated as we ought on thy Word which we haue heard nor on thy maruellous works of Creation Preseruation Redemption nor diligently read and studied in thy holy Book nor exercised our selues in the works of mercy and Christian charity towards our brethren in that manner and measure which thou requirest especially in those spirituall duties which tend to the mutuall edification of one another In which and many other kinds as we haue often offended heretofore so we cannot excuse our selues of many imperfections and corruptions which wee haue shewed
them more negligent in thy seruice And therefore O Lord it were iust with thee if thou shouldest depriue vs of them all turning our strength into weaknesse our health into sicknesse and all our peace and comfort into tortures of body and troubles of mind But deare Father deale with vs not according to our deserts but according to thy wonted mercies in Iesus Christ And seeing the end of thy chastisements is not destruction but saluation not to punish our sinnes for which thy Sonne hath fully satisfied thy Iustice by his all-sufficient sufferings but to bring vs to repentance we most humbly beseech thee to giue vnto vs a true sight and sense of them vnfained sorrow and a perfect hatred of them and a full resolution to leaue and forsake them for the time to come and to serue thee in the contrary duties of holinesse and righteousnesse all the dayes of our liues And thus returning vnto thee by vnfained repentance O Lord we beseech thee turne vnto vs and be reconciled vnto vs in Iesus Christ Forget and forgiue our manifold and grieuous sinnes whether of omission or commission of frailty and infirmity or those which wee haue wittingly and willingly falne into and wash them all away in the blood of thy Son that they may neuer be imputed vnto vs either in this world or in the world to come Seale also our pardon vnto vs in our hearts and consciences by the gracious testimony of thy holy Spirit and thereby sanctifie vs thorow-out in our soules and bodies that being freed from the guilt punishment and corruption of all our sinnes we may be found vnblameable and without spot in the Day of our Lord Iesus Christ Replenish our empty soules with all sanctifying and sauing graces and strengthen vs vnto the performance of all Christian and holy duties with all zeale cheerfulnesse and vprightnesse of heart More especially we humbly intreat thee to extend thy grace and fauour vnto this thy sicke seruant and sanctifie this thy fatherly chastisement vnto him that it may be an effectuall meanes of increasing his sanctification and furthering his eternall saluation And seeing by sicknesse thou puttest vs in mind of our approching end and by death summonest vs to appeare before thee in Iudgement O Lord giue him grace to prepare himselfe against the day of death that he may be ready to render vp his accounts when thou shalt call him to giue vp his reckoning and so with ioy and cheerfulnesse may commend his soule and body vnto thee as into the hands of a faithfull Sauiour who wilt crowne them both with ioy and glory Let him continually indeuour to suppresse the power of death and to take away the sting of it by mortifying the flesh and the lusts thereof Giue him grace to renew his couenant with thee by renewing the condition of it which is imbracing thy promises by a liuely faith and bringing forth the fruits thereof by vnfained repentance Let him confesse his sinnes bewaile and forsake them resoluing to amend his life if thou shalt prolong his dayes Comfort him with the comforts of thy Spirit and as his bodily griefes abound so let thy consolations abound and exceed them Giue him patience to indure what thou inflictest and tempt him not aboue his power but either lessen his griefes or increase his strength Moderate and mitigate his bodily paines with the inward feelings of thy loue peace of conscience and ioy in the holy Ghost If it will stand with thy glory and his saluation prolong his dayes and restore his health that he may yet againe praise thee as for all thy mercies so especially for his recouery and blesse vnto him all meanes of physick and dyet which are fit for this purpose And being raised from his bed of sicknesse giue vnto him a right vse both of thy fatherly chastisements and of thy gracious deliuerance that by the one he may be moued to feare thee and to hate sinne hauing tasted the bitter fruits of it and by the other to loue and glorifie thee who hast heard his prayer in the day of his tribulation and by them both to serue thee with greater zeale and with more earnest indeuour then euer heeretofore Heare vs deare Father and answere vs graciously in these our suits euen for Iesus Christ his sake to whom with thee and the holy Spirit wee acknowledge to be due and desire to giue all glory praise and thankesgiuing both now and for euermore Amen But if the sicke party be a child and so not capable of the outward and ordinary meanes of saluation then pray for him after this manner MOre especially we humbly intreat thee to extend thy grace and fauour vnto this thy sick seruant and seeing thou art not onely the God of the faithfull but also of their seed and louest and tendrest not onely the sheepe of Christ but euen the tender lambes wee earnestly beseech thee make good thy gracious Couenant with this thy weake and sicke seruant And because hee is not capable of outward meanes supply graciously the defect of them by thine holy Spirit Vnite him thereby vnto Iesus Christ that becomming a liuely member of his body he may be made partaker of his righteousnesse death and obedience for his iustification and so hee may stand righteous in thy sight Free him from the guilt and punishment of all his sinnes and sanctifie him in his soule and body that either he may bee fit to glorifie thee on earth or to be glorified by thee in heauen If it bee thy blessed will restore him to his health and strength againe that he may liue to be a comfort vnto his friends and a profitable instrument to set foorth thy glory in the Church and Common-wealth but if thou art purposed to put an end to his dayes so fit and prepare him for thy Kingdome as that he may liue with thee eternally in glory and immortality through Iesus Christ our Lord. Amen If the party be irrecouerably sicke or ready to depart out of this world then we may in stead of praying for his restoring to health make in his behalfe these following petitions ANd seeing O Lord thou hast smitten thy sicke seruant as wee conceiue irrecouerably and doest now purpose to put an end vnto the dayes of his pilgrimage we most humbly beseech thee to prepare him for thine owne Kingdome Weane his mind and affections from the world and earthly vanities where he is but a stranger and fix them wholly vpon spirituall and heauenly things as it becommeth a Citizen of thy Kingdome Let him earnestly desire to bee dissolued and to be with Christ seeing that is best of all and let him long after the vision and fruition of thee in whose presence is fulnesse of ioy for euermore To this end O Lord reueale thy selfe vnto him more cleerly then euer heretofore that seeing thy beauty goodnesse and excellency his heart may be thorowly inflamed with thy loue Giue him euen whilest hee
liueth an entrance into thy Kingdome not onely by the assurance of faith and hope but also by letting him haue a liuely taste of those heauenly ioyes which thou hast prepared for him Moderate his griefes and paines that they may not hinder his soule from mounting aloft in diuine contemplations and secretly whisper vnto his heart sweet comforts by thy Spirit when as he is through weaknesse insensible of outward consolations Inflame his heart with feruent loue towards thee and his brethren yea euen his enemies for thy sake that he may bee assured that his sinnes are forgiuen of thee because thou giuest him grace to forgiue all men Strengthen him against the tentations of all his spirituall enemies and manifest thy power in his weaknesse by giuing vnto him a full and finall victory ouer them Frustrate the malice of Satan defeat his policies and confound his power that he may not preuaile against him in this last conflict Arme him against the feare of thy wrath and seuere iustice by assuring him that Christ hath appeased the one and satisfied the other Comfort him against the feare of death by perswading him that Christs death hath swallowed it in victory pulled out the sting thereof and made it harmelesse yea exceeding profitable as seruing now for a passage to glory and happinesse and by strengthening him to apply vnto himselfe these consolations by a liuely faith Weane his heart from worldly cares that they may bee no distractions to hinder him in his heauenly iourney and let the assurance and taste of immortall ioyes take away all lothnesse to leaue earthly comforts Set a guard of thy blessed Angels about him and let them serue as thy Messengers and Ministers to conuey his soule as soone as it is separated from his body into thy Kingdome that it may bee there crowned with glory and immortality Finally wee beseech thee giue vs all heere present an holy vse of these examples of our mortality that thereby our hearts being weaned from the world wee may make it our chiefe businesse to prepare our selues against the day of death and Iudgement that so wee may with ioy and comfort appeare before thee when thou shalt bee pleased to call vs to giue vnto thee an account of our Stewardship Heare vs we beseech thee in these our suits and supplications for thy Sonne and our Sauiour Iesus Christ his sake to whom with thee and thy holy Spirit be ascribed all glory and praise power and dominion both now and for euermore Amen A Prayer for Children O Almighty God and my most gracious Father in Iesus Christ I humbly confesse that I am a most wretched sinner and altogether vnworthy to bee in the Couenant of grace and saluation For I was not onely conceiued and borne in sinne and corruption whereby thy glorious Image was defaced in me but I haue added thereunto many actuall sinnes by breaking thy Commandements in thought word and deed whereby I haue deserued thy iust anger in this life and eternall death in the world to come But seeing thou hast vouchsafed to receiue me into thy Couenant of thy free mercy giuing me the signe thereof the Sacrament of Baptisme and hast sent thy Sonne Iesus Christ to dye for and by his death to redeeme the young as well as the old I beseech thee for his sake to pardon all my sinnes and to wash them all away in his most precious blood to receiue me into thy loue and fauour and to make mee thine owne child by adoption and grace Giue me thine holy Spirit to sanctifie rule and gouerne me that according to my age and small ability I may labour to serue thee Make me daily to increase in grace as I increase in yeeres inlighten my mind with the knowledge of thee and my Sauiour Christ and his truth Sow in me the seeds of faith and let it shew it selfe assoone as I am capable thereof in repentance and true obedience Make mee louing dutifull and awfull to my Parents and Gouernours and let mee learne by obeying them in my tender youth to obey thee in my riper age Giue me grace to hearken to their good admonitions and instructions and to profit and amend by their reproofes and chastisements Make me humble courteous and meeke modest and sober diligent to please in all good things and vertuous in my whole course of life that so I may increase in fauour with thee and all good men And as I beg these benefits at thy hands so I yeeld vnto thee all humble and hearty thankes and praise for all benefits both spirituall and temporall vouchsafed vnto me and namely for that it hath pleased thee to giue mee quiet rest and sleepe this night past and hast safely preserued mee from all perils and dangers to which my fraile life is daily subiect Continue O Lord thy loue and fauour towards mee for euer and especially this day take mee into thy fatherly protection preserue mee from sinne and perill and grant that being diligent and industrious in learning such good things as are taught me I may increase in knowledge and profit by instruction in such vertues and good qualities as are fit for me O Lord blesse and preserue my father and mother my brethren and sisters with all other my kindred and friends together with thy whole Church and grant that we may liue in thy fauour dye in thy faith and after death inherit the ioyes of thine euerlasting Kingdome through Iesus Christ our Lord to whom with thee and thy holy Spirit be all honour and glory both now and for euermore Amen FINIS Faults escaped in Printing Page 27. line 23. reade be in the Church p. 29. l. 12 r. internall booke p. 30. l. a fin 8. r. he hath made p. 33 l. 5. r. The will of God and l 7. r. will and most free p 28. l. 11 r. and make men p. 42. l. 12. r. Sunne p 30. l. 17. r. strong corruptions p. 52. l. 7. r. act of p. 57. l a fin 11. read end that we may p. 62. l. 23. returne to their p 66. l. 30. r. for the scanning l. 36. r. yet it neuer l. 39. r. bare act 41. Thesi p. 71. l. 3. r. strong wind l. 37. r. freed from p. 73 l. 4. r. when ceasing and l. 38. r. vpon vs. p. 74. l. 5. r. carry it quietly p. 75. l. 35. r. in a storme p. 85. in Margine l. 15. 16. r. bons viri p. 95. l. 24. r. not deuided and line 2◠r. Chap. 2. Of piety which is the summe of the first Table § Sect. 1. page 125. line 17. reade dominion ouer all p. 125. l. 17. r. one lawfully and l. 33. r. not men p. 128. l. 16. r. God and vs. p. 138. in Margine l. 2. r. The manner p. 140. l. 13 r. dampe it p. 142. l 4 r in our neighbours p. 156. l. a fin 9. r. Frier like affectation p. 179. l. last r. any intercision p. 181 l. 7 r. in
will Ezech. 34. 22 to 31. set one Shepheard ouer them and he shall feede them euen my seruant Dauid that is Iesus Christ the Sonne of Dauid hee shall feede them and he shall be their Shepheard And I the Lord will be their God and my seruant Dauid a Prince among them I the Lord haue spoken it And I will make with them a couenant of peace and I will cause the euill beasts to cease out of the Land and they shall dwell safely in the Wildernesse and sleepe in the Woods c. §. 2 The causes of spirituall securitie respecting our selues The causes of this spirituall securitie on our part are those vertues and graces receiued from God which haue the promise of it and make vs fit and capable to receiue and apprehend it when as the Lord of his free grace doth offer it vnto vs. The principall whereof is the Spirit of adoption crying in our hearts Abba Father which sealeth vp Rom. 8. 15 16. in our hearts the assurance of Gods loue and beareth witnesse with our spirit that we are children of God And if Children then Heires and Heires of God and Co-heires with Christ who as we suffer together so shall we be glorified together The which Spirit of adoption is opposed to the Spirit of bondage and freeing vs from all seruile feare doth inuest vs with the priuiledge and together with it the peace of securitie of the Children of God And this Spirit also is accompanyed with an whole Armie of spirituall Graces which taking vp and as it were manning the Fort of our hearts doe keepe them and vs safe and secure in all assaults of danger and the spirituall encounters of tentations so as they shall neuer bee able to make vs fall away or alienate vs from Gods vse So the Apostle Peter telleth vs that if we giue all diligence 2. Pet 1. 5 6 10. to make our Calling and Election sure by adding one Grace and Vertue to another this golden Chaine will so keepe and strengthen vs that we shall neuer fall that is neither from the estate of Grace in this life into the state of sinne and death nor from our assurance of the state of Glorie in the life to come into that miserable condition of condemnation and destruction §. 3 Of the particular causes of spirituall securitie first sauing knowledge But besides these Graces in generall there are speciall Graces which are the causes of this spirituall Securitie both because the promise of it is made by God vnto them and because in this respect wee become capable of it and fit to apprehend and receiue it when the Lord in mercy bestoweth it vpon vs. The first of these is the sauing Knowledge and remembrance of God and his sauing Attributes of Wisedome Power All-sufficiency Mercy Goodnesse Loue and Truth not onely as they are infinitely in God and of his Essence and Nature but as they extend and are exercised towards vs. For when we acknowledge and remember that God is infinite in all goodnesse and perfection is our God and we his Seruants and Children that he is infinite in wisedome and knoweth what is best for vs how to preuent all dangers to supply most fitly and fully all our wants and to deliuer vs most seasonably from all euill both of sinne and punishment that he is infinite in power and able to doe whatsoeuer he will and can at pleasure destroy our Enemies and defeate all their projects and purposes and arme vs with strength in our greatest weaknesse so as we shall be able to ouer-come them and withstand all their tentations that he is al-sufficient and by himselfe able to supply all our wants as well without as with meanes and a rich portion which is sufficient to make them who inioy him happy in the absence of all earthly good and presence of all temporall miseries that he is infinite in mercy goodnesse and loue towards vs in Christ and therefore as willing as able to doe that for vs which he knoweth to be best and most fit to make vs eternally happy and that he is also infinite in truth most infallibly verifying and accomplishing his Word and gracious Promises made vnto vs of Grace and Glorie temporall protection and euerlasting saluation then doe wee cast our selues securely vpon his prouidence for supply of all our wants protection from all dangers and deliuerance out of all miseries and afflictions So that as carnall securitie is caused through the ignorance and forgetfulnesse of God and his Attributes so Christian securitie which is opposite vnto it is caused by the knowledge acknowledgement and remembrance of them §. 4 The second cause a liuely Faith in Christ The second cause which produceth this spirituall securitie as the fruit and effect of it is a liuely faith in Christ and firme affiance and Rom. 5. 1 3. confidence in God For being iustified by Faith we haue peace with God and peace of Conscience and with them inward securitie and spirituall ioy euen in afflictions and tribulations So being by Faith ingrafted into Christ and become members of his body we may be secure in his power and protection assuring our selues that hee will preserue his owne members from all euill prouide for them all necessaries and defend them from the malice and power of all Enemies so as they shall not be able to hurt and destroy them which were to suffer a mayme in his owne blessed Body If we by Faith relye our selues vpon this Rocke of strength then though the Rayne descend and the Floods come and the Winds blow and beate vpon vs yet we are secure Matth. 7. 26. from all danger because wee cannot sinke or fall being founded vpon a Rocke If wee beleeue Gods Promises of preseruation and protection there is no cause of feare in the greatest extremities because we are sure of helpe and deliuerance which is certainly promised to all the faithfull according to the saying of Iehosaphat Beleeue 2. Chron. 20. 20. in the Lord your God so shall yee bee established beleeue his Prophets and yee shall prosper If beleeuing in God we put our affiance in him and cast our selues wholly vpon his prouidence and protection this will worke in vs this spirituall securitie For he that dwelleth in the secret of Psal 91. 1 2 3 c. the most High shall abide vnder the shadow of the Almightie Hee that maketh the Lord his refuge fortresse and trust shall bee deliuered from the snare of the Fowler and from the noysome pestilence Hee will couer him with his feathers and vnder his wings shall he trust his Truth shall be his shield and buckler He shall not be afraid for the terror by night nor for the arrow that flyeth by day c. because hee hath made the Lord his refuge and the most high his habitation There shall no euill befall him neither shall any plague come neere his dwelling For hee will giue his Angels charge ouer
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