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
Iesus Christ his sake to whom with thee and thy holy Spirit one true and euerlasting God we ascribe the glory and praise of all goodnesse and perfection both now and euermore Amen A Prayer for the Family in the Euening O Lord our God most high and holy most dreadfull and glorious in thy might and Maiesty vnto all creatures terrible and like a consuming fire vnto all impenitent sinners but a most gracious and louing Father vnto all those who are reconciled vnto thee in Iesus Christ Thou hast commanded vs to call vpon thee in all our necessities and hast incouraged vs hereunto by thy most gracious and free promise that where two or three are gathered together in the name of thy Sonne there thou wilt be present amongst them by thy holy Spirit to heare their suits and relieue their wants In obedience to which Commandement and in some assurance of thy gracious promise we thy poore and vnworthy seruants doe heere in the mediation of Iesus Christ humbly prostrate our selues before thy Throne of grace and mercy acknowledging our selues guilty of innumerable sinnes and thereby lyable to as many fearefull punishments but yet in the merits of thy Sonne and in the truth of thy promises pleading for pardon and forgiuenesse We confesse vnto thee that wee were conceiued and borne in sinne hauing all the faculties and powers of our soules and bodies so wholly defiled with originall corruption that wee are vtterly disabled for thy seruice and prone vnto all manner of wickednesse and haue in the whole course of our liues multiplied against thee our actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deed Wee are naturally full of ignorance and blindnesse of mind neither knowing thee nor thy truth and after that thou hast caused the light of the Gospell to shine vnto vs for many yeeres our minds are still full of darknesse We content our selues with a small measure of knowledge and continue children in vnderstanding when we should be of ripe age not striuing after more perfection neither according to the measure of our meanes are we rich in knowledge and in the fruits of new obedience We are full of infidelity and doubting and negligent in the vse of the meanes whereby our faith should be confirmed and strengthened and are full also of impenitency security and hardnesse of heart and doe both seldome and slightly bewaile our sinnes past and but weakly and vnconstantly resolue and indeuour to amend our liues for the time to come We are ready to trust in the creature more then in thee the Creator and cannot as we ought rest vpon thy power and promises in the absence of inferiour meanes We are apt to forget thee when thou most remembrest vs and the more that wee abound with thy blessings the lesse mindfull wee are of thee from whom we haue receiued them Wee haue loued the world and earthly things more then thee and heauenly excellencies and haue preferred the pleasures of sinne before thy loue and fauour being ready to hazard these rather then to forgoe them We are full of selfe-loue and haue been moued hereby to sow vnto the flesh of which we can reape nothing but sin and punishment and haue set our hearts so much vpon carnall vanities that they easily draw them away from thee We doe not patiently and constantly hope and waite for the accomplishment of thy promises though we haue great experience of thy power truth and goodnesse towards vs. We are cold or luke-warme in our zeale and haue not with any feruency aduanced the meanes of thy glory nor remoued the impediments whereby it is hindred Our reioycing is more in the flesh then in the Spirit in worldly things and the pleasures of sinne more then in thee the Fountaine of all true ioy in the fruition of thy present fauours and expectation of heauenly happinesse Wee are vngratefull vnto thee for thy manifold benefits and oftentimes when we praise thee it is with our lips onely and not with inward ioy and cheerfulnesse of our hearts Wee doe not approoue our loue and thankefulnesse vnto thee by our fruits of obedience but haue been negligent in the duties of holinesse and righteousnesse that wee might giue glory to thy holy Name and all wee doe is maimed and imperfect full of wants and weaknesses and stained with many corruptions Wee are ready to murmure and repine in our least afflictions and doe not beare thy fatherly corrections with patience and thankfulnesse being more sensible of the smart then of our sinnes which haue caused it and looking more to the rod then vnto thy hand which thereby chastizest vs for our amendment Wee doe not feare to displease thee by our sinnes nor auoyd thine anger as the greatest euill or if we doe feare thee at all it is not so much for thy mercies as to auoyd thy Iudgements We haue not adorned our selues with humility and meeknesse in the sight and sense of our owne vilenesse and vnworthinesse but are full of spirituall pride arrogating vnto our selues those gifts we haue not and ouerweening those we haue or ascribing the praise of them vnto our selues which is onely due to thee We are negligent in the duties of thy seruice and doe not performe them in Spirit and truth but either neglect them vpon euery slight occasion or doe them without due preparation coldly and formally without any feruency of zeale respecting thy glory or our spirituall good We haue often taken thy holy Name in vaine and abused thine holy ordinances and prophaned thy Sabbaths not doing thy will onely on thy holy Day but speaking our owne words walking in our owne waies and seeking our owne carnall delights We haue also neglected the duties of righteousnesse charity and mercy towards our neighbours and of temperance and sobriety towards our selues By all which and many other our sinnes wee haue made our selues subiect to thy wrath and the curse of the Law and haue iustly deserued to be depriued of all testimonies of thy loue and to bee ouerwhelmed with all thy iudgements and punishments both in this life and the life to come O Lord our God affect our hearts with sonne-like sorrow because we haue so much and often displeased thee our gracious Father and let vs be grieued in our soules that wee are so little grieued for our sinnes whereby we haue pierced our Sauiour and grieued thy good Spirit dwelling in vs. And further wee beseech thee in the multitude of thy mercies to remit and forgiue all our sinnes and wash vs cleane from the guilt and punishment of them all that they may neither depriue vs of thy loue and manifold blessings temporall and eternall nor expose vs to thy wrath and fearfull punishments And not onely remit our sins and heale our soules but speake comfortably to our consciences by the secret voyce of thy Spirit as once thy Sonne did to the sicke of the palsie Sonnes be of good
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
promises and all-sufficiency in performance the profit of it in this life seeing it bringeth with it peace of conscience and ioy in the holy Ghost and maketh way for our eternall saluation in the life to come the necessity of it seeing without it nothing can saue vs with it no sinne can condemne vs being an inseparable fruit of faith which is the alone condition of all promised happinesse c. And these with many other are the causes O my soule which all concurre together to worke thy heart vnto vnfained repentance which being in themselues so powerfull and preualent to produce this effect will leaue thee quite without excuse if they be not effectuall to this end §. Sect. 7 Of the matter forme parts of repentance and first of humiliation And now my soule that thou seest the efficient causes of repentance consider also the matter and forme of it as they meet together in the parts thereof which are humiliation and godly sorrow for thy sinnes and turning vnto God by reformation and amendment the former part more directly expressing the matter the latter the forme of thy repentance And both these the Scriptures conioyne in this one worke For thus Salomon speaketh of it when they shall humble themselues and turne from their euill 2. Chro. 7. 14. wayes and Ioel exhorteth the people to turne vnto the Lord with weeping to Joel 2. 11 12. Act. 26. 20. rend their hearts and not their garments and to turne vnto the Lord. Howsoeuer in many places they name but one of them and thereby vnderstand the other And therefore O my soule see that thou disioyne not those things which thy God hath ioyned together content not thy selfe with Esa 58. such a sorrow as bringeth foorth no amendment which was reiected in Ahab Iudas Cain and the people of the Iewes for these teares like filthy waters doe but the more pollute thee and this worldly sorrow proceeding 2. Cor. 7. 10 11. not from hatred of sinne or loue of God but from selfe-loue and feare of punishment causeth death and is a sorrow which must be sorrovved for nor yet vvith such an amendment vvhich ariseth not from sense of sinne and godly remorse and sorrovv for it vvhich vvas the repentance of Herod who is said to haue done many things according to the Baptists doctrine and direction but not to haue sorrowed for sinne past as hee obeyed for the present of Iudas who was outwardly reformed as the other Apostles but neuer truely and thorowly humbled and so of Demas and many ciuill worldlings and temporaries who in many things change their course from euill to good but haue no change of their hearts grounded vpon vnfained contrition and humiliation But what is this but to build without a foundation and to dismember and destroy this perfect body by pulling one part from another And therefore my soule ioyne these parts in thy repentance lay first the foundation and then build vpon it bewayle thy sinnes with bitter griefe and then forsake them in heart and action and turne to thy God in amendment of life Now vnto this humiliation thou must first be prepared by the Law which like a Schoole-master whippeth thee and maketh thee to cry out in the sense of thy sinnes and the curse due vnto them and vtterly to deny thy selfe and thine owne righteousnesse as altogether insufficient to satisfie Gods Iustice and then it must be wrought in thee by the Gospell which reuealeth vnto thee the perfect righteousnesse and obedience of thy Sauiour Christ by which his Iustice being fully satisfied his wrath also is appeased the pardon of thy sinnes if thou bathe thy selfe in the blood of Christ by the hand of faith and assureth thee that thou art reconciled vnto God and become his child by grace and adoption The which will make thee to melt and resolue into teares of vnfained sorrow for thy sinnes whereby thou hast displeased so gracious a Father which godly griefe will cause repentance not to bee repented of And this is that sound humiliation which the Scriptures doe so often call for which thou mayest discerne if it be truely in thee by diuers signes that alwayes accompany it For the obiect of it is not punishment chiefly but thy sinne and not sinne as it stingeth and tormenteth thy conscience but as it is an offence which hath displeased thy God causing thee to say vnto him with Dauid Take away my sinne and purge me from my guilt and not with Pharaoh Let my sinne alone but take away this plague It alwayes causeth thee to draw neerer vnto God that thou mayest begge and obtaine pardon and not to flee from him to escape his punishing Hos 6. 1. hand It worketh repentance and reformation of those sins which we bewayle and not like children to lye still and cry It is a willing and free-will Psal 51. 17. offring of thine heart in which as God is delighted so is it pleasing and sweet vnto thee causing thee to lift vp thine head with hope and comfort when thou art thus humbled and to reioyce in such sorrow and is not pressed out of thee by the waight of Gods wrath the curse of the Law or smart of punishment The effects of this thy humiliation is that it driueth thee to God by prayer wherein thou humbly acknowledgest thy sinnes accusing thy selfe for them as liable to the curse by reason of their guilt aggrauating them by many circumstances condemning thy selfe as worthy of all punishments temporall and eternall iustifying Gods righteous iudgement if he should impose them magnifying his mercy with the repentant Church if hee spare thee in any and doe not vtterly consume Lamen 3 22. thee After which confession there followeth an humble and earnest suite for pardon and remission wherein thou must with Dauid cry out vnto thy God Haue mercy vpon me O Lord according to thy louing kindnesse according to the multitude of thy tender mercies blot out my transgressions wash mee Psal 51. 1 2. thorowly from mine iniquity and cleanse me from my sinne §. Sect. 3 Of the second part of repentance which consisteth in conuersion and amendment The second part of thy repentance O my soule is thy conuersion and amendment whereby thou turnest from thy sinnes vnto God desiring and indeuouring to serue and please him in newnesse of life the things from which thou must turne O my soule are thy sinnes yea from all thy sinnes great and small none being so great that they need to discourage thee seeing they are incomparably exceeded by Gods infinite mercies and the All-sufficient merits of thy Sauiour nor any so small that thou shouldest neglect amendment seeing the least bring euerlasting death if they be not washed away with the blood of Christ who also dyed for them as well as for the greatest Or if there bee any difference in thy conuersion from thy sinnes O my soule it must be in leauing those sinnes with
to such an hidious summe that they are afraid to reuiew their reckonings heerein like Banquerupts who hauing consumed their meanes and made their estates desperate cannot indure to keepe any accounts or if they doe to cast vp their reckonings because their debts are growne so great that they haue no hope that they shall euer discharge them and therefore they will not grieue themselues in looking vpon those euils which they cannot auoyd Or like vnto foolish and desperate Patients who haue let their sores run so long without vsing the meanes whereby they might haue been cured that now they feare the remedy more then the disease and chuse rather to rot in their corruption then to haue their festred sores searched to the bottome Thirdly because they so ouermuch loue and minde worldly things that they securely neglect their spirituall estate and are so wholly taken vp in keeping their accounts with men that they can find no leisure to account with God Yea so wholly are they possessed with earthly vanities that they neuer so much as thinke of it as a thing necessary that they should spend any time in examining themselues and searching out their sinnes Fourthly because they presume so much of Gods mercy that they imagine that he wil forgiue all their debts in the grosse summe and neuer Eccles 11. 9. Math. 12 33. and 16. 2. and 25. 19. 2. Cor. 5. 10. trouble either himselfe or them in examining particulars though in many expresse places of Scripture he hath professed the contrary and though it will not stand with Gods infinite wisdome to forgiue such great debts before his debters take notice of them that they may loue him who hath forgiuen them so much be thankfull and render vnto him due praise for his infinite bounty Wherein what doe they else but make an Idoll of Gods mercy in separating it not onely from his Iustice but also from his Wisedome and Truth CAP. XXIIII Containing diuers effectuall reasons to mooue vs vnto this exercise of Meditation §. Sect. 1 That this duty is required in the Scriptures BVt that those who truly feare God may not bee carryed away in this common streame of negligence and corruption sporting themselues in the pleasures of sinne vntill they fall into the dead sea of endlesse destruction let them first consider that this duty of consideration and examination of our estates is strictly required of God and hath been alwayes practised by the faithfull The former is manifest by plaine testimonies of holy Scriptures Dauid exhorteth vs to stand in awe and sinne not and to commune Psal 4. 4. with our owne hearts vpon our bed and be still The Church in the Lamentations demandeth why a liuing man should complaine seeing a man is Lam. 3. 39 40. punished for his sinnes and therefore his best way is not to lye lamenting his paine but to finde out and remooue the cause that the effect may cease Let vs search and try our wayes saith she and turne againe to the Lord. So the Lord saith that the people of Israel vpon their freedome out of captiuity should remember their wayes and all their doings wherein they Ezek. 20. 43. had been defiled that they might be lothsome in their owne sight for all the euils Hag. 1. 5 7. which they had committed Thus the Apostle exhorteth vs to examine our 1. Cor. 11. 28 31. Gal. 6. 4 5. selues before we come to the Lords Table and telleth vs that if we would iudge our selues we should not be iudged of the Lord. So elsewhere Examine 2. Cor. 13. 5. your selues whether you be in the faith prooue your selues c. And thus in many Rom. 6. 17. 1. Cor. 6. 9 10. Ephes 2. 11. places he putteth those in mind to whom he writeth of their former sinfull estate out of which through Gods mercy they were deliuered that they might repent of their sinnes past and praise the Lord for their present condition The neglect of which duty the Lord complaineth of and condemneth in the Iewes as the cause of their grosse ingratitude and impenitency The Oxe knoweth his owner and the Asse his Masters crib but Esa 1. 3. Israel doth not know my people doth not consider So Ieremie I hearkened and Jer. 8. 6. heard but they spake not aright no man repented of his wickednesse saying What haue I done As on the other side the practice of this duty is commended vnto vs in the examples of the godly Thus Dauid performing himselfe what he perswaded vnto others saith that hee considered his owne Psal 119. 59. Luk. 15. 17. wayes and turned his feet vnto Gods testimonies So the Prodigall did begin his repentance by comming to himselfe as it were out of the dead swoone of sinne calling to remembrance his departing from such a gracious Father and his owne wandrings in the wayes of wickednesse in which he had lost himselfe as in an inextricable and endlesse Labyrinth And the Apostle often recalleth his sinnes to his remembrance to humble himselfe that had committed them glorifie God who had forgiuen them and comfort others who had alike falne and to incourage them with him to forsake their sinnes and turne vnto God by vnfained repentance §. Sect. 2 The great profit of this exercise of examination Vnto these precepts drawing vs and these examples leading vs to this duty of examination we may adde the great profit which may allure vs Plus teipsum explora quà m proximos nam illud lucrum tuum est hoc proximorum c. Nazianzen in sentent and the vrgent necessity which presseth it vpon vs. For first the benefits are manifold which accompany this exercise Examine thy selfe more saith one then thy neighbours for that is thy gaine this theirs Thou shouldest rather take an account of thy actions then of thy moneyes seeing these perish but they are permanent and shall continue with thee More especially this examination bringeth vs vnto a distinct knowledge of sinne which otherwise wee should onely see in generall view and as it were in the whole lumpe or masse It discouereth vnto vs their innumerable numbers both great and small and as the Sun-shine helpeth vs to discerne euery sluttish corner which before was not seene and reuealeth not onely the grosse vncleannesse of the house but much dust and innumerable moates which we not discerning thought the house cleane and free from them So doth this searching of our hearts lay open vnto vs many annoyances which before were hid and innumerable numbers of our lesser sinnes which wee thinking to be nothing supposed our selues to bee so pure that there was no need to be purged of them It sheweth vnto vs not onely our grosse offences but also the corruptions and imperfections of our best actions and with our errours and wandrings out of the way of truth our lamenesse and slownesse whilest we are walking in it It discouereth with the number of our sinnes their
58. 3. to the 8. and ashes vnder them but did not ioyne with it the Spirituall fast in abstaining from carnall pleasures and couetous exactions losing the bonds of wickednesse and vndoing the heauy burthens ceasing from oppression and doing the workes of mercy To which purpose one demandeth What doth Quid prodest quòd of fligis corpus tuum quando nihil proficit cor tuū Euseb emiss ad Monach. Homil 4. it profit thee that thou afflictest thy body when as thine heart is neuer the better To fast and watch and not to amend thy manners is all one as if a man should take paines to weede and husband the ground about the vineyard but let the vineyard it selfe grow like a desart full of thornes and thistles §. Sect. 4 Of humiliation and penitencie in the time of our fast Now this spirituall and inward exercise is nothing else but a serious humiliation of our soules before God ioyned with feruent prayer and vnfained repentance that wee may finde grace with God and haue our speciall suites heard and granted The first thing is humiliation or penitency vnto which is required First a thorow sense and feeling of our sinnes whereby we haue prouoked Gods anger against vs. Secondly vnfained sorrow and bitter griefe chiefely in this respect because by our sinnes wee haue displeased and dishonoured our glorious God and gracious Father vnto which wee must attaine by considering and aggrauating our sinnes in respect of the quantity and quality their number and haynousnesse by meditating on Gods Iudgements and Mercies the curse and threatnings of the Law and the gracious promises of the Gospell on Gods gloriousnesse in himselfe and graciousnesse towards vs that by our sinnes wee haue pearced ad crucified our Sauiour Christ and caused the Lord of life to be put to a shamefull death vexed and grieued Gods good Spirit dwelling in vs slandered our profession giuen offence to our neighbours and drawne vpon our selues Gods heauie punishments in this life and the life to come and especially the present Iudgement which we feare as imminent or feele as being already inflicted vpon vs. Thirdly A vile and base conceite of our selues in respect of our sinnes whereby wee adiudge our selues as vtterly vnworthy of Gods least mercies and contrariwise that wee haue deserued the greatest of his plagues and not onely that which we presently feare or feele but all other punishments temporall and eternall Lastly in this humiliation we are to expresse our sorrow and griefe of heart by our lamentations and wofull complaints bewailing our wretched condition both in respect of sinne and punishment and bemoning our miserie before the Lord as a fit subiect whereon hee may exercise his aboundant and rich mercies in pardoning our sinnes and remouing our punishments §. Sect. 5 That prayer must be ioyned with our fasting Ieiunium orationem roborat oratio ieiunium sanctificat Bernard in Quadrages Serm. 4. The second thing required in the spirituall exercise is effectuall prayer for this is that which giueth vertue and vigour to our fasting euen as fasting helpeth and strengtheneth prayer And here first wee must beginne with humble confession of our sinnes principally insisting vpon those whereby we haue most displeased and dishonoured God and drawne vpon our selues his present Iudgements The which wee may profitably aggrauate by all their particular circumstances as before I haue shewed but chiefely because wee haue committed them Psal 5◠4. Nehe. 5. Ezr. 9. 6. Dan. 9. 51. against such a gracious God who hath multiplied vpon vs so many fauours and testimonies of his loue respecting our soules bodies and estates this life and the life to come Vnto which confession we must adioyne the adiudging and condemning of our selues to deserued punishments both temporall and euerlasting this which we feare or feele and all others with it if God should deale with vs according to our deserts By which confession and condemning of our selues wee shall glorify God both by iustifying his righteous Iudgements magnifying his Mercies either because he deliuereth vs out of our afflictions or Lam. 3. 22. doth not inflict them in a measure proportionable to our sins Secondly hereby wee shall increase our humiliation and sorrow for our sinnes when as we thus rip them vp and recount them and as it were set them in order before vs. And finally wee shall hereby much strengthen our faith in the assurance of the pardon of them seeing if we confesse Pro. 28. 13. 1. Iohn 1. 7. our sinnes the Lord will vouchsafe mercy if wee acknowledge them he is faithfull and righteous to forgiue them And consequently wee may bee assured that our present iudgements shall be auerted or remoued when as sinne which is the cause of them is done away or if they be continued that their nature shall be changed seeing they shall cease to Heb. 12. 6. Apoc. 3. 19. Rom. 8. 28. 2. Cor. 4. 17. be punishments which are inflicted to satisfie Gods Iustice and shall bee vnto vs the chastizements of a gracious Father signes of our adoption testimonies of his loue and much further our spirituall inriching with all sauing graces and the eternall saluation of our soules In which assurance of faith grounded vpon Gods infinite mercies and free promises wee are to proceed in making our suits knowne vnto God either for our freedome and deliuerance from euill by deprecation or the obtaining of some good by petition For after that we haue made our peace with God and obtained by vnfained humiliation and confession the assurance of the remission of our sinnes we must in the next place become suiters at the Throne of grace in the mediation of Iesus Christ that the Lord will be pleased for his owne mercies and his merits to remoue the Iudgements which our sinnes haue drawne vpon vs. And thus the Lord hauing proclaimed a Fast to his people doth prescribe vnto them a forme of deprecation after that they were humbled and had bewayled their sinnes Let the Ministers Ioel. 2. 17. saith he weepe and say Spare thy people O Lord and giue not thine heritage to reproach that the heathen should rule ouer them The which was also practized by Daniel and Nehemiah in their fasts where after the Dan. 9. 5 16 17. Neh. 9. 32. confession of their owne and the peoples sinnes they craue pardon and deliuerance out of their afflictions In which suites for freedome out of our miseries we are to strengthen our faith in this assurance that wee shall bee heard by Gods speciall promises which he hath made Matth. 7. 7. Ioh. 16. 23. Psal 50. 15. Ioel. 2. 12 13. that hee will heare our prayers and aboue all other times when wee call vpon him in the day of trouble Or if the sentence being pronounced cannot be reuoked let vs humbly sue vnto God that hee will at least accomplish his promises in sanctifying our afflictions vnto vs that they may not be punishments for
as well as others out of that huge multitude and cursed crue to be his owne children by adoption and grace how then should this inflame our desires to glorifie so gracious a Father and to carry our selues in all things as beseemeth his children But if the meere Loue of God will not worke this in vs let vs consider further that the Lord hath propounded this end to the decree of our election that we should glorifie him by our Holinesse and vnblameablenesse according to that of the Apostle He hath chosen vs in him before the foundation of the world that we should be holy and Eph. 1. 4. 1. Pet. 2. 9. without blame before him in loue and therefore vnlesse we thinke that God infinite in wisedome and power can faile of his end we can haue no hope that we are elected to happinesse vnlesse we attaine vnto some measure of Holinesse He hath predestinated vs that we should be conformed to the image of his Sonne as in glory and blessednesse in the world Act. 14. 22. to come so in this life both in his sanctity and suffrings and therefore as we must not thinke that we can by the broad way of carnall pleasures attaine to Christs heauenly happinesse and to be crowned with him before wee haue suffred with him so much lesse let vs imagine 2. Tim. 2. 12. that we shall euer come into his ioyes if wee doe not follow him in that path of righteousnesse which he hath beaten before vs seeing the Apostle hath plainely told vs that without Holinesse we shall neuer see God Heb. 12. 14. So that the consideration of our election ought to be a strong motiue to perswade vs vnto a godly life both that we may glorifie God by our holy conuersation who hath beene so gracious and good vnto vs and that we may be assured that he will glorifie vs by attayning vnto that end of Holinesse for which we were elected Whereof it is that the Apostle hauing largely intreated of the doctrine of Gods predestination doth out of this doctrine inforce this vse that we should offer Rom. 12. 1. vp our selues a liuely and holy Sacrifice acceptable vnto him by our reasonable seruing of him And the Apostle Peter perswading vs to make our election 2. Pet. 1. 10. sure could prescribe no other course for the obtayning of this assurance then by ioyning one vertue and grace with another and bringing forth the fruits of them all by doing these things that is seruing and glorifying God who hath chosen vs in the duties of a godly life §. Sect. 4 The fourth reason taken from the benefit of our creation The second fruit and effect of Gods Loue and cause or meanes of our saluation and happinesse is our creation by his Almighty Word and preseruation being thus made by his powerfull prouidence Concerning the former whereas God might haue left vs without a being which is to be esteemed amongst the greatest euils he created vs of nothing or which is all one of the dust of the earth which came of nothing by sole vertue of his powerfull Word and whereas hee might haue made vs the vilest and basest of the creatures which creepe vpon the earth yea worse then they euen wicked deuils ordayned to condemnation he created vs according to his owne image in wisedome holinesse and righteousnesse indued vs with an immortall and reasonable soule and made vs Lords ouer all the rest of the creatures vpon the earth and onely inferiour to himselfe that wee might bee ruled and gouerned by him and by our seruice glorifie him who hath created vs and giuen vs our being The which if it be rightly considered is an vnspeakeable benefit as being the ground of all that follow it Neither could wee euer attaine vnto well-being vnlesse we had first a being nor vnto our finall end eternall saluation vnlesse wee had found an entrance and passage vnto it by our creation In lieu of which great benefit God requireth nothing at our hands but that by our seruice we glorifie him for which end he gaue vs our being Not that his glory needs our seruice seeing it is in it selfe absolute infinite but out of the same loue which moued him first to make vs that hee might honour vs in this life by vsing vs as instruments to manifest his glory and might hereby take occasion to glorifie vs in the world to come by crowning our seruice of his meere grace with heauenly ioy happines The which also is a most effectuall reason to perswade vs that we deuote and consecrate our selues vnto Gods seruice in all duties of a godly life seeing hee is our Lord and Maker who hath created vs vnto good workes that wee should walke in them to the glory Ephe. 2. 10. of him that hath giuen vs our being and that to this end that wee should for euer bee partakers with him in glory For what can bee more iust then to giue euery one his owne that hee who soweth his owne seede in his owne ground should reape the fruit of his labours that he who buildeth a house should haue the benefit of dwelling in it that he who planteth a Vineyard should eate of the grapes and drinke of the wine and that he who lendeth any thing vnto another should haue his owne repaide vnto him And how much more iust then and equall is it that the Lord who hath not fashioned and framed vs of pre-existent matter but of nothing hath created our soules and bodies should haue them wholy deuoted and Ephe. 4. 24. consecrated to his seruice which was the end for which he made vs and gaue vs our being vnto which end if wee attaine not it is a signe that we neuer thinke of the end for which we came into the world or imagine that wee were sent by God hither that we should serue our owne lusts and in fulfilling them the diuell himselfe and not that wee should serue him who hath right vnto vs by this great benefit of our creation Yea if we doe not spend our time in Gods seruice we fayle of the mayne end for which wee came into the world and so spend all our life and strength in vaine But though we faile of our end which is by seruing and glorifying God to attaine vnto happinesse which also is Gods end reuealed in his Word yet we shall neuer frustrate the end of his secret counsailes which is either to glorify his mercy in vs if we feare and serue him or his Iustice if we neglect his seruice and yeeld obedience to sin and Satan For the Lord being the summum bonum and supreme end of all things hath as the Wise man speaketh made Pro. 16. 4. all things for himselfe euen the wicked forthe day of euill §. Sect. 5 The fifth reason taken from the benefit of our preseruation The benefit of our preseruation and gouernement doth also iustly challenge this seruice at our
made no spare of his Blood for our sakes and shall we thinke our selues prodigall in our duty if wee take a little paines and spend some sweate in his seruice Yea rather let vs thinke no time well spent which is not thus imployed and all our labour lost which by holy duty expresseth not some loue towards him to whom we owe so much and are able to pay so little Excellent is the meditation of a deuout Father to this purpose If saith he I owe my selfe wholly vnto him for Quòd si totùm me debeo pro me facto quid addam iam pro refecto refecto hoc modo c Bern. lib de diligen Deo c. 1. my Creation what shall I now adde for my restauration and Redemption especially being restored after this manner Neither was I so easily restored as created For to create me and all things else God did but say the word and it was done but he that by once speaking made mee said many things wrought wonders suffered things not onely grieuous but disgracefull and vnworthy of him that he might redeeme mee What therefore shall I returne vnto the Lord for all the good things which hee hath done vnto me In his first worke he gaue me vnto my selfe in the second he gaue himselfe to me and by giuing himselfe restored me vnto my selfe Being then both giuen and restored I owe my selfe vnto him for my self so am twice due But what then shal I giue vnto God for giuing himselfe for thogh I could giue my selfe a thousand times for recompence what am I in comparison of him Besides which argument of thankfulnes which might mooue vs to performe all duties of Gods seruice there is another of necessity which like a strong chaine tieth vs vnto them Seeing our Sauiour Christ hath propounded this as the maine end of our Redemption yea hath also ratified it by his solemne Oth that all those who are by him Luk. 1. 74 75. Rom. 14. 9. Mat. 7. 22. Mal. 1. 6. redeemed out of the hands of their spiritual enemies shall serue him in holines and righteousnesse before him all the dayes of their liues He therefore died that he might be Lord of all not in bare title profession only for that wil nothing profit vs at the day of Iudgment as himselfe telleth vs but in deed truth by performing vnto him faithfull and diligent seruice Hee hath bought vs 1. Cor. 6. 20. Col. 1. 22. 1. Pet. 2. 24. Esa 44. 22. 1. Pet. 1. 17 18. that we should no more be our owne and much lesse the deuils or the worlds but his glorifie him both in our soules bodies seeing they are his as the Apostle telleth vs. And therefore vnlesse we thinke that Christ may faile of his end which he hath propounded so die in vaine yea if he may not faile of his truth falsifie his Oath let vs not imagine that we are his redeemed or haue any part in that great worke of saluation wrought by him vnlesse we labour and indeuour to serue him in the duties of holinesse and righteousnesse and that not by fits and flashes onely but from the time of our conuersion all the remainder of our liues §. Sect. 3 That by the Couenant of Grace we are strongly bound vnto all Christian duties of a godly life The fift benefit is the Couenant of Grace which God hath made with vs in Iesus Christ for being redeemed by his full satisfaction death obedience the Lord hath made a new Couenant with vs not like that vnder the Law the condition whereof was perfect obedience the which being impossible vnto vs by reason of our imperfections and corruptions the promise was made voyd and vnprofitable seeing this new Couenant is not grounded vpon our workes and worthinesse but vpon the free mercies of God and the all-sufficient merits of Iesus Christ In which the Lord promiseth for his part that he will be our gracious God and louing Father that he will pardon and forgiue vs all our sinnes and giue vnto vs all good things spirituall and temporall in this life and glory and happinesse in the life to come And we for our part promise vnto God againe that he shall be our God and we his people and that wee will receiue and imbrace all his blessings promised by a true and liuely faith and especially Iesus Christ and all his benefits and wholly rest vpon him for our iustification and saluation that he may be all in all and haue the whole glory of his owne gracious and free gifts And because a dead and fruitlesse faith cannot doe this therefore by a necessary consequence wee promise that we will approoue our faith to be liuely and effectuall for these vses by bringing foorth the fruits thereof in vnfained and hearty repentance and amendment of life Now whereas we couenant that he shall be our God and we will be his people we doe not promise that wee will make a bare profession of these things in word onely but that in deed and truth wee will haue him to be our God in our hearts by desiring and indeuouring to cleaue vnto him alone louing fearing hoping and trusting in him and no other and that in our liues and actions we will labour to glorifie him by liuing as it becommeth his people and bringing forth the fruits of holinesse and righteousnesse in the whole course of our conuersation The which Couenant strongly bindeth vs to these duties seeing as it is on Gods part most vnchangeable being effectually ratified and confirmed by the blood of Christ by Gods owne hand-writing in his Word and Gospell whereunto he hath annexed his seales and Sacraments yea by his solemne Oth wherein it is impossible that God should lye for hauing Heb. 6. 18. no greater to sweare by he hath sworne by himselfe that hee will not faile of any of his promises made in Christ so is it confirmed on our part by our solemne Vow in Baptisme where as it were by a sacramentall oath we haue bound our selues to renounce the seruice of sinne and Satan the world and the flesh and that we will serue God and no other in the duties of holinesse and righteousnesse all the dayes of our liues To which end we make a solemne profession of our faith and take vpon vs Gods Liuery and Cognizance promising that we will fight vnder his Colours and Standard against all the enemies of our saluation And therefore seeing we haue made this vow and promise vnto God and haue vpon many occasions renewed our couenant that we wil in all things serue please him we must in the whole course of our liues carefully indeuour to performe what we haue promised vnlesse wee would bee esteemed couenant-breakers falsifiers of our word and promise not to men but to God himselfe yea perfidious traytors to him and our owne soules The which will be much more intolerable and vnexcusable seeing in this
consider first that this is a shamefull and horrible abuse of Gods mercy and goodnesse which hee will neuer let goe vnpunished to take occasion thereby the more to offend and diplease him by wilfull continuing in sinne and neglecting the duties of his seruice To prouoke God to wrath because he is patient and long-suffering and to sinne against him because hee is good and gracious and ready to forgiue And finally to neglect all duties of his seruice because he is such a bountifull Master that he giueth of his free grace and mercy rich wages and rewards without all merit and desert For these should rather be arguments to inflame our loue towards him and to make vs so much the more zealous of his glory and fearefull to offend so gracious a God according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest bee feared Or if through Psal 130. 4. frailty and infirmity we haue contrary to our purpose and resolution been ouertaken of any sinne this patience and loue of God should be a strong motiue to make vs to rise out of it by vnfained repentance according to that of the Apostle Despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance Secondly let vs consider that as the Lord is infinite in mercy and compassion so hee is no lesse infinite in iustice and truth that as he is mercifull Exod. 34. 6 7. and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiuing iniquity to ansgression and sinne so also hee is iust in all his wayes and holy in all his workes and will by no meanes cleare the Psal 145. 17. guilty visiting the iniquity of the fathers vpon the children vnto the third and fourth generation that as he is a mercifull Sauiour so also a iust God and Esa 45. 21. Psal 11. 7. a righteous Lord who loueth righteousnesse and will not let sinne goe vnpunished but will iudge euery man according to his works and that he is a terrible 2. Cor. 5. 10. Iudge especially to those who abuse his mercy and long-suffering And therefore let vs not disioyne these things which cannot be seuered nor imagine such a mercy in God as will not stand with his Iustice which were to mayme the Diuine nature and to pull as it were one of his hands from him which outragious violence offered vnto his holy Maiesty hee will neuer suffer to goe vnpunished Let vs with Dauid so acknowledge that hee is good as that wee doe not deny that Psal 25. 8. Psal â—01 1. hee is also vpright and in our songs so sing of his mercy as that wee doe not disioyne his Iudgement from it Let vs remember that in God and in all his workes mercy and truth doe meete together righteousnesse Psal 8â— 10. and peace doe kisse each other Let vs not say His mercy is great he will Ecclus 5. 6 7. be pacified for the multitude of my sinnes for mercy and wrath come from him and his indignation resteth vpon sinners Neither let vs presuming on Gods mercy and patience make any tarrying to turne vnto the Lord nor put it off from day to day for suddenly shall the wrath of the Lord come foorth and in thy security thou shalt be destroyed and perish in the day of vengeance Thus the Apostle telleth vs that if we despise the riches of Gods goodnesse and forbearance Rom. 2. 4 5 6 which should leade vs to repentance we shall after our hardnesse and impenitent heart treasure vp vnto our selues wrath against the day of wrath and reuelation of the righteous iudgement of God who will render vnto euery man according to his deeds And the Lord threatneth that if any man hearing the words of his curse against sinners doe blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst that he will not spare him but that his anger and iealousie shall smoake against that man and all the curses that are written in the booke of the Law shall Deut. 29. 19 20. lie vpon him and the Lord shall blot out his name from vnder heauen Let vs remember what the Apostle teacheth vs namely that no outragious sinners continuing in their wickednesse without repentance shall inherit the Kingdome of Christ and of God and therefore exhorteth that wee suffer no Eph. 5. 5 6. man to deceiue vs with vaine words seeing because of these things commeth the wrath of God vpon the children of disobedience Finally let vs consider that though Gods mercies be in themselues infinite and aboue all his workes and all his gracious promises which are in Christ yea and Amen yet they are limited by his infallible truth and appropriated vnto repentant sinners and therefore cannot extend to the presumptuous who take occasion from his mercies to continue impenitently in their sinnes but he will glorifie his iustice in punishing them as hee glorifieth his mercy in pardoning the sinnes of all those who turne vnto him by vnfained repentance And therefore let vs acknowledge with the Psalmist that the Lord is good Psal 73. â— and gracious yet not to all but onely to Israel euen to such as are of a cleane heart and that as the eyes of the Lord are vpon the righteous and his eares open to heare their cry so the face of the Lord is against them that do euill to cut off the Psal 34. 15 16. remembrance of them from of the earth Let vs not presume vpon Gods mercy whilst we continue impenitently in our sins but let vs stand in awe of Gods Iustice and Iudgements and sin not and offer first the sacrifice of righteousnesse Psal 4. 4 5. and then put our trust in the Lord. Those likewise who presuming vpon the all-sufficiencie of Christs death merits and satisfaction doe take occasion thereby to continue in their sinnes without repentance and to neglect the duties of a godly life may easily remooue this dangerous impediment out of their way if they will but seriously consider that this is a most fearefull abuse of his inestimable loue who hath done so much for vs when as we vse his helpe to vphold vs in our sinnes and his death and merits as a pillow whereon we may sleepe more securely in our wickednesse Whereas he came not to ratifie and confirme but to dissolue and abolish 1. Ioh. 3. 8. the workes of the deuill And gaue himselfe for vs not onely to free vs from all sinne in respect of the guilt and punishment but also to purge Tit. 2. 14. vs from all iniquity and that being his peculiar people we should bee zealous of good workes He hath redeemed vs out of the hands of all our spirituall enemies Luk. 1. 74 75. that wee may serue him in holinesse and righteousnesse
rewards How coldly carelesly how dully drowzily how irreuerently and negligently do I performe them How soone am I weary of these holy exercises and desire to returne to my worldly imployments How little sweetnesse doth my aguish taste feele in thy loue though it be better then wine and in feeding vpon thy spirituall delicacies in thy banqueting-house thy Word and Sacraments How little delight haue I had in thy Sanctuary and Sabbaths and how haue I consecrated the least part of them as an holy Rest vnto thee and misspent the greatest part in thinking mine owne thoughts in thinking mine owne words and doing mine owne workes How much and often haue I abused thine holy ordinances through my worldlinesse and prophanenesse and after that I haue long inioyed them how little haue I profited by them Mine heart is still full of grosse infidelity which is the cause that I am not much raised and comforted with thy sweet promises nor deiected and humbled with thy terrible threatnings It is full of impenitency being vnapt to mourne for sinnes past or to resolue vpon amendment for the time to come It is full of carnall security making mee to apprehend no danger when as I walke in the middest of pernicious snares which are in euery place laid in my way by my spirituall enemies and to put the euill day farre from me when as pulling it on with my sins it approcheth neere and is ready to seaze vpon me It is much hardened through the deceitfulnesse of sinne custome in sinning depriuing mee of the sense of it There is much spirituall pride that lyeth lurking in it which maketh me ready to arrogate the good things I haue not to ouerweene those I haue and to attribute the praise of both vnto my selfe and so to rob thee of the glory of thine owne gifts Hypocrisie also still hangeth vpon me being ready like a slie thiefe to steale in when I open the doore of mine heart to let in any grace or religious duty I am still tainted and poysoned with carnall selfe-loue which maketh mee oftentimes to incurre spirituall hurt and damage whilest I labour ouer-eagerly after worldly good and earthly aduantage Yea as hereby I am made apt to neglect my soule for the seeming and present good of my body defrauding it of all dues that belong vnto it so likewise the duties of righteousnesse and loue which I owe to my neighbours when as they are in my partiall affection ouer-ballanced with some worldly profit pleasure or preferment O that my head were a fountaine of teares that I might wash my defiled body and soule in the floods of vnfained sorrow O that I could mourne for my sinnes as a man mourneth for his onely sonne and be sorry for them as a man is sorry for the death of his first-borne O that I could looke vpon him whom I haue pierced with bitter griefe and be thorowly displeased with my selfe because I haue by my sinnes so much displeased thee who hast been euer vnto me so gracious a God and so louing a Father O that thou wouldest come downe and strike my rocky heart that out of it might flow wholesome streames of repentance But alas the filthy staines and deepe dye of my sinnes cannot bee washed cleane with these waters It is onely that Fountaine which thou hast opened to the house of Dauid and the inhabitants of Ierusalem for sinne and for vncleannesse that is sufficient to purge me from my ingrained filthinesse It is those bloody streames alone which so plentifully flowed out of my crucified Sauiour that can clense me from all my sins And therefore O Lord for thy mercies sake and for thy Christs sake wash my leprous body and soule in the streames of this thy Iordan Yea Lord seeing they are so deepely stained with the double double dye of imputed and inherent originall and actuall sinnes that no slight and ordinary washing can purifie and restore them to their created cleannesse multiply thy washings drench and diue me thorowly in the streames of this liuing Fountaine that being cleansed from my Scarlet and Crimson sinnes both in respect of their guilt and punishment I may become as white as Snow and that no spot remaining of spirituall defilement I may be iustified when thou iudgest and stand righteous in thy sight And together with the staine of sinne take away also the sting of conscience and worke in it sound and secure peace by perswading me by the infallible testimony of thy Spirit that my sinnes are remitted I reconciled through the death and satisfaction of thy Sonne and that of the child of wrath and heire of perdition I am now become thine owne child by adoption and grace And to this end let me finde and feele it in mee not only the Spirit of Adoption perswading me of thy fatherly loue and sealing me vp vnto the Day of my Redemption but also the Spirit of Sanctification mortifying in me all my sinfull corruptions by applying vnto mee the vertue of Christs death and quickening mee in the inner man vnto holinesse and newnesse of life by the power and efficacy of his Resurrection Let me put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and being renewed in the spirit of my minde let me put on the new man which after thine owne glorious Image is created in righteousnesse and true holinesse Let me continually keepe a narrow watch ouer my selfe that I bee not againe intangled in the snares of the diuell nor circumuented and mis-led through the deceitfulnesse of my corrupt flesh but being freed from sinne let me now become the seruant of righteousnesse Let mee make conscience of all my wayes and shunne not onely open and notorious but also secret sinnes yea all the occasions of euill and hate euen the garment which is spotted of the flesh Let mee put on daily the whole armour of God that being weake in my selfe I may bee strong in thee and in the power of thy might and bee inabled to withstand the wiles of the diuell and resist all tentations in the euill Day praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance Weane mine heart and affections more and more from the loue of the world and earthly vanities and being a pilgrim on earth let my conuersation be in heauen from whence I expect a Sauiour and Redeemer Begin and worke in me all spirituall gifts and sauing graces which yet are wanting and daily increase and confirme those that are begun and let me daily bring foorth the fruits of them all throughout my whole life and conuersation in new obedience labouring to performe vnto thee faithfull seruice in all my thoughts words and deeds Let me delight in the wayes of thy Commandements and performe all the duties of holinesse righteousnesse and sobriety with all cheerfulnesse and inward ioy Let me daily seeke thy face and fauour aboue all
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
misery and hast pulled vs out of this wretched thraldome working in vs some desires resolutions and indeuours to serue and please thee wee confesse that the reliques of sinne doe still remaine in vs in great strength and howsoeuer the old man and body of sinne haue by thy holy Spirit receiued their deadly wound yet haue they in them such life and strength and are so animated and reuiued with the suggestions of our old aduersary the deuill breathing as it were a new life into them that they doe still much vexe and trouble vs making continuall warre against our soules and oftentimes leading them captiue vnto sinne Much blindnesse and vanitie doe still remaine in our mindes so that we haue but a dimme sight of thee and thy will and wayes Our memories are weake and slippery and like riuen vessels let the precious liquor of the Word of life and grace runne out as soone as it is put into them Our consciences are defiled and impure loaded with the guilt of sinne and yet oftentimes senslesse of their burthen Our iudgements are full of errour and ignorance and very weake in spirituall discerning Our wills peruerse and obstinate in euill and very auerse and awke to good things and doe not incline to the doing of thy will with cheerefulnesse and delight Our hearts remaine still hard and full of carnall security vntractable and inflexible and doe not relent and melt either with thy mercies or iudgements Wee are still assaulted with much doubting and infidelity and our faith is often shaken with dangerous tentations Our repentance is weake and full of wants our sorrow for sinne slight and soone ouer and our resolutions and indeuours to amend subiect to much inconstancie and broken off with euery small impediment There is much poyson of corruption still remayning in our affections which draweth vs from thee when we sell our selues to seeke and serue thee vnto the world and earthly things Wee are still full of carnall selfe-loue and loue of the world which quencheth and cooleth in vs the loue of thee and of spirituall and heauenly things our affiance in thee is weake and after much experience of thy power and sufficiencie goodnesse and truth we can hardly trust thee vnlesse wee haue inferiour meanes and helpes as pawnes in our hands and wee are too too prone to relie vpon the creatures and our owne policies and strength our hopes are faint and wauering one while inclining towards presumption and soone after forsaking vs indanger vs to despaire Wee oftentimes feare men and neglect thee and hazzard thy loue to auoyd their displeasure Our zeale is lukewarme in seeking thy glory and our deuotion cold in holy duties There still remaineth in vs much pride hypocrisie impatiencie vniust anger couetousnesse voluptuousnesse and all other sinnefull lusts which continually fight and striue against the good motions of thy holy Spirit and oftentimes ouercome and quench them And notwithstanding that the flesh and the corrupt lusts thereof doe still remaine so strong in vs yet we acknowledge to our shame that we are carelesse and negligent in fighting against them and in vsing those good meanes whereby we might be enabled to subdue them and to purge our hearts from these carnall corruptions whereof it is that residing in vs in great vigour and strength they disable vs in doing the good wee would and make vs to doe the euill we would not oftentimes wholy hinder vs from the duties of thy seruice and oftentimes so disturbe and distract vs in them that we performe them with much weakenes wearinesse with great dulnesse and deadnesse of heart and spirit and whilest wee are delighted in thy Law in the inner man this Law of our members rebelling against the law of our mindes leadeth vs captiue to the law of sinne O wretched men that we are who shall deliuer vs from the body of this death Gracious God we beseech thee giue vs more and more a liuely sense and feeling of these our wants and imperfections frailties and corruption that we may wholy deny and disclaime our selues and our owne righteousnesse in the worke of our iustification and saluation to the end that we may intirely rest vpon thine infinite mercies and the all-sufficient merits and perfect obedience of Iesus Christ For whose sake we most humbly beseech thee to pardon graciously all our wants and weakenesses couering our imperfections with his most perfect righteousnes washing away all our sinfull corruptions in his most precious blood Yea Lord forgiue and forget for his sake not only our errours and infirmities but also those manifold and grieuous sinnes which we haue committed against thee in the whole course of our liues whether in the dayes of our ignorance or since wee attained the knowledge of thy truth wash them all away in the blood of Christ and heale our soules with that soueraigne salue of sinne which is as sufficient to cure deepe and deadly wounds as small sores and slight scratches Yea Lord not onely remit and forgiue vs all our sinnes but let vs also haue comfort and peace in our consciences in the assurance of our pardon through the infallible testimony of thy holy Spirit and thereby sanctifie vs thorowout that wee may deuote and consecrate both our soules and bodies wholy to thy worship and seruice Mortifie our corrupt flesh with the lusts thereof and let them haue no longer dominion in vs. Yea holy Father not onely lop the branches of our corruptions but pull them vp by the very roote and not onely wound and weaken the Old man and body of sinne but kill and crucifie destroy and abolish it in thy good time that no reliques of it may remaine in vs to disturbe our peace and distract vs in thy seruice Quicken vs with the Spirituall life of grace that being made strong and vigorous wee may couragiously ouercome all lets and difficulties which oppose vs in our Christian course and may performe vnto thee all duties of piety righteousnesse and sobriety all the dayes of our liues with all cheerefulnesse and delight Let thy Spirit dwelling in vs replenish our hearts and soules with all sanctifying and sauing graces Inlighten our mindes with a sound sauing and experimentall knowledge of thee and thy Truth and let vs draw whatsoeuer wee know into vse and practice Take away from vs our naturall doubting and infidelity and worke in vs a true liuely and iustifying faith that wee may apply vnto vs all thy gracious promises made in Christ and rest onely vpon his merits and thy mercies for our iustification and saluation Giue vs hearty and vnfained repentance for our sinnes that wee may not onely bewaile them with godly griefe but also leaue and forsake them and serue thee in holinesse and newnesse of life Confirme our affiance in thee and let vs firmely resolue that though thou shouldest kill vs yet we will still trust in thee Let vs confidently expect the performance of all thy gracious promises
thinke most glorious that they are abominable in Gods sight And also by telling vs that we haue peace with God and are highly in his fauour and peace with all the Creatures so as nothing will doe vs any harme when as all things in Heauen and Earth are at enmitie with vs and when God doth but giue the signe of battaile will set vpon vs with all their furie In the other respect hee secureth vs by setting before vs the infinite mercies of God inferring thereupon that we may safely goe on in our sinnes because God is so mercifull that few or none shall bee condemned and that though wee deferre our repentance to the last houre yet euen then wee shall haue pardon if we haue but leisure to say Lord haue mercy vpon me the all-sufficient merits of Christ which are a full price of redemption for the whole World the gracious and indefinite Promises of the Gospell made vnto all Men without exception the impunitie of sinners and namely of themselues hauing long continued in their sinfull courses the prosperitie of the wicked who glut themselues with the pleasures of sinne the afflictions of the faithfull who are precise and strict in all their wayes and diuers other motiues of which wee shall speake more fully hereafter from all which hee concludeth that wee may lay aside all feare and take libertie to satisfie our carnall lusts because there is no danger at all of either present or future punishment And thus in stead of that securitie which we had in our creation and in the state of innocencie accompanying the assurance of Gods loue and protection whereby wee should haue beene made more chearefull and couragious in the duties of Holinesse and Righteousnesse because wee serued such a gracious and powerfull Lord as was both able and willing to protect vs from all perils and to safe-guard vs from all enemies Satan laboureth to worke in vs this carnall securitie whereby wee are encouraged to performe seruice vnto himselfe with all confidence and chearefulnesse perswading vs that we are safe from all danger though we be daily obnoxious to Gods wrath liable to his fearefull Iudgements and in the very jawes of Death and Hell With which securitie hee bringeth more to destruction then with all his terrors and feares whereby hee indeauoureth to plunge men into desperation yea in truth then with all other tentations though neuer so vgly and terrible in their outward appearance In which regard it behooueth all Christians as they loue their soules and would either escape Death and Hell or attaine vnto saluation and euerlasting happinesse that they keepe a narrow watch ouer themselues and that being wounded by this viperous Serpent with the sting of sinne they doe not thereupon fall into this pleasing slumber or rather dead sleepe of carnall securitie the which bringeth all ouer-taken with it into destruction and condemnation of Body and Soule CHAP. II. Of carnall securitie and what it is §. 1 Of the general Parts of this Treatise TO which purpose let vs now speake more specially of it And for our more orderly proceeding I will first shew what it is that so knowing wee may the better auoid it Secondly the causes of it and meanes which Satan and our owne corruption vse to worke it in vs. Thirdly the diuers sorts and kinds of this Vice Fourthly how we may know the one from the other Fiftly the signes whereby we may discerne whether and how farre forth we are tainted and infected with this deadly poyson and lastly the meanes whereby we may either be preserued from falling into it or recouered if we be alreadie ouer-taken §. 2 Carnall securitie defined Concerning the first wee will make it plaine not onely by a Definition or Description but also by Testimonies and Examples of it recorded in the holy Scriptures It may best bee defined if in all things we oppose it to that Vertue whereof it is the priuation namely the true feare of God after this manner Carnall securitie is a Vice or vicious habit whereby forgetting or neglecting both the iustice and power of God in punishing sinne and also his infinite Loue and Goodnesse in Christ his Merits and Iudgements his Promises and Threatnings with the manifold benefits which we haue receiued from him we doe cast off all feare of him and so quietly and securely goe on in sinne without repentance promising vnto our selues immunitie from all punishment and not onely for the present the constant fruition of our carnall delights but also euerlasting saluation in the World to come Vnto this description for the better clearing of the point in hand we may adde that of Bernards describing an hard or secure heart It is that saith he which is not rent with compunction nor Bernard de Consid ad Eugenium lib. 1. softned with pietie nor moued with prayers nor yeeldeth to threatnings and is hardned with stripes It is vngratefull for benefits vnfaithfull for counsailes fierce in respect of iudgements shamelesse in regard of things filthy and dishonest vndaunted in dangers inhumane in humane actions rash in diuine forgetfull of things past neglectfull of things present improuident for things to come It is that which remembreth nothing past but injuries loseth the benefit of all things present and fore-casteth and prouideth for nothing to come but reuenge And that I may in a word comprehend the euills of this horrible Vice it is that which neither feareth God nor respecteth Man So that if we would haue a briefe definition of this Securitie it is nothing else but the absence and priuation of the feare of God for as securitie generally considered is the freedome of the mind from all feare so this speciall kind of it carnall securitie is that horrible Vice which emptieth the heart wholly of the true feare of God And thus the wise Man opposeth them the one against the other Happy is the man saith he that feareth alwayes but he that hardneth Pro. 28. 14. his heart shall fall into mischiefe §. 3 Testimonies of Scripture shewing what it is And this is that securitie of which Dauid speaketh The transgression of the wicked saith within my heart that there is no feare of Psal 36. 1 2. God before his eyes For he flattereth himselfe in his owne eyes vntill his iniquitie be found out to be hatefull And describing the prosperous estate of the wicked he saith That continuing in their corruption and being couered with violence as with a garment They speake loftily Psal 73. 8 9 11. and set their mouthes against the Heauens saying How doth God know and is there knowledge in the most High And Iob discoursing of the same subiect namely wicked men flourishing in worldly prosperitie saith that their houses are safe from feare neither is the rod of God vpon Iob 21. 9. them They take the Timbrel and Harpe and reioyce in the sound of the Organs they spend their dayes in wealth and in a moment
the Sunne and the breath of the winde hath some resemblance to the breath of life §. Sect. 3 That all those deceiue themselues who disioyne faith from a godly life Where by the way wee may perceiue that diuers sorts of men are notably deceiued and coozen themselues of their owne saluation As first carnall gospellers and prophane protestants who bragge of their faith as being strong and certaine and yet liue in all impiety and vnrighteousnesse bringing forth no fruits of their faith in good workes and the duties of a godly life Secondly ciuill worldlings and superstitious Papists who pleasing themselues with their blinde deuotion will-worship humane inuentions and some outward shewes of good workes as fastings penances almesdeeds hospitality and such like doe thinke God also pleased with them and will reward them with heauenly happinesse when as they are destitute of true faith and vtterly ignorant of God and his will making no conscience of the duties of the first Table to performe them in that manner which God hath required but eyther neglect them altogether or else doe them according to their owne meanings wills and humane inuentions and traditions Thirdly such as being touched with some inward guilt of conscience for their sinnes through some affliction or vpon the hearing of some powerfull Sermon doe somewhat grieue for their sinnes and so betake themselues at least in many things to a new course of life The which their sorrow accompanied with this reformation they thinke pleasing to God and sufficient to secure them of their saluation though they bee destitute of the sauing knowledge of God and a liuely faith in Christ and doe these duties not out of loue towards God following their assurance of his loue towards them but out of selfe-loue and seruile feare either of temporall punishments or eternall death and condemnation But let them all know that a liuely faith and a godly life are inseparable companions which neuer goe asunder for as well may we part the heate from the fire the light from the Sunne and make a good tree retaining still its nature barraine of fruit as separate true faith and a godly life one from another And therefore that the strong faith of carnall Protestants is nothing else but fruitlesse security and fond presumption that the deuotion and good workes of ciuill worldlings and ignorant Papists are blind superstition will-worship and glorious sinnes like trees that haue no roots and faire buildings that haue no foundation and that the sudden flood of sorrow raised by some tempest of conscience or storme of affliction and springeth not from the fountaine of faith is but worldly sorrow that causeth death which commonly lasteth but a while and when the causes of it are remooued doth easily giue place to the contrary extreme of worldly reioycing and carnall liberty §. Sect. 4 Of a generall faith Now the faith that is required vnto a godly life as the ground and foundation of it is either generall or speciall The generall faith is a common gift of the Spirit by which we beleeue and giue firme assent to the whole Word of God as true and certaine It is called generall because the obiect of it is generall euen the whole Word of God and euery part of it and but a common gift of the Spirit because it may be in the reprobate as well as in the elect seeing it applyeth not Christ and his benefits for our iustification For by this faith Ahab beleeuing and assenting to the truth of Gods threatnings outwardly humbled himselfe and so adiourned his punishments And the Nineuites beleeuing the truth of Gods Word in the mouth of Ionas repented as they beleeued that is after a generall and legall manner out of feare to bee attached with those heauy iudgements which were threatned and so escaped them Yet this faith is more then a doubtfull opinion seeing it firmely assenteth to the whole truth and is to be preferred before naturall knowledge and persvvasion grounded vpon the euidence of sense and reason seeing it resteth vpon the sole authority of Gods infallible truth and consequently is more firme and vndoubted 2. Pet. 1. 19. because sense and reason may be deceiued but the truth of God can neuer faile Againe though it be not a sanctifying gift of the Spirit yet it is more properly then the other a gift of the sanctifying Spirit and necessary vnto iustifying faith as being a degree leading to it as also vnto a godly life seeing it is required that not onely all wee doe be agreeable to the Scriptures but also that we beleeue and be perswaded that they are agreeable for as the Apostle teacheth vs whatsoeuer is done in doubting whether it please God or no and hath not this warrant of faith to make vs confident it is though materially a good action yet formally no better then sinne in Gods sight Rom. 14. 23. §. Sect. 5 Of iustifying faith what it is and what are the things required vnto it The speciall faith which is the maine ground of a godly life is a true liuely and iustifying faith which is a sanctifying grace infused by Gods holy Spirit whereby wee doe firmely and effectually beleeue and assent vnto the promises of the Gospell especially those which offer Christ and his benefits vnto vs and also them particularly vnto our selues with assurance that they all doe belong vnto vs and so rest wholly vpon them for our iustification and saluation whereby it appeareth that there are foure things required vnto iustifying faith First knowledge of Gods Word especially the gracious promise of Christ and all his benefits to all that will receiue him as their Sauiour and rest vpon him for their saluation For first we must know the promises before we can beleeue them according to that of the Apostle How shall they beleeue in him of whom they Rom. 10. 14 17. haue not heard namely by the preaching of the Gospell for as faith commeth by hearing so this hearing is only of the Word of God Secondly assent to the truth of the Scriptures especially the promises of the Gospell for after that our mindes are inlightened with the knowledge of Gods truth by which is reuealed vnto vs first our sinne and misery and that we cannot by our selues nor the helpe of any creature come out of it to the end that we may be humbled and despaire of our owne strength and secondly the infinite loue of God and his free mercies in Iesus Christ together with the gracious promises of the Gospell made in him whereby is offered vnto vs mercy reconciliation the forgiuenesse of our sinnes and the saluation of our soules to all that beleeue and will receiue them by the hand of faith bringing foorth the fruits thereof in hearty repentance and new obedience then doth Gods holy Spirit by his secret operation make the Ministery of the Word effectuall to worke in vs a firme assent to this truth of God respecting our saluation not
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
worldly prosperity and singing vnto it the bewitching songs of carnall pleasures And if conscience will needs start vp and bee meddling either accusing or condemning them for sinne or terrifying and tormenting them with the guilt and punishments due vnto it then doe they corrupt this Iudge and witnesse with carnall pleasures and when they cannot be ridde of their Iaylour but they must needes goe abroad vnder his custodie they will make him drunke with these alluring cups of worldly delights that they may haue more liberty to doe what they list without checke and controulement And thus when conscience groweth melancholy through the neglect of dutie they cheere it againe that it may still goe on with them in carnall courses by feasting and reuelling musicke and merry company sporting and gaming iesting and wanton dalliance sttage-playes vnchaste sonnets and pleasant histories And if notwithstanding all these conscience stirreth and beginneth to speake then doth the world giue such a Plaudite to these pastimes and the flesh entertaine them with so loud an outcry of clamorous lusts and passions that the voyce of conscience being quite drowned it becommeth silent because it speaketh to no purpose And thus also conscience is sometimes at ease and peace through worldly cares and imployments in compassing these earthly things for hauing their hearts wholly set vpon these vaine obiects and all their actions and indeuours taken vp in these exercises and imployments conscience is silent because they haue no leisure to attend what it saith chusing rather to say nothing then to speake much to little purpose CAP. XV. Of the good things which a good Conscience witnesseth to the faithfull §. Sect. 1 The first thing which it witnesseth is pardon of our sins and reconciliation with God ANd so much generally of the matter which a good conscience testifieth namely peace and good things and of the manner how it giueth witnesse to wit truely and according to the rule of Gods Word wherein the peace which it bringeth diuersly differeth from the peace of an ill conscience Now we are to speake more particularly of the good things whereof it giueth euidence and of the fruit and benefit which ariseth from it First it witnesseth vnto vs truly and according to the rule of Gods Word that all our sinnes are pardoned and we reconciled vnto God not by any satisfaction which our selues haue made or any worthinesse in vs for which God should accept vs aboue others but only out of our assurance of faith which perswadeth vs that God of his free grace and mercie for the alone merits and satisfaction of Iesus Christ hath forgiuen vs all our sinnes and accepteth of vs in the face of his best Mat. 3. 17. Beloued in whom only he is well pleased vpon which ground a good conscience giueth comfortable euidence not onely when wee please our selues in the sight and sense of Gods graces in vs and in our cheerefull obedience and best seruices which we performe to God but also when we see and feele our corruptions and imperfections our slips falls and manifold faylings in our best actions Because it giueth euidence according to the assurance of faith which is grounded on Gods mercies and Christs merits and not vpon our workes and worthinesse and therefore cannot be ouerthrowne by our wants and weakenesses our corruptions and vnworthinesse In which respect the Apostle saith that baptisme doth saue vs not the putting away of the filth of the flesh but the answere of a good 1. Pet. 3. 21. conscience towards God by the resurrection of Iesus Christ. Which answere is nothing but this that when Gods iustice and the Law layeth sinne to our charge and requireth obedience the conscience giueth in euidence that Christ by his death and resurrection hath made full satisfaction and in our stead hath done all which was required of vs. §. Sect. 1 That a good conscience witnesseth vnto vs our sanctification And as the conscience thus beareth witnesse of our iustification and reconciliation so also of our sanctification namely that being freed from sinne we are become seruants of righteousnesse and not onely deliuered from the guilt and punishment of finne but also from the corruption power and dominion of it so that though it dwell in vs as a trayterous slaue yet it doth not raigne and rule in vs as in times past And though we be not wholly freed from all reliques of sinne and corruption nor can performe vnto God that perfect obedience which the Law requireth yet our consciences giue in euidence with vs that wee are in part sanctified and shall in Gods good time haue this worke thorowly perfected and that in the meane while we hate the euill wee doe and loue the good we doe not delighting in the Law of God in the inner man euen when we Rom. 7. 15. are led captiue vnto sinne that we desire and resolue to please God in all things and indeuour in the vse of all good meanes to haue our desires satisfied and consequently that we performe that Euangelicall obedience which God requireth and are through Christ accepted of him In which regard we may say with Paul from the time of our effectuall calling that we haue liued with all good conscience vntill this day Againe a good conscience is our warrant for all our actions testifying vnto vs that what wee Act. 23. 1. haue done and are about to doe is commanded of God whereby we are comforted in those duties which we haue performed and incouraged to proceede in well-doing because we doe not our owne will but the will of God And though our actions bee imperfect in themselues yet being done in sincerity and with vpright hearts we shall not be discouraged in the sight and sense of our imperfections yea rather we shall find cause of reioycing and glorying in them because being done with a good conscience it will iustifie and giue witnesse vnto vs that wee are also iustified and approoued of God and haue both our persons and workes accepted of him through Iesus Christ according to that of the Apostle Iohn If our heart condemne vs not then haue wee confidence towards God And this 1. Job 3. 21. made the Apostle Paul most gladly to glory in his infirmities which otherwise in themselues would haue beene a cause of griefe and mourning and 2. Cor. 12. 9. to reioyce in the conscience of his well-doing which in respect of the imperfections euen of his best actions would haue filled his face with blushing and his heart with shame Our reioycing saith he is this the testimony 2. Cor. 1. 12. of our conscience that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we haue had our conuersation in the world §. Sect. 2 That a good conscience witnesseth vnto vs that we are in all estates blessed Moreouer a good conscience testifieth vnto vs that we are through Christ in an happy and blessed
neuer examine their actions by it yea rather being carried through the violence of their carnall lusts and passions into all disobedience and sinne and resoluing in themselues to goe on in their course doe cast the Law out of their sight and remembrance lest conscience hauing it to iudge by should accuse and condemne their euill actions and so abate their pleasure which they take in them But especially if we would haue good consciences we must apply vnto our selues the sentence of the Law which condemneth Deut. 26. 27. Gal. 3. 10. all of sinne and subiecteth them vnder the curse who doe not continue in all that is written in the booke of the Law to doe it For vntill the Law doe conuince vs of sinne and that we cannot be iustified before God in our own righteousnesse we shall rest in it neuer seeke to be partakers of the righteousnes of Christ by which alone we can be iustified before God and consequently by it only obtaine peace of conscience In which regard it is not sufficient to know and apply the Law vnto vs for this will worke in the conscience terrours and feares and no peace but onely vse it as a schoolemaster to teach vs our owne vilenesse and sinfull corruption and that we are in our selues most miserable in the feareful state of death and condemnation that so it may bring vs vnto Christ in whom alone we can be iustified and obtaine sound and secure peace And therfore if we would haue good consciences wee must also know the Gospell in which God of his free grace doth offer vnto vs peace and reconciliation in Iesus Christ wee must acquaint our selues with the couenant of grace which is the maine foundation of all our peace when as thereby wee are assured not onely that Gods mercies are infinite and Christs merits all-sufficient but that they belong vnto vs performing the condition of the couenant that God for Christs sake will forgiue vs our sinnes be reconciled vnto vs and Esa 32. 40. write his Law in our hearts that we may not depart from him §. Sect. 3 The third meanes of a good conscience is a liuely faith Thirdly we must not for the obtaining of a good conscience only know the Gospell and Couenant of grace with the sweet promises therein contayned but also apply them by a liuely faith and in a speciall maner interesse Rom. 5. 1. Heb. 9. 14. Col. 1. 20. our selues in them by performing the condition of the couenant which is our restipulation that we make with God For we must be iustified by faith before we can haue peace with him or peace of conscience Our consciences must be purged by the blood of Christ from dead workes and from the guilt and punishment of all our sinnes before they will speake peace vnto vs. The Charter of our peace must be drawne vpon the Crosse sealed with the effusion of Christs blood and must be receiued and pleaded by faith before our consciences will cease accusing and condemning or stand with vs vpon any tearmes of peace Now this faith must be approued to be vnfayned sound by the fruits which it bringeth forth in vnfained repentance by the changing of our hearts and renewing of our mindes our hatred of euill and loue of good our sorrow for our sinnes past and resolution to leaue and forsake them for the time to come and to serue the Lord in the contrary duties of holinesse and righteousnesse without which fruits faith is no liuing Tree but a dead stocke which will giue vs no assurance of peace with God in the remission of our sinnes and consequently will bring with it no peace of conscience And hereof it is that the promises of the Gospell are as often made to repentant sinners as to those that beleeue in Christ because though faith only be the condition of the Couenant yet it is such a faith alone as is fruitfull in repentance Neyther can this faith be so easily seene and discerned in it selfe but onely by the fruits that spring from it which necessarily inferring this good Tree from which they spring the promises are made to them because these being more sensible they may be more easily applied §. Sect. 4 That the exercises of repentance are notable meanes to get a good conscience also the loue of God and our neighbours Fourthly the exercises of repentance are notable meanes to worke peace of conscience as our often humbling of our selues before God in Luk. 1. 53. 1 Pet. 5. 5. Esa 57. 15. Pro. 28. 13. the sight and sence of our vilenesse and vnworthinesse whereby our stony hearts are broken and our spirits made contrite our dayly confession of our sinnes vnto God and earnest crauing of pardon for them seeing our fayth will assure vs and answerably our consciences will witnesse with vs according to the rule of Gods Word that humbling our selues we shall be exalted that being empty of all grace and goodnesse and hungring after it we shal be filled and satisfied that the God of peace wil dwell with vs and bring his peace vnto vs being of broken hearts and contrite spirits and finally that confessing and forsaking our sinnes we shall finde mercy seeing it standeth vpon the truth of Gods promise according to that of the Apostle If we acknowledge and confesse our sinnes he is 1. Ioh. 1. 7 8. faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse Of which we haue experience in the example of Dauid who being afflicted in the sight and sence of his sinne with terrours of conscience vsed this meanes to quiet it and get peace I acknowledge saith he my sin Psal 32. 4 5. vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne Lastly the vnfained loue of God and of our neighbours is a notable meanes for the obtayning of a good conscience for if we loue God our consciences will witnesse vnto vs that he loueth vs seeing his loue shed abroad in our hearts by the holy Ghost worketh this loue in vs and is that diuine fire and flame from which this heate commeth for we loue him because he loued 1. Ioh. 4. 19. vs first as the Apostle testifieth And this loue of God towards vs and our loue towards him will make vs carefull to keepe our consciences vnspotted of any knowne sinne and zealous in doing all things which may be pleasing in his sight From which sense of our mutuall loue will spring peace vnspeakeable wee resting securely vpon him who so loueth vs and whom we so loue According to that of the Apostle Aboue Col. 3. 14 15. all things put on charity which is the bond of perfectnesse and let the peace of God rule in your hearts §. Sect. 5 Of the meanes whereby a good conscience may be preserued And these are the meanes
thou Daquod iubes iube quod vis commandest and then command what thou wilt §. Sect. 2 Reasons moouing vs to imbrace piety first because it is most excellent And thus we generally see what piety is Let vs in the next place consider briefly of some arguments which may mooue vs to imbrace and practise it in the whole course of our liues The first is that piety and the duties of it are most excellent and to be preferred before righteousnesse both in regard of our iudgements which ought to esteeme them aboue the other in respect of the obiect God himselfe vnto whom immediatly they are to be performed who infinitely exceeding men the duties which wee owe vnto him are incomparably to bee preferred before those which are due to them In regard also of our hearts and affections which ought to imbrace with greater loue and desire those things which our iudgements doe most highly value and in respect of our indeuour and practice wherein we ought to giue priority and precedencie in regard of time and place vnto the duties of piety aboue all earthly things according to that of our Sauiour First seeke the Kingdome of God and his righteousnesse c. Againe Mat. 6. 33. Christ calleth the first Table inioyning piety The great Commandement Mat. 6. 38. vnto which the second is like but not equall For piety is the fountaine of righteousnesse and the alone sure foundation vpon which it standeth which if it wanteth or is built vpon any other ground as it were vpon a quagmire or the sands it will soone fall and come to ruine seeing the building can stand no longer then it hath a foundation to rest vpon as we daily see in the Morall and meere ciuill righteousnesse of worldlings which resting vpon their credit or profit or feare of humane Lawes doth last no longer then they lust It is the heart and head of Iustice which giueth life heate and motion vnto it without which it is but a dead trunke yea the very soule which doth informe it without which it is but a lothsome carkasse in Gods sight And therefore in the practice of a godly life we are more highly to esteeme and answerably with more care earnestnesse and delight to put in practice the duties of piety which concerne God immediately then the duties of righteousnesse which respect our neighbours As for example we must loue and feare and obey God more then men and when both will not stand together we must neglect the one in comparison of the other as wee see in the example of the Apostles who when men forbade that which God commanded obeyed him rather Act. 5. 29. then them But yet seeing all duties both to God and men are commanded of God and in that regard we ferue or disobey him mediately and indirectly when wee doe or neglect the duties which concerne them therefore in performing the duties of the first Table in our iudgement affection and practice we are to obserue a due proportion betweene them comparing like with like the greatest with the greatest middle with middle and the least with the least neyther are the ceremonies and circumstances and meanes of pious duties to be preferred before the maine and substantiall duties of righteousnesse as we see in Gods owne choice vvho preferred mercy before sacrifice and the duties of righteousnesse Hos 6. 6. Esa 58. 3 6. Mat. 12. 1 2. c. Leuit. 24. 9. Exod. 29. 33. mercy and loue before an externall fast or the outvvard rest of the Sabbath vvhich is but a meanes of the seruice of God and of our spirituall resting from sinne §. Sect. 3 The second reason is taken from the profit of Piety The second reason is taken from the profit of piety vvhich may much induce vs to the imbracing of it For if mens hearts are set chiefely vpon Psal 4. 6. gaine and are ready to enquire after it vpon all occasions according to that of the Psalmist There be many that say Who will shew vs any good And if their affections and desires are inflamed and inlarged according to the greatnesse of the profit vvhich they pursue then vvhen our iudgements are conuinced and persvvaded that there is most gaine in godlinesse there is great reason why our hearts should be set vpon it as our chiefest treasure But the Apostle telleth vs that godlinesse is gaine yea 1. Tim. 6. 6. great gaine with contentation where he maketh not the gaine of godlinesse to depend vpon the condition of our contentment as though there were no profit in it vnlesse wee be contented with it but that it is the effect and an inseparable companion of godlinesse to make vs contented with all estates and therefore not gaine onely if it be ioyned with content but because it alwaies bringeth with it contentation Euen as the Sunne is said to bee comfortable not if it giue light but because it giueth light it doth bring vs comfort with his beames and brightnesse Now this profit of piety is incomparably greater then the gaine of the whole world for this is profitable but for some purposes but the other for all things that onely for the present but this also for eternity according to that of the Apostle Godlinesse is profitable vnto all things hauing promise of the life that 1. Tim. 4. 8. now is and of that which is to come In this life it assureth vs of Gods grace and fauour that we are his children and heyres of his promises who are continually vnder his protection and thereby safe from all danger that though we haue but little yet there is cause of great contentment seeing our small pittance is better then the riches of many wicked it being a pledge Psal 37. 16. of Gods loue and an earnest penny of our heauenly happinesse That we are blessed in all estates prosperity and aduersity pouerty and riches health and sicknesse life and death because God that loueth vs will by Rom. 8. 28. his wisdome and power cause all things to worke together for our good In the life to come also godlinesse will be most gainefull for when all worldly profits are vtterly ceased and the glory and beauty of them withered and vanished out of sight then shall we finde most profit in our piety and reape a ioyfull haruest of all our holy indeuours Then shall we with confidence approach into Gods presence when as we expect that Crowne of glory which he hath freely promised to those who haue serued him in holinesse and righteousnesse all the daies of this life and hauing on this wedding garment we shall be admitted into the Bridall chamber of our Head and Husband Iesus Christ and there eternally solace ourselues in the fruition of his loue and of that heauenly happinesse which he hath prepared for vs. Whereas contrariwise all worldly things without piety are vnprofitable to all in many things and in all things to many giuing
no contentment in their greatest abundance but like sweete drinkes encrease thirst and as fuell put into the fire inflame the heate of carnall concupiscence Or if they giue some seeming content in the time of health yet how little pleasure doe we take in them vpon our sicke beds though they haue some taste vnto our carnall appetite in the time of life and strength yet what an after tang leaue they at parting and how little comfort and contentment bring they against the terrours of death and the dreadfull apprehensions of approaching Iudgement §. Sect. 4 The third reason which is taken from the necessity of piety The third reason is taken from the necessity of piety seeing without it wee can haue no assurance of any spirituall benefit neither in this life nor in the life to come For it is the end which God hath proposed vnto Ephe. 1. 4. them all vnto which he most certainely attaineth if we euer attaine vnto them seeing he who is infinite in wisedome and power can neuer faile of his end which he propoundeth to his actions Now the Lord hath chosen vs that we should be holy hee hath redeemed vs out of the hands of all our Luke 1. 74. Col. 1. 22. spirituall enemies that we should worship him in holinesse and righteousnesse all the dayes of our liues We are reconciled by Christ in the body of his flesh through death that hee may present vs holy and vnblameable in Gods sight He hath adopted vs for his children that wee may be holy as he is holy He hath iustified and pardoned all our sinnes that being freed from Leuit. 19. 2. Mat. 5. 45. Rom. 6. 18. sinne wee may become the seruants of righteousnesse And therefore without this holinesse we can haue no assurance that we are elected redeemed reconciled adopted or iustified and consequently that we shall be saued for though it be not the cause of our happinesse yet it is the way that leadeth vnto it in which if we walk not we shal neuer come into that place of blessednes for without holinesse none shall see the Lord as the Apostle teacheth vs. Heb. 12. 14. §. Sect. 5 The fourth reason perswading vs to piety which is the consideration of Gods manifold mercies and of Christs comming to Iudgement Vnto these reasons we may adde the consideration of Gods manifold mercies in Iesus Christ which ought to bee notable inducements to moue vs to the imbracing and practising of piety For what greater incouragement can we haue to make vs zealous and cheerefull in the duties of Gods seruice then to consider how gracious and good God hath beene vnto vs in our creation redemption and continuall preseruation in giuing vnto vs his Sonne and pardoning our sinnes in freeing vs out of the cruell bondage of all our spirituall enemies and in multiplying his blessings vpon vs both in spirituall and corporall things And this argument the Apostle vseth to this purpose I beseech you therefore brethren by the mercies of God that yee present your bodies a liuing sacrifice holy acceptable Rom. 21. 1. to God which is your reasonable seruice And as the fruition of Gods present fauours ought to make vs forward in his seruice so also the consideration of his gracious promises concerning better and more excellent things in time to come euen the full fruition of his glorious presence and eternall blessednesse in his euerlasting Kingdome And this reason also the Apostle vseth to this end Hauing therefore these promises dearely beloued let vs 2. Cor. 7. 1. clense our selues from all filthinesse of the flesh and spirit perfecting our holinesse in the feare of God Finally the consideration of Christs comming to Iudgement should perswade vs vnto holinesse when as the heauens being on fire shall be dissolued and passe away with a noyse the elements melt with feruent heate and the earth with all the workes thereof shall be burnt vp For then onely they shall bee happy who haue beene holy and raigne with God in glory who haue faithfully serued him in holinesse and righteousnesse in the Kingdome of grace And thus the Apostle Peter reasoneth Seeing then saith he that all these things shall be dissolued what manner of persons ought yee to be in all holy conuersation and godlinesse But I shall 2. Pet. 3. 11. haue hereafter occasion to speake more fully of this point when I come to shew the manifold reasons and motiues which may induce and perswade vs vnto a godly life and therefore for the present I will content my selfe thus briefly to haue touched them referring the Reader for his more full satisfaction to the following discourse CAP. III. Of our adhering and cleauing vnto God with the full purpose and resolution of our hearts §. Sect. 1 Of the summe of the first Commandement WE haue spoken of piety which is the summe of the first Table And now it followeth that we speake briefely of the particular precepts the first whereof is contayned in these words Thou shalt haue no other gods before me or before my face The maine scope and summe whereof is this that wee know acknowledge and worship Iehouah the Father Sonne and holy Ghost in Trinity of persons and vnity of Essence and no other gods besides him For to haue God is in our mindes and vnderstandings to know and acknowledge him to bee our God all-sufficient incomprehensible omnipotent immutable eternall iust mercifull and infinite in all perfection in our hearts and affections to adhere and cleane vnto him with faith affiance hope loue zeale whom we know to be the chiefe Goodnesse and supreme cause of all our happinesse in our wills with all earnest desire and constant resolution to serue and obey him in all his Commandements with all the power and faculties of our bodies and soules whom we know and acknowledge to be the chiefe end of all things and so infinitely good gracious vnto vs and with our bodies actions and indeuours to worship and serue him alone with all our might and strength So that the true sauing knowledge of God is the ground of all other vertues and obedience as we haue shewed and therefore if wee would imbrace any vertues or perform any Christian duties of a godly life we must in the first place labour to haue our mindes inlightened with the knowledge of God and his truth without which our deuotion will bee no better then superstition and all our indeuours in the performance of religious duties meere will-worship and idolatry as wee see in the example of the Idolaters who in stead of worshipping the only true God worship stocks stones and Images Saints and Angels and in stead of doing Gods will in their deuotions do their owne wills and therefore tire themselues and spend all their strength in vaine §. Sect. 2 Of adhering to God what it is and the necessity of it But of this knowledge of God which is the maine ground of a godly life wee
in them Pro. 6. 6. Matth. 6. 26. Psal 32. 9. that which the Scriptures propound as good for our imitation and auoyding the contrary And finally that wee receiue them with thankesgiuing 2. Pet. 2. 22. 1. Tim. 4. 5. and sanctifie them to our vse by the Word and Prayer So also here is required that wee make an holy vse of the creatures in respect of Gods gouernement and prouidence as first for the determining of doubts and controuersies which can no otherwise be cleared and decided by casting of lots in the vse whereof we are to vse prayer vnto God and sometimes Pro. 16. 33. Act. 1. 23 24. when the occasion is waighty fasting desiring of him that by his good prouidēce he wil direct them to the right end for which we vse them And Pro. 18. 18. as before they are cast we are to referre our selues wholy to Gods determination so after wee are to rest contented and well pleased with his sentence Secondly we are to make an holy vse of Gods prouidence first in conferring rewards and blessings either vpon our selues or others In respect of our selues wee make a right vse of Gods blessings and benefits When as in our hearts we bee vnfainedly thankefull vnto God for them Psal 144. 6. 26. 12. 66. 16 when in our words we praise and magnifie his bounty and goodnesse towards vs and tell what great things he hath done for vs and when in our workes and actions we referre them wholy to Gods glory and both Psal 130. 4. Rom. 2. 4. our owne and others good taking occasion of his mercy and goodnesse to feare him and to turne vnto him from our sinnes by vnfained repentance In respect of Gods blessings bestowed vpon others we carry our selues holily when as we reioyce with them in Gods bounty and goodnes 1. Cor. 12. 26. and ioyne with them in praises and thanksgiuing The like holy vse we are Psal 35. 17. Gal. 1. 23. to make of Gods prouidence in respect of punishments and afflictions whether they bee inflicted vpon our selues or vpon others As when Iob 1. 20 21. God layeth his hand vpon vs by his iudgements and chastizements wee are to be humbled in the sight and sence of our sinnes and beare them with patience and thankfulnes acknowledging Gods mercy in that we are Lam. 3. 22. not vtterly consumed and profit by them both for the mortifying of our sinnes and for our spirituall quickning vnto new obedience So when Heb. 5. 8. we see Gods Iudgements vpon others we are to take warning by their example and communicate with the faithfull in their sorrowes bearing Iosh 22. 20. 1 Cor. 10. 6. Rom. 12. 1. Psal 58 11. a part of their griefe and magnifying Gods Iustice which hath found out the wicked to inflict vpon them deserued punishments §. Sect. 2 Of the sanctifying of Gods name in lawfull oathes More especially there is required in this Commandement that wee glorifie and sanctifie Gods name by our oathes and vowes First by our oathes Deut. 6. 13. Esa 45. 23. vnto which is required first that we honour Gods name in swearing by it vpon a iust and necessary occasion acknowledging thereby Gods infinite wisdome from which nothing canly hid his Truth which abhorreth all lies and falshoods his Iustice which when he is called to be a witnesse and Iudge will neither suffer truth and innocency to goe vnrewarded nor vntruth and guiltinesse vnpunished without respect of persons Secondly that we sweare only by the name of God either directly Esa 65. 16. Ier. 12 6. or indirectly and by no creature in heauen or earth Thirdly that wee sweare after a lawfull manner vnto which is required that we sweare in truth that is to that which is true and truly according to the perswasion Ier. 4. 2. Rom. 9. 1. of our mindes In righteousnesse binding our selues thereby only vnto things lawfull and in iudgement whereby we discerne the necessitie of it in regard that we can no otherwise cleare the truth nor be beleeued in a matter of importance which much respecteth Gods glory or our owne or neighbours good And so come to the performance of this high and holy action with all reuerence as in Gods presence duly weighing and considering the conditions and circumstances of our oath according to the Scriptures Lastly that we sweare vnto a right end namely to the glory Iosh 7. 19. of God by reuealing and ratifying a necessary and vnknowne truth which could no otherwise bee made manifest and to the good of our neighbours Heb. 6. 16. and our selues that they may be satisfied all controuersies and strifes ended all doubts and suspitions remoued and our owne truth and Exod. 22. 11. innocency declared and cleared §. Sect. 3 Of the sanctifying Gods name by making and performing our vowes The second speciall thing here required is lawfull vowes whereby we cheerefully promise vnto God some thing which may be acceptable vnto him either because we haue already found him gracious and good vnto vs which moueth vs to doe this duty out of loue and thankefulnesse or because we expect his mercy and goodnesse for some benefit to be receiued or punishment to be auoided or remoued out of our faith and hope grounded vpon Gods promises Vnto which vowes that they may bee lawfull and acceptable vnto God there are two things required namely that we make them lawfully and truly to performe them Vnto the making of a lawfull vowe is required First that it be performed as a religious Psal 76. 11. act to God and none other Secondly that it bee done after a religious and holy manner 1. In truth with a sincere and cheerefull heart 2. In 2. Chro. 15. 15. righteousnesse vnto which is required in respect of the person that hee haue power in himselfe to vow that thing or haue the consent of his gouernours Secondly that the thing vowed be lawfull and acceptable vnto God as being good and commanded or of an indifferent nature but in respect of vs good and profitable and therefore to be vsed or hurtfull and inconuenient and therefore to be auoided Thirdly that we vowe in iudgement whereby we discerne that our vowe is in the former respects lawfull and very profitable either for the aduancing of Gods glory or our owne good The last thing required is that we make it to a right end as Psal 66. 13. namely to the glory of God the good of our neighbours and our owne benefit for the exercising of our temperance and sobriety or the renewing 61. 8. and furthering of our repentance or for the strengthening of our Num. 30. 14. 1. Sam. 1. 11. faith and our good purposes and resolutions about the performance of good duties In respect of performance of our vowes there is required Eccles 5. 3. Num. 30 3. that it be done at the time appointed and without delay and
being thereby in the presence of God our supreme Iudge accused condemned our hearts may bee smitten with godly sorrow in the sight and sence of them and affected with a loathing and mislike of our former euill proceedings according to the practice of the faithfull foretold by the Prophet Then Ezech. 36. 31. shall ye saith he remember your former euill wayes and your doings that were not good and shall loath your selues in your owne sight for your iniquities and for your abominations The neglect of which duty is reproued and condemned in the people of the Iewes I hearkened and heard but they spake not aright Ier. 8. 6. no man repented him of his wickednesse saying What haue I done euery one turned to his course as the Horse rusheth into the battell Secondly Humiliation is here also required in which diuers things ought to concurre first when we haue called our sinnes to our remembrance and set them in order before vs we must in the sight and sence of them haue melting relenting broken and contrite hearts and spirits which will truely mourne with bitter griefe because by our sinnes wee haue displeased so gracious and good a God who hath multiplied vpon vs so innumerable benefits and blessings both in temporall and spirituall things especially in giuing his only Sonne to the death for vs when as we were strangers and enemies vnto him Vpon which consideration we must looking vpon him whom wee Zach. 10. 12. haue pearced mourne for him as a man mourneth for his onely sonne and be in bitternesse for him as one that is in bitternesse for his first borne We must not slight ouer our sorrow but labour with Peter to weepe bitterly and Mat. 26 75. 1. Sam. 7. 6. with the Israelites to powre forth our melting soules before God like water drawne out of a well and finally with Dauid we must labour to bring our mourning for sinne into daily practice Euery night saith hee Psal 6. 6. Lam. 2. 18 19. make I my bedde to swimme and I water my couch with my teares And if through the hardnesse of our hearts we cannot thus sorrow for our sinnes wee must bee grieued because we can be no more grieued and lament the hardnesse of our hearts because we can no more hartily bewaile them Which if it be vnfained then will it moue vs to vse carefully the meanes whereby our griefe for sinne may bee increased as to meditate on the innumerable multitude and the grieuous hainousnesse of our sins the manifold imperfections and corruptions of our best actions the maiesty power and greatnesse the infinite goodnesse and graciousnesse of God towards vs against whom we haue committed them our owne basenesse and vilenesse who haue prouoked to wrath so infinite a maiesty the small and contemptible inducements which haue allured and inticed vs to offend so mercifull a Father euen the base baites of worldly vanities our continuing in these sinnes without repentance notwithstanding that the Lord hath giuen vs so manifold and effectuall meanes of reformation and amendment as the preaching of the Gospell admonitions instructions reprehensions the good motions of his Spirit checking vs for our sinnes and inciting vs to holy duties his promises alluring vs to serue him his threatnings terrifying vs that we may not offend him his mercies and benefits incouraging vs to all good his chastisements and fatherly corrections discouraging and stopping vs in our euill courses notwithstanding all which helpes and meanes we haue impenitently continued in our sinnes without any reformation our dishonouring of God hereby who hath beene so gracious and bountifull vnto vs and abusing of his mercies patience and long suffering which should haue led vs to Rom. 2. 5. repentance our pearcings wounding and as it were crucifying afresh the Lord of life our blessed Sauiour and Redeemer and our vexing and greeuing of the good Spirit of God whereby wee are sanctified by Ephe. 4. 30. 1. Thes 5. 19. quenching the good motions which he hath suggested vnto vs and by dulling and deadding his gifts and graces in vs. Secondly we must bee much displeased with our selues because we haue so many waies displeased God by our sinnes and be inflamed with a godly anger against our flesh and sinful lusts which haue caused vs to breake out into al these impieties the which must shew it selfe in our readinesse to be reuenged of them by vsing all good meanes whereby they may be mortified and crucified Thirdly we must haue our hearts affected with confusion and astonishment and our faces filled and discoloured with shame and blushing that we haue thus many waies shewed our selues so vnkinde and vngratefull to so good a God and when we see that God remembreth his couenant to establish and make it good to such vnworthy wretches we with the Church of the Iewes repenting of our sinnes must remember our former Ezech. 16. 61. Ier. 6. 15. wicked waies and be ashamed and confounded in the fight and sence of our vnworthinesse Finally we must in the former considerations cast away all pride carnall loue and selfe-conceitednesse of our owne worth and excellencie and be humbled and cast downe in the apprehension and feeling of our owne basenesse and vilenesse confessing that we are but dust and ashes Gen. 18. 27. Psal 22. 6. Iob 17. 41. Iob 42. 6. Psal 51. 17. with Dauid that we are wormes and no men and saying with Iob vnto corruption Thou art my father and to the worme Thou art my mother and my sister yea with him we must abhorre our selues and vnfainedly repent in dust and ashes The fruits of which humiliation we shall finde inestimable For we shall hereby offer vnto God a sacrifice which he most delighteth in and make him hereby propitious and gracious yea to dwell with vs and to replenish and cheare our hearts with our sweete communion and fellowship with him in the gracious comforts of his holy Spirit according to that of the Psalmist The Lord is nigh vnto them that are of a broken heart and saueth Psal 34. 18. such as be of a contrite Spirit And the Lords owne speech by his Prophet Thus saith the high and lofty one that inhabiteth eternity whose name is Holy Esa 57. 15. 6. 2. I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and the heart of contrite ones We shall bring our selues within the compasse of Christs call and interesse our selues vnto his gracious promises of easing vs of the vnsupportable burthen of our sinnes and curing vs of all our spirituall sicknesses and sores of sinnes for he came to bee the Phisicion not of the whole but of the Mat. 11. 28. 9. 13. sicke and to call not those who haue no sence and feeling of their sinnes but such as labour and are heauie laden not the righteous in their owne opinion and
conceite but sinners to repentance We shall make our selues fit hearers of the glad tidings of the Gospell and intitle our selues to all the gracious comforts of Gods holy Spirit according to that of the Prophet cited applied by our Sauiour The Spirit of the Lord is vpon me because he Esa 61. 1 2 3 Luke 4. 18. hath anointed me to preach the Gospell to the poore and meeke he hath sent me to binde vp and heale the broken-hearted to preach liberty and deliuerance to captiues and recouering of sight to the blinde to set at liberty them that are bruized to comfort them that mourne giuing vnto them beautie for ashes and the oyle of ioy for mourning and the garment of praise for the spirit of heauinesse Moreouer by this humiliation wee may come to the assurance of the remission of our sinnes for if we humble our selues and pray seeke Gods 2. Chro. 7. 14. face and turne from our wicked waies then will the Lord heare from heauen and will forgiue vs our sinnes and heale our plagues as wee see in the example of Manasses one of the greatest sinners that euer liued who humbling himselfe greatly before the God of his Father and seeking 2. Chro. 33. 12. and suing vnto him for pardon the Lord was intreated of him and heard his supplication Finally if wee thus dayly humble our selues the Lord hath promised to lift vs vp and exalt vs to furnish vs with all Jam. 4. 6. 1. Pet. 5. 5 6. Luke 1. 53. Matth. 5. 3 4. sauing graces to fill and replenish our emptie soules with all good things to cheare vs in our mourning with the comforts of his Spirit and to make vs blessed in the eternall fruition of his heauenly Kingdome §. Sect. 5 Of the daily confession of our sinnes and iudging our selues for them Thirdly vnto this daily renewing of our repentance is required an humble confession of our sinnes which must be of vnknowne sinnes generally Psal 19. 13. Psal 51. 4 5. of knowne sinnes particularly with the aggrauation of them by their seuerall circumstances Especially wee must acknowledge and lay opne the roote and fountaine of them our originall corruption from which they haue sprung and flowed and then the cursed fruits and filthy streames that haue issued from them but aboue all we must not forget in this our confession those speciall sinnes vnto which we are most enclined and wherewith we haue most offended and dishonoured God nor those sinnes which we haue committed lately and since the last time of renewing our repentance And withall we must iudge and condemne our selues Gen. 32. 10. Ezra 9. 6 7. Dan. 9. 4 5. as vnworthy by reason of our sinnes the least of Gods mercies and most worthy of the greatest of his iudgements and punishments comming into Gods presence as Benhadads followers before Ahab and acknowledging that if wee had our desert death and condemnation were due vnto vs. 1. King 20. 31. Psal 51. 4. 1. Cor. 11. 32. And this we must doe to iustifie the Lord when he iudgeth and to glorifie his name in giuing vnto him the praise of mercy and forgiuenesse and that thus iudging our selues we may not be condemned of the Lord. Neither are we to stay here vnder the sentence of the Law but to flee vnto the throne of grace begging mercy and forgiuenesse at the hands of God for his owne names sake for his truth sake in his couenant and gracious promises and for his Christs sake his merits satisfaction and obedience performed for vs. The fruit and benefit of which humble confession is the full assurance of the remission of all our sinnes grounded vpon the truth of Gods promises For If we confesse our sinnes hee is faithfull and iust 1. Iohn 1. 9 to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse And againe Hee that hideth his sinnes shall not prosper but hee that confesseth Pro. 28. 13. and forsaketh them shall haue mercy Both which wee see verified in the example of Dauid who whilst he concealed his sinne found the hand of God Psal 32. 3 4 5. 2 Sam. 12. 13. heauie vpon him which vexed his very bones and made him roare in sence of paine But when hee confessed and acknowledged his sinne the Lord forgaue him all his iniquities §. Sect. 4 Of our detestation and hatred of sinne Fourthly there is required heereunto an hearty hatred and detestation of all sinne To which end we must consider that it is an offence against Gods infinite Maiesty and supreme Iustice and that nothing in the world is so contrary vnto his most pure and holy nature nothing so odious and lothsome vnto him as appeareth by his most iust seuerity in punishing of it with most sharpe and grieuous punishments For though our first parents in the state of innocency were his most excellent and best beloued creatures yet for one transgression he reiected them and punished not onely them but also all their posterity with temporall punishments of all kinds and euerlasting death and condemnation both of body and soule Though the world and the creatures therein were his excellent workemanship yet when it was defiled with the sinne of man it was with all its inhabitants sauing those which were reserued in the Arke destroyed with an vniuersall deluge For sinne hee consumed Sodom and Gomorrah with fire and brimstone from heauen and reiected the whole nation of his beloued Israel from being his people Yea when our Sauiour Iesus Christ the Sonne of his loue bore our sinnes as our surety he spared him not but caused him in his body to suffer most grieuous punishments and in his soule to beare the full viols of his wrath till his Iustice by his all-sufficient sufferings was fully satisfied The which considerations must make vs daily to renew our hatred against all our sinnes which God so mortally hateth and especially those which cleaue fastest to our corrupt nature and vnto which we are most inclined because by them wee doe most often displease and dishonour our gracious God and louing Father And to proclaime continuall warre against them that we may vanquish and subdue mortifie and crucifie them and seriously to resolue with our selues that we will vpon no conditions liue any longer in them but renounce and forsake them with our vttermost indeuour how pleasant and profitable soeuer they haue formerly seemed to our carnall appetite §. Sect. 5 Of our feare and care that we be not circumuented with sinne Fifthly in consideration of our owne frailty and infirmity and the malice and subtilty of our spirituall enemies we must daily and continually feare that we be not ouertaken with the deceitfulnesse of sinne nor Pro. 28. 13. 1. Cor. 10. 12. Rom. 11. 20. caught in these snares of the deuill which ought iustly to bee so odious and lothsome vnto vs and haue our hearts taken vp with feruent and zealous desires to preserue our soules
and bodies in purity and honour free from the pollution of any sinne To which end wee must daily with all conscionable care keepe a diligent and straight watch ouer all our workes and wayes but especially ouer our hearts that they be not ouertaken with Pro. 4. 23. any loue or liking of sinne but constantly repell the first motions and allurements of it when they present themselues vnto vs especially we must haue an eye to our naturall infirmities and those sinnes vnto which being Heb. 12. 1 4. most prone we are most easily ouertaken of them Yea wee must in this watch carefully auoide not onely the sinnes themselues but also all the occasions and meanes which may draw vs to the committing of them especially the familiar society of wicked men who are most apt to corrupt and infect vs with their perswasions and euill examples Finally wee must daily resolue and indeuour not onely to leaue and forsake all sinne but also to serue the Lord in performing all the contrary duties of holinesse righteousnesse and sobriety according to all good occasions and opportunities which in the whole day or any part thereof shall be offred vnto vs and in all our thoughts words and deeds to please the Lord by yeelding cheerefull obedience vnto his holy will Especially our care and indeuour must be to perfect those graces in which wee finde our selues most defectiue and with extraordinary diligence to practise those duties towards God our neighbours and our selues which our consciences tell vs we haue formerly most neglected and vnto which we feele our corrupt natures to bee most backward and auerse that so we may daily aspire to a greater growth in godlinesse and bring forth the longer we liue the more and better fruits of new obedience §. Sect. 6 The benefits which would arise of this exercise of renewing our repentance And if wee would thus daily renew our repentance the benefits arising vnto vs from this holy exercise would be inestimable For first we should preuent innumerable sinnes into which through the neglect of this duty we fall daily vnaduisedly and at vnawares but especially wee should bee armed heereby against all sinnes committed against knowledge and conscience Secondly if at any time through frailty we be ouertaken with any sinne we should not lye in it but rise againe by vnfained repentance and so heale the sores of sinne whilest the wound is greene with much greater ease and not suffer them to fester and rankle to our greater paine and danger Thirdly wee should much abate the violence of our fleshly lusts when as though they with much labour put vs to a foyle yet they shall not bee able no not for one day to keepe their hold and rule ouer vs and who will take any great paines to so little purpose or swallow downe that potion with any pleasure which he must be forced to cast vp so quickly with much griefe or imbrace that sinne vvith any great delight which within a few houres shall be plucked from him with an holy violence and indignation or offend so good a God or hazard a precious soule or disturbe the sweete peace of a good conscience for the fruition of a sinfull pleasure so vaine so momentany Fourthly though through infirmity we sometimes fall yet shall wee hereby be preserued from sleeping in carnall security and from being hardned through the deceitfulnesse of sinne and though through weakenesse of the flesh we slumber Heb. 3. 13. with the Spouse in the Canticles yet shall we not fall into a dead sleepe but say with her I sleepe but my heart waketh Fifthly we shall heereby preserue Cant. 5. 3. our consciences tender so as they will giue vs warning when sinne maketh the least appearance and our hearts pure and soft so as they will easily relent with the least touch Sixthly we shall make the practice of a godly life easie and familiar and Christs yoke light when as we are accustomed to beare it euery day Seuenthly wee shall either altogether keepe it from entring into our hearts or at least from holding possession by pleading custome and prescription Eighthly we shall preserue peace with God and an holy communion with him and the peace also of a good conscience or if there be any cause of inward iarres we shall compound and take them vp before we sleepe Ninthly we shall goe to rest securely when as we goe to bed with our quietus est and sleepe quietly Psal 4. 8. when we haue our pardon vnder our pillow Finally we shall alwayes be prepared for the approach of death and Iudgement when as we keepe alwayes our accounts ready made and though with the fiue wise Virgins we sometimes slumber and sleepe as well as the foolish yet hauing our oyle in our lampes we shall be ready to rise at the first call to enter with our Bridegroome into the marriage chamber and communicate with him in all ioy and happinesse CAP. III. Of our daily exercise in renewing of our faith §. Sect. 1 That the daily renewing of our faith is very profitable and necessary VNto this daily exercise of renevving of our repentance vvee must adde also the renewing of our faith which is no lesse necessary then the other for as the vertue and vigour of our bodies soone fainteth and decayeth if they be not often and daily nourished with those elements whereof they are made and composed so will the strength of faith be weakened and abated if it bee not daily sustained and refreshed with those meanes and helpes by which it was begot and begun in vs and therefore if vvhilest vve haue good stomacks in our youthfull dayes vve thinke it not enough to refresh and nourish our bodies one day in a vveeke nor yet once in a day but must haue our dinners and suppers breakefasts and beuers let vs not thinke that it is enough for the nourishment of our soules and strengthening of our faith to vse spirituall repast on the Sabbath onely vvhich though it may hold life and soule together yet shall vve not be thriuing and in good liking in our spirituall man if vvee relieue and cherish it not vvith a more liberall hand and allot some part of euery day to this spirituall exercise Againe as faith in it selfe will faint and languish if it be not daily refreshed and renewed so are there also outward causes which shake and weakē it if it be not duly euen daily nourished For we daily wound and weaken it with our sins whilst our inward guilt abateth our assurance of Gods loue and confidence in his fauour by laying to our charge our great vnworthines of his least mercies And therfore we had need to renew daily our faith as we daily renew our sins by laying hold on the Couenant of grace which assureth vs that our sinnes shall not stop the course of Gods mercies because their current is free and if the streames bee not dammed vp as it were in
the fountaine with vnbeliefe it is not our vnworthinesse can keepe them from vs. Finally the spirituall enemies of our saluation doe daily and continually assault vs and the chiefe meanes to repell the firie darts of their tentations is the shield of faith which in it Eph. 6. 16. selfe is not so impenetrable and of high proofe were it not strengthened and made effectuall to preserue vs by Christs mediation but that it is often Luk. 22. 32. much battered and bruised in the conflict of tentations And therefore seeing their malice neuer ceaseth which maketh this shield of faith alwayes necessary and their daily assaults doe cause it to be of daily vse it is our wisedome to let no day passe without reuiuing and renewing it that we may by such meanes as God hath appointed repaire and strengthen it so as it may bee fit to preserue vs against all assaults of tentation Ioyne we then with the daily exercise of renewing our repentance this also of renewing our faith and the rather because they mutually further and strengthen one another being conioyned but being seuered both are weakened and dismembred and either cannot at all be exercised of vs or but lamely and to little purpose in semblance and shew not in deed and truth For faith is the cause and very life of repentance none truely mourning for sinne but such as by faith being assured of Gods loue are grieued in their hearts that they haue grieued so louing a God and without this filiall affection proceeding from faith our repentance would be but like that of Cain and Iudas a worldly and desperate sorrow that worketh 2. Cor. 7. 10. death And contrariwise repentance is the very breath of faith which if it haue free passage then faith not onely liueth but flourisheth and thriueth so that heereby as by an infallible signe we may know and discerne it from security and presumption but if it faile then the life of faith also faileth and becommeth a dead carcasse without all vertue and vigour sense or motion §. Sect. 2 What this renewing our faith is and the meanes wherby we may be inabled to doe it which consist first in diuers meditations Now this daily renewing of our faith is nothing else but after we haue humbled our soules in the sight and sense of our sinnes by vnfained repentance to refresh and strengthen it and as it were to heale the wounds which our sinnes haue made by applying Christ with the soueraigne salue of his precious blood and the sweete promises of the Gospell made in him assuring vs of the remission and pardon of all our sinnes Now the meanes and helpes whereby wee may be inabled to renew our faith and in the application of these benefits may confirme and strengthen it against doubting and incredulity doe either respect meditation or action We must meditate on the eternall and immutable free and vndeserued loue of God euen before we were created and after that by sinne wee had made our selues strangers and enemies which mooued him to giue his best Beloued to the death for vs and from hence conclude for the strengthening of our faith that he will neuer cease to be gracious vnto vs when as by Christ being reconciled wee adhere and cleaue vnto him with vnfained loue and hearty affection Secondly on Gods inestimable and infinite mercies which are farre aboue all his workes and therefore may assure vs that they will bee much more powerfull and all-sufficient to saue vs then our sinnes though neuer so innumerable and grieuous can bee to condemne vs. Thirdly on Gods truth which will neuer faile in any of his promises and omnipotent power and wisedome whereby he is infinitely able to accomplish them Fourthly on the all-sufficiency of Christs obedience and satisfaction for the discharging of all our debts and satisfying of Gods Iustice for all our sinnes if wee make them our owne by a liuely faith Fifthly on the Couenant of grace which is free and assureth vs of the pardon of our sinnes and saluation of our soules vpon no condition of workes or worthinesse but onely of faith bringing foorth the fruits of vnfained repentance Sixthly on the promises of the Gospell which being generall and indefinite exclude none though neuer so sinfull and vnworthy if they will thankefully receiue them as they are freely offered and apply them to themselues by a liuely faith Seuenthly wee must meditate on the Sacraments and seales of the Couenant whereby God hath giuen vnto vs as it were into our hands Christ Iesus and all his benefits and of his most infallible oath whereby he hath confirmed his promises vnto vs as also of his Spirit whereby he hath inwardly sealed vnto vs our redemption and saluation Eighthly on the manifold examples of his mercy and goodnesse extended to all repentant sinners and that he being no respecter of persons is as ready to make vs partakers of them if wee doe not reiect them through vnbeliefe Ninthly on the manifold experience which we haue had of them towards our selues both in temporall and spirituall benefits and that being vnchangeable in his nature and gifts he is still ready to be alike good and gracious if by faith we will rest and rely vpon him Neither is it enough that wee know and habitually beleeue that God hath giuen vnto vs many and singular priuiledges as his Sonne to be our Sauiour and Redeemer his Word Sacraments and holy Spirit by which he hath effectually called vs to the knowledge and participation of this great worke of our redemption iustification and remission of all our sinnes reconciliation and adoption whereby we are made not onely children of God but also heires of his Kingdome assurance of continuall preseruation in this life and of saluation and glorification in the life to come but we must actually exercise our faith by allotting some part of the day to thinke and meditate on the excellency of these priuiledges as what a blessed thing it is to bee saued by Christ and deliuered out of the power of all our spirituall enemies and to liue and die in the state of saluation What a singular benefit it is to haue all our sinnes pardoned and our debts cancelled so that we neede not feare at any time to be called to Iudgement and to giue vp our accounts seeing Christ hath satisfied for all and made our reckonings euen for vs What a sweet and comfortable a thing it is to haue peace with God and peace of conscience and the beames of his fauour continually shining vpon vs and warming our hearts with ioy and gladnesse What an inestimable priuiledge it is to be the child of God and heire apparant to the Kingdome of heauen which considerations if wee seriously thinke on them will be singular meanes to inflame our hearts with Gods loue to rauish them with spirituall ioy and to make them cheerefull in Gods seruice throughout the whole day yea to the very end of the longest
without which we can haue no assurance that wee shall receiue any thing at the hands of God heereby it manifestly appeareth that our prayers also ought to be daily and continuall Thirdly we are daily and continually subiect to innumerable dangers in respect of the euils that may befall vs in our soules bodies and estates and it is God onely watching ouer vs with his prouidence that can both preserue vs from them and deliuer vs out of them the which we cannot expect vnlesse we serue his prouidence by vsing this meanes of prayer whereby onely his gracious helpe and assistance Mat. 7. 7. is obtained and therefore our continuall dangers needing continuall preseruation from them commendeth vnto vs the necessary vse of our daily and continuall prayers Finally the many and mighty enemies of our saluation doe continually assault vs with their tentations that ouercomming they may bring vs to destruction And prayer is the chiefe meanes both of buckling vnto vs the whole Armour of God whereby we are inabled to stand in the euill day and of obtaining the helpe and assistance of his holy Spirit whereby alone we are inabled to ouercome And therfore as we are continually tempted to one sinne or other so must we continually pray for grace to withstand the tentation and as the Apostle speaketh Pray alwayes with all prayer and supplication in the Spirit Ephes 6. 18. watching thereunto with all perseuerance c. CAP. XI Of the daily exercise of Thankesgiuing and how it ought to bee performed §. Sect. 1 What things are required in the duty of thanksgiuing ANd as we are thus to pray daily continually by making our suites and petitions vnto God so also by thankesgiuing returning thankes and praise for all the benefits and blessings which wee receiue at his hands Vnto which duty diuers things are required first that it bee done in the name of Christ according to that of the Apostle By him therefore let vs offer the Ephes 5. 20. Heb. 13. 15. Ro. 1. 8. 7. 25. sacrifice of praise to God continually that is the fruit of our lips giuing thanks to his name Secondly that it be done in a right manner vnto which is required that it be done first not onely in outward profession with the lips but also inwardly with the soule with all the powers and faculties of it according to that of the Psalmist Blesse the Lord O my soule and all that Psal 103. 1. 104. 1. is within me blesse his holy name First in our vnderstanding we are to take notice and rightly to conceiue of Gods benefits not onely in some generality but also of those particular blessings which we daily and continually receiue from him that we may not be vngratefull through ignorance and heedlesnesse but haue thankefull mindes and so as the Psalmist speaketh sing praises with vnderstanding Neither must we onely know Gods Psal 47. 7. benefits and blessings but also acknowledge them to be his free gifts and that he is the principall Author and fountaine of all the good which wee Jam. 1. 17. Habac. 1. 16. either presently inioy or hope for in time to come giuing him the whole glory of his gifts and not attributing them to secondary causes and inferiour meanes which are onely his instruments by which hee conserreth these gifts vpon vs. In our iudgements we must rightly value and highly esteeme of Gods benefits as well when we inioy them as before we had them or when they are taken from vs not extenuating but rather amplisying his gifts to the aduancing of his glory and increasing of our thankfulnesse Psal 16. 6. In our memories we must thankefully retaine the remembrance of Gods manifold mercies and inestimable benefits that wee may continually Deut. 6. 11 12. 8. 14. take occasion thereby to praise him for them esteeming it one of the worst kinds of vngratitude to forget our benefactour or the gifts and blessings which wee haue receiued from him And this God often imposeth vpon his people that they should not forget him nor his blessings and Psal 103. 2. Dauid vpon his owne soule Blesse the Lord O my soule and forget not all his Ps 9. 1. 138. 1. 86. 12. benefits But aboue all we must be thankefull vnto the Lord with all our hearts according to that of Dauid I will praise thee O Lord with my whole Psal 119. 7. heart Or if we faile herein of that perfection which the Law requireth yet at least let vs doe it in vprightnesse and integrity which will be accepted of God in Iesus Christ Vnto which thankfulnesse of the heart is required first that it be done in humility giuing God the whole praise of Psal 115. 1. his owne workes and acknowledging his glory and greatnesse his goodnesse and graciousnesse who dayneth and vouchsafeth of his free grace to respect vs who are dust and ashes base and contemptible sinfull and miserable Gen. 32. 10. 1. Chro. 17. 16. and are so farre off from deseruing the least of his mercies and benefits that we haue iustly merited the greatest of his iudgements and punishments Secondly we must shew our thankfulnesse with all due reuerence in respect of Gods glorious Maiesty acknowledging it to bee a singular priuiledge that so mighty a King and Soueraigne Lord of heauen and earth will receiue any thing at our hands Thirdly wee must performe it with all alacrity and cheerefulnesse reioycing much in that he giueth vs not onely the occasions of this duty but hearts also to doe it in some poore and weake measure §. Sect. 2 That we must giue thankes in all things And after this manner must we shew our thankfulnesse vnto God The obiect of our thanksgiuing or the cause and occasion of giuing thankes 1. Thes 5. 18. Ephes 5. 20. is all things according to that of the Apostle In euery thing giue thankes And againe giuing thankes alwayes for all things vnto God the Father in the name of the Lord Iesus Christ That is we must giue thankes for all good things which are so in their owne nature or which through Gods wisedome power and goodnesse are made so vnto vs for positiue good things as all Gods blessings and benefits both temporall spirituall and eternall or priuatiue when God in his loue and mercy freeth vs from those euils of punishment which our sinnes haue deserued or at least doth not inflict them in that measure and degree which hee might iustly impose vpon vs in which respect the Church in her greatest afflictions Iam. 3. 22. tooke occasion of praysing God and acknowledging his mercies in that they were not vtterly consumed And doth also turne these light and Rom. 8. 28. momentany afflictions to our good as the mortification of our sinnes the inriching of vs with spirituall graces the furthering of our saluation and the increasing of our heauenly ioy and happinesse §. Sect. 3 That we must
5 6 7. 1. Ioh. 5. 14 15. driuen with the winde and tossed to and fro neither let that man thinke that he shall receiue any thing of the Lord. Now the best meanes to strengthen this our faith when we come to pray is vtterly to deny our selues and our owne righteousnesse and casting away all opinion of our owne workes and worthinesse to ground our faith wholly vpon Gods power and all-sufficiency his truth in his promises his infinite mercies loue and goodnesse towards vs the perfit merits mediation of Iesus Christ Neither must we looke to the measure of our repentance and other graces necessarily required in those that pray with hope to be heard but to their sincerity and truth nor vpon faith it selfe in respect of the excellency and degree of it as thinking thereby that we shall be accepted of God but as it is the condition vpon which all the promises are made and the alone instrument whereby Christ and all his benefits are applied vnto vs. But of the meanes of faith we haue spoken before and therfore referre the Reader to that which hath bin said §. Sect. 5 That we must pray in humility and with reuerence and feruencie In respect of our hearts there are diuers things required First humility whereby wee abase our selues in the sight and sense of our owne vilenesse and vnworthinesse vnfainedly acknowledging that we are not worthy to tread vpon the earth or to looke vp vnto heauen much lesse to appeare in Gods glorious presence or to make any suites and supplications vnto him And therefore reiecting all Pharisaicall conceit of our owne workes and worthinesse we are to confesse with Abraham that wee are but dust and ashes with Iacob that we are lesse then the least of Gods mercies Gen. 18. 27. 32 10. Psal 22 6. Esa 6. 22. Luk 15. 21. Luk. 18. 13. 1. Tim. 1. 15. with Dauid that wee are wormes and no men with Esay that we are men of polluted lips with the prodigall Sonne that we are not worthy to be called Gods children with the Publican that wee are miserable sinners yea with the Apostle Paul that of all sinners we are the chiefe And this humility will be a notable meanes to confirme our faith in this assurance that we shall be receiued into grace and fauour with God and that he will heare and grant all our Petitions For he will looke vnto him that is poore and of a contrite spirit Esa 66. 2. Psal 34. 18. Esa 57. 15. Psal 51. 17. Psal 9. 12. 10. 17. he is neere vnto him and will dwell with him with this sacrifice of a broken and contrite heart wherein he chiefly delighteth he is made propitious and will be ready to heare his suites for he forgetteth not the cry of the humble but he heareth their prayer and will prepare their heart and will cause his eare to heare as the Psalmist speaketh The second thing required in our hearts is reuerence vnto which Dauid exhorteth Serue the Lord with reuerence Psal 2. 11 and reioyce with trembling and performed in his owne practice In Psal 5 7. thy feare saith he will I worship towards thy holy Temple The which reuerence may be wrought in vs by the consideration of Gods glorious presence before whom we stand who being present with vs seeth all our actions and how wee behaue our selues in his seruice and is infinite both in Iustice and power to punish vs if we take his name in vaine and abuse his holy Ordinances in performing vnto him a formall cold and carelesse seruice and also in mercy goodnesse and bounty if wee worship him aright And secondly if we consider withall our owne basenesse and vilenesse vnto whom notwithstanding God of his infinite grace and mercy vouchsafeth this high honour and inestimable prerogatiue to come into his glorious presence and to make our suites knowne vnto him The third thing required is feruency of affection and zealous deuotion whereby we do with all earnestnes desire to haue all our sins pardoned our wants supplied with all hearty cheerefulnesse without dulnesse and drowsines coldnesse and wearinesse continue in this exercise Vnto which wee attaine by comming vnto a true sight and sense of our sinnes and wants which inferre an vrgent necessity to haue them pardoned and these supplied and by considering the excellency necessity and profit of this action and the fruits that come of it which are farre to bee preferred before all things in the world CAP. XV. Of the circumstances of Prayer and of their quantity and quality §. Sect. 1 Of our gesture and voyce in prayer ANd these are the essentiall duties belonging vnto prayer besides which there are others which are circumstantiall and 1. Cor. 14. 40. accidentall of which there cannot for the most part be giuen any general and certaine rules but that they be done in order after a decent comely maner and so as shall be most fit and conuenient for the stirring vp of our deuotion and the furthering of those internall duties before spoken of which are essentiall and alwayes necessary The first is the gesture of the body which ought to be such as may further our inward humility reuerence and feruency of deuotion wherin we are to imitate the example of Gods Saints in former times the custome of the Church and Country where we liue vsing those gestures which are vsed in them to expresse externall worship humility and reuerence As among vs standing kneeling vncouering of the head lifting vp of the eyes and hands and in extraordinary and greater humiliation prostrating our selues vpon the ground casting down our eyes as being ashamed to looke towards heauen and knocking of the brest as bewayling the sinfull corruption therein contained In all which our chiefest indeuour must be that the inward affection and disposition of the heart do answere vnto the outward gestures of the body without which they are but hypocriticall shewes The second is the voyce which is to be vsed in prayer so often as conueniently Psal 51. 14 15. 71. 23 24. 119. 171. Hos 14. 2. we may seeing it is one speciall end for which God hath giuen it vnto vs that we might by it glorifie him both in our prayers and our praises and thanksgiuings Not that he himselfe needeth it for he searcheth the secrets of the heart and reines but for the example and edification of others as in publike prayer and for the intention of our owne affections the attention of our mindes and stirring vp of our deuotions in our priuate prayers which notwithstanding must be done with this caution that seeing priuate prayer must be made in secret we must not speake alowd in our Closet or Chamber so as others may heare and vnderstand vs or at least we must not Matth. 6. 6. doe it to this end seeing it is but grosse hypocrisie which we must not only auoide but euen the very
something of the method and right disposing of the parts The parts of prayer to be vsed ordinarily of vs are three confession petition and thanksgiuing In our priuate confessions of our sins we are hauing first a true sense and feeling hatred detestation of thē to acknowledge them bewaile them not only generally but also specially and particularly and those aboue the rest which we haue last committed and with which we haue most often and grieuously displeased and dishonoured God and wounded our owne consciences according to the example of Dauid in the one and fiftieth Psalme and withall aggrauate them by their seuerall circumstances especially the consideration of the person against whom they were committed our glorious God and gracious Father in Iesus Christ adiudging and condemning our selues in regard of them to bee lesse then the least of Gods mercies and worthy of his greatest plagues and punishments Vnto which we are to adioyne petition and first that God for his mercies sake his promise sake and his Christs sake will forgiue vs all our sinnes and neuer lay them to our charge seeing our Sauiour hath fully satisfied his Iustice for them and so that being iustified and freed from the guilt and punishment of our sinnes he will be reconciled vnto vs and receiue vs into his loue and fauour Secondly that God will be pleased to seale vp the assurance hereof in our hearts and consciences by the gracious testimony of his holy Spirit and giue vnto vs the spirit of Adoption crying in our hearts Rom. 8. 15. Abba Father and witnessing to our spirits that wee are his children by adoption and grace Thirdly that he will sanctifie vs by the same Spirit mortifying and crucifying in vs more and more our sinfull corruptions so as they may not rule and raigne in vs as at former times and that he will also quicken vs vnto holinesse and newnesse of life and inable vs to yeeld obedience to his holy and heauenly will Fourthly that he will to these ends graciously vouchsafe vnto vs the meanes which may inable vs vnto them and make them effectuall by his good blessing vpon them Especially that he will indue vs with the sanctifying gifts and graces of his holy Spirit as sauing knowledge a liuely faith vnfained repentance firme affiance feruent loue and ardent zeale hope patience humility the true feare of God and the rest Fifthly that God will daily increase his graces in vs and our strength and ability to serue him that wee may grow from one measure to another vntill we come to a perfect age in Christ Sixthly that he will establish vs with his free Spirit that we may constantly perseuere in the profession and practice of true godlines vnto the end and in the end and that he will thereby so assist and strengthen vs against all the assaults of our spirituall enemies that we may haue victory ouer them and not be hindred by their tentations from proceeding in our course of godlinesse or from finishing the great worke of our saluation Seuenthly we must heereunto adde petitions for speciall benefits whereof wee stand in neede concerning things either temporall or spirituall and eternall and particularly such as are necessary and profitable for the well passing of the day following especially preseruation from all dangers direction in all our courses our thoughts words and actions and the blessing of God vpon all our labours with a right vse of all Gods benefits and chastisements Finally we must pray for the good estate of the whole Church of that in which wee liue and for all the principall members of it for our friends and benefactours for the afflicted for those of the same family and such vnto whom wee are bound by any speciall bond of duty And lastly we must from petition descend to thanksgiuing praysing God for all his blessings both corporall spirituall and eternall and especially for those peculiar benefits which he hath vouchsafed vnto vs in the whole course of our liues for those of late receiued and namely the night past in our preseruation and quiet rest And this I hold to bee the best method and order to bee obserued in our prayers ordinarily although I would tye no man vnto it but that he may herein vse his discretion beginning with confession thanksgiuing or petition as his heart leadeth him and fit occasion shall be offered §. Sect. 5 What duties are to be performed after wee haue prayed And these are the duties which are to bee daily performed in this holy exercise of prayer Now after wee haue thus prayed there are certaine other things required of vs. First a liuely faith whereby we doe not onely giue our vnfained assent vnto our prayer made but also rest perswaded that the Lord hath heard vs in the things for which we haue prayed and will assuredly accept of our humiliation and thanksgiuing and grant all our suites and requests as it will best stand with his owne glory our spirituall good and eternall happinesse And this our Sauiour requireth What Mark 11. 24. things soeuer yee desire when yee pray beleeue that yee shall receiue them and ye shall haue them Secondly hope patience and humility whereby we make no haste nor prescribe vnto God any time of doing the things which we haue desired but meekely acknowledging his infinite wisedome in himselfe and goodnesse towards vs doe resigne wholly our selues and suites vnto his good pleasure expecting with all patience his leasure when as he shall thinke it fittest to bestow vpon vs those gifts and graces which wee haue begged at his hands Thirdly there is required of vs after prayer an earnest indeuour in the vse of all good meanes whereby we may obtaine those things which wee haue prayed for whereby wee shall serue Gods prouidence and be his instruments to further the accomplishment of his promises and also make it manifest that in our hearts we sincerely desired those things which we begged with our mouthes For example after we haue prayed for the pardon of our sinnes we must vse carefully all good meanes whereby we may be further assured that God hath forgiuen them after we haue craued sanctification we must labour and indeuour that we may be sanctified and exercise our selues in the duties of holinesse after we haue desired spirituall and sauing graces we must vse all the helpes and meanes whereby we may attaine vnto them For otherwise we shall discouer our selues to be but meere hypocrites who with our lips haue prayed for those things which we haue neither esteemed in our iudgements nor affected in our hearts and therefore receiue nothing at Gods hands who giueth his gifts not to idle loyterers but vnto such as pursue them with thirsting desires and earnestly labour and indeuour in the vse of all good meanes whereby they may obtaine them §. Sect. 6 Of the time in the morning when we are to vse priuate prayer The last direction which I will set downe
words and conferences or our workes and actions In all our conferences with our brethren wee are to obserue two things First that our speech bee gracious Secondly that it be wise and prudent Both which are required by the Apostle Let your speech saith he be alwayes with grace seasoned with salt that Col. 4. 6. is wisely fitted to the time persons occasions and other circumstances and vttered prudently in due season Our speech is gracious when it sauoureth of grace and goodnesse and appeareth to proceed from the Spirit of God dwelling in vs as though he vsed our tongues to deliuer by them that which hee suggesteth and inspireth into vs whereby it becommeth gracious and acceptable in the eares of God and all good men And vnto this there is required that it be not onely gracious in it selfe but also to all that heare vs. In it selfe it is gracious when as it is either holy and about spirituall and heauenly things points of diuinity and religious matters our saluation it selfe or the meanes whereby we may attaine vnto it Gods mercies and blessings multiplied vpon vs or his iudgements and chastizements inflicted for sinne and such like or else when as it is honest and ciuill about the things of this life appertaining to our temporall profit or our comfort and delight Our speech is gracious to the hearers when as it tendeth to their profit either in respect of their soules or bodies and states It is profitable for their soules when as it is referred to edification and to the inriching of them with spirituall grace and the strengthening and inabling them vnto all Christian and holy duties Vnto which kinde of speech the Apostle exhorteth Let saith he no corrupt communication Eph. 4. 29. proceed out of your mouth but that which is good for the vse of edifying that it may minister grace vnto the hearers And againe Comfort your selues together and edifie one another The which dutie is diuersly performed first by instructing those which are ignorant in the knowledge of God and his truth that so seeing the way of life and saluation they may walke in it In which those especially faile who like rich misers barrell and hoord vp the treasures of knowledge in their owne braines but enuying their brethren Dan. 12. 3. the vse of it will neuer communicate it in their conferences nor let any be the wiser by their speeches that come into their company Secondly by informing erroneous iudgements and reducing them out of their errours into the way of truth The which the Apostle Iames commendeth vnto vs as an excellent worke Brethren saith he if any of you doe erre from the truth and one conuert him let him know that he who conuerteth a sinner from Iam. 5. 19 20. the errour of his way shall saue a soule from death and shall hide a multitude of sinnes Thirdly by giuing good counsell vnto those that want it and prudent aduice how they shall carry themselues in all their courses so as they may in all particular actions please God and preserue the peace of a good conscience Fourthly by exhorting and pricking those forward whom we see sluggish and negligent and to slacken their pace in the wayes of godlinesse according to that of the Apostle Exhort one another daily whilest it is called to day lest any of you be hardened through the deceitfulnesse of sinne Heb. 3. 13. Fifthly by comforting those that want consolation in respect of their afflictions temporall or spirituall inflicted vpon their body mind or state So the Apostle exhorteth vs to comfort the feeble-minded and to support the weake And againe Comfort your selues together and edifie one another And 1. Thes 5. 14 11. the Prophet Esay likewise Strengthen yee the weake hands and confirme the Esa 35. 3. Heb. 12. 12. feeble knees The which duty was performed by holy Iob as Eliphaz testifieth of him Thou hast instructed many and thou hast strengthened the weake hands Thy words haue vpholden him that was falling and thou hast strengthened Iob 4. 4 5. the feeble knees And is highly commended by the Prophet as a speciall Esa 50. 4. gift of God The Lord saith he hath giuen mee the tongue of the learned that I should know how to speake a word in season to him that is weary §. Sect. 2 Of Christian admonition and what is required to the right performing of this duty Sixthly by admonishing those who are ready to fall that wee may vphold them and such as are already falne through ignorance frailty and infirmity that wee may raise them vp againe And this the Apostle requireth Brethren saith he if any man be ouertaken in a fault ye which are spirituall restore such an one in the spirit of meekenesse considering thy selfe lest thou also be tempted Vnto which dutie that it may be well performed diuers things are required First wisedome and knowledge in him that admonisheth So the Apostle saith of the Romanes that they were filled with Rom. 15. 14. all knowledge and able to admonish one another And first we must know that the thing whereof we admonish our brother be a sinne and not either lawfull or indifferent and rightly vsed of him In which the Israelites failed when they sent to admonish the Reubenites about building the Altar Ios 22. 16. and Eli in admonishing Anna to put away her drunkennesse Secondly 1. Sam. 1. 14. we must know that being a sinne it is indeed committed by our brother either vpon that sure notice which our selues haue taken or by the credible testimony of others who are men of credit and not when wee haue a 1. Sam. 2. 22. blinde iealousie or vngrounded suspition nor when we haue heard it from busie-bodies and talebearers who will not stand vnto any thing they say vnlesse out of loue and tendernesse of his credit wee speake of it to this end chiefly that he may the better cleare himselfe of these false imputations or that we may take occasion to admonish him if we finde them true Thirdly we must haue knowledge and wisedome to doe it after a right manner with obseruation of all due cautions and circumstances As first we must make choyce of a seasonable time not when our brethren are at their feasts and desirous to be cheerefull and merry not when they are cast downe with afflictions the which themselues sufficiently admonish vnlesse we see that they make no vse of them nor are brought by them to a sight of their sinnes but rather in their prosperity when as they thriue in their euill courses Not in the company of others if the fault be secret and not open and scandalous in which case also Christian wisedome will finde priuate admonition best for many persons who out of their greatnesse and naturall pride will burst out into rage and impatiencie when as in company we take notice of their faults Especially we must take heed that we doe not
absence of inferiour meanes Fifthly we must be frequent feruent in Prayer and lastly when we are freed frō any afflictions we must be thankfull and render vnto God praise and thanksgiuing And thus with as much breuity as I could I haue set down how we are to carry our selues in the time of our afflictions if any need or desire to haue these heads maine points more fully and largely handled I referre them to the third part of my Christian Warfare where I purposely haue entreated of this subiect CAP. XXXVI Of those Christian duties which are to be performed in the Euening and Night §. Sect. 1 That the Euening must not bee spent in sloth and idlenesse HAuing intreated of those Christian duties belonging to the day it now followeth that wee set downe some directions how wee are to behaue our selues when the day is ended And these are such as concerne our carriage in the Euening before wee goe to rest or afterwards when wee are laid in our beds In the Euening if we be not taken vp with the duties of our callings wherein in the day wee were imployed as it is the case of many whose states trades and necessary occasions require the continuance of their labours we must not vpon the cessation of our paines thinke our selues at full liberty to thinke speake and doe what we list as it is the practice of many who when they cannot worke any longer in their callings spend their long Euenings in the winter season either in sloth and idlenesse or in vnlawfull gaming or in vaine fruitlesse and oftentimes hurtfull and vnsauoury communication by traducing their absent neighbours and blemishing their credits with slanders or vncharitable truths or corrupting those that are present by light and wanton discourses but we must be carefull of spending our precious time in some meditations speeches and actions which are profitable for our selues and for the edification of those that are in our company and society For though it may bee very lawfull and sometime necessary after our wearisome businesses are dispatched to take some liberty and to spend some conuenient time in resting of our bodies or refreshing our minds with some honest recreations yet me thinkes it is too much that so great a part of our time should be so imployed seeing our liues are so short and vncertaine and our affaires of much greater waight and importance which tend mainely to the aduancement of Gods glory and our owne saluation being so many might with much more profit and true comfort challenge vnto them a great part of this time In which regard though I would not prescribe lawes to bind the consciences of my brethren but leaue vnto them their liberty to bee guided with Christian prudence yet I would as in other things so herein also giue my aduice namely that they would improoue this time to the best as becommeth wise redeemers of it so as they may giue some good account of it vnto God when he calleth them vnto it and not thinke that he hath giuen vnto them the comfortable warmth of the fire to make them freeze harder in the dregs of sinne nor the light of their candles that they should act by them the workes of darkenesse but that he bestoweth vpon these corporall comforts that they might be furtherances vnto their soules in the spirituall growth vsing such good exercises as may tend to the inlightening of their mindes in the knowledge of God and his will and may warme their hearts with true and feruent zeale in the louing and imbracing of them §. Sect. 2 Of the Euening exercises as Meditation reading and Christian conferences And first it were fit that some little part of this time after the surceasing of our labours were spent in some short meditation wherein wee are to recount and recall to our remembrance the speciall fauours and mercies of God which in the day past hee hath vouchsafed vnto vs either in deliuering vs from dangers corporall or spirituall of sinne or of punishment or in bestowing vpon vs reall and positiue benefits as his blessing vpon our labours whereby they haue prospered vnder our hands the comfort of his creatures the loue and assistance of our friends and such like lifting vp our hearts vnto God in the acknowledgement of these benefits and rendring vnto him such thankes and praise as is due vnto him Secondly as wee haue best opportunity both in respect of our leasure and our company it were good to spend some part of this time in reading of the Scriptures or other holy and religious writings the Histories of the Church or some such Ciuill and Morall Bookes and Stories as may make vs grow in grace and spirituall wisedome or at least in honest prudence whereby we may be directed for the better carriage of our selues in the affaires of this life by adding vnto our owne knowledge the wisedome of others and the experience of former times Thirdly as occasion serueth it is good to spend some part of this time in Christian conferences either with our friends and familiars that accompany vs or with those of our owne family husbands wiues children seruants labouring in our speeches to build vp one another in all sauing grace and to bee mutually bettered in the more cleare vnderstanding of the truth more hearty imbracing it in our hearts and affections and the more zealous and fruitfull practice of it in our liues But though I chiefly commend these Christian and religious conferences yet would I not be so taken as though I meant hereby to exclude all others for it is lawfull also to spend some of our time in ciuill discourses and about the affaires of this life the duties of our callings our worldly estates the disposing and ordering of our businesse or any other subiect not idle vnprofitable or sinfull which present occasion shall offer vnto vs as most seasonable Onely I would aduise that wee doe not as it is the common custome amongst the most spend our time so wholly about these as that wee doe thereby exclude the other which in their nature are much more excellent and for our vse farre more profitable and necessary Lastly wee must spend some part of this time in praysing God by singing of Psalmes as our company and occasions will giue vs opportunity but aboue all other exercises wee must constantly either before or after Supper as in our discretion wee see best and fittest for the assembling of our company pray with our families as before wee gaue direction for the like exercise in the Morning Of both which my purpose is God assisting to set downe some formes in the end of this Worke for the direction and benefit of weaker Christians §. Sect. 3 Duties to be done at our going to bed And these are the duties which are to be performed in the euening In the night we are also to watch ouer our thoughts and actions that they may in some sort bee sutable to
the office of an accuser then of a Iudge and lastly of a mediatour to craue pardon and sometime find out thy selfe For hee willingly erreth who knoweth not his errour and too much loueth himselfe who will haue others erre that his errour may lye hid By which exercise wee should receiue singular profit For hereby wee should preserue our soules and hearts in a thriuing estate when wee doe like wise Merchants and shopkeepers examine them and search ouer our consciences as it were our bookes of accounts to see whether wee haue gayned or lost in our spirituall trading by examining what wee haue receiued and what we haue layd out which if we would doe we should not easily be cast behind hand when as we preuent our errours and vse meanes to repaire our losses in their first beginnings nor as many are be bankrupted in our estates at vnawares for want of care to examine them Wee should sleepe much more sweetely and securely when as we haue so composed and set straight our reckonings as that wee neede not to feare though the great Iudge should before morning call vs to an account In which regard the same Author commendeth this exercize The minde saith he is daily to be called to an account Sextius vsed at the end of the day and when he retired himselfe to rest to examine his minde What euill of thine hast thou cured What vice hast thou withstood in what art thou better that anger will cease or be more moderate which knoweth that it shall not escape the censure of an vnpartiall Iudge What therefore is more excellent Quid pulchrius hac consucâ—udine excutiendi totam diem c Sâ—neâ— de ira lib. 3. cap. 36. then this custome of examining euery day How sweete is that sleepe which followeth the reuiew of our selues How quiet sound and free when the minde is commended or admonished and as a watchman and secret censurer of it selfe doth iudge of it owne manners We should also preserue our hearts in their purity and soundnesse if not from all infirmities and corruptions yet at least from deepe putrifaction and the festering sores of sinne when as we cure the wounds being yet greene and cast out sinne by repeetance as soone as it is first entred not suffering it to lodge and sleep with vs no not one night We should hereby keepe our spirituall state well settled so as it would not easily be shaken or at least ouerthrowne with the assaults of the enemies of our saluation when as we constantly looke to our Christian Armour and watching ouer our hearts as our chiefe forts repaire the breaches as soone as they are made Finally wee shall preuent carnall security and hardnesse of heart when wee examine our selues daily and bee better fitted and prepared for the day of death and Iudgement when as wee keepe our accounts euen and haue our bookes of reckonings betweene God and our consciences made vp and in continuall readinesse For he may soone cleare his accounts with his Master at the yeeres end who like a faithfull and diligent Factor doth make all reckonings straight at the end of euery day §. Sect. 5 Meditations at our first lying downe Besides this examination there are also other Meditations very profitable as to call to our remembrance Gods manifold blessings and benefits bestowed vpon vs the day past respecting our soules bodies and states in that he hath preseru'd vs from innumerable euils with which many others haue beene ouertaken for continuing vnto vs still the acceptable time and day of saluation and suffering vs with so much patience to continue in this life that we may make our calling and election sure notwithstanding our manifold and grieuous sinnes for giuing vnto vs some poore desires and indeuours to doe him seruice and to accept of it in Christ though in it selfe full of wants and imperfections Especially if we haue in any measure performed the former duties of the daily exercise we must not forget to render vnto God the praise and glory due vnto him for it by the gracious assistance of whose holy Spirit we who of our selues are not able so much as to thinke a good thought haue beene inabled vnto them So likewise it is requisite that at our lying downe we call our sinnes to our remembrance the duties which wee haue omitted or corruptly performed and the vices which we haue committed and though through Gods mercy wee haue beene preserued from grosser sinnes yet wee must not thinke our selues so excused but call to minde our frailties and infirmities for which God in his righteous iudgement might condemne vs. Our sloth and backwardnesse to good duties our coldnesse wearinesse and many distractions in Gods seruice our excesse in mirth or sorrow the neglect of our Christian watch ouer our thoughts senses words and workes our idlenesse or vnprofitablenesse pride selfe-loue vniust anger sinister conceits and vniust censures of our neighbours and such like In the sight and sense whereof we must truely humble our soules before God by vnfained repentance and earnestly begge in Christs Name mercy and forgiuenesse Finally it is profitable then to remember our mortality and mutability death and Iudgement that we who now goe well to bed may shortly bee cast vpon the bed of sickenesse and we that now liue may within a while be imprisoned vnder the arrest of death yea let vs not looke vpon it as a thing farre off but approching at the threshold and ready to knocke at Luk. 12. 19 20. the doore and thinke that this very night as well as another may bee the time when God by sicknesse and death will summon vs to appeare before his Tribunall And if in respect of thy health and strength this seemeth vnlikely Cuiuis potest accidere quod cuiquam potest Sen. consider that it hath beene the case of many before thee and that which befalleth any may happen to all In which regard let vs not dare to sleepe till through Christ we are at peace with God haue made our accounts euen by pleading Christs satisfaction and full payment and haue our pardon in our hands to shew sealed to all the faithfull with his blood and to vs in particular by his holy Spirit and a liuely faith applying the fruit and benefit of his death vnto vs. And then resigning our soules and bodies into the hands of him who is a faithfull Sauiour and able to keepe safe whatsoeuer is intrusted vnto him we may with Dauid lying downe in 2. Tim. 1. 12. Psal 4. 8. peace take our rest because it is he onely that maketh vs dwell in safety §. Sect. 6 Duties to bee done in the night And first Prayer and Thanksgiuing In the night also there are other duties to bee performed for euen then we must seeke the Lord according to the example of the Church which Esa 26. 9. Cant. 3. 1. Psal 119. 55. professeth that with her soule shee desired the Lord in the night
hand for euermore so farre foorth as the frailty and infirmity of nature will suffer and not disable vs through drowzinesse caused by want of sufficient sleepe vnto the publike duties of Gods seruice And therefore farre bee it from vs that professe Christianity to imitate the practice of carnall worldlings who rise betimes vpon the weeke dayes to goe about their owne businesse but when the Lords Day commeth lie long in bed and as they say take vp their penny-worths of sleepe in which they were scanted by their earthly imployments because they thinke it an idle time wherein they haue nothing to doe sauing to make themselues ready and goe to Church but rather according to our profession let vs imitate the example of our Sauiour Mar. 1. 35 38. Christ who did awake betimes to doe the workes of God rising before day to pray and afterwards preaching in the Synagogue §. Sect. 2 Of meditations fit to be vsed on the Lords Day Secondly being awakened out of sleepe we must in the first place settle our selues to performe those religious and holy duties belonging to euery morning of which we haue formerly spoken but with these differences first that wee respect in them the Lords Day and make speciall application of them vnto that present occasion And secondly that we doe in an extraordinary manner stirre vp our selues to performe them with more ardent zeale and greater deuotion then at any other time For example we must awake with God and in our first thoughts set him before vs and our selues in his presence that we may in a speciall manner performe the peculiar duties of his seruice which that Day aboue others he requireth of vs. And first we must deuoutly lift vp our hearts and soules to praise his holy Name for preseruing vs the whole weeke and night past from all perils and dangers continuing still vnto vs life liberty and all good meanes and opportunities whereby wee are inabled yet once againe to sanctifie his Sabbath by performing vnto him the duties of his seruice earnestly desiring the continuance of his fauour and the gracious assistance of his holy Spirit to guide and leade vs thorowout the day following that wee may therein carry our selues in such an holy and religious manner as that all the seruice which we performe vnto him may be pleasing and acceptable in his sight and may wholly tend to the aduancement of his glory the edification of our brethren the inriching of our soules with all spirituall graces and the furthering and assuring of our saluation After which short Prayer we are to spend some time in holy meditation the subiect and matter whereof may bee the infinite and inestimable loue and mercies of God innumerable wayes shewed vnto vs but especially in giuing vnto vs his onely begotten and dearely beloued Sonne to dye for our sinnes and as this Day to arise againe for our iustification In which we may inlarge our selues as time and leasure will serue by calling to our remembrance the particular parts of Christs Passion as his miseries and afflictions in the whole course of his life his betraying and apprehension his haling to the Iudgement seate of mortall men who was the Soueraigne Iudge of heauen and earth his accusing and condemning who was innocent that hee might acquit vs who are malefactours Also how he was railed and spit vpon scourged and tormented clothed with purple and crowned with thornes scorned and derided numbred among the wicked and crucified betweene two thieues died the death the bitter ignominious and cursed death of the Crosse and in his soule bore and indured for our sakes the anger of God much more heauy and intolerable then all his other sufferings which made him in that his bitter agony to sweate water and blood and to cry out vpon the Crosse My God my God why hast thou forsaken me Vnto which we may adde in our meditations Iob. 3. 16. the manifold and exceeding fruits and benefits of his death and resurrection redounding vnto vs that so we may not onely bee stirred vp to vnfained thankfulnesse vnto God the Father who hath of his meere loue Rom. 5. 8 10. Phil. 2. 6. giuen his Sonne euen when wee were strangers and enemies to doe all this for vs and to God the Sonne who hath being equall with his Father thus humbled himselfe to worke the great worke of our Redemption and to God the holy Spirit for applying the fruits and benefits of Christs passion and resurrection vnto vs making them effectuall for our iustification and saluation but also hauing our hearts inflamed with the apprehension of this their loue we may be mooued heereby to loue them againe and bee made zealous in their seruice thinking nothing enough which wee can doe to glorifie them who haue beene so good and gracious vnto vs. We are to meditate also on our sinnes which we haue falne into especially since the last Lords Day either in the omission or imperfect performance of good duties or in the commission of euill that we may seriously bewaile and repent of them before we present our selues in the holy assemblies to performe the publike duties of Gods seruice Seeing hee will be Leuit. 10. 2. honoured in all that draw neere vnto him either in his mercy by forgiuing the sinnes of the repentant or in his iustice by punishing those that continue in their impenitency So also wee are to examine and search out those sinnes and corruptions vnto which our fraile nature is most inclined and wherewith wee haue beene most often ouertaken that so going into Gods spirituall armorie wee may fit our selues with such weapons as may defend and strengthen vs against them and get such wholesome preseruatiues as may keepe vs from being tainted and infected after our recouery with the like contagious poyson Wee are likewise to examine our wants and in what graces of Gods holy Spirit we are most defectiue and in what holy duties wee are most backward and sluggish that so wee may supply our defects when wee come into this spirituall market by applying such doctrines and instructions admonitions and exhortations as shall be most fitting for this purpose §. Sect. 3 Of Prayer Thankesgiuing and reading the Scriptures priuately on the Lords Day After some time spent in these and such like meditations we are in the next place to performe the duty of priuate prayer which is to be fitted to the Lords Day For prostrating our selues before the Throne of grace in the mediation of Iesus Christ we are to confesse and acknowledge as our other sinnes so those especially whereby wee haue offended God in respect of his Sabbaths and the duties of his seruice as our originall corruption whereby we haue vtterly disabled our selues in all the powers and parts of our soules and bodies to all holy duties and religious worship and become apt and prone to the contrary sinnes and our actuall transgressions whereby we haue broken all Gods Commandements
the fall as the participation of Adams sinne guilt and punishment The propagation of their sinne and misery to all their posterity Their originall sinne and corruption of nature both in respect of their soules and bodies The ignorance and vanity of our mindes the errour of our iudgements the wickednesse and worldlinesse of all our imaginations the impurity stupidity and horrour of our consciences the losse of our freedome of will in chusing that which is good their auersenesse and rebellion against the will of God and pronenesse to all euill the blockishnesse of our memories to receiue into their keeping any good motions and their slippery feeblenesse to retaine them the infidelity security and hardnesse of our hearts the corruption and disorder of our affections and passions the pollution of our bodies their feeblenesse and lumpish heauinesse vnto any good action From which root of originall corruption haue sprung all kinds of actuall transgressions we being made thereby vtterly vnable so much as to thinke a good thought or to will that which is good Whereof it commeth to passe that our best actions in this state of corruption and vnbeliefe are no better then sinne how glorious soeuer they seeme to the world And heere wee may meditate of the seuerall kinds of actuall sinnes those that are internall as wicked thoughts errours in iudgement forgetfulnesse in our memories vncleane and carnall lusts and those which are externall secret or manifest raigning or not raigning of omission or commission in our words or deeds which we haue committed as principals or accessaries Sinnes of ignorance or of knowledge of infirmity and frailty or of contumacy and rebellion which wee haue wilfully and presumptuously committed against God The like matter of meditation the punishment of our sinnes doth minister vnto vs As namely that by our sinnes wee haue made our selues subiect to the fearfull wrath of God the curse of the Law all the plagues and punishments of this life As all external miseries which are innumerable respecting our estate as pouerty penury losses and crosses or our bodies as heat cold hunger thirst sicknesses and diseases shortnesse and vncertainty of life and death it selfe So also the internall miseries of the soule as terrours of conscience and griefes of minde or contrariwise to be giuen vp of God to our security and hardnesse of hart infidelity finall impenitency and to a reprobate mind And finally the eternall and euerlasting punishments of body and soule in their separation from God and the vnspeakable torments of hell fire And finally we may meditate of the remedilesnesse of this our miserable condition in respect of any created helpe of men Angels or any creature as the top and consummation of all our misery seeing the infinite Iustice of God being offended by our sinnes would not admit of any finite satisfaction The which kind of meditations vpon sinne and punishment serue not only to humble vs before God by bringing vs vnto a true sense of our sinne and misery to make vs to deny our selues in the worke of our Redemption and to fly vnto Christ but also cause vs to admire and praise Gods mercy and goodnesse patience and long-suffering who hath so long borne with vs in the state of infidelity and hath not inflicted vpon vs all these fearfull punishments which our sinnes haue deserued yea to inflame our hearts with most feruent loue towards God and his Christ and holy Spirit who seeing vs in this wretched plight loaded and defiled with the filth of sinne and guilty and liable to all punishments and miseries did pitty vs in this miserable estate and when there was no other meanes of saluation and deliuerance from all these euils wrought our freedome and redemption by the death and obedience of the Lord of life §. Sect. 6 Of the great worke of Redemption by our Sauiour Christ The which great worke of our Redemption by Christ doth aboue all other parts of Diuinity minister vnto vs most plentifull and fit matter for our meditations as seruing notably to worke in our hearts a true hatred of sinne to inflame them with Gods loue to worke them to his feare to kindle in them the zeale of his glory to confirme our faith strengthen our affiance and hope renew our repentance and to stirre vs vp to performe with all cheerfulnesse the duties of a godly life that by walking before him in holinesse and righteousnesse we may glorifie him who hath redeemed and made vs his owne at so high a price Now the poynts which heere affoord vnto vs matter of meditation are manifold As first that it was necessary wee should haue a Sauiour and Mediatour betweene God and vs seeing in his Decree of Election he hath ordained the meanes as well as the end and that none but Christ could saue vs who is the foundation of our Election In Christ wee may meditate both vpon his person and offices And in his person consider both his natures and states both of humiliation and exaltation Heere wee haue plentifull and profitable matter of meditation concerning the Incarnation of Christ his Conception by the holy Ghost in the wombe of the blessed Virgin the framing and sanctifying of his humane nature the assuming and vniting of it to the Diuine nature by a substantiall vnion without confusion separation or alteration of either nature in their properties His Birth and Circumcision and that this Christ borne of the Virgin Mary is the true Messias So likewise we may meditate on his Office of Mediatorship as that he is the alone Mediator betweene God and man How he was called to his office and the testimonies of it of his Baptisme fasting in the Wildernesse and Diuine vnction with the Spirit aboue measure Of the eternity of his Office and parts of it being anoynted of God to bee our Prophet Priest and King Of his Propheticall Office whereby hee hath both outwardly reuealed vnto vs the knowledge of God and his will and inwardly inlighteneth our minds to conceiue it by his grace and holy Spirit and of the confirmation of this doctrine by miracles Of his Priestly Office and of his All-sufficient satisfaction for our sinnes Of his perfect obedience both actiue whereby he hath fulfilled the Law for vs and passiue whereby he hath suffered all those punishments which were due vnto vs for our sinnes And this yeeldeth vnto vs most excellent and profitable matter of meditation in all the parts thereof as his tentations in the Wildernesse by the diuell the manifold miseries which hee indured as pouerty hunger wearinesse contempt disgraces scoffes and bitter taunts reproches slanders reuilings and such like which he suffered in the whole course of his life and those his passions and sufferings a little before his death as his internall and bitter agony in the Garden where his wrastling with Gods wrath and the burthen of his Fathers heauie displeasure for our sinnes which he had taken vpon him forced out of his most blessed
next vnto faith vpon Luk. 24. 37. which hee would haue them to preach in his Name A duty that belongs vnto all and is neuer vnseasonable alwayes necessary An Euangelicall grace and chiefe fruit of faith in which it liueth without which it is dead So that as faith is the life of our soules by applying Christ vnto vs in whom we liue so repentance in respect of our sense and feeling which can no otherwise iudge of the hidden roote but by the outward fruit is the life of this life As faith is the onely condition of the Couenant of grace which assureth vs of all good things temporall and eternall so repentance as a counter-bond assureth vnto vs this assurance by a sensible infallibility outward euidence perswadeth vs that we performe this condition of beleeuing in Christ and apprehending all the promises by faith vnfained Now that thou mayest O my soule proceed in some order what is this repentance but an Euangelicall and sauing grace of God wrought in thine heart by his holy Spirit applying by faith as by his instrument Christ and all his benefits which inflaming thine heart with feruent loue doth make thee looke vpon him whom thou hast pearced to bewaile thy sinnes as the chiefe causes of his death to hate and forsake them and to turne vnto God offering vnto thee grace and pardon by amendment of life and bringing foorth the fruits of new obedience So that it is a grace and free gift and no naturall endowment which commeth by inheritance or else procured by thine owne purchase It is the gift of God who giueth vnto thee all good things It is a gift of his free grace preuenting thee when thou didst neuer so much as thinke of it by putting into thy mind the profit and necessity of it and into thy heart some desire of receiuing it preparing and fitting thee for it by the preaching of the Law working humiliation contrition and legall sorrow and fitting thy mind and will that they might consent and obey the motions of the Spirit outward in the Word and inward in the heart and conscience working it first in thee by changing the mind and heart and turning them from sinne vnto holinesse and righteousnesse co-working with thee that thou mayest continue renew and increase in the practice of it and perfecting thy repentance in the parts and degrees of it which himselfe begun It is hee that calleth vs to repentance and inableth vs to repent He striketh our stony hearts and maketh them to relent by sound contrition before these rocks will yeeld any waters of true repentance It is he that powreth the Spirit Ezek. 11. 29. 36. 26. Zach. 12. 10. Act. 5. 31 11. 18. 2. Tim. 2. 25. of grace vpon the house of Iudah before they can lament for their wickednesse and that giueth repentance to the house of Israel and with it remission of sinnes Thou canst not turne vnto him O my soule before hee first turne vnto thee nor weepe bitterly with Peter till hee thaw thy frozen heart by reflecting vpon thee the beames of his gracious countenance Yea when he turneth thou canst not turne till hee turning his face turne also thine heart as it is running away with feare and neuer looking backe that thou mayest behold his gracious countenance promising nothing but good and his stretched out Arme to receiue thee vnto grace and fauour Surely saith the Church after I was turned I repented and after that Ier. 31. 19. Lam. 5. 21. I was instructed I smote vpon my thigh No man can sorrow for his sinnes nor resolue to forsake them but hee that hateth them nor any hate them but they who loue God nor any loue him whose hearts hee first inflameth not by sheading abroad his loue in them by the holy Ghost which hee giueth vnto Rom. 5. 5. 1. Joh. 4. 19. vs. Neither doth he worke alone but together with his Sonne and holy Spirit For it is the blood of this Lambe of God which worketh our adamantine hearts to this relenting softnesse and the water which issued out of his pierced side which being beheld with the eye of faith doth draw out of our eyes the brinish waters of repentant teares And therefore because he is the Author of our repentance both as hee procured it by the meritorious vertue of his death and worketh it by his blood-shed applyed by faith he inioyneth his Apostles to preach repentance in his Name Finally Luk. 24. 47. it is the oyle of the holy Spirit which suppleth and softneth our hard and stony hearts It is this diuine fire which warming our cold hearts with the flame of Gods loue and the hot blood that issued from our Sauiour causeth them to send vp into our heads these salt yet sweet waters of vnfained repentance which distill by our eyes and in trickling teares drop from our cheekes This winde of the Spirit must blow vpon vs yea must blow into vs before wee can returne vnto God one sigh to expresse our sorrow for our sinnes And therefore O my soule seeing God is the principall cause of thy repentance rob him of no part of his due but ascribe vnto him the whole glory of his owne worke Which though hee could effect by his sole immediate power yet hee is pleased to vse in it many subordinate causes meanes and instruments by which he worketh this grace in thee As ministeriall and helping causes namely the Ministers of the Word who in this worke are co-labourers with Christ sent by him to open mens eyes and to turne them from darkenesse to light and from Act. 26. 18. the power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith in Christ in which respect they are called spirituall fathers begetting them to God by the seed of the 1. Cor. 4. 15. Word So likewise instrumentall causes which are inward precedent and immediate as sauing knowledge shewing the way to repentance a liuely faith vnfained loue and true feare of God both in respect of his mercies and iudgements especially the last and generall Iudgement at Act. 17. 30. the end of the world or else outward which either lead and draw or else mooue and perswade vs to repentance Of the former sort are many instruments and meanes to bring vs to it As the Ministery of the Word and first the preaching of the Law which prepareth vs for it and of the Esa 55. 7. Gospel which worketh it in vs by assuring vs that if wee will turne to the Lord he will haue mercy vpon vs and forgiue vs our sinnes So also crosses Psal 119. 71. Luk. 13. 1 2 3. Rom. 2. 4. and afflictions either vpon our selues or others Gods blessings and benefits either promised or bestowed The moouing and perswading causes are innumerable as the loue of God towards vs his patience and long suffering his truth in his
greatest hatred and detestation which thou hast formerly imbraced with greatest loue seeing by them thou hast most dishonoured and displeased thy God and wounded thine owne conscience The other part of thy conuersion is that thou turne vnto the Lord that thou maist serue and please him in newnesse of life according to that of the Prophet O Israel if ye returne returne vnto me saith the Lord for it is not enough that thou cease to be the seruant of sinne vnlesse thou become a seruant of righteousnesse nor to be vnblameable before men vnlesse thou be holy before God nor to abstaine from euill vnlesse thou doest good nor to keepe thy selfe from mis-spending thy Lords Talent vnlesse thou doest by vse increase it to thy Masters aduantage And as in thy returning there is a change in the obiect from not some but all euill not to some onely but all good so if it be sound and sincere it is also to bee plainly discerned in the subiect or person that returneth and in the change of all his faculties and actions And therefore if thou truly repentest O my soule there is a change in thy mind from the darknesse of ignorance to the light of knowledge from errour to truth in thy conscience from dead workes to purity in thy will refusing that euill which formerly it imbraced and imbracing that good which in time past it reiected in thy heart from hardnesse to tendernesse from security and impenitency to true repentance from the loue of sinne to the loue of God and all goodnesse for Gods sake from lothing of spirituall things to hating of carnall and so in the rest of thy affections and passions If thy repentance be sincere Ephes 4. 23 24. it beginneth inwardly in thee my soule and proceedeth to the outward parts it beginneth in feruent desires proceedeth in good resolutions and earnest indeuours and sheweth both in our holy and righteous actions throughout the whole course of our liues and conuersations And howsoeuer it is imperfect in respect of degrees seeing we can neuer sufficiently whilest we liue heere bewaile and forsake our sinnes nor serue the Lord in holinesse and righteousnesse in any such perfection as the Law requireth yet if thou doest truly repent O my soule there is a perfection of integrity whereby thou labourest to serue and please thy God in renouncing all sinne and imbracing all righteousnesse and in the purifying of all thy powers and faculties outward and inward from corruption to holinesse And these are the parts of thy repentance O my soule containing in them the matter and forme §. Sect. 4 The final causes subiect and properties of repentance the contraries vnto it and comparisons which illustrate it The finall causes and ends of it are first that God may be glorified in the acknowledgement of thy sinnes and may be iustified in his righteousnesse when he iudgeth and magnified in his mercies when being guilty of sinne and condemned in thy selfe yea by thy selfe hee pardoneth all thy sinnes and iustifieth thee in the righteousnesse and obedience of Iesus Christ Secondly when out of the same grace and goodnesse hee freeth thee from not onely the guilt but also from the punishment of all thy sinnes his iustice being satisfied by Christs sufferings and obedience Thirdly that being freed from sinne and become the seruant of righteousnesse thou shouldest glorifie and please God in the whole course of thy life by mortifying thy sinnes and studying to serue him in thy new obedience Finally that thou maist hereby be assured of Gods fauour in this life and of euerlasting happinesse in the life to come and haue the peace and comfort of both in thine owne conscience The effects and fruites of thy repentance are the inward purity and sanctity of thee my soule from the pollution of sinne in all thy powers and faculties and thy exercise of these inward graces in the duties of piety towards God of righteousnesse and charity towards thy neighbours and of temperance sobriety towards thy selfe and an hearty desire and earnest indeuor to please thy God in all things both in thought word and deed by conforming them in obedience vnto all his Commandements The subiect or person to whom it onely belongeth is the elect and faithfull the repentance of all others being like that of Cain Esau Ahab Iudas and all hypocrites false and counterfeit The subiect in which this grace is exercised is the whole man and all the powers and parts both of his soule and body but principally it keepeth its court of residence and sheweth it chiefe vertue and power in thee my soule and aboue all other thy faculties in the change of thy mind and will thine heart and affections The obiect of thy repentance is sinne and that compleat righteousnesse required in Gods Law that being the thing from which thou fleest this that vnto which thou aspirest that it which thou labourest to mortifie and kill this that vnto which thou indeuourest to bee more and more quickened and reuiued The properties and qualities of it thou hast before seene in the seuerall parts The contraries vnto it generally considered are impenitency carnall security hardnesse of heart worldlinesse and prophanesse In the parts of it the contraries to humiliation and sorrow for sinne are pride out of an opinion of our owne righteousnesse for Christ came not to call such Pharisaicall Iusticiaries but sinners to repentance and an hard heart and seared conscience which cannot repent and on the other hand worldly sorrow for carnall respects which causeth death and hopelesse sorrow which being voyd of faith endeth in despaire and so plungeth those which so repent with Cain and Iudas into hellish condemnation Now to what wilt thou compare this grace of God O my soule It exceedeth all legall vertues in profit and necessity especially to vs who are imperfect in them and is exceeded of none but of faith and loue the fountaine of this streame and roots from which it springeth which if thou ioynest together and entertainest them like louing friends to liue and lodge in thee no misery my soule can make thee miserable no curse of the Law can hinder thy blessednesse no imperfection of other vertues or duties can keepe thee from the fruition of eternall happinesse whereas without these all other blessings are accursed vnto thee all shewes of other graces false counterfeit and vtterly vnprofitable To what then mayest thou compare this excellent grace and gift of the Spirit It is like the waters of Iordan which will purge thee from the filthy leprosie of all thy sinnes not by it owne inherent vertue but by the power of Gods Word and promise who hath assured all that truly repent of the remission of their sinnes and as it is a fruit and infallible signe of faith which assureth thee that thou truly beleeuest and art therefore purged from all thy sinnes in the precious blood of Christ It is like the precious balme of Gilead which is fit
the seruice of a King Yes my soule behold a seruice much more excellent much more profitable the seruice of the King of kings For he maketh truely as it is said hyperbolically of Tyre Merchants all his seruants Kings not of an Esa 23. 8. earthly but of an heauenly not of a transitory but of an euerlasting Kingdome Serue then with cheerefulnesse O my soule such a bountifull Master who rewardeth such simple and short seruice with such large and lasting wages Yea bee sorry that thou hast returned no sooner into his seruice for which alone thou wast created and redeemed and repent that thou hast no sooner repented Glorifie God in acknowledging thy errours and wandrings Glorifie his Iustice which hath punished thy sinnes in Christ corrected them in thee Glorifie him in his infinite mercies who to spare thee hath punished his best Beloued Finally as thou hast dishonoured him by thy sinnes so glorifie him by thy new obedience and bring foorth fruits worthy amendment of life And doe it with comfort and cheerefulnesse O my soule seeing so gracious is thy good God that hee hath coupled his glory and thy saluation inseparably together so as thou canst not seeke the one but thou must finde the other thou canst vse no meanes to glorifie him but by the same thou shalt attaine vnto glory and make thine owne calling and election sure Bring foorth fruits of repentance 2. Pet. 5. 5 10. in the duties of piety towards God of righteousnesse and mercy towards thy neighbours of temperance and sobriety towards thy selfe §. Sect. 5 Motiues to bring forth the fruits of repentance in all the parts thereof Clense thy selfe inwardly from all reliques of sinfull corruption furnish thy selfe thorowly with those chiefe riches of sanctifying graces and bring 2. Cor. 7. 11 12. foorth plentifull fruits of them in thy good workes that thou mayest please thy God in all things and cause him to bee glorified when as thy light of a godly life shall shine before men But especially my soule bring forth in the practice of thy repentance those fruits which the holy Apostle commendeth vnto thee First take care to haue this assurance that thy 1. Care sinnes are pardoned and thou freed from the guilt punishment and corruption of them and that being thus once clensed in thy iustification thou mayest continue it in thy sanctification not suffering sin againe to raigne Rom. 6. 12. in thy mortall body that thou shouldest obey it in the lusts thereof nor to pollute and defile thee againe with the filth of it after thou art thus pardoned and purged but contrariwise that thou serue God in performing of all contrary duties which he requireth in that manner as hee hath prescribed And this thy care my soule must extend not only to the things themselues but to the meanes and occasions of them for the auoyding of the one and imbracing of the other Cleare often thy selfe my soule seeing 2. Clearing thou often failest of thy duty by pleading thy pardon purchased by Christ and set euen all accounts betweene thy God and thee by shewing that the hand-writing of Ordinances is cancelled and nailed to his Crosse and that thou hast a generall acquittance from thy Lord and Master sealed with Christs Blood Yet slight it not ouer as a light matter O my soule that thou hast so much offended though thy pardon hath freed thee from all perill but haue an holy indignation against thy selfe and thy sins 3. Indignation that thou shouldst by them like an vngratefull wretch displease and dishonour so gracious a God who of his meere mercy hath freely forgiuen thee yea and let this for the time to come set thee so farre at oddes with them that thou wilt by no meanes nor vpon any termes entertaine with them any familiarity and acquaintance And yet because thou art fraile 4. Feare and full of infirmity and thy enemies many and mighty thou apt and easie to be ouertaken and ouercome and they as ready to surprize thee therefore my soule whilest thou standest take heed of falling be neuer secure 1. Cor. 10. 12. which will cause negligence but nourish euer in thee a godly feare of being surprized and foyled which will make thee watchfull and to stand alwayes vpon thy gard And seeing thou canst not stand in thine owne strength thou must also entertaine an holy desire after Gods grace and assistance 5. Desire of his holy Spirit wherby thou maist be inabled to withstand tentations and to performe all duties of Gods seruice daily in more and more perfection The which thy desires must not be cold and remisse but must be backed and strengthened with feruent zeale which must shew it selfe in 6. Zeale opposing couragiously all the meanes that hinder thee in thy Christian course for so many blocks lie in this way so many enemies that encounter thee and labour might and maine to hinder thy proceedings that thou canst not ouercome them without much courage and resolution nor amend thy life vnlesse thou be zealous Finally my soule seeing notwithstanding Apoc. 3. 19. all thy zeale and resolution thou art often foyled with that secret Traytor and dangerous Rebell which thou nourishest in thine owne bosome doe not carelesly and cowardly put vp all these wrongs and indignities but after thou hast armed thy selfe strongly against this trayterous enemy set vpon him foyle him as he hath foyled thee and take sharpe reuenge vpon him and wound him to the death with all his sinfull lusts 7. Reuenge Yea if thou findest him strong in resistance abridge thy selfe in the vse of things in their owne nature indifferent which thine enemie hath made by their abuse snares vnto thee and occasions of sinne rather then giue him any aduantage by vsing thy liberty and chuse rather to vse moderate abstinence then that such an enemy should get any strength by feeding with thee CAP. XXII Of diuers speciall meanes whereby the poynt meditated is wrought vpon the heart and affections §. Sect. 1 Of Examination ANd now my soule that thou seest what is required in this duty of repentance examine thy selfe how thou hast performed it Hast thou had a true and thorow sight and sense of thy naturall impotency and auersenesse to this duty of thy security impenitency and hardnesse of heart and hast thou had feruent desires to bee freed from them Hast thou sought and sued to thy God the Author and fountaine of this grace desiring the assistance of his holy Spirit for the suppling and softening of thy hard and stony heart that it might relent and resolue into the teares of vnfained repentance And hast thou by faith applyed vnto thee the blood of Christ for the working of thine heart to sound humiliation and contrition Hast thou been carefull as thou oughtest in vsing all those good meanes which thy God hath giuen thee for the effectuall working of this grace in thy heart Hast thou
light of the Gospell and preaching of the Word whereby we haue been instructed counselled admonished reproued comforted in all good courses by his gracious promises and withdrawne from sinne by the denunciation of his curse and terrible threatenings Yea notwithstanding the Lord hath incouraged vs to serue him cheerfully with the liberall wages of present blessings and dis-heartened vs from going on in sinne by causing vs to feele the smart of his chastisements and corrections §. Sect. 6 That it is a profitable course to keep a Catalogue or Register of our speciall sinnes and the manifold fruits which will arise of it And thus we are to examine our selues both in respect of the number and quantity and the hainousnesse and quality of our sinnes But because our obseruation is slight our memories short and notable to recount and recall them when we most need to haue them in our sight and because we oftentimes are interrupted in this exercise by many distractions It should be a profitable course if we would when wee are best at leisure and most fit for this exercise and especially in the day of our affliction and humiliation examine our selues thorowly and seriously according to euery one of the Commandements in the order before prescribed and as we goe take a Catalogue of all the sinnes that we can with deliberate study call to our remembrance which we haue committed in the whole course of our liues not in the particular acts which being often reiterated are innumerable but in their seuerall kinds And for our more distinct and orderly proceeding herein we may consider how we haue carryed our selues in our seuerall ages states and callings in our childhood youth mature and old age how towards God our neighbours and our selues how before we were called in the dayes of our ignorance and how since wee were called and inlightened with the knowledge of God and his truth how in this and how in that passage of our liues how when we were children vnder gouernment of our parents and how since we were parents and gouernours of others Which when we haue at once or sundry times drawne and inlarged as afterwards vpon occasion our sinnes come to our remembrance it will be a notable helpe not onely for the beginning of sound repentance but also for the renewing of it as oft as we goe about it and minister vnto vs matter plentifully for the confession of our sinnes before God and deprecation when we haue thus humbled our soules in his sight and much strengthen our faith in the assurance of their remission when as we haue thus specially repented of them confessed them and craued at Gods hands mercy and forgiuenesse But especially we must remember in this our Catalogue to set down our most grieuous and hainous sinnes whereby wee haue most dishonoured God and prouoked his displeasure against vs whether they haue been committed before or after our calling For though God hath forgiuen them wee must not forget them but must retaine them in memory and daily repent of them vsing them as a chiefe motiue to worke our hearts to hearty sorrow both for them and all our other sinnes and as goades and prickes in our sides to make vs with more zeale to goe on in the contrary course and in bringing forth to Gods glory the fruits of new obedience And thus the Lord required of the Israelites that they should alwayes remember Deut. 9. 7. their stiffe-necked rebellion in the Wildernesse whereby they prouoked him to wrath against them And thus among their other sinnes they specially remembred and acknowledged their vngratitude in reiecting 1. Sam. 12. 19. Psal 51. 14. Gods gouernment and desiring of a King Thus Dauid repenting of all his other wickednesse doth specially call to minde his adultery and murther euen after God by his Prophet had assured him of forgiuenesse And the Apostle Paul vpon all occasions remembreth his grieuous sinne 1. Tim. 1. 13. 1. Cor. 15. 9. Act. 26. 10. of persecuting the Church both for his humiliation and to stirre vp his zeale in Gods seruice And thus hauing set downe our accounts with God for the time past it will be a good course for the time to come that our reckonings may be kept continually euen to keepe a iournall or day-booke wherein we are to set downe what sinnes of note wee can obserue in our selues euery particular day either in the committing of any euill which God hath condemned or in omitting or negligent performing any speciall and necessary duties which he hath commanded respecting himselfe our neighbours or our owne persons which if it haue beene hainous and grieuous we may well register and write it in our Catalogue as it were in capitall or red letters as a sinne to bee repented of in the whole course of our liues For if Merchants and Trades-men finde it profitable and necessary to haue not onely bookes of accounts which containe the maine matters of their estates what they haue and what they haue parted with what they owe and what is owing to them but also their day-bookes wherein they write what they buy and what they sell what they haue laid out and what hath come in and yet all this paines is taken for the preseruing and increasing their worldly and temporall riches which are momentany vncertaine mutable and sure to perish Why should wee thinke such care too much and paines too great for the good of our soules and the preseruing or increasing of our spirituall and eternall riches the discharge and cleering of our debts vnto God which if they bee found vpon our account at the great Audit of Gods last Iudgement shall neuer be forgiuen but make vs liable to euerlasting punishments Besides we shall receiue for the present diuers benefits by keeping and registring this strict account For heereby we shall be more watchfull ouer our selues that we let no enemy enter in the day which will trouble vs at night and will not let vs rest till we haue thrust it out by vnfained repentance we shall be freed from carnall security and be made more carefull in obseruing our sinnes either to preuent or reforme them and more able to remember them when they are committed that we may bewaile them and take better heed for the time to come And finally we shall not so easily be ouercome of euery tentation and inticed vnto sinne when as we know before-hand that it shall come into account and vnder the censure of conscience awarding vs to shame or sorrow and to lose the sweetnesse which we haue tasted with some carnall delight in sinning by the smart and paine of speedy repentance And as no wise man will runne vpon the score or haue his name in the shop-book for euery needlesse trifle which may well bee spared because one thing draweth on another vntill it come to a round summe nor for a greater matter when he purposeth present payment as soone as the wares are brought home
our seeming wisedome be not foolishnesse and that wee mistake not the stained cloth of our imperfect obedience for the pure white linnen of perfect sanctity and so grosly abuse our selues for if a man thinketh Gal. 6. 3. himselfe to be something when he is nothing he is deceiued and coozeneth himselfe of his owne saluation With which deceit it is easie to be ouertaken with proud Iusticiaries by reason of our selfe-love if wee doe not often and seriously examine our selues according to the perfect rule of Gods Law and in this cleere Looking-glasse behold our blemishes and the manifold wants and imperfections of our best actions Furthermore the necessity of this examination heereby appeareth in that the neglect thereof is the cause of all sinne For what is the reason why men rush headlong into all manner of grosse and notorious wickednesse Why they blaspheme Gods holy Name for no worldly aduantage but vpon meere vanity Why they displease God and disable themselues vnto all duties of his seruice by surfetting and drunkennesse without any gaine yea to the discredit of their persons and ruining of their estates Why they commit filthinesse and vncleannesse thereby weakning their bodies and shortning their liues and why they continue in these and many such sinnes with impenitency and hardnesse of heart Surely not so much through the ignorance of their mindes or because their iudgements are not conuinced that these are grieuous sinnes which for the present draw Gods fearefull plagues vpon them and will heereafter be punished with euerlasting death For they heare these things daily sounding in their eares in the Ministery of the Word and see fearefull examples and presidents continually of them in others who haue liued in the like wickednesse But because though they haue sight and knowledge yet they haue no vse of it the deuill hauing so hud-winkt and blind folded the eyes of their minde that they neuer examine their state nor consider with themselues what they doe whither they are a going nor what will be the issue and end of these things And so like hooded Hawkes are carried quietly by the deuill into all wicked courses which leade them to destruction §. Sect. 4 The former point prooued by the Scriptures Esa 1. 3. And this is manifest by the Scriptures which in many places shew that men commit many of their sinnes and liue in them without repentance because they examine not their estate nor enter into due consideration what they doe Thus it is said that the cause of the Israelites vngratitude and rebellion against God was because they did not consider either Gods goodnesse and bounty nor their owne wickednesse and the manifold euils which thereby they brought vpon themselues That the cause why many of them followed drunkennesse and sported themselues in this sinne with all sensuall delight was because they regarded not the worke of Esa 5. 11 12. the Lord neither considered the operation of his hands That they forsooke the Lord and worshipped stockes and stones the works of their owne hands Esa 44. 19. because none considered in their hearts the vanity of Idols and that themselues had made them of the same tree wherof they had burned a part and conuerted other parts of it to other vses That the cause of Babylons insolency pride wherby they tyrānized ouer Gods people was because they did not cōsider that God had made them only scourges rods to correct his people which hauing done he would cast thē into the fire which things Esa 47. 7. 57. 11. they did not lay to heart nor remember the latter end namely their destructiō and the deliuerance of Gods people And as neglect of this consideration is the cause of sinne so also it exposeth vs to fearefull punishments for if we will not iudge our selues we shall be iudged of the Lord if we forget his Iudgements and neuer thinke of them hee will rub our memories and helpe vs to recouer our lost wits by whipping vs like Bedlems and making vs sensible by smart who were insensible of reason Thus the Lord saith that the whole Land was made desolate because no man laid it to Ier. 12. 11. heart And thus he threatneth the Israelites that because they did not remember and consider his former mercies and their owne sinnes and vnworthinesse therefore he would recompence their wayes vpon their head and Ezek. 16. 43. make them to know him by his Iudgements when as his mercies would not make them acknowledge him Lastly this may shew vs how necessary this examination is seeing it must of necessity bee done either in this world or the world to come For all shall render a reckoning of all that they haue done in the flesh and therefore if wee doe not examine and iudge our selues heere God will examine and condemne vs heereafter If we doe not call our selues to account in this life when as finding our selues short in our reckonings we haue time to sue through the Mediation of Christ for the pardon of our debts and to procure a generall acquittance and discharge we shal be accountant to Gods Iustice at the day of Iudgement when the Day of grace and saluation being past there will bee no place for procuring of pardon but being much indebted and hauing nothing to pay we shall be cast into the prison of outer darkenesse without hope of mercy or deliuerance from that endlesse misery Which fearefull Iudgement and condemnation if we would auoyd let vs heere whilst the Day of saluation lasteth examine iudge and condemne our selues that wee may turne from our sinnes by vnfained repentance and so hauing Christ to be both our Aduocate and Iudge we shall then escape Gods seuere and strict Iudgement seeing he will answere for vs and our examination and iudgement being already dispatched in this life nothing shall then remaine but that he our Iudge should pronounce the sentence of absolution and enter vs into the full fruition of that heauenly happinesse and euerlasting ioyes of his Kingdome which by his death and merits he hath purchased for vs. CAP. XXV Of the fourth priuate meanes of a godly life which is walking daily with God §. Sect. 1 That we are alwayes in Gods presence THe fourth priuate meanes of a godly life is with Enoch to walke with God that is to set our selues in his presence alwayes Gen. 5. 22. remembring that he is with vs hearing all our words and beholding all our actions yea euen the very secret thoughts of our hearts And that not as an idle spectatour but as a righteous Iudge who is both able and willing to reward vs bountifully if wee doe well and to punish vs seuerely if wee doe euill Wherein wee haue holy Dauid for our example who professeth that hee Psal 16. 8. did set the Lord alwayes before him Which that wee may imitate let our iudgements first be thorowly informed in this truth that howsoeuer God keepeth his chiefe
naturally in vs no drop of grace and goodnesse but what we receiue from God who is the inexhaustible fountaine of euery good and perfect gift as the Apostle telleth vs. Now as hee Iam. 1. 17. hath appointed Christ to be the Conduit head so prayer to be as it were the Pipe whereby he will conuay vnto vs these waters of Life which if we intermit not hee will richly replenish vs with all his graces but if we neglect this holy duty and yet imagine to receiue any grace or spirituall strength from him it is all one as if we should cut off the pipe and yet imagine to fill the empty cisterne §. Sect. 3 That all the parts of prayer are singular helpes to a godly life Finally all the parts of Prayer seuerally serue as speciall meanes to further vs in the duties of a godly life For first the confession of our sinnes will withhold vs from the committing of them whilest aggrauating bewayling and adiudging our selues for them to those fearefull punishments which they haue iustly deserued our hearts are wrought vnto a true hatred of them when as we see and acknowledge the miserable fruits which spring from this cursed roote Secondly because wee cannot for shame commit those sinnes willingly which we haue humbly confessed and God hath graciously pardoned For what malefactour is so impudent as to commit those crimes againe which his Prince of meere loue hath lately remitted and whilest he hath as it were his pardon in his hand especially when he knovveth that he must the next day againe be arrained for them and stand at the barre at his Soueraignes mercy Thirdly because by often confession vve search out our hidden sinnes and ransacke our hearts and consciences so as they cannot lye lurking in them but are apprehended condemned and dravvne out to execution Lastly because vpon our confession receiuing at Gods hands assurance of pardon Pro. 28. 13. 1. Ioh. 1. 7. Luk. 7. 47. according to his gracious promises wee cannot but intirely loue him who hath forgiuen vs so great a debt whereby wee shall bee made loth to doe any thing which may displease him and ready to performe all good duties which may bee acceptable in his sight By petition also wee haue no lesse helpe seeing thereby wee come to a more thorow sight of our wants which worketh in vs an hungring and thirsting desire that they may bee supplied and of our imperfections in our best duties that wee may striue and labour after more perfection carefully and conscionably vsing all good meanes whereby our desires may bee satisfied seeing if wee should neglect them after wee haue made these earnest suites we should both tempt the Lord and discouer our owne grosse hypocrisie in asking those things which wee care not to obtaine Againe by these suites and requests made vnto God according to his Luk. 11. 13. will wee receiue the gift of his holy Spirit which inableth vs to all good duties by regenerating and sanctifying vs seeing God hath promised to giue him vnto those that aske him and together with him wee obtaine all Gods sanctifying gifts and graces which by the same meanes are daily confirmed and increased in vs and haue such a quickning power vertue and vigour added vnto them that they inable vs to the constant performance of all Christian duties which otherwise lying dull and dead in vs wee should become like a body without spirits lumpish and lazie in Gods seruice Finally by these suites and requests our loue is inflamed vpon our assurance that they are heard and granted which stirreth vs vp to yeeld vnto God cheerefull obedience our faith is confirmed and our affiance and hope strengthened in assured confidence and expectation of Gods helpe and assistance which will vphold vs when we are ready to faint inable vs to ouercome all difficulties and to performe all the duties of a godly life with much comfort and delight Lastly thanksgiuing is a singular helpe to the same end whilest we recount and call to minde Gods manifold blessings and rich mercies which of meere grace without any desert of ours he hath from time to time multiplied vpon vs. All which if we be not too too vngratefull will bee so many strong bands of loue to tye vs vnto obedience and to make vs cheerefull in all Christian duties seeing by them we serue so bountifull a Master which if we neglect to doe we shall play the notable hypocrites in professing that thankfulnesse with our lips which we neither haue in our hearts nor take any care to expresse in our liues CAP. XXVIII Of reading the Scriptures and other religious writings §. Sect. 1 Who are to exercise themselues in this dutie of reading THe second priuate meanes of a godly life which may be vsed by our selues alone or with others is reading which is the perusing and studying of religious writings for the information of our iudgements in the knowledge of God and his truth the sanctifying of our hearts and affections and the reforming of our liues and conuersations The which exercise may be performed when we are alone by the sight of the eye and the discourse of the minde either with or without the vse of speech but with all necessarily ioyned together when we performe this dutie with others In speaking whereof let vs first generally obserue who are to reade and then the subâ—ect matter which is to be read of them For the first all sorts and conditions of men without exception are tyed to this dutie who are any way able to performe it both the learned and vnlearned the Ministers and common people the poore and rich men women yong old and of middle age seeing the Lord in the Scriptures hath imposed it as necessary and profitable for all men Thus he requireth that not onely the Leuites but his whole people of Israel should continually studie in the Booke of his Law and take all good occasions to speake and talke of it in all places that they should binde the words of it Deut. 6. 7 8 9. Matth. 22. 29. for a signe vpon their hands and that they should bee as frontlets betweene their eyes and that they should write them vpon the posts of their house and on their gates to no other end but that they might often take occasion thereby to reade and study them Our Sauiour Christ also doth exhort all to search the Scriptures and affirmeth this to bee the cause of all errours Ioh. 5. 39. both in iudgement and manners because men were not well acquainted with them And the Apostle Peter writing generally to all saith that hauing a more sure word of prophecie that is more infallible then any reuelations therefore they did well that they did take heede vnto it as vnto a 2. Pet. 1. 19. light that shineth in a darke place And the Apostle writing vnto the Romanes saith that whatsoeuer things were written aforetime were written for Rom. 15. 4.
before at large The fourth dutie is reprehension whereby we rebuke those that wittingly fall into sinne and wilfully continue in it without amendment The which the Apostle requireth where he chargeth vs to haue no fellowship with the vnfruitfull Epe 15. 11. workes of darkenesse but to reproue them rather implying that if wee see sinne in our brother and doe not rebuke him for it hauing a calling thereunto wee haue communion and fellowship with him and are accessary to his sinnes The right course of performing which dutie our Sauiour plainely setteth downe If thy brother shall trespasse against Matth. 18. 15. thee goe and tell his fault betweene thee and him alone and if he shall heare thee thou hast gained thy brother c. Which dutie if wee neglect we hate our brother in truth whatsoeuer shew we make to the contrary and doe nothing hereby but discouer our selfe-love which maketh vs loth to trouble our selues in so vnpleasant a businesse and suffer others rather to perish in their sinnes then wee will venter the alienation of their hearts from vs by giuing them any distaste And this reason the Lord vseth to presse this duty Thou shalt not hate thy brother in thine heart Leu. 19. 17. but thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him The fifth dutie is exhortation whereby wee incite and prouoke others vnto all duties of godlinesse pricking forward those which are dull and sluggish dehorting and disswading from vice and sinne those that are in danger to fall into it and incouraging those who runne well in the Christian race that they may continue faithfull and hold out vnto the end And vnto this the Apostle perswadeth vs Exhort one another dayly while it is called to day lest any of you be hardned through the deceitfulnesse Heb. 3. 13. of sinne The sixth dutie is consolation whereby wee strengthen the weake hands and feeble knees and refresh with seasonable Heb. 12. 12. comforts those which are ready to faint vnder the waight of their afflictions And this the Apostle requireth of all Christians Comfort 1. Thes 5. 11 14. saith he your selues together and edify one another euen as you doe and againe Comfort the feeble-minded support the weake be patient towards all men Reioyce with them that reioyce and weepe with them that weepe be of the same Rom. 12. 15. minde one towards another for it is an ease to those that are in misery to haue companions of their griefe and the heauiest waight is made more tolerable when as it is borne by many shoulders The seuenth duty is counsell whereby we aduize those who doe not know of themselues what to doe in the best course which is an excellent office to bee performed by those whom God hath indued with wisedome and sound iudgement towards them who are weake and defectiue in these gifts Yea in truth it is very profitable when it is giuen by those which are of equall parts yea oftentimes by those who are much inferiour vnto vs as we see in Abigails counsell to Dauid because lookers on being free from all preiudice and passion can see more cleerly then those who are interessed in the busines though at other times more quick-sighted pride selfe-loue and vnruly affections corrupting and blinding their iudgement and mis-leading them out of the right way The last duty tending to further one another in godlinesse is good example by which shining before them in the light of an holy conuersation we doe not onely shew them the wayes of righteousnesse but also as it were by the hand leade them in it And vnto this our Sauiour exhorteth Let your light so shine before men that seeing Mat. 5. 16. your good workes they may glorifie your Father which is in heauen And the Apostle Peter Haue your conuersation honest among the Gentiles that 1. Pet. 2. 12. and 3. 1. whereas they speake against you as euill doers they may by your good workes which they shall behold glorifie God in the day of visitation And so much concerning the ordinary helpes and meanes whereby wee may be inabled and furthered in all the duties of a godly life CAP. XXXIII Of extraordinary meanes of a godly life and first of feasting and solemne thankesgiuing §. Sect. 1 Of solemne thankesgiuing what it is and when to be performed HAuing intreated of the ordinary meanes of a godly life it now followeth that we say something of the extraordinary which are such as are to be vsed vpon extraordinary occasions when God offereth them vnto vs. And these are specially two the first is holy feasting wherein we returne vnto God thankes and praise for his speciall blessings and benefits the other an holy fast wherein we doe after an extraordinary manner humble our selues before him in the sight and sense of our sinnes or some afflictions which they haue deseruedly brought vpon vs. Concerning the former I shall not need to say much seeing I haue already spoken of it and am here onely to shew what extraordinary thankes and praise we are to returne vnto God when as we are stirred vp thereunto by some extraordinary and speciall benefit The which is the same thanksgiuing spoken of before performed in a solemne special maner for some great extraordinary fauour of God shining cleerly in some more then vsuall benefit receiued as it were from his owne hand when in respect of secondary causes we could not so much as hope for it and in regard of our sinnes and vnworthinesse we had good cause to expect the contrary As when God hath magnified his wisedome power and goodnesse vnto vs in some wonderful deliuerance from some dreadful and desperate danger threatening imminent destruction or out of some grieuous calamity into which we are already plunged when as we could not reasonably expect helpe and safety from our owne meanes or the assistance of any creature but from God alone to whom nothing is impossible or in bestowing vpon vs some positiue benefit of great vse and worth when vpon the former considerations we could conceiue small hope that euer we should haue inioyed it Of the former we haue diuers examples in the Scriptures As in that solemne thanksgiuing rendred vnto God by the people of Israel for their freedome out of the Egyptian bondage and for drowning their enemies in the red Sea for which Moses Miriam with the rest of the people Exod. 15. men and women reioyce before God and sing vnto him songs of deliuerance The which they yeerly renewed in a most solemne manner in the celebration of the Feast of the Passeouer wherein they litterally magnified Gods mercy for that temporary deliuerance and typically for their spirituall Redemption from sinne Satan and all other enemies of their saluation by the true Paschall Lambe the Messias who was to bee slaine and offered to God his Father as a propitiatory sacrifice and all-sufficient price of Redemption
our sinnes and the Iudgements of God due vnto them testifying our repentance for them and our vnworthinesse of his least mercies by resting from all bodily labour in the day of our fast and wholly abstaining from our food and all other comforts and delights of this life so farre foorth as it will stand with necessity of nature charity and comelinesse and much more by forsaking all our sinnes and doing the workes of piety and charity that by this renewing of our humiliation and repentance wee may increase the feruency of our prayers and strengthen our faith in this assurance that they shall be graciously heard and granted vnto vs. In which description this religious fast being principally intended as an exercise of repentance by which it is increased and as a helpe to our prayers that they may bee more feruent is sufficiently distinguished from all other kinds of fasts As first from the fast of necessity for want of sustenance or appetite to it seeing this is voluntary and at our free choyce Secondly from that ordinary abstinence whereby wee temperately soberly and sparingly feed vpon Gods creatures for the satisfying of nature and not the pleasing of our carnall lusts and appetite which is most commendable as being of common and daily vse and the other onely to be vsed vpon extraordinary occasions seeing in this fast we restraine our selues but in respect of some part of our food whereas that whereof wee intreate is a totall abstinence for the time both from all food and the most of our worldly comforts Thirdly from a physicall fast which is prescribed and vsed for the cleansing of the stomake and body from ill humours and the preseruing or recouering of our health and from a politique fast appoynted by the Magistrate for ciuill ends and the good of the Common-wealth seeing this is a religious fast which aimeth onely at such ends as are spirituall and tend to the health and welfare of our soules Lastly from a morall fast which is vndertaken by those which are single and vnmarried for the preseruing of their chastity and keeping their bodies from being defiled with filthy lusts seeing this is no solemne or extraordinary action but to be commonly put in practice so oft as wee finde it necessary and seeing also it aymeth at a farre other end then this of which I heere speake namely the preseruing of chastity Whereas the end of the religious fast is by humiliation and prayer to obtaine some speciall suites at Gods hands §. Sect. 2 That the duty of fâ—â—â—ing is not ceremoniall but â—eâ—â—iâ—ed Gospel as well as the Law Againe whereas I call it a religious act I imply hereby that God is the Author of it and requireth it at our hands seeing he hath restrained vs in all duties appertaining vnto his seruice that we worship him according to his reuealed will and not according to our owne inuentions Neither are we to esteeme it as a part of the ceremoniall Law which is abrogated by Christ for howsoeuer there were many rites about it of this nature which now are some of them abolished and some out of vse as renting of their garments wearing of sackcloth sitting in ashes and couering their heads therewith and such like yet in respect of the maine substance which is the humbling of the soule before God by all good meanes that we may testifie our repentance and be made more feruent in our prayers Ioel. 2. 12 13 14 Esa 58. 5 6 7 c. 2. Chro 20. 3. as it was required of them more especially then the outward rites and ceremonies in the time of the Law so is it no lesse commended vnto vs vnder the Gospel to be religiously obserued vpon all extraordinary occasions For our Sauiour Christ purposely teacheth vs the right manner Mat. 6. 16. 17. 21. how iâ— ought to bee done commendeth the efficacie of it being ioyned with prayer a Luk 5 31 35. and sheweth that howsoeuer his Disciples vsed it not whilest he was with them because it was vnseasonable for the children of the Bride chamber to fast the Bridegroome being with them yet they should performe it when he was taken from them And thus it was accordingly practised by the seruants of God not on certain dayes set times but vpon great and extraordinary occasions not only in the time of the Law as by b 2 Chro. 20. 3. Iehosaphat and his people by c Dan. â— 3 â—0 2. 3. Daniel d 〈…〉 21. Ezra and the children of the captiuity by e 〈…〉 18 19. Queene Hester her maids Mordecay and all the whole people of the Iewes but in the New Testament also by the f 〈…〉 14. Disciples of Iohn the Baptist g 〈…〉 2 3. and by the Church when they set apart Paul and Barnabas By h Luk. 2. â—9 Hannah the Prophetesse and i Act. 10. 30. Cornelius who it seemeth frequently vsed this exercise and not onely vpon extraordinary occasions that by the helpe thereof their prayers might be more seruent and effectuall to preuaile with God though it may bee not in that solemne manner and with that deepe humiliation as is ioyned with this whereof we speake For this is to bee performed not ordinarily and so oft as wee pray but vpon extraordinary occasions as the Apostle implyeth where he inioyneth married persons not to defraud one another vnlesse by consent 1. Cor. 7. 4. for a time that they might giue themselues to fasting and prayer seeing he must needs be vnderstood of extraordinary fasting prayer vpon vnusuall and waighty occasions because ordinary prayer is to be vsed by them euery day together without any necessity of such separation So our Sauiour telling vs that the time of fasting is a time of mourning implyeth that it is vnseasonable but when we are occasioned to mourne vpon some speciall and waighty cause for otherwise ordinarily Christians are to reioyce in the Lord as the Psalmist and the Apostle exhort and Psal 33. 1. Phil. 4. 4. Esa 22. 12. not to mourne after this extraordinary manner till God calleth them vnto it Finally it is euident that this fasting ought not to be ordinary seeing it is a Sabbath of humiliation wherein we are bound to rest from all our ordinary labours and duties of our callings in which we are ordinarily to spend our time §. Sect. 3 The causes of a true fast and when it is most seasonable The cause which should mooue vs to performe this duty of fasting is that we may by more feruent and effectuall prayer obtaine at Gods hands some great and extraordinary benefit either priuatiue or positiue Priuatiue as freedome and deliuerance from some dangerous euill either of sinne or punishment In respect of the former when we or our Country in which we liue are guilty of some grieuous sinne and other meanes ordinarily vsed haue not beene effectuall to pull vs out of it or when some strong
corruption doth yet lye vnmortified in vs and preuaileth against vs notwithstanding our many purposes and promises to subdue and root it out then is this exercise seasonable that humbling our selues in an extraordinary manner wee may with all feruency desire the assistance of Gods holy Spirit for the healing of our selues and the Land by turning vs vnto God and for pulling vs out of these preuailing and raigning sins through serious and sound repentance for the subduing of our corruptions that they may no more leade vs captiue vnto sinne and bringing of them in subiection to the spirituall part And thus Paul in the sight and sense of his sinnes especially that haynous wickednesse in persecuting the Saints of God in his first conuersion is said to haue fasted three dayes Act. 9. 9 11. And Ezra with the people humbled themselues by fasting before the Ezr. 9. 3 6. 10. 6. Neh. 9. 1 2. Lord because they had grieuously sinned by taking strange wines the which raigned and swayed so powerfully amongst them that the authority of the Magistrates and preaching of the Prophets was not for a good while sufficient to pull them out of it The euill of punishment is also a sufficient motiue to make vs humble our selues before God by fasting and prayer and that either when some heauy iudgement is threatned and imminent that we may auert it or already imposed that we may bee deliuered out of it whether it bee priuate and concerne our owne person and family or publike respecting either the Church or Common-wealth Concerning the first when the heauy Iudgements of God are but threatned and ready to light vpon vs then the Lord especially calleth vs to fasting and mourning that vnfainedly repenting of our sinnes Esa 22. 12. which are the causes the iudgement which is the effect may cease and be auerted And then this exercise is most seasonable and profitable because the sentence is more easily stayed then reuoked and the malefactour with lesse suite acquitted or pardoned then the execution put off after he once hath his doome besides that it is a greater benefit and much more safe and sweet to be kept from the fire then to be pulled out like fire-brands that are halfe burned and much more pleasing vnto God seeing he attaineth vnto the end of his threatnings which is not to punish for hee delighteth Ezek. 33. 12. Micah 7. 18. not in the smart of his children whom he correcteth but that by mature and seasonable repentance we may escape and so his mercy may be magnified in the forgiuenesse of our sinnes An example whereof we haue in Iehosaphat who by humbling himselfe by fasting and prayer escaped the inuasion of his many and mighty enemies and in the Nineuites who at Ionas preaching repenting of their sinnes were spared and preserued from that imminent destruction which was threatned against them Neither are Gods threatnings absolute but to be vnderstood with Ier. 18. 7 8. the condition of repentance namely that the punishment denounced shall be inflicted if we goe on in our sinnes but auerted if wee humble our selues before God and so leaue and forsake our sinnes But if wee haue neglected this duty till the Iudgement haue already seazed vpon vs then our best course is to doe it rather late then neuer and to labour by our sound humiliation to haue our sinnes first pardoned and then to haue the punishment remooued which we haue had no care to preuent Whether it bee a priuate iudgement inflicted on our selues as sickenesse pouerty losses disgraces and such like or publike lying vpon the Church and Common-wealth wherein wee haue our part and share either in our owne persons or by sympathy and compassion as being fellow-members Iudg. 2. 4 5. 3. 9. Dan. 9. 3. Ios 7. 6. Ioel 1 14. 2. 12 15. of the same body as the sword captiuity pestilence famine and the rest So likewise this exercise is profitable when wee addresse our selues vnto God as humble suters for the obtaining of some speciall and important benefit which is no lesse necessary for the good estate of our selues or others then hard and vnlikely to bee obtained or atchieued by any meanes of our owne deuizing And thus it is fit that wee should humble our selues before God by fasting and prayer when wee vndertake any waighty businesse either for our selues or the good of the Church and Common-wealth vpon which occasion Ezra Nehemiah and Hester Ezr. 8. 21. Nehem. 1. 4 13. Hest. 4. 16. Act. 13. 3. fasted and the Church when they sent foorth Barnabas and Paul about that great worke the conuersion of the Gentiles But especially wee haue iust cause of thus humbling our selues when we finde some great defect in any of Gods sauing graces and would labour earnestly with God by Prayer that it may bee supplied when wee finde our selues exceeding weake in faith and desire to haue it increased and strengthened when we feele our hearts hardned through the deceitfulnesse of sinne so as we cannot repent and would haue them suppled and softened that they may resolue and melt in vnfained sorrow for our sinnes when wee finde our affiance in God so feeble that it is ready to faint and faile in euery small triall or when we perceiue want of gifts and abilities in our selues for the well performing of the duties of Christianity or of our callings and would be suters to him who is the Fountaine and Author of euery good Iam. 1. 5 17. and perfect gift that hee will inable vs at least with competency and sufficiency of such gifts as are necessary for the discharge of our duty with comfort to our selues and profit to others but especially so as Gods glory may receiue no damage or detriment §. Sect. 4 The ends of a true fast And these are the causes which may moue vs to fasting The ends at which we must chiefely ayme in this action are of two sorts The first and principall is the glory of God which wee then most magnifie when we vilifie and abase our selues acknowledging our great vnworthinesse of his least mercies and extolling his grace goodnesse in that he doth not inflict vpon vs those fearefull Iudgements which our sinnes haue deserued In which respect it is quite contrary to the nature of a true Fast if we propound this as the maine end of it that we may satisfie Gods Iustice and merit by it at Gods hand the pardon of any of our sinnes or the ioyes in heauen in any part or degree For such a Fast is fit for none but Pharisees and proud Iusticiaries who would rob God of the glory of his free grace and mercie and our Sauiour Christ of the all-sufficiencie of his merits and satisfaction that they may in some part arrogate it vnto themselues by hauing some share in the praise of their iustification and saluation And they who thus fast the Lord may iustly charge them as he did the
owne sinfull lusts but we must consecrate Rom. 12. 1. 1. Cor. 5. 20. our bodies and soules vnto the seruice of God alone in the duties of a godly life seeing he is a iealous God who is impatient of any copartners and will haue all or none §. Sect. 2 The second reason taken from Gods loue towards vs. The workes also of God doe yeeld vnto vs most effectuall reasons to perswade vs vnto all duties of a godly life but especially his manifold and inestimable benefits which he hath vouchsafed to bestow vpon vs whether wee consider the Fountaine from which they all spring or the blessings and benefits themselues which as streames doe issue and flow from them The fountaine of them all is his diuine and incomprehensible loue whereby of his free grace and meere goodnesse Ier. 31. 3. he hath loued vs from all eternity without any respect of our deserts and worthinesse The which he hath manifested when as we were dead in our sinnes and the children of wrath as well as others when we Eph. 2. 1 3. were weake and of no strength hauing not so much as any power to desire Rom. 5. 8 10. his fauour and mercie to free and deliuer vs out of our wofull misery When as wee were like poore impotent infants new borne whose Nauell was not cut and who wallowed in the filthy and bloody Ezech. 16. 4 5 6 gore of our naturall corruptions no eye pitying vs nor hauing any friend that was able to help vs or to wash vs cleane from our corruption For euen then when we were helpelesse and hopelesse this loue mooued him to take compassion on vs and to say vnto vs whilest wee were in our blood You shall liue And when wee were so deepe stained yea euen in-grained in the filthy dye of our sinnes that all the waters in the world could not make vs cleane he in this incomprehensible loue gaue his Son to the death that we might be washed in the Lauer of his precious blood and so purged from our crimson and scarlet sinnes Esa 1. 26. both in respect of the guilt punishment and corruption of them that thereby we are restored vnto a snowie whitenesse and being washed with the blood of his innocent Sonne are recouered and cleansed from our incurable Leprosie O how ought this vnspeakeable loue to affect and warme our frozen hearts with vnfained loue towards him againe How should our soules cleaue vnto him and be inflamed with most feruent affection towards him who being infinite in all goodnesse and perfection and needed neither vs nor any thing from vs yet vouchsafed to set his Loue vpon vs who were so vnlouely and vnworthy yea so sinnefull and wicked that wee iustly deserued his wrath and fearefull vengeance How can we chuse if we thorowly consider this but haue our hearts thorowly inflamed with most feruent affection towards him who is the chiefe Goodnes most amiable in himselfe and most gracious vnto vs How can we sufficiently expresse our loue by doing or suffering any thing for his sake How fearefull should this make vs to offend him and how carefull in all things to please him How zealous should wee be of his glory and how diligent and cheerefull in doing him faithfull seruice by performing all duties of a godly life How should this weane our hearts and affections from the loue of the world and earthly vanities and 1. Joh. 2. 15. make them to become as bitter as gall and wormwood to our spirituall Iam. 4. 4. taste seeme they neuer so sweet and pleasant to our carnall appetite when as they are offered as the deuils bayts to withdraw our hearts from God and to make vs more slothfull in his seruice §. Sect. 3 The third reason taken from Gods decree of our election The fruits also and effects of Gods Loue towards vs doe serue as strong arguments to moue vs vnto a godly life As first his decree of election whereby from all eternity he hath chosen vs in Christ out of the corrupt masse of mankinde vnto eternall life and happinesse and vnto all the meanes which may bring vs vnto it What greater mercy can be imagined then that God of his free grace should chuse vs in Christ who were vtterly lost in Adam dead in our sinnes and the children of wrath as well as others not vnto some meane estate or low degree of happinesse but to the highest greatest priuiledges as to be his owne peculiar people and seruants of his owne family yea to be his adopted children coheires with Christ not of some earthly patrimony or worldly kingdome which though it were neuer so great and glorious yet is it mutable and momentary but of an heauenly 1. Pet. 1. 4 5. inheritance which is incorruptible vndefiled and fadeth not away as the Apostle speaketh The which benefit will be much amplified if we consider his infinit Maiesty and Glory who hath thus chosen vs and our owne vilenesse and vnworthinesse whom he hath aduanced to these rich and wonderfull priuiledges seeing we were dust and ashes corrupt and sinnefull strangers yea enemies vnto God which if it be well weighed may iustly make vs cry out with the Psalmist O Lord what is Psal 8. 4. man that thou art mindfull of him and the Son of man that thou visitest him Especially if we consider vnto what dignity wee who were so low are exalted For if it had beene a matchlesse mercie for vs that were so base to haue beene made the meanest of Gods family euen doore-keepers in the House of our God what incomparable kindenesse and loue is this to be made his owne Sonnes and Heires of his Kingdome The which mercie is not indefinitely communicated vnto all though all haue deserued it as well as we but to the least part of mankinde and yet such is his goodnesse towards vs that passing by many great Kings and Monarches many rich noble and wise in the world he hath vouchsafed to make vs of this small number Not because wee deserued such extraordinary fauour more then others that want it but of his meere grace and free good will O how should our hearts be inflamed with the Loue of God in the sight and sense of such an inestimable benefit How should it fill our hearts with thankefulnesse and our mouthes with his prayses How zealous and diligent should it make vs in his seruice And to thinke all time lost which is not spent in doing something which may tend to his glory who of his meere Loue hath done so much for vs Out of the same lumpe of Rom. 9. which haue beene made so many vessels to dishonour he hath chosen vs that he might make vs vessels of grace and honour O how should we delight to be seruiceable to so gracious a Lord and to shine in the light of godlinesse to his glory who hath thus aduanced vs He hath chosen vs which were children of wrath
suffer thine eyes to bee blinded and dazeled with the sudden flashes of worldly vanities which like lightening passe swiftly away and leaue nothing behind but blacke darknesse so as thou canst not discerne the beauty and brightnesse of spirituall graces and heauenly excellencies Doe not content thy selfe with a slight and superficiall view of these following reasons which perswade thee for thine owne good vnto the duties of a godly life nor to haue read them ouer with a curious eye rather to see what may bee said then with a purpose to make vse of them for thy practice of holinesse if thou be thorowly conuinced by euidence of truth shining in them but ponder them seriously with thy selfe and if thou finde them to beare any waight be perswaded by them to neglect no longer thine owne good nor to deferre and put off the seruing of God in the duties of a godly life but seeke first his Kingdome and righteousnesse when as thou shalt plainly discerne Deut. 6. 24. that his glory and thy good are through his mercy so matched together that thou canst not seeke the one but thou shalt assuredly finde the other §. Sect. 2 That by leading of a godly life we are assured of freedome from all our sins both in respect of their guilt punishment and corruption Now the good things which accompany the duties of a godly life are either the benefits which as fruits and effects attend vpon it or those speciall and rich priuiledges wherewith God of his free mercy is pleased to crowne his owne graces and to reward as with rich wages that poore seruice which we performe vnto him The benefits which follow a godly life are either priuatiue consisting in our freedome from euill or positiue in the fruition of good and both of them either temporall or eternall The priuatiue benefits of this life are many according to the multitude of euils vnto which it is liable both in respect of sinne and punishment from which in the greatest and worst part we are by the benefit of a godly life freed and deliuered For first if wee leade a godly life it will be a meanes to assure vs of our freedome from the guilt of all our sinnes by sole vertue of Christs death and blood-shed applyed vnto vs by faith both in regard that these holy duties of a godly life are the vndoubted fruits of a liuely faith approuing it to bee sincere and vnfained and as fruits of our Sanctification assuring vs that the same vertue of Christs death and Resurrection which wee finde effectuall for the mortifying of our sinnes and our spirituall quickening vnto holinesse and newnesse of life hath been already alike effectuall vnto vs for the freeing of vs from the guilt of sinne in our Iustification of which the other are but fruits and effects And secondly wee shall hereby be freed in the greatest part from our fleshly corruption and innumerable actuall sinnes seeing those Psal 119. 9 10 11. that are carefull to please God in the duties of a godly life doe bend their whole force in the vse of all good meanes for the subduing of their carnall lusts that though they dwell yet they may not rule and raigne in them resist as much as in them lyeth all the tentations of their spirituall enemies alluring and drawing them into sinne and keepe a conscionable and diligent watch ouer themselues that they may not wittingly and willingly commit any thing which Gods Law hath forbidden and condemned Whereof it commeth to passe that howsoeuer they are sometime and it may be not seldome ouertaken through humane frailty and infirmity and so contrary to their purpose and resolution are led captiue into sinne yet are they by this care and circumspection preserued from falling into any knowne transgression for the most part and from hainous and grieuous sinnes which wound and waste the conscience and like the hectique feuer consume the graces of God as it were the vitall spirits which preserue the spirituall life into which worldly and carnall men who neglect the duties of a Godly life doe ordinarily fall and make them as it were their ordinary trade Or if through violence of tentation and neglect of keeping their watch they haue been surprised vpon a sudden and ouertaken of such sinnes yet hauing this care to please God in the duties of a godly life this will but very rarely happen and when it doth yet they doe not like wicked men multiply their transgressions by committing often the same hainous sinne nor impenitently continue in it from day to day and yeere to yeere but being through frailty falne they doe not lye still but labour to come out of it by vnfained repentance Now how inestimable this benefit is which accompanyeth a godly life whereby in the greatest part we get victory ouer our corruptions by which others are conquered and as slaues held captiue and preserued from falling into innumerable and those the most hainous sinnes it will easily appeare if we consider the greatnesse of the euill from which we are hereby deliuered namely from sinne which aboue all things in the world is most odious vnto God and most pernicious vnto our soules and bodies as being the root and fountaine of all those mischiefes and miseries vnto which men are lyable both in this life and the life to come §. Sect. 3 That by leading a godly life wee are freed from the punishment of our sinnes The which also may be a second motiue to perswade vs vnto a godly life in that being thereby in the greatest part freed from our sinnes in respect Prow 19. 23. of their corruption and sinfull acts and wholly in assurance of faith from the guilt of them by vertue of Christs death and obedience applyed vnto vs we doe also hereby escape the punishments which are due vnto them Of both which the saying of Salomon is verified The feare of the Lord tendeth to life and he that hath it shall abide satisfied he shall not be visited with euill to wit either of sinne and punishment And againe The Prou. 14. 27. feare of the Lord is a fountaine of life to make vs depart from the snares of death For first the faithfull which walke in the waies of holinesse and righteousnesse are wholly freed by the death and sufferings of Christ from all punishments properly so called which are inflicted to satisfie Gods Iustice seeing Christ hath made full satisfaction for all their sinnes and therfore as it would not stand with the Iustice of God to let them goe vnpunished so neither that they should be twice punished once in our surety and the second time in our selues as I haue proued at large in another place Christian Warfare the third part Whereas those who make no conscience of their wayes and neglect the duties of a godly life being out of Christ doe beare the punishment of their sinnes themselues both in this world and the world to come Secondly by
not be condemned in the life to come yet it is not as they are innocents for thē they should neuer come into iudgment but as offenders who by their sinnes and negligence in his seruice haue deserued these and farre greater punishments Though he chastizeth euery Heb. 12. 6 7. sonne whom he receiueth yet not being faultlesse but when by their sins they haue displeased him that he may bring them to repentance and amendment And therefore he prescribeth this repentance as a meanes to preuent his corrections seeing by reason of naturall frailty and corruption we cannot be wholly innocent As many as I loue I rebuke and chastize Apoc. 3. 19. be zealous therefore and amend Though he make afflictions to serue for soueraigne salues to his Children yet he would not apply them to the whole skinne and sound flesh but because they haue sores which need to be cured being so festered that the balme of his benefits will not heale them Finally when by afflictions he weaneth them from the loue of the world it presupposeth that they dote too much vpon it and argueth that if as they ought they did lothe and contemne it in comparison of spirituall graces and heauenly glory they should not haue it imbittered vnto them For what mother would rub her teat with mustard or wormewood to weane her child if he had wit and will to leaue it in due time So that if we would carefully flee sinne and please our heauenly Father by doing our duty we should not need to feare stripes but should be continually cherished and incouraged with rewards If we would not surfet of sinne and wound our consciences we should not be troubled with the bitter medicine and sharpe and searching salue But we might with comfort and assurance apply Gods promises of preseruation both from outward and inward afflictions euen when they are most rife in the world and seaze vpon others round about vs according to that of Eliphaz to Iob He shall deliuer thee in sixe troubles yea in seuen there shall no euill touch Iob 5. 19. Psal 32. 10. and 91. 3 4. Pro. 3. 21 22 23 24. thee And that of the Psalmist Many sorrowes shall be to the wicked but he that trusteth in the Lord mercy shall compasse him about Thirdly if by our sinnes we haue brought afflictions vpon vs yet walking before God in our ordinary course after an holy manner we shall haue heereby this priuiledge that those afflictions which are pernicious vnto others both in respect of their soules and bodies shall not be able to doe them any harme Or though like the Serpent they bite them by the heele and cause some temporary smart yet being armed with the brest-plate of righteousnesse they shall not hurt their vitall parts nor any whit hinder them of euerlasting happinesse Yea contrariwise through the good blessing of God and assistance of his holy Spirit sanctifying them to their vse they with all other things shall worke together for their good by drawing them neerer vnto Rom. 8. 28. God through vnfained repentance by mortifying their sinnes weaning them from the world strengthening them in all grace and by being vnto them infallible signes of Gods loue and their adoption In all which and innumerable other respects they may conclude not from the sense and smart of their afflictions which as the Apostle speaketh seeme not Heb. 12. 11. ioyous but grieuous but from the fruits of righteousnesse which spring from them that it is good for them that they haue been afflicted that they might Psal 119. 71. Lam. 3. 27. learne Gods Statutes and that it is good for a man that he beare the yoke from his youth yea that they are blessed whom the Lord chasteneth and teacheth Psal them out of his Law Finally by leading of a godly life wee haue this priuiledge in respect of our afflictions that we shall haue seasonable deliuerance out of them when as it shall be most fitting both for Gods glory and our owne spirituall and euerlasting good For as the Wise man saith The righteousnesse of the vpright shall deliuer him but transgressors shall Pro. 11. 8. be taken in their naughtinesse So the Psalmist saith that many are the troubles Psal 34 17 19. of the righteous but the Lord deliuereth them out of all For When the righteous cry the Lord heareth and deliuereth them out of all their troubles according to his gracious promise Call vpon me in the day of trouble I will Psal 50. 15. deliuer thee and thou shalt glorifie me And therefore this also should effectually mooue vs vnto the duties of a godly life feeing heereby all estates are sanctifyed vnto vs and euen afflictions themselues are turned to our good which in their owne nature are the punishments of sinne For seeing through our intemperate lusts we oftentimes surfet of the pleasures of sinne and thereby cast our selues in to many afflictions as it were dangerous diseases who would not esteeme much of such a cordiall as will keepe the poyson of the disease from the vitall parts yea which will cause the sicknesse it selfe to become a meanes of increasing and confirming our spirituall health But such a cordiall is true godlinesse which conuerteth afflictions which in their owne nature are the diseases of our soules and states caused by surfetting vpon sin into notable helpes and meanes for the bettering of our spirituall estates by making vs to flee sinne more carefully whereupon we haue surfetted and by confirming and increasing all Gods graces in vs. §. Sect. 6 That God inwardly guideth the godly by his grace and holy Spirit The fourth priuiledge which the Lord bestoweth vpon the godly is that as he outwardly gouerneth defendeth and preserueth them by his 1 Cor. ◠16. and 6. 19. wise and powerfull prouidence so hee giueth vnto them an inward guide to direct and rule them to excite vphold and strengthen them in all good courses to purge them from all their corruptions and to inable them vnto euery good worke euen his owne holy Spirit and that not to visit them sometimes by fits but to dwell in them as in his temples and to keepe in their soules and bodies continuall residence that hee may be alwayes ready to direct and guide them in all their wayes to strengthen their weaknesse and to comfort their feeble hearts that they may not faint in their Christian course And this the Lord promiseth to the faithfull I will put my Spirit within you and cause you to walke in my Statutes and Ye shall keepe my Iudgements and doe them Neither doth this Spirit come alone but richly and royally attended with a choyce troope and traine of all sanctifying and sauing graces as faith hope charity patience humility and a good conscience with the rest which are of incomparable more value then the whole world as bringing with them for the present the greatest comfort and contentment and being for the time
a godly life both in this world and the World to come Which impediment if we would remoue we must often enter into consideration of these things and into a serious examination of our estate according to those directions which I haue before giuen when I intreated of the meanes whereby we may be inabled to leade a godly life §. Sect. 4 Of impediments arising from corrupted and erroneous iudgement The iudgement also corrupted with errour and ignorance is a notable impediment to hinder vs from the sincere practice of all Christian duties of a godly life For heereby men be foole themselues with idle conceits that haue no ground or warrant in Gods Word and thereby rest contented with their present estate and neuer labour to attaine vnto a better For so are they blinded with naturall ignorance that they cannot discerne their blindnesse but thinke themselues as sharpe sighted as any other So poore are they and destitute of the riches of Gods sauing graces that they haue no sense of their pouerty but please themselues with shaddowes in stead of substance like men replenished with winde in stead of wholesome nourishment and those who mistake the swelling of their dropsie humours for sound and good flesh So dead they are in sinne that they haue no feeling of their deadnesse and though they be neuer so much cut and lanched with the sword of the Spirit and keene Razour of the Word they haue no sense of it nor euer complaine more then dead men of their wounds and gashes Finally lying in their sinnes as in their proper element though they be neuer so heauy and intolerable yet like a fish vnder the water they doe not at all feele the waight of them As we see in the example of the proud Pharises who thought themselues sharpe sighted and righteous when as they were in Christs estimate starke blind Ioh. 9. 40. and wicked aboue all men euen Publicanes and sinners of the Iewes who thought themselues free-men and the children of Abraham when as they Ioh. 8. 33. were the sonnes and slaues of sinne and Satan and of the luke-warme Loadiceans who falsly imagined that they were rich and increased with Apoc. 3. 17 18. goods and had need of nothing when as they were wretched and miserable poore blind and naked The which false and erroneous iudgement is a principall impediment vnto a godly life vnto which as one saith of wisedome many might haue attained if they had not falsly supposed that they had already attained vnto it For who laboureth to better his estate that thinketh it is good enough already or to attaine vnto more wealth that contenteth himselfe with his portion as thinking it abundantly sufficient who goeth to the Physician that assureth himselfe that hee is in perfect health or to the Lawyer for counsell that maketh no doubt of the validity of his euidences or to the Diuine for instruction who supposeth that he knoweth already as much as he can teach him And who laboureth to better his spirituall estate who thinketh it already so good that it needeth no amendment Which dangerous impediment if wee would remooue let vs not measure our selues by the false ell of carnall reason and an erroneous iudgement nor compare our selues with our selues or with other men whom we thinke worse then we but let vs examine our wayes and workes by the perfect rule of Gods Word and try thereby how infinitely wee come short of that exact obedience which his Law requireth Let vs thereby labour to come to a true sense of our owne misery and to haue our blinde eyes so opened and inlightened that we may discerne the manifold wants and imperfections of our best actions and so labour after more perfection Finally let vs know it for certaine as an vndoubted truth that we haue not yet set forward one foot in the wayes of Christianity and true godlinesse when we thinke that we haue gone farre enough already for true grace is in continuall growth and he that hath attained vnto any measure of it in truth seeing his wants and imperfections striueth and laboureth after more perfection wherein he who hath made the greatest progresse is most earnest in proceeding like him that runneth a race who maketh best speed when he approcheth neerest vnto the goale or like the naturall motion which is slow at the beginning but the longer it continueth the swifter it groweth as we see in the descent and fall of a stone which mooueth fastest when it draweth neere vnto the center And this we see in the example of the Pharises and the Apostle Paul For they hauing an opinion of their owne perfection rested in their owne righteousnesse as sufficient for saluation and neuer desired to be made partakers of the righteousnesse of Christ for their iustification whereas by Christs testimony it cleerely appeareth that they had not so much as made an entrance into the way of life and were much farther off from the Kingdome of God then Publicanes and sinners But contrariwise the Apostle hauing out-stripped almost all others when he came neerest the goale of perfection made his greatest speed forgetting those things which were behind and Phil. 3. 13 14. reaching foorth to those which were before and pressing towards the marke for the price of the high calling of God in Iesus Christ §. Sect. 5 Of impediments arising from speciall errours in iudgement The speciall and particular errours in iudgement which hinder men from resoluing to leade a godly life are innumerable and therefore I will content my selfe to set downe heere some few of them and but slightly to touch them because the bare naming of them in respect of their inualidity and weakenesse is a sufficient confutation First then out of an erroneous iudgement concerning God they falsly conceiue that hee is so mercifull that either he will saue all men or at least them who performe some kinde of seruice vnto him though they bee not like others strict in their courses but giue liberty to the satisfying of their sensuall lusts and to leade such a life as best pleaseth them Whereby they make an Idoll of Gods mercy in separating it from his iustice and truth which hath denounced death and condemnation against all that neglect his seruice and liue in their sinnes without repentance So they thinke that God will accept of their good meaning though being ignorant they know not how to serue him as hee hath required notwithstanding that the Lord in innumerable places of holy Scriptures professeth his hatred to superstition and all will-worship That he will accept of vs if wee goe to the Church according to the Princes Lawes like other men and offer vnto God the outward seruice of the body in hearing the Word and praying with the Congregation and receiuing the Sacrament at Easter although all bee done in meere formality and hypocrisie without any zeale and deuotion or desire to serue and please God or to profit by these spirituall
double our diligence in redeeming this lost time as the Apostle exhorteth And this reason the Eph. ◠16. 1. Pet. 4. 2 3. Apostle Peter also vseth to perswade vs that we should no longer liue the rest of our time in the flesh according to the lusts of men but according to the will of God because the time past of our liues may suffice vs to haue wrought the will of the Gentiles when we walked in lasciutousnesse lusts excesse of wine reuellings banquetings and abominable idolatries Now the meanes whereby wee may be enabled to breake off this custome in sinning and to performe the contrary duties of a godly life is to labour to haue our hearts possessed and fraughted with Gods feare partly in respect of his Iudgements denounced against sin partly in respect of his mercies and manifold blessings promised to all that serue and please him For nothing doth more powerfully ouer-master this tyrannicall custome then the true feare of God euen as the want thereof is the chiefe cause of falling into and continuing in sinne And secondly our best course is to set our selues with a firme resolution to breake off and discontinue our custome in sinning and to performe the contrary duties of a godly life seeing many acts of wel-doing will at last bring vs to an habit and custome and make them easie and familiar which at the first entrance seemed difficult and almost impossible The like impediment vnto all Christian duties ariseth from security and hardnesse of heart which taking away all sense and feeling both of Gods mercies and Iudgements and putting away the euill day farre from vs doth make vs also therewith to put off the day of repentance to neglect all holy and religious duties and to goe on securely in our former euill courses Of the remouing of which impediment I will not here speake because I haue handled it at large in my Treatise of carnall security and hardnesse of heart §. Sect. 2 Of the second impediment respecting the heart which is 〈…〉 the world The second impediment of a godly life respecting the heart is worldly concupiscence and immoderate and excessiue loue of the world and earthly things and chiefely of honours riches and pleasures and that carking care which ariseth from it for the getting or keeping of them Concerning the former As the loue of God and the loue of the world will not harbour together in the same heart because 1. Joh. 2. 15. Jam. 4. 4. the amity and friendship of the one is enmity against the other as the Apostles Iohn and Iames teach vs so neither can we performe faithfull seruice to them both being Masters which stand in flat opposition one to Math. 6. 24. the other as our Sauiour hath told vs. In which regard Demas is said to 2. Tim. 4. 10. haue forsaken the Apostle Paul and with him his Master Christ and his truth assoone as he begun to loue this present world For when men haue once fixed their hearts vpon earthly vanities all their cogitations are so taken vp with them that they haue no leisure to thinke vpon any Christian duties and so wholly are they besotted with the loue of this painted strumpet that they thinke all time lost which is not spent in winning and gaining her So that when Christ inuiteth them vnto his Marriage Supper to feast them with spirituall delicacies that Gods graces may bee so Luk. 14. 16 17. strengthened in them as that they may bee inabled to serue him in all Christian duties they presently pretend excuses and will not come For Joh. 12. 42 43. the remouing of which impediment wee must vse all good meanes to weane our hearts from the loue of the world that wee may contemne it as vaine and worthlesse in comparison of spirituall grace and heauenly glory To which purpose we must consider that the worlds prosperity which we dote so much vpon will being thus abused become a notable tentation to draw vs into all manner of sinne to our perdition and destruction according to that of the wise Salomon The prosperity of fooles Prou. 1. 32. Mark 8. 36. shall destroy them And What will it profit vs to gaine the whole world and lose our owne soules as our Sauiour speaketh Let vs consider that these worldly things are momentany and mutable hardly gotten and soone lost vncertaine in the pursuit whether after all our labour we shall obtaine them or no and no more certaine in the possession seeing they may euery day be taken from vs or we from them Let vs consider that they are vaine and satisfie not but the more we drinke the more we thirst the more we abound the more we want and that they bring not any sound contentment to their owners but labour in getting care in keeping and feare in losing them That they doe not at all profit vs for the assuring of those things which are chiefly to be desired nor at those times when wee shall stand in most need of helpe and comfort namely at the houre of death and day of Iudgement Yea if we immoderately dote on them they will become exceeding hurtfull and pernicious being those thornes which will choke in vs the seed of Gods Word from which all sauing graces Math. 13. 22. doe spring those snares of the diuell which intangle vs to our perdition those heauie burthens which hinder vs in our iourney towards our heauenly 1. Tim. 6. 9 10. home and Cammell-like bunches which will keepe vs from entring into that straight and narrow gate §. Sect. 3 The third impediment arising from worldly cares The cares also of this world are a great impediment to a godly life For first they hinder vs from performing religious duties as we see in the Math. 22. 5. Luk. 14. 18. and 9 59 61. Luk. 10. 40. example of those who being inuited to the Marriage Supper of the Kings Son refused to come and of those who being called to be Christs Disciples were so taken vp with the care of their worldly businesse that they could finde no present leisure to follow Christ Yea of Martha her selfe who though she were a good woman yet was so cumbred with care in prouiding for Christs entertainment that she could finde no time to heare his heauenly Sermons and enuied her sister for performing this high and holy duty Or if we set our selues to performe any seruice vnto God these cares interpose themselues and distract vs with worldly and wandring thoughts so as we cannot performe it with any fruit and benefit as we see in the Parable of the Sower where he that receiued seed among thornes is as our Sauiour expoundeth it he that heareth the Word and the Math. 13. 22. cares of this world and the deceitfulnesse of riches choke the Word and hee becommeth Luk. 8. 14. vnfruitfull In which regard our Sauiour giueth vnto vs a speciall caueat whereby we may be fitted for his comming
be merry which they would not be so desperately mad to doe if that terrible voyce of God still sounded in their eares Thou foole this night thy soule shall bee required of Mat. 24. 45 46. thee then whose shall those things be which thou hast prouided But contrariwise if with the wise seruant they well waighed the vncertainty of their Lords comming to call them to an account they would still be prepared and be in readinesse that they might enter with him into his heauenly ioyes Neither is there any better meanes to remooue this impediment then to meditate often not onely of the momentany shortnesse of our liues but also of the great vncertainty of this short time For if wee would seriously consider that our life in respect of eternity is but as one day yea an houre a minute a moment that it passeth away as swiftly as a Weauers shuttle as a tale told as a Post and is but a flower a vapour a shadow yea as vanity it selfe If we would also remember that this short time is also vncertaine seeing we may dye to day as well as to morrow this very houre as well as the next hauing no assurance of any more time then the present as being tenants at will who hold not life by lease but onely at the Lords pleasure without so much as a minutes warning And finally seeing in this short and vncertaine time euerlasting life and saluation is either gotten or lost what folly and madnesse is it to goe on in our sinnes and neglect all Christian duties in hope of long life and to hazard our precious soules vpon so vncertaine and tickle a poynt It may be thou shalt liue another yeere and it may bee not another day The which resteth not onely on a possibility but vpon some probability likewise in respect of those innumerable dangers which outwardly beset vs and the inward infirmities of our fraile nature which being the matter or as it were the harbingers of death wee carry still about and in vs which is also made more likely by the experience of many others who haue been taken away suddenly in the prime of their age and chiefe of their strength not hauing had so much as a dayes or houres warning And shall we venture our chiefe iewels our precious soules which are of much more price vnto vs then ten thousand worlds vpon may-bees and vncertaine hopes which being once lost can neuer be recouered Shall we hazard the euerlasting ioyes of heauen which are vnspeakable and inestimable and indanger our selues to intolerable and endlesse torments in hell fire vpon some likelihoods onely which haue so often failed It may be thou shalt liue as long as thou expectest And what then gainest thou in this course of wickednesse but the pleasures of sinne accompanied with the present checks and terrours of an euill conscience and the feares of imminent and approaching iudgements and attended vpon at the best with continuall sorrow and repentance euen to the day of death And it may be thou shalt die before thou art prepared for it by repenting for thy sinnes and deuoting thy selfe to Gods seruice And then what losest thou in lieu of the former gaines which are so vaine in true value and momentany in continuance Surely those pleasures which are at Gods right hand for euermore the ioyes of heauen the fellowship of the Saints and the vision and fruition of God and his Christ who being infinite in all goodnesse beauty glory and all perfection doe make all those perfectly and eternally happy who hauing faithfully serued them in this life shall see and inioy them in the life to come §. Sect. 2 That carnall presumption is a great impediment to a godly life The second corrupt affection which hindreth vs in the duties of a godly life is carnall presumption which carrying with it some shew and semblance of a strong faith in the opinion of those who are blinded with ignorance becommeth vnto them a notable impediment hindring them from the profession and practice of true godlinesse Yea it is the deuils ordinary preuailing weapon wherewith hee assaulteth secure worldlings which hee findeth by common experience so powerfull for his purpose that for the most part hee vseth no other vnlesse they haue wounded their consciences with committing of some horrible and outragious sinnes which will suffer them to entertaine no hope of Gods fauour and mercy in the forgiuenesse of them In which case hee possesseth them with terrours and feares and driueth them into the contrary extreme of desperation The which hee also doth when hee hath to deale with melancholike persons who being naturally of a timorous and fearefull disposition cannot so easily be perswaded to presume when there is no cause Otherwise hee seldome awakeneth their sleeping consciences but carrieth them quietly to hell and destruction without noise For the more sensible we are of our disease the more we feare the issue of it and the more earnest and diligent we are to seeke all meanes of helpe vnlesse we haue no hope of cure In which regard it may be truely said that whereas one perisheth through despaire many hundred are plunged into destruction by security and presumption so much more dangerous this is then the other although nothing so horrid and terrible to looke vpon Now this presumption may be considered in respect of the obiect either generally or more specially Generally when as we presume of Gods mercy and goodnesse of the pardon of all our sinnes and of the saluation of our soules without any sound ground or warrant out of Gods Word when as wee are in no sort qualified and fitted to receiue them The fruit and effect of which perswasion is a purpose and resolution to continue still in our sinnes because God is mercifull to forgiue them and to neglect the duties of a godly life because they are not onely tedious and irkesome vnto vs but also of no great necessity seeing God respecting our frailty and weakenesse will receiue vs to grace and mercy Whereas contrariwise a true and liuely faith doth alwayes bring foorth the fruits of vnfained repentance and perswading vs of Gods loue doth worke in our hearts true loue towards him againe and a desire and indeuour to expresse it in all holy obedience to Gods will that we may thereby glorifie him who hath beene so good and gracious vnto vs. With like presumption men are hindred from entring into the wayes of godlinesse and heartned to continue in their sinnes whilest they plead that Christ came to saue sinners and that his death and merits as they are sufficient in themselues to satisfie Gods lustice so they will bee effectuall vnto them for their iustification and saluation though they bee not so strict and precise in making conscience of all sinnes or in practising the duties of a godly life §. Sect. 3 Of the meanes to remoue the former impediment Now if we would auoyd these impediments let vs know and
before him all the dayes of our liues He hath bought vs with a price that we should glorifie God in our bodies and in our spirits because they are his He hath giuen himselfe for 1. Cor. 6. 20. vs not onely that hee might iustifie vs in the remission of our sinnes but also sanctifie and clense vs with the washing of the water by the Word that he Eph. 5. 25 26. might present vs vnto himselfe as a glorious Spouse and Church not hauing spot or wrinkle or any such thing but that we should be holy and without blame Finally he hath redeemed vs not onely from the guilt of sinne but also from our vaine conuersation by shedding his most precious Blood as the 1. Pet. 1. 18. Apostle Peter speaketh And therefore if wee doe not finde and feele the vertue of Christs death and merits as effectuall for our sanctification as for our iustification and to free vs from the corruption of sinne as well as from the guilt and punishment wee haue little cause to presume of their efficacy for our saluation seeing these are alwayes inseparably linked and conioyned Lastly let vs consider that as our Sauiour Christ came Mat. 9. 13. to saue sinners so withall to call them to repentance And that the Redeemer Esa 59. 20. came only to Sion and to them who turne from transgression in Iacob and therefore let vs not foolishly presume that we shall be his redeemed if wee continue in our sinnes without repentance Let vs not post off God to another time when he offereth vnto vs mercy and forgiuenesse But let Esa 55. 6 7. vs seeke the Lord while hee may bee found and call vpon him while hee is neere Let the wicked forsake his wayes and the vnrighteous man his thoughts and let him returne vnto the Lord and then hee will haue mercy vpon him and abundantly pardon as hee hath promised Let vs not presume on Gods mercy whilest we continue in our sinnes yea rather after that wee haue vnfainedly repented of our sinnes let vs feare alwayes considering our Pro. 28. 14. owne frailty and infirmity which maketh vs apt to relapse into them and so to prouoke Gods wrath against vs. Let vs worke out our saluation with feare and trembling and whilest we presume of standing take heed of falling Phil. 2. 13. 1. Cor. 10. 12. And if we call God Father who without respect of persons iudgeth according to euery mans workes let vs passe the time of our soiourning heere in feare as the 1. Pet. 1. 17. Apostle Peter exhorteth vs. §. Sect. 4 Of presumption in neglecting the meanes of holinesse And thus wee see how carnall presumption generally hindereth vs from entring into or proceeding in a godly life and how we may remoue this impediment More especially we are hindred thereby when as wee presume that we may performe all duties required vnto it notwithstanding that wee neglect all meanes of sanctification and holinesse which God hath ordained for the working his graces in vs as hearing the Word receiuing the Sacrament Prayer and the rest by the extraordinary operation of his holy Spirit in vs. For the remoouing of which impediment wee are to know that howsoeuer God sometimes to shew the infinitenesse of his mercy goodnesse and power which are free and not tyed vnto any meanes doeth when wee least thinke of it and when wee haue not so much as a desire and indeuour to serue and please him regenerate and conuert vs according to that of the Apostle I was found of them that sought me not I was made manifest vnto them Rom. 10. 20. that asked not after me As we see in the example of those who comming to heare the Word onely for forme and fashion sake without any desire Act. 2. 13 37. to profit by it are notwithstanding effectually called and truely conuerted by the mighty operation of Gods Spirit working with his owne holy ordinance And though also when greater meanes are wanting as in the time of persecution the Lord giueth an extraordinary blessing to such as are meane and small causing his seruants like Moses and Elias to goe on constantly for many dayes in the waies of godlinesse in the strength of one meale to the end it may appeare that the worke of conuersion and sanctification is not effected by any vertue inherent in the meanes but that it is a gift of his grace and conuayed vnto vs by the powerfull working of his holy Spirit yet this is not Gods common course and ordinary manner of working his graces in vs but ordinarily hee will haue vs to vse the meanes and sanctify them as his owne holy ordinances that they may bee effectuall to the ends for which we vse them which if wee neglect we doe in a presumptuous maner tempt the Lord and can haue hereby no more hope that God will worke his graces in vs or enable vs vnto the duties of a godly life then if we rest vpon his immediate prouidence and in the meane time neglect our meate which hee hath ordayned to nourish vs or our clothes which hee hath appointed vs to vse for the keeping of vs warme CAP. XII Of the third sort of carnall affections which are impediments to a godly life as superstitious scrupulosity deiection of minde feare and desperation §. Sect. 1 That scrupulosity is a great impediment to a godly life THe third sort of carnall affections which are impediments to a godly life are such as are in the quite contrary extreme to the former as anxious and superstitious scrupulosity heauinesse and too much deiection of minde feare and desperation Superstitious scrupulosity is when through naturall blindnesse and want of sound knowledge we doubt of all our actions whether they be lawfull or vnlawfull and call euery thing into question being ready to yeeld vnto euery tentation which abridgeth vs of our Christian liberty when some fearefull iudgement is suggested and threatned by the deuil and our owne corruption if we forbeare not the vse of things lawfull or doe not such things as are vnlawfull The which we mistaking for our owne thoughts and concluding that wee haue giuen our full consent vnto them though in truth they are the meere suggestions and tentations of our spirituall enemies doe yeeld our selues ouer vnto them as though wee were bound vpon some fearefull penalty to obey them though they haue no ground or warrant out of Gods Word yea in truth are expresly contrary vnto it The which is a notable impediment to a godly life First because it maketh vs to spend our thoughts and time about toyes and trifles as the vsing or not vsing such creatures the doing or not doing of such actions as are in their owne nature indifferent and of small importance whilst in the meane while wee neglect the maine duties of Gods seruice and of a godly life Secondly because these scrupulous and superstitious feares apprehending vpon euery vaine
are so bitter and vnpleasant to the flesh that they make vs immoderately sorrowfull and to breake out into some impatiency as though they were signes of Gods wrath and displeasure and not of his fatherly loue correcting vs for our amendment Seuenthly and lastly this sorrow ariseth in the hearts of weake Christians when as they compare themselues with others that haue made a better and greater progresse in the graces of Gods Spirit and in the duties of a godly life being hereby moued to think that the graces which they see in others are wholly wanting in themselues because their lesser light is obscured by a greater and seemeth nothing because it is not of equall brightnesse Or if they haue any at all yet that it is false and hypocriticall because it is but of slender growth and much inferiour to those which we obserue in many others whom notwithstanding we haue as much exceeded in meanes as they vs in the fruits of them By which sorrowes and heauinesse arising from these and such like causes the poore Christian doth more more weaken the operation of Gods graces in him in the duties of a godly life because he doth too much already apprehend their weaknesse and more disableth himselfe because he seeth his inability For hauing with immoderate griefe weakened his body and spent his spirits oppressed his heart and terrified his conscience he is made lumpish and dull vncheerfull and vncomfortable in all the duties of Gods seruice For the remouing of which impediment we must carefully take heed that we doe not disioyne faith from our repentance but as wee haue one eye vpon our sinnes that wee may sorrow for them so the other eye vpon our Sauiour Christ who hath fully satisfied for them Secondly we must not dreame vpon any perfection of sanctification in this life though we labour after it and then we shal not be too much deiected and mourne immoderately for our imperfection whereas if we fancy vnto our selues a farre greater measure of grace and holinesse then it is possible for vs to attaine it will be a cause of excessiue sorrow when we finde how farre we come short of our hopes Thirdly we must looke vpon Gods graces and the fruits of them in holy obedience as testimonies of Gods loue and euidences of our sanctification and not as being any meritorious causes of his fauour and our saluation For then we need not to stand so much vpon the quantity and degree of them as vpon their sincerity and truth which when we finde we may reioyce in the assurance of Gods free grace and loue through Iesus Christ Whereas if we looke vpon them in their worth and worthinesse the sight of their imperfections will bereaue our hearts of all sound comfort Fourthly we must consider that the first and least degrees of true grace are accepted of God and will make vs also acceptable vnto him For hee will not breake the bruised reed nor quench the smoking flax He respecteth Math. 12. 20. and tendreth his young lings and weaklings as well as those who haue attained to greater strength and he hath pronounced them blessed who Math. 5. 6. hunger and thirst after righteousnesse as well as those which are perfectly righteous Finally as we must take notice of that wee haue not that wee may labour after it so also we must not neglect what wee haue that wee may be truly thankfull vnto God from whose free grace we haue receiued it among which we may number spirituall life whereby onely we can be sensible of our wounds and weaknesse the sight and sense of our sinnes by which we are moued to deny our selues and to fly vnto Christ hungring desires of grace and holinesse seeing wee haue Gods promise that they shall be satisfied And so we shall ioyne faith with our repentance ioy with our mourning loue and thankfulnesse with our meeknesse and humility §. Sect. 5 Of desperation and that it is a great impediment to godlinesse Finally these scrupulous feares and carnall sorrow if they bee not remoued or moderated will bring vs by degrees into that fearfull gulph of deepe despaire whereby we shall cast off all hope of Gods mercy and reiect the all-sufficient merits and satisfaction of Iesus Christ through our incredulity as though the multitude and hainousnesse of our sinnes did farre exceed them And this is the very cut-throat of all piety and the diuels strongest and most horrid chaine to inslaue men in his seruice and to hinder them from entertaining so much as a thought or desire of seruing God in the duties of a godly life For it wholly discourageth a man from proceeding in such a way as offreth no hope of bringing him to his iourneys end It maketh a seruant wholly to neglect his duty when as hee is quite cut off from all expectation of reward It causeth men to giue themselues to all sensuality voluptuousnesse and prophanesse when they haue no other hopes but what this present life offereth vnto them and the rather that they may hereby put off for a little while their terrours of conscience and griefes of minde as it were by drinking of cold water in the fit of a feauer And wanting faith by which wee are vnited vnto Christ in whom a lone we can bring forth fruits of holinesse and righteousnesse how can we otherwise chuse but be vtterly barren in all true obedience and like wild Oliue trees bring forth onely fruits of impiety and wickednesse Which impediment if we would remoue we must remember that the Lord is infinite in grace and mercy as he describeth himselfe Exod. 34. 7. in his Word so that though our sinnes be many and grieuous yet they are infinitely exceeded by them for his mercies are aboue all his workes Micah 7. 18. That he taketh delight in shewing mercy toward repentant sinners seeing hereby he exerciseth his nature and magnifieth his holy name in the manifestation of his grace and goodnesse That he loued vs when we were his enemies yea so loued vs that he sent his onely begotten and dearely Ioh. 3. 16. beloued Sonne to dye for vs and therefore will not now reiect vs when as through Christ we sue and seeke to be reconciled vnto him That he hath made his free couenant of grace with vs wherein hee hath promised the remission of all our sinnes vpon the alone condition of faith bringing forth the fruits thereof in vnfained repentance and that his promises are indefinite without exception of any sinners and therefore shall assuredly belong vnto vs if we doe not reiect them through vnbeliefe That the merits and satisfaction of Christ are of infinite value and an all-sufficient satisfaction for the sinnes of the whole world if they were applyed by faith and that he hath giuen vnto vs his couenant in writing and ratified it by his Sacraments which he hath annexed as seales to the great Charter of our peace that there might no place be
may be reclaimed from going on still in this erroneous and tedious course and that others may not be discouraged by their example from resoluing to lead a godly life let vs know that there is no ioy comparable vnto that which is or ought to be in Christians that desire to serue and please God in their holy conuersation For if as Bernard hath Oblatus siquidem Isaac sanctificatus est non mactatus Non Isaac sed aries morietur non peribit tibi laetitia sed contumacia c. Bernard sermo de verbis Petri Ecce nos reliquimus omnia excellently obserued wee can be content with Abraham in faith and obedience towards God to offer and sacrifice our Isaac First our laughter and ioy it shall onely be sanctified but not slaughtred and killed Thy Isaac shall not die nor thy mirth perish but the Ram only that is the peruersnesse and prophanenesse of thy pleasure and ioy which endeth alwayes in griefe and anxiety Isaac thy ioy shall not die as thou supposest but shall surely liue onely it shall be lifted aloft vpon the Altar and vpon the wood that thy ioy may be holy and heauenly sublime and lofty not in the flesh and things beneath but in spirituall things in the crosse of Christ those high and holy priuiledges which we haue through him For howsoeuer Christians in their first conuersion and humiliation chiefely act the part of sorrow heauines in the sight and sense of their manifold and haynous sinnes and shead teares of bitter griefe looking vpon him whom they haue pierced yet being Zach. 12. 10. Rom. 5. 1 3. iustified by faith hauing peace with God in assurance of his mercy and remission of their sins they triumph with ioy euen in their afflictions and tribulations and though they sow in teares yet they reape in ioy though they haue a dropping and sorrowfull seed-time yet their haruest which yeeldeth vnto them a fruitfull crop of sauing graces which yet are but the first fruits of their succeeding ioy and heauenly happines is full of mirth gladnes So that with Dauid they reioyce Psal 4. 7. more in the bright beames of Gods gracious countenance shining vpon them then worldlings doe or can doe when their corne and wine is increased And though they be in respect of their afflicted estate As sorrowfull yet they are alwaies reioycing as the Apostle speaketh because 2. Cor. 6. 10. they know that all things euen crosses and calamities themselues worke together for their good The which will more manifestly appeare if we a little further consider the testimonies and examples of holy Scripture For the Psalmist telleth vs that the voyce of reioycing and Psal 118. 15. saluation is in the Tabernacles of the righteous And Salomon speaking of Wisdome which consisteth in the sauing knowledge of God and his truth and the practice of it in all holy and religious duties saith that her wayes are wayes of pleasantnesse and all her paths are peace So Dauid saith Pro. 3. 17. of the Church and children of God the liuely members of it That Psal 36. 8. they should be abundantly satisfied with the fatnesse of his house and that he would make them drinke of the riuers of his pleasure Our Sauiour also promiseth vnto the Disciples and in them to all the faithfull that he Iob. 16. 22. would giue them such a permanent ioy as no man should be able to take it from them And finally the Apostle setteth it downe not as a common gift but as a speciall fruit of the Spirit not drooping sorrow and disconsolate heauinesse but ioy and peace And this also appeareth Gal. 5. 22. by the examples of the holy men of God recorded in the Scriptures Thus Dauid saith My soule shall bee ioyfull in the Lord it shall reioyce Psal 35. 9. in his saluation Neither did he onely thus reioyce in the testimonies of Gods fauour and conquest of his enemies but also in his obedience and keeping of Gods Law I haue reioyced in the way of thy Psal 119. 14 16. testimonies as much as in all riches I will delight my selfe in thy Statutes I will not forget thy Word And againe I delight to doe thy will O my God Psal 40. 8. yea thy Law is within mine heart Thus the Apostles reioyced euen in Act. 5. 41. their persecutions because they were thought worthy to suffer for Christs sake and Paul and Silas when as their backes were torne Act. 16. with sore stripes and their feete locked in the Stockes Thus the Apostle found matter enough to glorie in through Iesus Christ in things Rom. 15. 17. pertayning to God And tasted such vnspeakeable ioy in the knowledge of Christ and him crucified that he disclaymeth all other Gal. 6. 14. ioy And else-where he professeth that he had no scant measure of this sweet delight but that he was filled with comfort and was exceeding 2. Cor. 7. 4. ioyfull euen in all his tribulations Neither is this ioy whereof I speake in which the Christian exceedeth all other men sensuall and carnall in the pleasures of sinne and the fruition of earthly vanities not in rioting and reuelling in swilling and drinking dicing and carding vaine dalliance and good fellowship chambring and wantonnesse for such Eccles 2 1 2. pleasure he accounteth vanity and such mirth madnesse and chuseth rather to goe into the house of mourning then into the house of such feasting reioycing because such ioy laughter is but short and momentany like the crackling of thornes vnder a pot and alwaies endeth in Eccles 7. 2 6. sorrow and anxiety It is not in mad mirth and in sinfull and vnlawfull delights for Christian charity reioyceth not in iniquity but reioyceth in the 1. Cor. 13. 6. truth and this ioy is alwayes ioyned with righteousnes and the peace of a Rom. 14. 17. good conscience in which the Kingdome of God consisteth For being subiects of Christs Kingdome such as it is such also is their ioy but his Kingdome is not of this world but spirituall heauenly and therefore their ioy and reioycing is likewise of the same nature And howsoeuer Gods children may and ought to reioyce euen in his temporary blessings as they are testimonies of their heauenly Fathers loue and also in honest sports and recreations of which I haue before spoken wherby they are fitted for higher duties as musicke shooting hunting hawking and such like those cautions before set downe being duely obserued yea howsoeuer in these respects they haue greater more iust cause of ioy and reioycing then any worldling because these are but vsurpers who haue a fearefull account to make of their intrusion whereas the other haue their right restored vnto them by Iesus Christ yet these are not the chiefe ioyes which they rest vpon as being in cōparison dull and heartlesse cold and comfortlesse only they vse them for the
For as the Wise man hath obserued Heauinesse in the heart of man maketh Pro. 12. 25. it stoope needing no other burthen to ouerwhelme it seeing it is pressed downe with its owne waight And againe A merry heart maketh a cheerfull Pro. 15. 13 15. countenance but by sorrow of the heart the spirit is broken All the dayes of the afflicted are euill but he that is of a merry heart hath a continuall feast And in another place A merry heart doth good like a medicine but a broken Prou. 17. 22. spirit dryeth the bones Now that they may shake off this sadnesse and raise their drooping hearts with spirituall ioy let them consider that sorrow and heauinesse in themselues are euill and the fruits of sinne and therefore are not simply acceptable vnto God who delighteth not in the griefe and vexation of his seruants but onely when they are sanctified moderate in their measure seasonable in their time placed vpon a right subiect which can be nothing else but sinne and punishment and directed to a right end Secondly that sanctified ioy is a fruit of the Spirit and pleasing vnto God as being a part of that seruice which hee requireth of vs in the first Table seeing this is one way of hauing God in our hearts when we reioyce in him besides that it is a meanes of all other parts of Gods worship which cannot be well performed without ioy and cheerfulnesse Thirdly let them consider that the Lord promiseth this ioy and gladnesse as a singular priuiledge and a speciall benefit vnto the faithfull and therefore that it is great folly to refuse it when hee offereth it Thus the Prophet saith that in the Church shall bee heard the voyce of ioy and the Ier. 33. 11. voyce of gladnesse the voyce of the Bridegroome and the voyce of the Bride the voyce of them that shall say Praise the Lord of hosts For the Lord is good and his mercy indureth for euer And our Sauiour hath promised that hee will Joh. 16. 22. giue vnto the faithfull such constant and permanent ioy as no man shall be able to take from thē Fourthly that the priuation of this ioy is threatned as a punishment for sinne Thou shalt not goe into the house of feasting to Jer. 16. 8. and 23. 10. sit with them to eate and drinke For thus saith the Lord of hosts the God of Israel Behold I will cause to cease out of this place in your eyes and in your dayes the voyce of mirth and the voyce of gladnesse the voyce of the Bridegroome and the voyce of the Bride And againe I will cause all her mirth to Hos 2. 11. cease her feast dayes her new Moones and Sabbaths and all her solemne feasts And therfore who can please himselfe in affecting sorrow and heauinesse which the Lord threateneth as a punishment of sinne Fifthly let them consider that as mourning is a preparation to faith and as it were a sorrowfull seed-time so ioy and reioycing is the effect and fruit the croppe and haruest of it whereby we may try it both in respect of the truth and also the degree of it for whereas there is no reioycing there is no faith little ioy weake faith and fulnesse of ioy fulnesse also of perswasion Neither is it possible that a man can haue assurance of Gods loue the remission of his sinnes and of that inestimable happinesse which is reserued in our heauenly inheritance but that his heart must needs bee filled with ioy and reioycing Although it cannot be denyed but that in the time of our first conuersion and humiliation and in the case of spirituall desertions when God hideth his face and seemeth to withdraw from vs the testimonies of his loue and fauour this ioy is so eclypsed that the warmth and comfort of it is hardly to bee discerned euen as faith it selfe from which it springeth is like a fire raked vnder the ashes and not to bee perceiued by sense and feeling Finally consider that this spirituall ioy maketh vs blessed as not onely being it selfe full of sweetnesse and comfort but also the first beginning and the very entrance into the eternall ioyes of Gods Kingdome wherewith our drooping hearts are so cheered and refreshed that all difficulties become easie all tediousnesse in Gods seruice is taken away and the time that is spent therein seemeth short and pleasant In which respect the Psalmist pronounceth that people blessed Psal 89. 15 16. that know the ioyfull sound because they shall walke cheerfully in the light of Gods countenance reioycing in his name all the day and being exalted in his righteousnesse And therefore let all those who desire to goe forward in the duties of a godly life with comfort and cheerefulnesse labour to haue their hearts replenished with this spirituall ioy and to scatter and dispell as much as in them lieth the foggy mists of sad melancholy and lumpish heauinesse which maketh vs either to stand still in the wayes of godlinesse for want of this ioyfull light or to goe forward in them slowly and with much discomfort and wearinesse And to this end let them labour earnestly to liue the life of faith which draweth from Christ all the cordials of comfort and to bee thereby more and more assured of the remission of their sinnes their reconciliation with God and of the eternall saluation of their soules which will lift vp their hearts with vnspeakeable ioy euen when they are most deiected with worldly afflictions and make them to goe on cheerefully in the duties of Gods seruice when they are fully ascertained of such liberall wages and such an inestimable recompence of heauenly rewards CAP. XVI Three other obiections of the flesh against a godly life propounded and answered §. Sect. 1 That a godly life taketh away no lawfull liberty but rather establisheth it THe fourth obiection which the flesh maketh against a godly life is that it taketh away all our liberty and so checketh and curbeth vs in all our thoughts words and workes within the strict limits of Gods Law that wee haue no freedome like other men to thinke speake or doe such things as are most pleasing vnto vs. To which I answere that it doth not depriue vs of any lawfull liberty but onely restraineth vs from lawlesse licentiousnesse and curbeth in the flesh that it may not run on in exorbitant courses and glut it selfe with sinfull pleasures which alwayes end in griefe and bitternesse Wherein it doth not take away any true liberty but rather freeth vs from the most miserable and grieuous bondage and basest seruitude Ioh. 8. 34. and thraldome vnto Satan sinne and our owne lusts Yea rather by leading of a godly life we are restored vnto that ancient and true liberty in which we were created euen the glorious liberty of the Sonnes of God resembling heerein our heauenly Father who though he be most free to doe whatsoeuer pleaseth him yet in respect of
this day and euer preserue me with thy prouidence from all dangers vphold me with thy Spirit that I fall not into sinne Direct me with thy Wisdome and strengthen me with thy power in all my thoughts words and workes that they may be acceptable in thy sight Blesse and assist me in the generall duties of Christianity and in the speciall duties of my calling that they may haue good successe and wholy tend to the aduancement of thy glorie the edification of my brethren and mine owne spirituall and euerlasting good Blesse thy whole Church and euery member thereof especially this in which I liue with all the Magistrates Ministers and people this Family and all to whom I am bound in any speciall bond of dutie beseeching thee to giue vnto vs all according to our seuerall necessities all those gifts and graces which thou in thy wisdome knowest needfull euen for Iesus Christ his sake to whom with thee and thy holy Spirit I ascribe all glorie and prayse power and dominion both now and for euermore Amen A Prayer for the Family in the Morning O Lord our God who by thine infinite wisdome and power hast created all things in heauen and earth and by thy gracious and all-ruling prouidence dost continually sustaine and preserue them wee thine humble and vnworthy seruants doe here in the mediation of Iesus Christ prostrate our selues before the Throne of Grace acknowledging that vnto thee belongeth all glory and prayse but vnto vs shame and confusion of face for whereas thou diddest create vs according to thine owne Image in wisdome holinesse and righteousnesse we haue falne in the loynes of our first parents from this blessed estate by transgressing of thy Commandement and thereby haue defaced thy glorious Image in vs depriued our selues of all happinesse and become liable vnto death of body and soule Yea wee haue deriued from our first parents not onely the guilt of their sinne but also the corruption of their nature which hath so ouerspred all the powers and parts of our soules and bodies that they are vtterly impotent and insufficient to performe any duties of thy seruice for which end they were created but most forward and cheerefull in the seruice of sinne and Satan From which roote of originall sinne wee haue brought forth those cursed fruits of actuall transgressions which we haue multiplyed against thy Maiesty by breaking all and euery of thy Commandements in thought word and deed euen from the beginning of our dayes to this present time Many haue beene our secret sinnes of which thou alone and our owne consciences haue beene witnesses and many haue wee committed in the view of the world to the dishonour of thy blessed Name and slander of our Christian profession Many haue beene our sinnes of ignorance the which vnto vs are vnexcusable because thou hast reueiled thy selfe and thy will so clearely vnto vs and many likewise haue beene our sinnes against knowledge and conscience and the good motions of thy holy Spirit Oftentimes haue wee sinned through frailty being surprized vpon the sudden with the violent and subtill tentations of our spirituall enemies and oftentimes wilfully aduisedly and deliberately after many vowes and promises of repentance and amendement We haue sinned against thee before our conuersion when as Satans throne being set vp in our hearts wee performed vnto him in all things cheerefull obedience and suffred sinne to raigne and rule in vs without any gainesaying or resistance and since wee haue beene called to the knowledge of thy Truth though wee haue submitted our selues as subiects of thy Kingdome to be gouerned by thy Word and Spirit yet haue we much failed in yeelding that obedience which is due vnto thee being so led captiue by our corruptions that wee could neither doe the good we would nor leaue vndone the euill we would not and though by thy holy Spirit wee haue cast Satan out of his Throne and vanquished the flesh with the lusts thereof so as they could not reigne ouer vs as in former times yet these enemies of our saluation doe still fight against our soules and being not quite cast out are as thornes in our sides and as prickes in our eyes disturbing continually our peace wounding our consciences and leading vs captiue vnto sinne And hereof it is that wee haue so often and vpon such slight occasions vtterly neglected the duties of thy seruice and when we haue set our selues about them haue done them so coldly and carelesly and discouered therin so many wants and weakenesses imperfections and corruptions that if thou shouldest deale with vs according to thy righteous Iudgement euen the best duties that euer we performed could not escape vnpunished O Lord our God make vs truely apprehensiue of our sinne and misery that we may humble our selues vnder thy mighty hand and turne vnto thee by vnfained repentance and not onely bewaile our sins past with vnfained sorrow but amend our liues for the time to come and so accept of vs in thy Best-beloued and whilest we are returning vnto thee meete vs in the way and like a tender Father imbrace vs in the armes of thy mercie Doe away all our sinnes and blot out all our iniquities and so wash and purge our defiled soules and bodies in the precious blood of thine innocent Sonne from the guilt and punishment of all our sins that they may neuer be layd to our charge neither in this world nor in the world to come Yea Lord let vs not only haue the benefit of thy grace in thy free pardon but also the comfort and peace of it by hauing it sealed through the inward testimony of thy Spirit in our hearts and consciences and for our better assurance let vs finde and feele the power and efficacie of Christs death and Resurrection thereby applied vnto vs as effectuall for our Sanctification as for our Iustification and for our freedome from the corruption of sinne that it may haue no longer dominion ouer vs and spirituall renuing vnto newnesse of life as well as from the guilt and punishment It is enough Lord and too much that Satan and sinne haue thus farre preuayled not onely for the bringing of vs into the state of death and condemnation but also for the condemning and crucifying of the Lord of life the nayling of his innocent body to the Crosse and the shedding of his precious blood Now Lord reward them as they haue deserued and pay them double into their bosome Breake the head of the old Serpent that though he hisse against vs with his tentations yet he may not hurt vs nayle our body of sinne vnto the Crosse of Christ and by vertue of his death crucifie our flesh and the lusts thereof that they may no longer haue dominion ouer vs but may like slaues be held in perpetuall subiection to our spirituall part Yea subdue the power of sin in all the faculties and parts of our soules and bodies Mortifie the corruption of our mindes and
comfort your sinnes are forgiuen you Strengthen our weake faith in the assurance of thy loue and the remission of our sinnes and let vs labour earnestly in the vse of all good meanes whereby it may bee more and more increased and confirmed that so without wauering and doubting we may apply Christ vnto vs with all his benefits and thy gracious promises made in him Let vs not weaken and wound it with sinnes committed against our knowledge and consciences but nourish it by bringing foorth the fruits of obedience in a godly life Assure vs that wee are thy children by adoption and grace and heires of that heauenly inheritance reserued for thy Saints and let vs approoue our selues to bee so by demeaning our selues in all things as it beseemeth thy Sonnes Let vs loue reuerence and obey thee our heauenly Father and thinke all too little which wee can doe or suffer for thy sake that thereby we may expresse our loue towards thee Let vs aboue all things be zealous of thy glory reioycing when it is magnified and grieuing when it is neglected either by our selues or others Let vs not hazzard our heauenly inheritance by wilfull sinning for the gayning of the whole world but let vs labour to make our calling and election sure and worke out our saluation with feare and trembling Giue vnto vs peace of a good conscience and replenish our hearts with spirituall ioy in the assurance of thy fauour Let vs vndoubtedly expect the performance of al thy gracious promises made in Christ euen when thou seemest to delay them especially that mayne promise of euerlasting life and happinesse and hauing this hope let vs daily purge our selues as hee also is pure But especially giue vs grace that wee may bring foorth the fruits of our faith in true hearty and vnfained repentance bewayling our sinnes past hating our present corruptions which still hang vpon vs and both purposing and seriously indeuouring to leaue and forsake our sinnes and to serue thee in holinesse and righteousnesse all the dayes of our liues Let vs not deferre our repentance from day to day but seeing the necessity thereof vnto saluation let vs lay hold of the acceptable time and whilest it is called to day let vs not harden our hearts but turne vnto thee with all our soules Let vs as we daily renew our sinnes renew also our faith and repentance and haue an earnest and serious study of pleasing thee in all things Let vs not content our selues with a small measure of repentance seeing our sinnes are many and grieuous but let vs aspire to the highest perfection hating sinne with a perfect hatred and bewayling it with bitter griefe Finally let vs constantly perseuere in the practice of repentance and hauing begun in it let vs continue it to the very end of our liues And as wee begge these benefits at thy hands so wee yeeld vnto thee most humble and hearty thankes for all thy mercies and fauours vouchsafed vnto vs especially for all thy spirituall graces concerning eternall life and aboue all for that inestimable pledge of thy loue thy deare and onely Sonne whom thou hast giuen to the death that hee might free vs from all our spirituall enemies and purchase for vs euerlasting happinesse Wee praise thee for that thou hast watched ouer vs with thy gracious prouidence in the whole course of our liues and namely this day past preseruing vs from all dangers and furnishing vs with all necessaries and blessing vs in all our labours and indeuours Wee beseech thee holy Father to continue with our thankfulnesse thy loue towards vs and care ouer vs. Take vs this night into thy gracious protection and watch ouer vs with thy prouidence waking and sleeping and thereby preserue vs from all perils and dangers and from the malice and fury of all our enemies spirituall and temporall especially of that raging and roaring Lyon the deuill who seeketh all aduantages to worke our destruction Let vs not sleepe like others the sleepe of sinne which bringeth death but let vs still keepe the spirituall watch that wee may alwayes bee prepared for the day of death and Iudgement and haue our accounts continually in readinesse that when wee are called to a reckoning wee may with comfort appeare before our Iudge Preserue vs in the darke from the workes of darkenesse and let vs day and night behaue our selues as in thy sight and presence making no lesse conscience of secret sinnes then of those which are open and manifest Let vs whilest our bodies rest haue our mindes exercised with holy and heauenly Meditations and let them bee so seasoned with thy grace and guided by thy good Spirit that they may not in our sleepe giue way to sinfull thoughts and vaine imaginations Giue vnto vs such quiet and moderate rest that our bodies may thereby bee refreshed and their decayed strength repaired and so blesse and sanctifie our sleepe vnto vs that it may bee a meanes of preseruing our health and of making vs more fit for all duties of thy seruice Heare vs gracious God in all these our suites and vouchsafe these and all other blessings which in thy wisedome thou knowest needfull not onely vnto vs but also to all thy children and seruants and especially such as bee of this Church the Magistrates Ministers and whole people euen for Iesus Christ his sake In whose Name and words wee conclude our prayers as hee himselfe hath taught vs saying Our Father which art in heauen c. Another Prayer for the Family in the Euening O Immortall inuisible and onely true God most wise mighty iust and mercifull holy and infinite in all perfection Father of our Lord Iesus Christ and in him our most gracious and louing Father Thou hast in thy Word inuited sinners to come vnto thee promising that if wee confesse and forsake our sinnes wee shall finde mercy if wee lay them open thou wilt hide them and if wee acknowledge and bewaile them thou wilt shew thy selfe faithfull and righteous in forgiuing them wee thy vnworthy seruants being loaden with sinne and misery doe heere humble our selues before thee and in the mediation of Iesus Christ prostrate our selues before the Throne of grace suing vnto thee for mercy and forgiuenesse We confesse vnto thee holy Father that wee are by nature dead in trespasses and sinnes and the children of wrath as well as others loaded with the guilt both of that corruption in which wee were conceiued and of innumerable actuall transgressions whereby wee haue violated thy whole Law and so made our selues subiect to the curse thereof and euerlasting death of body and soule The which our sinne and misery is much aggrauated in that wee haue long liued without any sense of it or any desire to be freed from it but tooke all our delight in displeasing thy Maiesty and in performing cheerefull seruice vnto sinne and Satan Yea Lord after that thou of thy free grace hast giuen vs a sight of our
neglect of the duties of thy seruice and our weake imperfect performances when we haue vndertaken them our profanation of thy Sabbaths and abuse of thine holy Ordinances our little profiting by those plentifull meanes of our saluation which for a long time thou hast graciously affoorded vs either for the increasing of sauing knowledge the strengthening of our faith or bringing forth fruits of new obedience our want of faith and feruency of spirit in calling vpon thy Name our want of reuerence and attention in hearing thy Word our many distractions and wandring thoughts our want of care to treasure it vp in our hearts and of conscience to make an holy vse of it in our liues and conuersations By all which and innumerable other sinnes we acknowledge good Lord that we haue iustly deserued to be depriued of all meanes of our saluation and that thou shouldest take away from vs the food of our soules and cause them to perish through Spirituall famine or that thou shouldest turne our meate into poyson and make it to become the sauour of death to our deeper condemnation which in it owne nature is the sauour of life vnto life and thine owne strong power vnto saluation But wee beseech thee good Lord for thy Sonnes sake to be gracious vnto vs in the free pardon of these and all other our sinnes and seeing hee hath fully satisfied thy Iustice by that all-sufficient sacrifice which he hath once offered vpon his Crosse be reconciled vnto vs in him and clense vs thorowly from the guilt and punishment of all our sinnes that they may not be as a wall of separation to stop from vs thy blessings nor as strong chaines to pull downe vpon vs thy iudgements and punishments either in this world or in the world to come And being thus freed from all our sinnes let vs deuote our selues wholly to thy seruice which that we may performe with greater cheerfulnesse and diligence let vs haue the comfortable assurance of this thy mercy in the remission of our sinnes sealed in our hearts by thy good Spirit witnessing vnto vs that we are thy children by adoption and grace And thereby not only seale vs vp vnto the Day of our Redemption but also sanctifie vs throughout in our bodies and soules by the mortification of the flesh and our spirituall quickening in the inner man that wee may in the whole course of our liues serue and please thee But in a more especiall manner we beseech thee good Lord to sanctifie vs that we may sanctifie this thy Sabbath and assist vs by thy grace and holy Spirit that wee may so performe the religious duties of thy seruice as that wee may bee made more holy and inabled vnto the leading of such a Christian life as may bee acceptable in thy sight Take away from vs the corruption of our natures wherby we are made backward and vntoward to the duties of thy seruice and make vs willing to sequester our selues from all worldly affaires that we may wholly be imployed in them Let vs reioyce in thy Sabbaths as being the time of our spirituall refection and the market of our soules and let vs not rest in a formall keeping of them but performe the duties required in them with all care and good conscience not onely in the outward man but with our hearts and soules in spirit and truth Free vs from carnall wearines as thinking the time long till they be past but knowing that time to be best spent which is imployed in thy seruice let vs take most comfort and contentment in it Inable vs good Lord by priuate preparation to fit our selues for thy publike seruice meditating on our wants that we may vse all good meanes whereby they may be supplyed and on our speciall sins corruptions that we may get spiritual strength against them and imploring the assistance of thy good Spirit that we may be inabled thereby to performe in an holy manner all duties which thou requirest Let vs keep an holy Rest vnto thee and abstaine not only from the ordinary workes of our callings and worldly affaires but also from all carnall pleasures and sensual delights Suffer not our thoughts to be taken vp with worldly or wicked cogitations but let our minds bee exercised in spirituall and heauenly meditations Set a watch before our mouthes that we may not on thine holy Day speak our owne words nor vtter any idle vaine worldly or wicked speeches but let our tongues speak to thy praise and be exercised in holy religious conferences tending to the mutuall edification one of another Let vs not content our selues with a meere cessation from our labours but refer this Rest to holinesse as the maine end thereof without which the outward rest is but vaine and with the externall let vs ioyne the internall rest from sin exercising our selues in repentance from dead workes Make vs carefull in vsing all good means which thou hast ordained for the sanctifying of thy Day both publikely and priuately and let vs with one hart and voyce ioyne with the rest of the Congregation in all the parts of thy seruice Inable all thy Ministers in all places and him especially to whose charge thou hast committed vs that they may break vnto vs the Bread of life and rightly diuide thy Word for our spirituall nourishment Furnish them with all gifts and graces necessary for their high calling and let them deliuer thy truth as in thy presence faithfully and powerfully truly and sincerely and so assist them with the inward working of thine holy Spirit that thy Word may be effectual for the conuersion edification and saluation of their hearers Inable vs by the same Spirit to call vpon thee with faith feruency and with all loue and thankfulnes to praise thee for all thy blessings vouchsafed vnto vs. Let vs with all due reuerence attention heare thy Word lay it vp in our harts and memories and bring forth the fruits of it in our liues and conuersations Giue vs grace also O Lord to sanctifie thy Sabbaths priuately by performing by our selues and in our owne families those priuate duties which are specially required on this thy Day Let vs meditate on thy Word after we haue heard it and apply it vnto our selues for our owne vse Let vs meditate on thy maruellous works of Creation Preseruation and Redemption but especially on the death and Resurrection of our Lord and Sauiour that they may be effectuall to mortifie our sins and to quicken vs vnto newnes of life Let vs spend our time in religious exercises and in the works of charity mercy as being those sacrifices wherein thou most delightest but especially in those spirituall duties which tend to the saluation of our owne and others soules taking care not onely to sanctifie thine holy Day our selues but as much as in vs lyeth that it may be sanctified by all those who any wayes belong to our charge Accept of our praise and thanksgiuing
this day past in all the duties of thy seruice which we haue performed vnto thee But seeing we doe acknowledge our wants and weaknesses and doe bewaile them with vnfained sorrow we beseech thee deare God accept of vs in Iesus Christ according to thy gracious promises couering all our imperfections with his most perfect obedience and washing away our corruptions in that pure Fountaine of his precious blood In him accept of our poore desires and indeuours to doe thee seruice seeing what is wanting in vs is abundantly supplyed by his absolute and all-sufficient righteousnesse which is made ours by faith And that we may for the time to come performe seruice vnto thee with more diligence and cheerfulnesse let thy Spirit witnesse vnto our spirit that thou hast forgiuen all our sins past passed by and couered all our infirmities and frailties and doest graciously accept of vs in thy Best-beloued And with the same thine holy Spirit prosper and perfect thine owne good worke of grace and sanctification which thou hast begun in vs. Thou seest Lord how we are hampered and fettered in the chaines of our corruptions which so distract and hinder vs in all holy duties that we performe them with much discouragement and little ioy Helpe vs O God of our saluation and breake in sunder these chaines of sin that being set at liberty we may with all alacrity and delight run the way of thy Commandements and esteeme it our meate and drinke to doe thy will To this end assist vs good Lord by thine holy Spirit thereby sanctifie vnto vs thine holy Ordinances and meanes of our saluation that they may be effectuall for the effecting perfecting of thine own good work of grace and sanctification in vs. Apply vnto vs powerfully thy Word which either this day or any other time we haue heard that it may inlighten our minds with sauing knowledge sanctifie our hearts and affections that they may be more and more weaned from the loue of the world earthly vanities and fixed vpon spirituall heauenly things and may be effectuall for the reforming of our liues and conuersations and the strengthening of vs vnto all duties of a godly life that so being not only hearers of thy Word but also doers of it we may be assured of eternall blessednesse Let vs walke worthy our high and holy calling and in all things adorne our Christian profession that by our holy and vnblameable liues we may gaine others to thy Kingdome Let vs exceed all others as much in spirituall graces and in bringing foorth the fruits of new obedience as we are preferred before them through thy free grace in outward priuiledges and in the gracious meanes of our saluation and as thou doest continually sow in our hearts the seed of thy Word and water it with the dew of thine holy Spirit so let vs answerably grow in grace from one measure to another till we come to a perfect age in Iesus Christ Do not only pardon graciously all our wants and weaknesses which either this day or heretofore we haue shewed in the duties of thy worship seruice but inable vs for the time to come to performe them daily with more more perfection and grant that we may so sanctifie thy Sabbaths heere vpon earth as that we may be assured that we shal keep an eternall Sabbath with thee in thy glorious Kingdom Finally we beseech thee for thy Christ his sake to take vs this night euer into thy gracious protection therby preserue vs from all perils and from the malice of all our enemies spirituall and temporall Leaue vs not now vnto our selues but still assist vs with thy grace holy Spirit that we may performe the duties of thy Sabbaths which yet remaine in some good acceptable maner Season our hearts with those holy instructions and comforts which thou hast imparted vnto vs this day past make them faithful treasuries of these precious Iewels Let our minds whilst we are waking be so wholy taken vp with heauenly Meditations that euen our dreames may sauour of them in our deepest sleep let our minds and soules watch waite vpon thee Thou hast sowne good seed in our hearts O let not the enemy steale it away nor whilst we sleepe sow in them the malicious tares of euill and vaine thoughts and imaginations and so hinder the growth thereof Giue vs quiet moderate rest for the better refreshing of our bodies minds that so to morrow we may be inabled to perform such faithful seruice vnto thee in the generall duties of Christianity the speciall duties of our callings as may tend to thy glory and the euerlasting saluation of our owne soules And together with vs blesse thy whole Church and euery member thereof c. And vouchsafe both to them vs these and all other blessings which in thy wisdome thou knowest needful euen for Iesus Christ his sake to whom with thee thy blessed Spirit we acknowledge to be due frō our hearts desire to giue all glory and praise both now euermore Amen A Prayer before receiuing the Sacrament of the Lords Supper O Lord our God who art infinite in goodnesse grace and mercy most true in all thy promises and most iust and powerfull in performance thou hast when we were strangers and enemies subiect to the curse of the Law and liable to thy wrath by reason of our manifold and grieuous sinnes and vtterly vnable to free our selues out of the state of death and condemnation giuen vnto vs thine onely and deare Sonne to worke the great worke of our Redemption by his perfect satisfaction death and obedience By whom thy Iustice being fully satisfied and thy wrath appeased thou hast made with vs in him thy Couenant of grace wherein thou hast promised the free pardon of our sinnes and the saluation of our soules grace in this life and glory and happinesse in the life to come vpon the alone condition of faith laying hold vpon Christ and his righteousnesse and bringing forth the fruits thereof in hearty repentance and amendment of life The which though it be in it selfe of most infallible truth yet hauing respect to our weakenesse doubting and infidelity thou hast beene graciously pleased to confirme it vnto vs by adding thereunto thy Seales the Sacraments So that nothing hath beene wanting on thy part either for the perfecting the great worke of our Redemption or the effectuall applying of it vnto vs for our vse and benefit But O Lord wee humbly confesse that as wee haue shamefully broken the Couenant of workes by fayling in the condition of perfect obedience and haue made voyd thy promises of life and happinesse by our grieuous and innumerable sinnes both originall and actuall so also as much as in vs lyeth wee haue depriued our selues of the benefits which thou offerest vnto vs in the new Couenant of grace in Iesus Christ by our manifold faylings wants and imperfections in
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
in the sight of the same but to defend it as though it were lawfull yea to glorie in it as if it were commendable as wee see in the example of Doeg who not onely did abominable wickednesse but also boasted Psal 52. 1. himselfe in his mischiefe as the Psalmist speaketh For sinne as oft as it is committed leaueth a blot and poysonous taint behind it in the heart and conscience which if wee doe not labour to wash away with the precious blood of Christ applyed afresh vnto vs by a liuely Faith and by bathing them in the teares of vnfayned repentance it will make them readie to receiue the infection of the next tentation and at last so wholly corrupt and sinfull that they will bee sensible of no wickednesse because it is of the same nature and temper with them To which purpose one saith that these pricks of tentations comming Minus autem dolent sed magis inficiunt quia dum menti diutius adhaerent taâ—to fiunt minus pauendi quantò magis assâ—â—eâ—i Gregor Moral lib. 24. cap. 7. into common vse are made more large and wide though not more sharpe and sensible They grieue lesse but infect more because sticking long vnto the minde they are by so much the lesse feared by how much they are become the more familiar For out of many acts of sinne at last it commeth to an habite which as it is long in getting so it is not easily lost And whilest it continueth sinne is committed at ease without any reluctation of minde or checks of conscience and liued in with great securitie these euill habites producing actions like themselues with as great facilitie as the eye seeth or the eare heareth Againe this often sinning groweth vnto a custome which being euill is the greatest Tyrant hauing in it the nature of a Law which bringeth an vrgent necessitie with it that cannot bee resisted yea it becommeth a second Nature and causeth men to sinne as familiarly and easily as the Riuer runneth the stone descendeth or the sparks flye vpwards It hardneth the heart and seareth the conscience making it like vnto the path-way which is much trampled vpon in which the seed of the Word can take no roote but as soone as it is cast vpon it the Fowles or Fiends of hell come and take it away as our Sauiour speaketh It maketh the heart like vnto the hand Matth. 13. which by much labour getteth such a callum or thicke skin vpon it that it is almost insensible and the Conscience like vnto the Backe which is at first sensible of the smallest stripe but with much whipping becommeth so stupid and benummed that the greatest lashes cause little smart §. 6 The sixt cause of Securitie is the present impunitie of sinners The sixt cause of this carnall Securitie is impunitie of sinners after much wickednesse committed by them For although God out of his goodnesse patience and long suffering differreth the execution of his righteous Iudgements and after sinners haue often deserued Death and condemnation doth giue vnto them many Repriualls that in the meane time they may sue out their Pardon and escape punishment by turning vnto him by vnfayned repentance yet the vessells of wrath ordayned to destruction through the hardnesse of their hearts which cannot repent take occasion vpon this Mercy and Patience of God of liuing securely in their wicked courses and so by multiplying their sinnes treasure vp vnto themselues wrath against the day of wrath and reuelation of the righteous Iudgement of God as the Apostle Rom. 2. 4 5. speaketh Like herein to desperate Malefactors who because they haue often escaped securely goe on in their wickednesse as though they were free from all danger or rather to such as being apprehended arraigned and adiudged to die are through the fauour of the Iudge repriued for a while that they may vse meanes to procure their pardon But they because day of Execution is a little deferred conclude with themselues that all the storme of perill is ouerblowne and with Agag that the bitternesse of death is past and therefore spend their whole time in Pleasures and Delights in Dancing and Reuelling Drinking and Whoring yea securely returne to their former wicked courses Stealing and Robbing Quarrelling and Killing till the Iudge seeing his Mercy and Patience thus abused doe giue out his Warrant for their speedy Execution So the wise Man telleth vs that because sentence against an euill worke is not executed speedily therefore Eccles 8. 11. the heart of the sonnes of men is fully set in them to doe euill An example whereof wee haue in the Israelites who because God held his Esa 57. 11. peace for a long time therefore they feared him not Yea it grew to a wicked prouerbe amongst them that the dayes were prolonged and euery vision fayled that is because the Iudgements of God threatned by the Prophets were deferred therefore their prophesies were worthy Ezecb. 12. 22. no credit as being neuer likely to be fulfilled So Scoffers of these latter times securely walke after their owne lusts and say Where is the 2. Pet. 3. 3 4. promise of Christs comming to iudgement seeing since the Fathers fell asleepe all things continue as they were from the beginning of the creation as the Apostle Peter hath fore-warned vs. And what is the cause of all this but the abuse of Gods patience and long-suffering and a false and blasphemous conceit of his Nature and Actions arising from it For when hee delayeth to inflict his Iudgements vpon the wicked for their sinnes they conclude that there is no God or no Prouidence that hee sitteth in Heauen and either seeth not or regardeth not what is done on Earth yea that hee is like them allowing and approuing of their wicked courses as the Psalmist speaketh Psal 50. 21. and therefore they may securely proceed in their sinnes without feare or danger §. 7 The seuenth cause presumption on Gods mercy The seuenth cause of carnall securitie is presumption on Gods mercy whereby men conceiue that though they liue as they list and daily prouoke his wrath against them by wilfull sinnes committed against knowledge and conscience yet hee is so pittifull and tender in compassion that hee will not at all or but very slightly punish them for their wickednesse or though they doe make them lyable to his displeasure by their sinnes yet they may continue in them for a time and not depriue themselues of the pleasure and profit of them seeing whensoeuer they repent they shall haue pardon and bee receiued to Grace and Mercy The which they may doe time enough hereafter when God beginneth to execute iudgement which if hee deferre to doe vntill the houre of their death euen then it will bee time enough to repent seeing hee offereth his Grace to all whatsoeuer at all times whensoeuer that forsake their sinnes and call vpon him for mercy and forgiuenesse And thus doe wicked men make an
Idoll of a mercy in God falsely fancied vnto themselues whilest they seuer it from his Iustice which will not let the sinnes of such presumptuous wretches goe vnpunished and from his Truth which hath denounced fearefull Iudgements against them who securely abuse his patience and long suffering which should leade them to repentance and make them sorry and ashamed that they should offend so gracious and mercifull a God as an incouragement to hearten them on in their course of wickednesse and to make them contemne his Iudgements and Threatnings §. 8 The eight cause the neglect or contempt of the meanes of grace and saluation The eighth cause is the neglect or contempt of the meanes of spirituall grace and eternall saluation as of hearing the Word the vse of the Sacraments Meditation Prayer holy Conferences and such like For as these are the meanes of working our hearts to the true feare of God repentance and spirituall watchfulnesse so the neglect of them causeth carnall securitie hardnesse of heart and boldnesse in sinning And as all other Vices get head and strength by forsaking the vse of the meanes whereby the contrarie Vertues are wrought because they are the priuation of them and therefore the remouall of the one from that subiect which is capable of them is the placing of the other as wee see Light succeed Darknesse and Darknesse Light Rest Labour and Labour Rest so is it in these the putting away of the feare of God by neglecting the meanes whereby it is bred and nourished in vs is the cause of entertayning carnall securitie And so likewise as all other Vices being admitted doe mutually strengthen one another that they may keepe firmer and surer possession against the Vertues which they oppose so is it betweene these for the more we neglect the Word Sacraments and the rest the more secure wee shall be in all sinfull courses and the more strong wee grow in carnall securitie the more negligent wee waxe in those holy Exercises And therefore the Prophet ioyneth them together as mutuall causes of one another They stopped their eares that they should not heare and made Zach. 7. 11 12. their hearts as an Adamant stone §. 9 The ninth cause hearing the Word without Faith The ninth cause is the hearing of the Word without Faith giuing no credit either to the threatnings of the Law or promises of the Gospell Heb. 4. 2. For as the Word is vnprofitable if it bee not mixed with Faith in those that heare it as the Apostle speaketh so it becommeth in this respect by accident through our corruption dangerous and hurtfull Either it is the sauour of life vnto life or the sauour of death vnto death 2. Cor. 2. 16. Either it weakneth and killeth Vice or giueth more strength and vigour to it either it softneth our hearts like Waxe or hardneth them like Clay either it worketh them to Gods feare when we beleeue his Promises and Threatnings or maketh them more carnally secure when wee giue no credit to them For the Word of God proceeding out of his mouth shall not returne vnto him void but shall accomplish that which pleaseth him and prosper in the thing whereto hee sends it Esai 55. 11. as the Prophet speaketh And as oft as we heare it either it setteth vs forward in the right way that leadeth to saluation or through our corruption and vnbeliefe it maketh vs to goe faster and more securely in the wayes of death and destruction It will make our hearts melt like the heart of good Iosiah or to become more hard like the heart of Pharaoh and wee shall receiue Gods Ambassadors with feare and trembling as the Corinthians did Titus or with proud neglect and 2. Cor. 7. 15. scornefull censures fore-stalling preiudice and resolued obstinacy as the Athenians did the Apostle Paul So the Lord speaketh of some Act. 17. 18 32. who should take occasion vpon hearing the curses of the Law to blesse Deut. 29. 20. themselues in their hearts saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst And the Prophet from the Lord saith of the people of the Iewes that whilest they heard and vnderstood not and seeing perceiued not their hearts were made Esa 6. 9. more fat their eares heauie and their eyes more blind which is not caused by any naturall propertie of the Word but by accident through mans corruption that doth abuse it and so maketh that a curse which was ordayned for a blessing Like the weake and tender eye that is made more blind by the bright beames of the Sunne which cause stronger sights to see and discerne the better or the weake eare which is made more deafe by too much hearing of loud sounds or the sicke stomacke which becommeth more sicke by receiuing holesome nourishment whereby one strong and healthy would bee confirmed in health and by well digesting of it minister vigour and strength to the whole body §. 10 The tenth cause the not applying the Word preached The tenth cause is the not applying of the Word preached or read vnto our selues for our owne vse and benefit but putting it off to others as though it concerned them and not vs especially admonitions and reprehensions for sinne and the threatnings of Gods Iudgements against those that continue in them without repentance For so are men blinded with pride and selfe loue that they can see no faults in themselues or if they doe yet they seeme so small and veniall that they are scarce worth the reprouing and so defectiue are they in charitie towards their Neighbours that they can easily spie the least Motes in their eyes and make of euery Moll-hill a huge Mountayne And this maketh them to shift all rebukes for sinne and denunciations of punishment from themselues vnto others to whom they thinke they more fitly belong and so blesse themselues and securely liue in sinne as though they were free from all danger Yea though they be neuer so faultie in those Vices that are reproued yet if in truth they can find out any that in the iudgement of the World doe goe beyond them in those kinds then can they heare them sharpely rebuked without any sting of conscience or sense of the smart of their owne sinnes yea with much pleasure and delight And thus haue I often heard after some powerfull Sermon against couetousnesse a greedie Muck-worme nothing moued for his owne auarice because hee hath beene able to picke out of a whole Citie or Countrey some one supposed to bee more wretched then himselfe vnto whom hee hath applyed all that was spoken And so when pride hath beene rebuked or profanenesse or worldlinesse or any other sinne I haue noted that those who haue highly offended in these kinds in the iudgement of all others haue like innocents securely blessed themselues applying nothing spoken to their owne vse because they could point at others that haue exceeded them
in faultinesse As if the Cutpurse should thinke himselfe safe and secure from danger of Law because there are other greater Theeues that breake Houses and rob by the high Way or the common Whore-master should thinke himselfe in no danger of Gods or Mans Lawes because there are others that liue in Incest and filthy Sodomie or the Man-slayer should flatter himselfe with a secure hope of escaping at the day of Assize because there are some in the Iayle that haue committed parricide §. 11 The eleuenth cause is the misse-applying of the promises of the Gospell The eleuenth cause of carnall Securitie is the misse-applying of the promises of the Gospell vnto those who haue no part or interest in them For when as there is no promise so generall and indefinite which is not limitted and restrayned to the condition of the Couenant of Grace Faith in Christ bringing forth the fruits of vnfayned repentance yet wicked men resoluing to goe on in the course of sinne no sooner heare the Promises of Gods mercy the pardon of their sinnes and eternall life and saluation for the righteousnesse and obedience of Iesus Christ which haue alwayes the former condition expressed or vnderstood but presently with great confidence or rather presumption they lay hold of the Promises but haue no care at all of performing the Condition Thus when the Lord saith As truely as I liue I will not the death of a sinner that they make vse of for the Ezech. 33. 41. nourishing of their carnall securitie neuer regarding what followeth but that he repent and liue So when Christ saith that he came not to Matth. 9. 13. call the Righteous but Sinners with that they comfort themselues in their sinfull courses but obserue not to what he calleth them namely to repentance before they can haue any part with him in glorie And when they heare the Apostles speech that God will haue all men to bee 1. Tim. 2. 4. saued they make a bolster of it whereon they sleepe securely in their sinnes but leaue out the following condition which would helpe to keepe them waking namely that hee will haue all whom hee would haue saued come first to the sauing knowledge of his Truth which is 1. Ioh. 2 3 4. neuer seuered from the fruits of obedience And thus these Spiders out of the fragrant flowers of Gods promises sucke most deadly poyson and make no other vse of the sweet tunes of the Gospell but to bring and continue them in the deepe sleepe of carnall securitie the which serue vnto the faithfull as effectuall meanes and motiues to make them leaue their sinnes and turne vnto the Lord by vnfayned repentance §. 12 The last cause is a flattering Ministerie The last cause of this carnall securitie is a soothing and flattering ministerie and when those who are sent as Gods Ambassadors to denounce his Iudgements against impenitent sinners either for feare or fauour for hope of gayne or auoyding of displeasure doe their message vnfaithfully proclayming peace to them against whom God hath denounced warre and applying vnto them the gracious promises of the Gospell to whom nothing belongeth but the terrible threatnings of the Law Of such Prophets the Lord often complayneth They say still saith he vnto them that despise mee The Lord hath said Ier. 23. 17. yee shall haue peace and they say vnto euery one that walketh after the imagination of his owne heart No euill shall come vpon you And againe They haue healed the hurt of the Daughter of my People slightly Ier. 6. 14. saying Peace peace when there is no peace Of such the Prophet Ezechiel speaketh thus from the Lord. They haue seduced my people Ezech. 13. 10. saying Peace and there was no peace and one built vp a Wall and loe others dawbed it with vntempered morter If the pride of great Ones will display it selfe in its colours and in wearing garments of strange and euen vnnaturall fashions they incourage them in it because these things being of an indifferent nature are left to their free choise and there is no difference to be made betweene Yellow and Blew French and English Yea if they will so haue it whether being Men or Women they disguise themselues in the habite of the contrarie Sexe If being their Benefactors they liue vpon vsurie that they may be more bountifull towards them in their mind and more able in their purse they soothe them in this sinne by telling them that whatsoeuer is spoken of it in the Scriptures to shew how haynous it is in Gods sight is to be vnderstood onely of byting vsurie and of that which is exacted of those who are miserably poore If they haue a mind to inrich themselues with bribes they secure them in their course as being a matter full of equitie that those who doe good vnto others should againe receiue from them answerable gratuities If Naboths Vineyard so please them that by right or wrong they will wring him out of it they hold them excused if they desire it on a price and if oppression and blood follow vpon his denyall not they but poore Naboth is to be blamed who would bee so wilfull and churlish as to denie men of their greatnesse and worth a thing so conuenient and necessary for them And thus doe they as the Prophet speaketh put cushions vnder Ezech. 13. 18 19. their elbowes that they may sinne at their ease and pollute Gods Name among the People for handfulls of Barley and peeces of Bread to slay the soules that should not dye and to saue the soules aliue that should not liue by lying vnto them who will giue them the hearing Yea with this false and flattering Doctrine many ioyne their wicked example bearing them company who are vnder their charge in all their sinfull courses yea rather as Captaines and Precedents they goe before them and leade them the way The which when it hapneth O would it did not happen too often it giueth double strength to mens carnall securitie there being few that feare to follow their Guides or to goe as farre as they in the fruition of their sinfull pleasures or profits who are by their Calling and Profession bound to restrayne themselues and others from all that is euill and sinfull But contrariwise tread securely in those Pathes which they see their Teachers tread before them supposing that if there were any great danger in walking these wicked wayes they who farre exceed them in learning and knowledge would not with the hazard of their owne soules so ordinarily trauaile in them CHAP. IIII. Of the diuers kinds of carnall Securitie §. 1 Of naturall securitie which is in all men HAuing spoken of the causes of carnall Securitie it now followeth that we shew the kinds thereof And first it may bee distinguished by the diuers degrees of it In which respect carnall securitie is either naturall or affected and voluntarie Naturall is that which euery one bringeth into
hastening his Iudgement doth strike the conscience with such horrors and feare and so vexeth and tormenteth it with the guilt of sinne and apprehension of his wrath that securitie is not able by all the former meanes to bring or keepe it asleepe or to stop and quiet the lowd cryes thereof In which case it is forced to giue place and to yeeld ouer the Regencie of such tormented wretches to his aduersarie and opposite hellish desperation which is like vnto it in nothing but this in that it is alike faithfull seruant to their great Gouernour Satan holding men firmely though after a rougher manner as his Vassalls and Slaues to doe his will till hauing finished their worke they receiue the wages of Hell torments and endlesse destruction §. 4 Of that carnal securitie which remayneth in the regenerate and how it groweth vpon them The carnall securitie of the faithfull is those reliques that remayne of naturall securitie in the part vnregenerate and one especiall fruit of Gal. 5. 17. the Flesh which is but in part mortified by the Spirit For our regeneration and sanctification being vnperfect in this life the Christian Man is partly Flesh and partly Spirit both which are accompanyed with their seuerall fruits as the Apostle sheweth the which continually fight and lust one against the other and sometime the Flesh and its Corruption sometime the Spirit and its sauing Graces preuayleth and giueth the aduerse part the foile as elsewhere I haue more fully In the fourth part of the Christian warfare shewed Thus the part vnregenerate retayneth and nourisheth carnall securitie forgetfulnesse of God and his all-seeing Wisedome his omnipotent Power and seuere Iustice in punishing sinne his Mercy and Goodnesse towards those that feare and serue him and thereby becommeth carelesse and secure and goeth on in sinne without repentance And contrariwise the part regenerate remembring these holy Attributes still retayneth and cherisheth the true feare of God and thereby is made carefull and watchfull to please him in all things and consequently to auoid sinne as the greatest euill or hauing beene ouertaken with it through frailtie and infirmitie not to continue in it but to arise againe out of it by vnfayned repentance And these continually make warre one against the other and sometime the feare of God preuaileth and bringeth securitie in subiection and then the Christian maketh conscience of all sinne and with all care and watchfulnesse auoydeth all tentations causes and occasions that might allure or draw him vnto wickednesse then he daily renueth his repentance and laboureth diligently in the vse of all good meanes whereby hee may make 2. Pet. 1. 10. Phil. 2. 12. 1. Cor. 10. 12. his calling and election sure and as the Apostle speaketh worketh out his saluation with feare and trembling and by his owne and others fals is made more carefull to looke vnto his standing Sometimes securitie getteth the vpper hand and giueth Gods feare the foyle so that in respect of sense and feeling it groweth cold and languishing and very faintly and remisly exerciseth it selfe in its actions and operations And then the Christian presuming on his owne present strength and of his former progresse in the wayes of godlinesse beginneth to stand at a stay supposing that he is now rich enough in spirituall grace and therefore may leaue gathering and spend vpon the stocke that hee is out of all danger of declyning and going backe and that God will keepe him safe in his greatest negligence and howsoeuer hee carryeth himselfe make good vnto him his gracious promises of life and saluation And then forgetting Gods Iustice and Iudgements and his Mercy and Goodnesse towards him hee beginneth securely to glut himselfe with worldly pleasures and to pursue earthly profits and preferments he groweth timorous to be seene in any course of Godlines which may crosse him in their fruition and willing to strayne his conscience in vsing all meanes whereby he may obtayne and securely inioy them Then he sticketh not to quench the good motions of Gods Spirit inciting him to returne to his former holy courses and restrayning him from sinne wherby he grieueth this holy Ghest and were he not most gracious without respect of desert would soone make him wearie of his lodging Then he beginneth to neglect the exercises of mortification which tend to the subduing of the Flesh and his former care in often renuing his Couenant with God by renuing the condition thereof Faith and Repentance Then he groweth carelesse and negligent in the meanes of Grace and Saluation as hearing the Word receiuing the Sacrament Prayer communion with the Faithfull and holy Conferences whereby they are mutuall helps to stirre vp Gods graces in one another not caring much whether he vse them or no and therefore taking slight occasions as lawfull and sufficient excuses of their neglect or when he doth performe these duties it is after a cold and formall manner dully and drowsily negligently and wearily without any taste or spirituall feeling of ioy and comfort in the vse of them And in a word is little or nothing affected either with Gods Promises or Threatnings either with his Mercies or with his Iudgements either with loue and delight in that which is good or with hatred and dislike of that which is euill and therefore securely lyeth snorting in his sinnes as though there were no feare of danger and taketh no care to better his present estate by rising out of them by vnfayned repentance §. 5 Of insensible and sensible securitie in the faithfull And this is that carnall securitie which is incident to Gods dearest Children the which neuerthelesse may bee distinguished in respect of the diuers degrees of it for either it is insensible and not perceiued or else sensible and discerned The former like a deepe sleepe doth stupifie for the time of the continuance of it all their senses and abuseth their mind and imaginations with deceiuing dreames and false apprehensions whereby they conceiue that they are in good estate highly in Gods fauour and free from all danger and therefore securely goe on in their sinfull courses without repentance and neglect the meanes whereby the feare of God might bee renued and repayred in them or else vse them after a cold and formall manner And this was the case of holy Dauid himselfe after his fearefull fall into those grieuous sinnes of Adulterie and Murther till he was awakned out of this 2. Sam. 12. dead sleepe by that message which God by Nathan sent vnto him and of the Angell of the Church of Laodicea who in his carnall securitie blessed himselfe with a false opinion that his estate was in such a degree of excellency and perfection that nothing was wanting vnto Apoc. 3. 17. him whereas in truth he was exceeding miserable poore blind and naked as our Sauiour testifieth The other securitie which is sensible bringeth the faithfull but into an heauy slumber so as they may say with the Spouse
is no better backed then with the strength of a bubble To thinke that we can constantly hold Gods gifts which in their owne nature are the wages of those that feare and serue him when as by multiplying our sinnes and especially our pride and presumption we daily prouoke his wrath and moue him in his iust displeasure to take them from vs Finally what greater signe of extreme securitie then to be proud of our Masters wealth committed to our keeping as if it were our owne and because we are more indebted and haue a greater account to make then other men as though we should neuer be called to a reckoning §. 6 The fift signe is customable sinning The fift signe is customable sinning without renuing of repentance especially if these sinnes be committed not through frailtie and infirmitie but against knowledge and conscience For howsoeuer he that feareth God may fall into sinne yet the secure person alone committeth commonly knowne sinnes which either wound or feare the Conscience Though he may fall often as the wise Man speaketh for in many things we sinne all Yet he maketh not a custome Eccles 7. 20. Iam. 3. 2. of it neither is it his way but his slips and errors but it is the secure man onely that maketh sinne his vsuall trade that walketh in the Psal 19. 1. counsatle of the vngodly as his way that standeth in the way of sinners as his place of abode that sitteth in the seate of the scornefull as in the place of his rest and chiefe repose Finally though the faithfull through his owne wickednesse and strength of Satans tentations may grieuously fall into haynous sinnes yet it is not his but a propertie of a secure Worldling to continue in such sinnes without repentance It is a great signe of carnall securitie to commit a knowne sinne for the base hire of earthly vanities seeing if God take him with the manner and lay it to his charge it is the bane of his Soule the losse of Heauen and purchase of euerlasting torments in Hell fire And who not blinded with securitie could run these hazards for things of such small value But how much more if hauing often hardly escaped these dangers we make a common practise of thrusting our selues into them by our ordinary course of sinne and by carelesse liuing in these sinnes without repentance For who not drowned in securitie could imagine himselfe to be in any safety that hath the halter about his necke and the knife at his throat and is euery minute in danger of execution yea who can cast himselfe vpon the Pikes and take deepe draughts of this deadly poyson of sinne and yet presume of health and safetie §. 7 The sixt signe abuse of Gods Patience to impenitency Rom. 2. 4. The sixt signe of securitie is when a Man taketh incouragement by Gods patience and long suffering and his owne impunitie for his former offences of multiplying his transgressions and of going on in sin without repentance For the riches of Gods goodnesse and patient forbearance should as the Apostle saith leade vs to repentance filling our hearts with sorrow and our faces with shame because we haue so long and so often offended a God so gracious and mercifull And besides it is a notable incouragement to make vs hasten our repentance seeing vpon it we are sure of pardon For we shall surely find him gracious in our returning whom we haue found so gracious in our backsliding he will vndoubtedly shew mercy and pardon our sinnes vpon our repentance who hath so long time patiently wayted that he might take occasion vpon our true conuersion to haue mercy vpon vs. But if we abuse and despise so great a mercy and vnspeakable goodnesse and take occasion of Gods patience and loue the more to prouoke him and to goe on more carelesly in our sinfull courses what doth this argue but an hard and secure heart which cannot repent but treasureth vp vnto it selfe wrath against the day of wrath and reuelation of the righteous Iudgement of God who though now he be patient yet shall at that day render vnto euery man according to his deeds Rom. 2. 5 6. rowsing him vp with greatest torment and smart who hath liued in his sinnes with greatest securitie and inflicting vpon him the sorest Apoc. 18. 7. punishment who hath most contemptuously abused his greatest patience §. 8 The seuenth signe presumption on Gods mercy The seuenth signe is presumption on Gods Mercy whereby the impenitent sinner perswadeth himselfe that sinne he neuer so much yet God is so gracious that he will forgiue him and so taketh occasion hereby to giue liberty vnto his carnall lusts that they may glut themselues with their sinfull delights and imbrace all wicked obiects without feare of danger Now this argueth an heart destitute of all grace and desperately hardned with carnall securitie For though Gods mercy be great and infinite yet he hath none for them who thus grosly abuse it but for those alone who take occasion thereby to reuerence his goodnesse and to shun with greater care his displeasure according to that of the Psalmist There is mercy with thee that thou mayest Psal 130. 4. be feared and they onely are his true Israel and Vessels of Grace in whose saluation he will glorifie and set forth the prayse of his rich Mercies who returne and seeke the Lord their God and Dauid their King that is the sonne of Dauid and his holy anoynted Iesus Christ and feare the Lord and his goodnesse as the Prophet speaketh Hos 3. 5. §. 9 The eight signe is the contempt of the meanes of saluation The eight signe is the contempt and vtter neglect of the meanes of Grace and Saluation as the Hearing Reading and meditating in the Word Prayer the Sacrament of the Lords Supper communion with the Faithfull and the rest or the cold and carelesse formall and negligent vsing of them without any desire or indeauour to profit by them For they whose hearts are seasoned with any true feare of God at all doe feare and seeke his Face and fauour in his holy Ordinances they tremble at his Word as the Prophet speaketh they worke out their Esa 66. 2. Phil. 2. 12. saluation in the vse of all good meanes sanctified for this purpose with feare and trembling as the Apostle teacheth vs their hearts long after the Waters of Life like the thirstie Lands and as the chased Hart Psal 42. 1. bray after the Riuers of Water and if they bee restrayned from comming into Gods holy Assemblies passionately crie out with Dauid O how amiable are thy Tabernacles O Lord of Hosts my Soule longeth Psal 84. 1 2. yea euen fainteth for the Courts of the Lord my heart and my flesh cryeth out for the liuing God! And when they heare the Law their hearts melt as did the heart of good Iosiah they are astonyed in the sight of sense of their sinnes and heare the
come out of our naturall ignorance and to haue our minds illightned with the knowledge of God and of those attributes whereby his true feare is wrought in our hearts as his omnipotent power omniscient wisedome omnipresence iustice trueth mercie goodnesse and the rest For there are scarce any that are ignorant of these who are not wholly possessed with carnall securitie neither doth it make them watchfull and fearefull to be compassed about with desperate dangers because liuing in the blindnesse of ignorance and in such palpable darknesse as obscureth all things they want both light and sight to see and apprehend them §. 2 The second remedie is to consider and meditate often on Gods attributes The second meanes and remedie against securitie is not onely to know God and his attributes but also often to meditate and consider of them As still to thinke and remember that hee who seeth all things seeth and beholdeth our most secret actions yea searcheth our very hearts and reines discerning euery turning and winding in this Labyrinth much better then we our selues So Salomon The eyes of the Lord are in euery place beholding the euill and the good Prouerb 15. 3. And Iob I know that thou canst doe euery thing and that no thought can be with-holden from thee Iob 42. 2. And therefore Dauid setteth God continually before him I haue saith he set the Lord alwayes before me because he is at my right hand I shall not be moued Psal 16. 8. and Psal 119. 168. Yea a Deus totus est senâ—us totus viâ—us totus â—udiâ—us Plâ—â— hist 〈◊〉 l. â— c. 7. that he looketh not thus vpon vs afarre off he being in heauen and we on earth but being in all b Sphaeâ—â— cuius â—enâ—â—um vbique circâ—mfâ—rentia â—uâ—quam Empâ—â—ocles Psal 1â—9 8 9. places alike is present with vs and standeth by to see how in all things we carrie our selues and not as an idle speculatour only to gaze on our actions with either liking or dislike of them but as our c Magna tibi custodâ—a necessaria est qui ante ocules â—udicis vâ—uis cuncta cernentis Bernard mâ—dâ—t c. 6. Iudge who will either acquit and reward vs if we doe well or condemne and punish vs if we doe euill And not such a corrupt Iudge who may be blinded with rewards and taketh more care to weigh the bribe then the cause or a respecter of persons who may easily be mis-led by fauour or friendship or one so weake in authoritie or confined in his iurisdiction to such narrow limits or of such small power and strength that we may appeale from his sentence to an higher Court flee out of his dominions or by our owne wisedome and strength or helpe of our friends deliuer our selues from his iust doome by mayne force But let vs remember that the Iudge who standeth by and looketh vpon our actions is most vpright and vnpartiall who accepteth no mans person and so all-sufficient in himselfe that hee needeth no rewards and supreme Lord of all so that wee cannot giue him any thing which is not his owne alreadie That his dominion lasteth vnto all ages and extendeth vnto all creatures and his presence filleth all places so that If we could ascend into heauen he is there if we should 2. Cor. 5. 10. make our heds in hell he is there if we should take the wings of the morning to flee from his presence and dwell in the vtmost parts of the sea euen there the hand of his power and prouidence would find vs out that his sentence and decrees are much more firme and irreuocable then those of the Medes and Persians and his truth so inuiolable and vnchangeable that what hee hath spoken cannot bee disanulled but shall surely be accomplished That he is so omnipotent in power that all the creatures in heauen and earth cannot resist his will That hee is a God that hateth iniquitie and is a consuming fire to burne vp impenitent Heb. 12. 31. sinners as stubble in which regard it is a fearefull things to fall into the hands of this iust true powerfull and euerliuing God Finally let vs consider that hee who looketh vpon vs and standeth by vs is infinitly good and gracious our deare Father in Iesus Christ who hath bestowed on vs all the benefits which wee enioy in present possession and future hope and therefore that it is great impietie and foule shame to abuse such infinite mercie and inestimable benefits by neglecting his eye and presence and sleeping through carnall securitie quietly in our sinnes without any desire to come out of them by vnfained repentance And if thus considering and meditating on Gods nature and attributes we set him continually before our eyes and ourselues and all our actions in his presence it is not possible that there should be any place to lodge securitie in our hearts For if the eye of the louing and wise Father of the iust Iudge and soueraigne King doe make Children and Subiects to shake off securitie and to carrie themselues in their presence with awfull reuerence and with a desire to approue their words and workes vnto them how much more shall we thus doe if we continually set God before vs the King of Kings the supreme Iudge of men and Angels and our most gracious Father in Iesus Christ §. 3 The third meanes is to cast off all self-confidence The third meanes is to cast of all selfe-confidence and opinion of our owne wisedome and strength as being altogether insufficient to preserue vs from the least dangers Which that wee may doe let vs consider that we are neuer neerer falling then when we rest vpon the broken staffe of our owne strength and neuer further from it then when vtterly despayring of all our owne abilities we cast these brittle reeds out of our hands which doe but trouble vs and hinder our hold and relye our selues vpon the Lord the sure and neuer fayling pillar of our strength And this we see in the example of Dauid who Psal 30. 6 7. in the strength of his prosperitie growing confident that hee could not be moued was presently troubled and foiled But when finding Psal 94. 18. his foot to slip he despaired of standing in his owne strength then the mercie of the Lord did hold him vp But especially let vs wholly denie and reiect our owne worth and merits the opinion our good natures good meanings and intentions yea of the strength of our spirituall graces as though they were sufficient to deserue Gods protection or to vphold and defend vs against all perils For this maketh vs much the lesse to respect God and reuerence his holy Maiestie and to sleepe more deadly in our carnall securitie when wee lodge in the castle of our owne strength and abilities and haue the keyes of our safetie and protection in our owne keeping Whereas if we see and acknowledge our owne insufficiencie our want of wisedome and power
weake and vaine vnable to helpe vs in time of trouble and momentany and mutable readie to forsake and leaue vs when we most relye vpon them or though they could do vs some pleasure in being meanes of our freedom from small perils yet they will nothing profit vs if we liue securely in our sinnes for the appeasing of Gods wrath or satisfying his iustice they will doe vs no good when wee shall most need it namely at the day of death or the day of Iudgement Lastly let vs consider that these worldly benefits are not absolutely bestowed on vs to doe with them what we list but are the Lords Talents entrusted vnto vs as his Stewards to be employed for our Masters aduantage and good of our Fellow-seruants So that the more wee haue receiued the more wee are indebted and the greater account we haue to make at the day of Iudgement and to sustaine the greater condemnation if we haue wasted our Masters goods and so come short in our reckonings In which respect our great prosperitie should not nourish in vs pride and securitie but rather humilitie and feare care and watchfulnesse that wee may so take the present comforts of these worldly blessings as that they may not hinder but rather further vs to the euerlasting fruition of heauenly happinesse §. 6 The fift remedie is to shun customable sinning The fift meanes to auoide carnall securitie is to shunne customable sinne and howsoeuer through infirmitie wee sometime flippe into it yet let vs take heed we doe not choose it for our common way and by much vse and often acting of it make it as familiar as if it were our ordinarie Trade and Occupation For custome of sinning doth take Omne peccatum vile est consuetudine fit homini quasi nullum Aug. in aduent Dom. ser 4. c. 10. away all sense of sinne and whereas at the first it seemed notorious and hainous and therefore affrighted the conscience with guilt and horrour after that men haue often committed it it seemeth little or nothing and therefore they continue in it without feare So those that are often flesht in blould and crueltie make no more account of killing a man then of killing a beast those that inure their tongues to oathes and blasphemies vent them as securely and without feare as yea and nay they that haue often stollen their neighbours goods could as securely continue their theft as other men their Trades and Occupations were they not endangered hereby to humane lawes And in a word sinners of all kinds by much custome in sinning doe make this deadly Serpent so tame that they dare without feare put it into their bosomes And by iniuring themselues to drinke of this mortall poison by degrees they make it so familiar to their stomackes that they are not sensible of any hurt it doth them Yea by much acquaintance sinne which at first terrified the conscience like an enemie becommeth their play-fellow and they account it but a recreation of their youth and euen a sport to doe euill herein like through their impietie vnto little children in their simplicitie who securely play at the Cockatrice hole as the Prophet speaketh to another purpose Esa 11. 8. In which regard let vs carefully take heed that wee be not hardned Heb. 3. 13. with the deceitfulnesse of sinne which though it bee a malitious enemie by much conuersing with vs will so insinuate that wee shall securely entertaine it as a welcome Guest Let vs in respect of our great frailtie take occasion by our former falls to become more carefull and fearefull that we doe not fall againe auoiding all meanes of sinne which draw and entice vs to it or if we be ouertaken let vs not lye in it still lest we fall into this sleepe of securitie but let vs rise out of it presently by renewed repentance And as soone as wee feele our selfe stung with this poisonous Viper let vs without delay applie the antidotes and remedies which are fit to cure the wound for else this poison will disperse it into all the parts of our heart and soule and so bring vs into this deadly sleepe of carnall securitie in which we shall perish without sense or feeling §. 7 The sixt remedie is to make precious account of Gods grace and forbearance The sixt meanes is that we make precious account of Gods grace and forbearance his patience and long suffering and labour to haue our hearts so affected with them as that they may bee wrought to Gods loue and feare whereby we shall be made carefull and watchfull that we doe not displease this gratious and good God who so loueth vs and whom we so loue or if through frailtie wee haue incurred his displeasure that we doe with vnwearied diligence seeke his face and fauour by renewing our repentance For we may be assured that wee shall not lose our labour seeing he is so patient and slow to wrath that he will receiue vs to grace if we turne vnto him And contrariwise let vs take heed of abusing this patience and long-suffering of God by taking occasion and incouragement thereby to continue impenitently in our sinnes seeing hereby wee shall become so secure and hardhearted in our sinfull courses that whereas before we refused or Rom. 2. 4 5. delayed to repent now repentance will refuse vs so as either it will neuer come into our thoughts or else not be able to pierce into our hearts they will be so hardned through Gods righteous Iudgement for our grosse abuse of his grace and goodnesse §. 8 The seuenth remedie is to shunne presumption The seuenth meanes is carefully to take heed that we doe not presumptuously abuse Gods mercies as an occasion and encouragement Psal 130. 4. vnto sinne but contrariwise feare and reuerence him the more by how much we find him more louing and gratious according to that of the Psalmist There is forgiuenesse with thee that thou mayest bee feared For there is nothing more that doth beget and nourish this carnall securitie as the miserable experience of former Ages and our owne times doth lamentably prooue then this conceit that God is so mercifull that he will pardon all our sinnes whensoeuer we turne from them by repentance although it bee euen at the houre of our death And consequently nothing would more weaken and cause it to languish then if we plucke this weapon from it and turne the edge and point of it against it selfe taking occasion thereby the more to loue God who is so gratious and out of this loue the more to feare his displeasure To which end let vs alwaies consider that the Lord is no lesse infinite in iustice then in mercie and that he is as readie to glorifie himselfe in manifesting the one by punishing of presumptuous and impenitent sinners as the other in sparing and forgiuing those that turne vnto him by vnfained repentance That those whom he cannot allure and draw vnto him with
the hand of his mercie hee will thrust from him with the hand of his iustice and that the greater mercie he hath shewed to mooue vs to repentance the more fearefull iudgements will he inflict vpon vs if we neglect it through our carnall securitie and because wee haue not onely wilfully wounded our soules with sinne but also haue despited our heauenly Chyrurgeon by casting away the plaisters which hee hath applied for our cure hee will let vs rot in our corruptions laugh at our destruction and mocke when Apoc. 22. 11. Pro. 1. 24 26. our feare cometh §. 9 The eighth remedie is to vse carefully the meanes of saluation The eighth meanes is that wee diligently vse the meanes of saluation seeing they are also the meanes of implanting the feare of God Ier. 3. 4. in our hearts and so remoouing and rooting out of this carnall securitie As first the carefull and conscionable hearing of the Word which is that Plow and Harrow that breaketh vp the fallow grounds of our hearts and that bruiseth and maketh them contrite so as they are fit to receiue the seeds of all spirituall graces that Hammer which breaketh these rockes in pieces and that Fire which melteth and dissolueth those mettals that cannot be broken as Ieremie speaketh and Ier. 23. 29. finally that Sword of the Spirit which giueth a deadly wound to carnall securitie whilest it layeth open the hainousnesse of sinne the wrath of God and curse of the law due vnto it the rewards promised vnto those who feare the Lord and the punishments denounced against those who liue in their securitie both in this life and the life to come Neither is it possible that we should long sleepe in carnall securitie if we leaue our eares open to receiue the voyce of these sonnes of thunder speaking vnto vs. Especially let vs withall diligence hearken vnto those admonitions and exhortations which are purposely vsed by the holy Ghost to rouze vs vp out of this sleepe of securitie As that admonition of our Sauiour Watch therefore for yee know not Matth. 24. 42. what houre your Lord doth come And againe Take yee heed watch and Mar. 13. 33. pray for yee know not when the time is Let your loynes be girded about Luk. 12. 35 36. and your lights burning and yee your selues like vnto them that wait for their Lord when he shall returne from the wedding that when he commeth and knocketh yee may open vnto him immediatly Blessed are those Seruants whom the Lord when he commeth shall find watching So let vs hearken vnto and with all care meditate vpon those admonitions and exhortations of the Apostles Awake thou that sleepest and stand vp Eph. 5. 14. from the dead and Christ shall giue thee light It is now high time to awake from sleepe for now is our saluation neerer then when wee beleeued The night is farre spent and the day is at hand let vs therefore cast off the workes of darkenesse and let vs put on the armour of light Let vs not Rom. 13. 11 12. 1. Thess 5. 6. 1. Cor. 10. 12. Phil. 2. 12. sleepe as doe others but let watch and be sober He that thinketh he standeth let him take heed lest hee fall Worke out your saluation with feare and trembling Take heed lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another daily whilest it is called to day lest any of you be hardned through the deceitfulnesse of sinne Be sober be vigilant because your aduersarie the Deuill as Heb. 3. 12 13. a roaring Lion walketh about seeking whom he may deuoure So also meditating in Gods law which in it selfe is sufficient to cause our hearts 2. Kings 22. 10. to melt like the heart of Iosias with true compunction and contrition so as the frozen dregs of securitie can haue no harbour and in the Gospell which will implant in them the feare of God arising out of faith and loue To this purpose serueth also the often receiuing of the Sacrament of the Lords Supper whilest labouring to come prepared that we may receiue it to life and saluation and not to iudgement and condemnation it giueth vs occasion to examine our estate and to call our selues to a strict account before Gods Tribunall and to renew our couenant with him by renewing the condition of faith and repentance And finally holy conferences whereby wee stirre vp Gods graces in one another keepe and vphold them from falling and raise them vp being fallen exuscitate and re-enliue the gifts of Gods Spirit which are readie to be cooled and quenched and by mutuall exhortations preserue one another that wee bee not hardned Heb. 3. 13. through the deceitfulnesse of sinne §. 10 The ninth remedie is to heare the Word with faith The ninth meanes is that we receiue the Word with faith without which it cannot profit vs for the shaking off this carnall securitie For as vngratious Children and Seruants proceed in their euill courses though they heare their Parents and Gouernours encouraging them to obedience by many promises and indeauouring to terrifie them by threatning punishment if they giue no credite to their word so vnlesse we beleeue Gods gratious promises made to those that feare him and his threatnings against those who securely neglect him his mercies and judgements wee will neither entertaine this feare nor banish securitie out of our hearts Whereas contrariwise if wee giue credite to the things wee heare namely that thete is a just God who beholdeth all our workes who will call all that we doe to judgement euen our vnknowne actions and secret thoughts either to crowne them with euerlasting rewards or to punish them with intolerable and endlesse torments it is not possible that we should be secure For if no man can liue in securitie who is perswaded that being liable to the Law his necke is daily in danger of the halter or that a sword hangeth ouer his head in a weake thread though these are but temporall euils which when they haue done their worst doe but hasten that death with nature would bring vnto vs with a little slower pace much lesse could they bee secure if they thought themselues indeed endangered to hellish torments and euerlasting death and condemnation §. 11 The tenth remedie is to applie the Word vnto ourselues The tenth meanes is that we doe applie vnto our selues the Word which we heare and not if we dislike it shift it off from our selues to others saying vnto our soules when wee heare reproofes this is my sinne which is reprooued seeing I haue either committed it or hauing the seeds of it in me may bring forth the fruits of it in outward act if God by his Word and holy Spirit nippe and restraine them not This admonition belongeth vnto me and I will take warning and grow wiser and more watchfull by it This instruction is mine for my better