little leauen will sowre the whole lumpe or a little Coloquintida will imbitter and poyson all our seeming vertues and obedience They will on all occasions open the doore of our hearts and let in all manner of wickednesse as pledges and hostages giuen to Satan to warrant his re-entry when he pleaseth §. Sect. 2 That we must performe obedience to both Tables ioyntly and to the Gospell as well as the Law Which dangers if we would auoyd wee must resolue to yeeld obedience to all and euery part of Gods will reuealed either in the Law or Luk. 1. 74. the Gospell In respect of the Law we must obserue both Tables and performe all duties of piety righteousnesse and sobriety which God hath commanded in them And if wee would approue our selues to bee in the number of those who are the Lords redeemed wee must resolue to worship him both in holinesse and righteousnesse If wee would be reckoned among those good scholers vnto whom the grace of God hath appeared that bringeth saluation we must approue our selues to bee so by learning that whole lesson which he teacheth which is to deny vngodlines and worldly Tit. 2. 12. lusts and to liue soberly righteously and godly in this present world And if we would be accepted of God we must not onely religiously feare him but Act. 10. 35. also worke righteousnesse as the Apostle Peter speaketh For if wee seeme to make conscience of the first Table and neglect the second our obedience will make vs no better then glorious Hypocrites or if wee will obserue the duties of the second and not regard the first wee shall bee no better then ciuill worldlings and honest Infidels Againe wee must obserue this vniuersall obedience as in respect of the parts of the Law and duties of both Tables so also of the degrees desiring to keepe with all care and good conscience the small Commandements as well as the greater not thinking any duty so small that we may wittingly and willingly neglect it nor any sinne so slight and veniall that wee may commit it For small neglects will make way for greater and lesser sins being wilfully entertained will open the doore of our hearts to let in greater It is true that there ought to be a proportion obserued and as duties are of greatest excellency and necessity so they must haue priority and precedency and as sinnes are more hainous and grieuous so they must be resisted and forsaken with greatest zeale and indeuour But yet true and sincere obedience dispenceth with no degree of sinne or the neglect of the least duties in their due place and time and though it respecteth chiefly the waighty things of the Law yet it doth not voluntarily omit the least duties Though it chiefly abhorreth whoredome sacriledge and periury yet it yeeldeth not to wanton dalliance petty thefts and idle oathes And thus also if our obedience be sound and sincere then haue we also respect to the Commandements of the Gospell as well as the Law and in them make like conscience of the one as well as of the other desiring and indeuoring with no lesse care to repent vnfainedly of our sinnes then to beleeue in Christ and apply the promises of grace and saluation and no lesse striuing to be freed from sinne in respect of the corruption by vertue of Christs death and to rise againe vnto newnesse of life by the power of his Resurrection then to be deliuered from the gilt and punishment of it and to rise at the latter Day vnto glory and happinesse For if wee diuide these we shall doe neither aright If wee beleeue onely and doe not repent we are but carnall Gospellers and presumptuous worldlings and if our sorrow for sinne be neuer so great yet if we haue not faith in Christ this griefe is to be grieued for seeing it is the fore-runner of despaire and 2. Cor. 7. 10. a worldly sorrow which bringeth death So that though wee should bewaile our sinnes neuer so much and euen melt and be wholly resolued into teares yet should we perish in our infidelity seeing it is not our teares but the precious blood of Christ applyed by faith which purgeth and purifieth our soules and bodies from the guilt and punishment of our sinnes §. Sect. 3 Reasons perswading to vniuersall obedience 1. Because God requireth it The reasons which may moue vs to yeeld this vniuersall obedience to the whole reuealed will of God are diuers first because God commandeth Deut. 11. 32. it Neither doth he require that wee should keepe his Law in some things and breake it in others or in most things and neglect it in some few seeing no Prince will accept from his subiect such obedience but all and euery of his Commandements without exception Hee bindeth vs strictly to obserue all his Statutes and Iudgements which hee setteth before vs that whatsoeuer he commandeth vs we obserue to doe it neither adding thereto and 12 32. and 32. 46. and 28. 14. nor diminishing from it that we set our hearts to obey all the Words of his Law turning not therefrom to the right hand nor to the left So our Sauiour Christ inioyneth his Disciples to preach vnto all nations teaching them to obserue all Math. 28. 20. things whatsoeuer he commanded The which the Apostle obserued in his owne practice keeping in all things a good conscience before God and liuing Heb. 13. 18. honestly before men And vnto this totall obedience to all Gods Law doth he restraine all his promises If saith he thou wilt hearken diligently vnto Deut. 28. 1. the voyce of the Lord thy God to obserue and to doe all his Commandements then I will aduance thee and all my blessings shall come vpon thee c. Whereas that which is but in part can expect no reward but rather deserued punishment For as it is in this case betweene the Prince and his subiect so also betweene God and vs. Though a man obserue the whole Law of his Soueraigne and committeth onely one hainous and capitall crime his obedience is not rewarded seeing therein hee doth but his duty but for his offence he is iustly punished §. Sect. 4 That our obedience cannot be sincere vnlesse it bee vniuersall Secondly if our obedience be not vniuersall to the whole will of God it cannot be sincere and vpright for if in the integrity of our hearts wee yeelded obedience to any of Gods Commandements out of our loue towards him and because he requireth our obedience vnto them then would we vpon the same ground and reason obey all the rest seeing hee is the Authour of all alike and by the same diuine authority bindeth vs to one as well as to another And vpon this reason the Apostle Iames doubteth not to affirme that he who breaketh any one Commandement is guilty of Iam. 2. 10 11. all though he keepeth all the rest for he that said Doe not commit adultery said also Doe not
daily more and more all our sinfull corruptions and to quicken vs vnto holinesse and new obedience when vpon any occasion wee apply vnto vs the death and Resurrection of Christ signed and sealed vnto vs and for our perpetuall vse in our Baptisme and doe reuiew our spirituall euidences and the great Charter of Gods Couenant wherein he hath not onely giuen Christ vnto vs and all his benefits but also hath promised and assured vs that he will giue his holy Spirit to continue with vs vnto the end of the world who will apply vnto vs the efficacie of Christs death and resurrection not onely for the pardon of our sinnes in respect of their guilt and punishment but also for the washing away daily of the pollution of it and subduing of the flesh and the lusts thereof and for our continuall quickning and further growth in all duties of holinesse and righteousnesse §. Sect. 5 Thirdly as it is our restipulation in the Couenant of grace Thirdly it is a meanes to helpe vs forward in all duties of godlinesse as it is our restipulation in the Couenant of grace whereby hauing receiued from God the promise of the remission of our sinnes grace and glory we for our part promise vnto God againe that wee will receiue Christ and all his benefits by a true and liuely faith bringing foorth the fruits thereof in vnfained repentance and amendment of life and that vtterly renouncing Satan the world and our owne sinfull flesh with the lusts thereof we will wholly dedicate and consecrate our selues or soules and bodies to the seruice of him who is our Creatour and Redeemer The which our vow and Couenant made vnto God is a powerfull bond to restraine vs from all sinne and to tye vs vnto the performance of all duties of Gods seruice seeing if we doe not performe the condition of the Couenant betweene him and vs we can haue no true ioy and comfort in our liues because we can haue no assurance that we haue any right and interest vnto any of Gods gracious promises made vnto vs in Iesus Christ So often therefore as we haue occasion to call to our remembrance our vow and promise made vnto God in baptisme and especially when wee are present at the celebration of this holy Sacrament and heare it againe repeated and made in the name of infants admitted vnto it if wee conscionably labour to make a right vse of our Baptisme it will put vs in mind of our Couenant then made with God and renew our desires resolution and indeuour of performing that seruice in the duties of a Christian life which we haue vowed and promised vnto him lest wee should be found Couenant-breakers and dalliers with God who will not bee mocked thereby deluding our selues of all blessings and benefits respecting this life and the life to come which in the Couenant of grace are promised vnto vs. Where by the way we may obserue that those who withdraw themselues and depart out of the assembly when the Sacrament of Baptisme is administred doe not only thereby sinne against God the Church and the party baptized as I haue before shewed but also are very iniurious vnto themselues in that they lose a good opportunity of calling to minde and renewing their Couenant with God and depriue themselues of one speciall helpe whereby they might bee inabled to performe the duties of a godly life §. Sect. 6 That the Sacrament of the Lords Supper is a powerfull meanes to further vs in Christian duties first because thereby our Communion with Christ is confirmed and secondly our faith strengthened Ioh. 6. 54 56. So likewise the Supper of the Lord rightly celebrated and vsed is a powerfull meanes to inable and helpe vs forward in the performance of all Christian duties First because thereby our vnion and Communion with Christ is more and more strengthened and confirmed seeing God doth offer and giue and we take and apply vnto our selues by the hand of faith vnder the visible signes of Bread and Wine Christ and all his benefits his Body crucified and his Blood shed that they may nourish our soules vnto euerlasting life according to that of our Sauiour He that eateth my flesh and drinketh my blood dwelleth in me and I in him and againe He that eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day Now the more that this our vnion with Christ is strengthened and confirmed the more powerfully doe we performe all Christian duties seeing from him all grace is communicated vnto vs and all vertue and quickning life whereby we are inabled to bring foorth the fruits of holinesse and righteousnesse Secondly it strengtheneth vs vnto all good duties as it is a speciall meanes for the strengthening and increasing of our faith which was the chiefe end for which it was ordained For seeing the Lord hath not onely committed his Couenant to writing but for the further ratification of it hath annexed vnto it his seales the Sacraments there is now no place left to doubting seeing it is impossible that the Lord who is Truth it selfe and his promises Yea and Amen should faile 2. Cor. 1. 20. in any of them being thus established and confirmed In which regard the Apostle calleth the Sacraments the seales of the righteousnesse of faith Rom. 4. 11. because as seales amongst men are annexed to writings to giue them security and better assurance of the performing of Couenants agreed on betweene them so the Lord hath instituted his Sacraments and annexed them to his Couenant not to confirme it which is so infallible that it needes no confirmation but to strengthen our feeble and weake faith which needes all helpes and meanes to keepe it from wauering Now the more our faith is confirmed the more rich wee grow in all sauing graces seeing it is the fountaine from which they flow and the more we abound in all holy duties and fruits of new obedience seeing it is the roote from which they spring §. Sect. 7 Thirdly because it is the spirituall food and nourishment of our soules Thirdly because the Sacrament of the Lords Supper is the spirituall food of our soules whereby they are nourished and strengthened in life Ioh. 6. 55. and grace vnto eternall saluation euen as our bodies are nourished with corporall food and thereby strengthened and inabled for all actions and imployments So our Sauiour saith My flesh is meate indeed and my blood is drinke indeed not to feed the body but to comfort the soule to preserue our spirituall life and to strengthen vs vnto all duties of holinesse and righteousnesse And as the bodily life languisheth and strength decayeth if we refuse our corporall nourishment so the vigour and life of our soules cannot continue if we feed not vpon Christ by faith according to that vehement asseueration of our Sauiour Verily verily I say vnto you Ioh. 6. 53. except ye eate the flesh
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
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
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
of the Sonne of man and drinke his blood ye haue no life in you Yea this Supper of the Lord is not such a spare meale and bare Commons as onely holdeth life and soule together and doth not reuiue the spirits increase the strength and fit vs for action and imployment but it is a plentifull feast for our soules which maketh vs grow in grace and spirituall strength and stature vnto a perfect age in Christ making them strong and vigorous vnto all Christian duties of Gods seruice Whereof it is that as Baptisme is called the Sacrament of our imitation and new birth so this of our augmentation and growth in grace affording vnto vs plentifull nourishment for this end For as God is so bountifull in affording man meanes for the preseruing his bodily life that he alloweth him such things not onely which are absolutely necessary but also for delight and not bread alone to strengthen mans heart but also wine to make it glad and oyle to expresse this ioy in the face and countenance So hee hath dealt Psa 104. 14. 115. much more bountifully for our soules prouiding for their nourishment a plentifull feast the strengthening Bread of Christs Body and the cheering and gladding Wine of his precious Blood the delicious viands and dishes of his spirituall benefits and sauing graces and sweet comforts of his holy Spirit and not onely setteth these things before vs to looke vpon but giueth vnto vs gracious entertainement inuiting vs to feed vpon them not onely vnto necessity but also to delight So that our welcome is no lesse worth then our cheere and as the Spouse speaketh his loue better Cant. 1. 2. then wine Yea vnto his feast he addeth a banket of spirituall comforts imbracing vs with the armes of his loue cheering vs with the consolations of his Spirit and rauishing our soules with the sweet feelings of his fauour and such inward ioy that being with the Spouse thus brought into Cant. 2. 4 5 6. his Banketting-house and hauing for a Canopie ouer our heads his Banners of loue we are ready as it were in an extasie to cry out Stay me with flagons comfort mee with Apples for I am sicke of loue Now how can our poore soules being thus royally feasted and cherished at the Supper of the great King but bee inwardly replenished with all thankfulnesse towards God for his so rich mercies What can they doe lesse then enter into a serious consideration with themselues what they may returne vnto God that they may expresse their loue and gracefulnesse for so many and inestimable fauours without any desert vouchsafed vnto them saying with the Prophet Dauid What shall I render vnto the Lord for all his benefits towards Ps 116. 12 13. mee And finding themselues to be vtterly vnable to make any other requitall then by remaining thankfull debters what can they doe lesse then conclude with him that they will take the cup of saluation and call vpon the Name of the Lord praising and magnifying his mercies in the sight of all the people And finding our selues preserued in spirituall life growne 1. Pet. 1. 18. in Gods graces and strengthened and fitted for all good imployment by the royall bounty of our heauenly King feasting vs with such cordiall restoratiues and delicious food aboue the price of siluer or gold or any other corruptible thing how vngratefull should we be if we did not imploy this strength which he hath giuen vs in the duties of his seruice that we may glorifie his holy Name and bee accepted of him by doing that which is pleasing in his sight §. Sect. 8 Fourthly because it is an action which we doe in remembrance of Christ Fourthly the right vse of the Lords Supper much conduceth vnto a godly life as it is an action which we doe in remembrance of Christ and are thereby put in minde how much he hath done and suffered for vs. For who can lightly esteeme of any sinne which cost Christ no lesse then the price of his precious blood Who will not bewaile his sinnes past with bitter griefe abhorre his present corruptions with mortall hatred and vtterly renounce and forsake them for the time to come who duly considereth that they were the nayles which fastened our Sauiour Christ to the Crosse and that vnsupportable waight which made his soule heauy to the death pressed out of his innocent body that bloody sweate and extorted from him that lamentable complaint My God my God why hast thou forsaken me Who will bee hired with the base wages of worldly vanities to defile his soule againe with the filth of sinne which could no otherwise be clensed and purged then by the precious blood of Iesus Christ of infinite more value then ten thousand worlds And so on the other side who can bee slacke in the seruice of so gracious a Sauiour or bee sparing in his paines to glorifie him who for his redemption hath not spared his dearest blood Who would not worship him in all the duties of holinesse who hath purchased his happinesse at such a rate as men and Angels were not able to discourse who is so vnthankfully slothfull that will not spend his sweate in his seruice and his teares because he cannot spend so much as he should and euen his blood to make vp what is wanting in them both for him and his sake that hath clensed our bodies and soules from the ingrained spots and vncurable leprosie of sinne with his bloody sweate yea full streames of his precious blood Who will now grudge to doe works of mercy or to feed the poore members of Iesus Christ with his spare food to clothe them with his cast apparell which remembreth that this bread of life came downe from heauen to be our food and hath not spared to feast vs at his owne royall Table with his owne body and blood for our spirituall nourishment vnto eternall life that he who is the liuely and expresse Image of his Father and equall vnto him in glory and Maiesty dis-roabed himselfe of this glorious garment and tooke vpon him the shape of a seruant yea was content to be stripped of those poore clothes he had suiting with his meane condition and whilest he bore our sinnes to beare our shame hanging naked vpon the Crosse that he might clothe vs that were spiritually naked with the rich and glorious robe of his righteousnesse and obedience §. Sect. 9 Because thereby we are occasioned to renew our Couenant with God Finally the Lords Supper rightly vsed is a notable meanes to confirme and strengthen vs vnto all duties of a godly life because it giueth vs occasion in our preparation that we may come as worthy ghests to the Lords Table to renew our Couenant with God by renewing our faith in Christ our repentance for our sinnes our loue towards God and our neighbours and all other sauing graces in vs. We renew our faith by meditating vpon Gods infinite mercies
our care must be to replenish it with the best and then to couer and keepe it close that nothing be spilt and lost and lest it receiue soyle or haue any euill thing infused into it for as the Wiseman obserued dead Flyes taint the whole pot of precious oyntment It must be kept carefully as an inclosed Garden and Vineyard that all annoyances being kept out with the fence it may bring foorth good fruits and ripe Grapes pleasing to Gods taste and not suffered to lye open as an high-way where all things are trampled vnder-foot or stolne away and nothing suffered to thriue which is profitable for vse Now by heart heere I chiefly vnderstand all the affections and desires both concupiscible and irascible all the passions of loue hatred hope despaire ioy sorrow anger and feare And by keeping of them their holding in subiection vnto reason it selfe being first made subiect to the Word and will of God and the right imploying of them about their fit and proper obiects onely louing that which is good and hating that which is euill reioycing in the testimonies of Gods loue and sorrowing for sinne because he is displeased with it hoping in Gods mercies and despairing Psal 130. 4. in our owne strength fearing God in respect of his mercies and iudgements and being angry with that onely wherewith hee is offended and dishonoured And if we thus keepe our hearts in tune and order they will make sweet musicke in Gods hearing but if the affections and passions rebell against reason and fall at variance one with another we can expect nothing but iarring discords and tumultuous confusion If we keepe them locked vp as sometime Aeolus the windes vnder the command of reason our hearts and mindes will be calme and quiet but set open the gates and leaue them to their liberry and nothing will follow but stormes tempests and shipwracke of our soules vpon the rockes of sinne Blow away these clouds and foggy mists and we shall in our little world haue a cleere skie but let them ouer-cast and ouercloud reason which is the Sunne in our firmament and what can follow but darkenesse and disorder stumbling and falling at euery stone of offence But especially we must watch ouer our hearts that wee may keepe out carnall concupiscence from entring and that we may withstand and shut the doore of our hearts against the first motions and inclinations vnto sinne euen as wee would keepe out of our houses in the plague time infectious ayre or in the time of warre our mighty and malicious enemies from entring into our City or Countrey Or if they be entred at vnawares wee must repell them presently at their first appearing vpon our Coast and giue them no time to fortifie and make themselues strong wee must crush this Cockatrice in the shell and when they are yong dash this Babylonish brood against the stones §. Sect. 8 That we must chiefly clense and keepe our hearts from those corruptions which are most dangerous Now as wee must obserue a carefull watch in keeping out or clensing our hearts from all sinne and corruption so aboue all that they doe not nourish in them such as are most dangerous to our soules health As first and principally we must beware of those sinnes and vices vnto which through our naturall corruption we are most inclined the which we shall discerne by our often falling into them by our lothnesse to leaue them and after we haue resolued to part with them and haue already broken from them by vnfained repentance by our hanging after them in our carnall loue which maketh vs after we are forced to leaue them for the safety of our soules to looke backe vnto them like Lots wife towards Sodom with a desire to returne were wee not beaten from them with the feare of Gods Iudgements By which signes when we haue discouered them we must with greatest care watch ouer our hearts that wee bee not againe ouertaken of them first because wee haue greatest cause to hate and abhorre them seeing by them wee haue most dishonoured and displeased God Secondly because they haue most often wounded our consciences and giuen vs the greatest foyles Thirdly because they haue most disturbed our inward peace and depriued our hearts of spirituall ioy in the assurance of Gods loue Fourthly because we are still most prone to fall into them by reason that our corrupt natures are so much inclined towards them and our carnall loue doting vpon them are ready vpon all occasions to renew their league and giue them entertainement And therefore as with greatest care and vigilance wee arme our selues against such enemies as haue a strong party in our owne City and many secret Traytors which are alwayes ready to open the gates and let them in so must wee keepe the narrowest watch and bend our chiefest force against such sinnes as our flesh and carnall lusts doe most affect and are in greatest league and liking with them seeing these secret Traytors are still in readinesse to giue them entertainement and betray our soules vnto them if wee doe but a little intermit our spirituall watch Secondly we must with singular circumspection take heed of those vices and sinnes which doe most ordinarily waite vpon our speciall callings seeing by reason that wee are daily conuersant in them they doe make against our soules most often and fierce assaults and the rather because by our many foyles and falls they become customable and harden our hearts in them our often sinning searing the conscience and taking away the sense of sinne And thus Magistrates must watch ouer themselues that they doe not peruert iudgement by taking bribes and rewards and that they haue no respect of persons nor for feare or fauour doe any iniustice Thus Lawyers must take speciall heed that they doe not for their fees blind the eyes of the Iudge by their false and corrupt pleading paynting ouer a foule cause with faire glosses and that they doe not protract suites that they may grow rich out of their Clyents pouerty And Physicians that they doe not deale vnfaithfully with their patients and delay the cure for their owne aduantage And Diuines that they doe not for worldly lucre become non-residents staruing their peoples soules to fill their owne purses and purchase fields with the price of blood And that they bee not slothfull and negligent in feeding their soules that are committed to their charge following Peters counsell to Christ Master spare thy selfe And Tradesmen that they doe not vse deceit in buying and selling nor tell vntruths to put off their wares at an higher rate And finally thus must Artificers watch ouer themselues that they doe not their worke deceitfully onely for sale and vnseruiceable for vse Vnto which speciall circumspection in respect of our callings and the sinnes incident vnto them the Scriptures exhort Thus Iohn the Baptist perswaded the Publicanes whose calling was to liue by toles and customes to take heed of
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 cure all the sores of sinne though the head be sicke and the whole heart faint and though from the sole of the foot Esa 1. 5 6 16 17. to the crowne of the head there is no soundnesse in thee but wounds and bruises and putrifying sores yet if thou wilt apply vnto them this soueraigne salue they shall be all healed so that euen thy crimson and scarlet sinnes shall become white as snow and wooll §. Sect. 5 Of the kinds of repentance ordinary and extraordinary And thus thou seest O my soule the nature of true repentance which admitteth of no distribution into kinds but yet thou maist distinguish it into some degrees For either thou maist consider it in the first acts of thy conuersion when as thou diddest breake from thy sinnes by bewayling and forsaking them and turning vnto thy God in new obedience or else it is the continuing of it throughout the whole course of this life For as thou art neuer in this world perfectly cured of the sores of sin but that they will breake out againe the inward corruption not thorowly drawne out still seeking vent in some outward issue so this plaister of repentance must continually be applyed and renewed and be neuer quite neglected and throwne away vntill by death the cure be perfected Now this repentance which thou must continue O my soule euen till by thy separation from thy beloued body thou be freed from that hated body of sinfull corruption is either ordinary or extraordinary Thy ordinary repentance is that which thou must daily performe for as thou daily sinnest against thy good God so thou must daily sorrow for thy sinnes bee humbled in the sight and sense of them hate and abhorre them as conquered rebels who hauing gotten new strength haue giuen thee these foyles subdue and mortifie them and indeuour to please thy God in the contrary duties of his seruice Thy extraordinary repentance is either when by reason of thy sloth and security thou hast discontinued this exercise and afterwards doest vndertake it afresh being excited and moued hereunto by outward helpes the preaching of the Word afflictions danger of being ouertaken with some approching euill extraordinary blessings and such like or by the inward motions of Gods holy Spirit or else when thou art ouertaken for want of keeping the spirituall watch of some grieuous and vnusuall sinne whereby thou hast made deepe wounds and fearefull gashes into thy conscience In both which respects thou must double thy zeale and diligence that thou maist rise from whence thou art falne redeeme the lost time wherein thou hast negligently intermitted this holy exercise bewaile thine extraordinary sinnes with extraordinary sorrow and bitter griefe both in greater measure sutable to these greater sinnes and in a more vehement and powerfull manner hating these sinnes with more then mortall hatred driuing out these cursed enemies which haue giuen thee such shamefull foyles with all despite and redoubling thy watch that they may for euer be kept out of thy coast and neuer be able to surprize and ouercome thee Finally thy repentance my soule must be extraordinary when thy God moueth thee vnto it by any extraordinary occasion as when thou art to performe some duty of his seruice of great moment and importance as the receiuing of the Sacrament of the Lords Supper which requireth extraordinary preparation and examination when thou humblest thy selfe in some solemne fast publike or priuate for the auerting of some imminent iudgement or deliuerance from some present euill or when thou art to vndertake some businesse for thy selfe the Church or Common-wealth no lesse waighty and necessary then full of difficulty and danger then my soule is it high time for thee to renew and redouble thy repentance that thy sinnes which separate betweene thy God and thee may be remooued and not stop and hinder thee from receiuing the assistance of his grace and holy Spirit in these waighty imployments So also when thou addressest thy selfe to thy God to make suit for some blessings which thou much desirest from which thy sinnes might hinder thee and stop the streame of his grace that though it ouerflow to all others yet thou shalt remaine dry and barren or for the remouall of some great afflictions which if thou continuest in thy sinnes thou maist iustly feare will bee continued vpon thee till thy God by redoubling thy stripes and smart haue made thee to renew thy repentance and redouble thy sorrow Finally it is fit time thus to repent when thy God summoneth thee by sicknesse to appeare before him and threateneth thee to bring thee before his Tribunall vnder the arrest of death then is there no more need O my soule to set thy house and state in order then thy selfe and then is it fit time that thou shouldest renew thy repentance with Ezechias in an extraordinary manner that thou maist make thine accounts ready before thou art to render them vnto thy Iudge and seeing thou art much indebted and hast nothing to pay thou must whilest thou art here by renewing thy faith and repentance sue out thy pardon and get a generall acquittance for all thy debt sealed with thy Sauiours blood that so thou maist goe with ioy and comfort when thy Iudge calleth thee to make thine appearance CAP. XXI Shewing how we must worke the former points vpon our hearts and affections §. Sect. 1 How our harts are to be affected with feruent desires to practice this duty of repentance ANd now my soule that thou hast in thy vnderstanding discoursed of the chiefe poynts obseruable in this excellent grace of repentance labour to worke what thou knowest into thine heart and affections and to bring it all to some holy vse that thou maist prepare these spirituall meates not onely to looke vpon for so thou maist in this great plenty depart an hungred and be neuer the better in thy health strength and good liking but indeuour to apply them to taste their sweetnesse to feed vpon and digest them for thy nourishment Thou hast discouered my soule excellent waters which though they be bitter in their owne nature yet the wood of thy Sauiours Crosse being cast into them by the hand of faith will make them to become sweet Drinke deepely of them O my soule that thou maist neuer againe thirst after the pleasures of sinne which may well glut thee but will neuer satisfie thee but the more thou drinkest the more thou thirstest whereas these waters my soule will cure this dropsie and make thee thirst onely after spirituall things in which there is great delight seeing thou maist heere drinke thy fill without impeachment yea with much improuement of thy health or rather because thou canst neuer be filled in this life thou maist euer thirst and euer drinke thirst without distemper without griefe and drinke with all spirituall delight seeing these waters satisfie without satiety And as they are good for thine inward thirst so also for thy both
outward and inward defilements of sinne Wash thy selfe therefore yea bathe and diue thy selfe in them whereby as thou shalt bee certainly assured that thou art washed and purged from the guilt and punishment of all thy sinnes in the precious Lauer and Fountaine of thy Sauiours blood so shalt thou find these waters of repentance notable helpes and meanes to cleanse thee from the corruption and filth of sinne Drench but thy selfe in them O my soule and thou shalt drowne them for though to thee they are liuing waters and helpe to preserue thee yet they will stifle and choke thy sinfull corruptions though like the waters appoynted for the triall of Num. 3. 27 28. iealousie they will make thee fruitfull yet they will cause thy sinnes to rot and perish working diuersly vpon diuers subiects Worldly sorrow indeed causeth death because it doth not conioyne but seuer thee from Christ thy life It is a fruit of the flesh the ioy whereof is mortall and therefore much more must its griefe needs be mortall It looketh not to heauen but to the earth not drawing to God but driuing thee from him It respecteth punishment and not sinnes and lamenteth more the losse of earthly trifles then of Gods loue and heauenly excellencies And therefore when this bitternesse is thrust vpon thee by thy corrupt flesh thou hast iust cause to cry out with the children of the Prophets that there is death in the pot and sinne in such sorrow for which griefe thou hast iust cause of further grieuing Mistake not this worldly sorrow O my soule for true repentance .. Let not these muddy teares come into thine eyes which will but dimme and dazle the sight of faith so as it shall not bee able to discerne thy Sauiour But labour after that godly sorrow which will cause repentance not to be repented of which though it may seeme vnpleasant to thy carnall taste yet thou shalt finde it wholesome though not so toothsome If not delightfull meate yet at least profitable physick which by purging away the corrupt humours of sinne will helpe to preserue thy spirituall health and life Yea in truth my soule thou shalt vpon good experience finde this repentance not onely good and profitable but also sweet and comfortable causing thee to possesse and inioy thy selfe with much peace and patience §. Sect. 2 Motiues to repent taken from the Authour and efficient causes of this grace For who is the Authour of it but God himselfe who with his sweetnesse sweetens all things which he giueth to his children and though they bee bitter in themselues yet tempering them with his loue hee maketh them to become pleasant turning our mourning into reioycing and raising out of the subiect of sorrow matter of ioy It is a cup of Gods tempering and therfore refuse not to drin kt it it must needs be good comming from him who being the chiefe Goodnesse is Authour of all good It is Gods gift O my soule and no naturall act in thine owne power and therefore when thou wantest it sue vnto him that giueth liberally to all that aske of him when thou hast it ascribe nothing to thy selfe but let him haue the glory of his owne gift It is his gift and not in thine owne power take it then thankfully at his hand whilst in his acceptable time he offreth it lest pulling it back for thine vngrateful neglect thou seek it too late and neuer findest it It is a gift of the Spirit which like the wind bloweth when and where it listeth and not at thine appoyntment spread thy sailes my soule whilest this gale lasteth and open the dore of thine hart whilest the Spirit knocketh It is the gift of grace and not of merit towards which thou hast brought nothing as the cause but thy sinnes onely as the occasion and therefore as it is giuen freely so freely take it It is the grace of God which like the Sunne with kindly heate doth with the beames of his fauour dissolue the clouds of griefe and causeth them to distill in repentant teares and not the strong and cold winds of his rigorous iustice and terrible threats which either blow them quite away or congeale them vnto an Icy hardnesse making thy teares whilest they are dropping like haile-stones which will destroy thy fruits of obedience rather then cause them to grow and multiply It is not a common but a sauing grace seeing to whomsoeuer God giues it he giueth them also saluation with it and therefore my soule if thou wouldest haue the one refuse not the other for these gifts of grace must goe together It is an Euangelicall gift and not a legall which haue such hard conditions that they can seldome be obtained whereas the Gospell not onely offereth to giue but also inableth thee to receiue what it offereth and to performe what it requireth The strong winde thunder and earthquake of legall threatenings doe onely prepare a way but it is the still voyce of the Gospell which assuring thee by faith of Gods loue worketh it in thee And therefore my soule despise not this Word of grace but whilest thy God speaketh and allureth thee by his sweet promises to repentance hearken vnto him and harden Psal 75. 7 8. not thine heart It is a gift of God which thou returnest vnto him againe and thy selfe with it Feare not lest it shall bee reiected and thou with it because it is small and worthlesse for thy God requireth not perfection but truth and that his gifts bee not imbased by the mixture of thy hypocrisie Hee looketh not to receiue much where hee giueth but little nor will reiect any of his owne graces as small and worthlesse seeing though they bee but of small value as they are thine yet from the Author and giuer they haue sufficient worth and excellency for which hee will accept them It is a gift which thy God hath freely giuen thee but by and for his Sonne thy Sauiour It came to thee of free grace from God by Christ but to him by purchase Thou hast it for nothing saue gratefull acceptance but thy Sauiour bought it at a deare rate euen with the inestimable price of his precious Blood nothing else could procure thy pardon without which there was no place to repentance for neuer wouldest thou haue returned to God whom thou hadst incensed to wrath by thy sinnes had not Christ by that propitiatory Sacrifice reconciled thee and wrought thy peace Besides so was thy rebellious heart hardned through the deceitfulnesse of sinne vnto more then an adamantine hardnesse that nothing but the Blood of the slaine Goate or innocent Lambe could mollifie and soften it that it might bee fit to receiue the impression of this sauing grace and to melt and resolue in repentant teares And therefore seeing thy Sauiour hath bought it at so deare a purchase doe not now vngratefully refuse it when hee so graciously offereth it vnto thee of free gift Especially seeing hee vseth
such manifold and plentifull meanes to presse it vpon thee for thine owne inestimable benefit For hee sendeth daily his Ambassadours vnto thee to call and inuite thee to repentance by preaching vnto thee the glad tidings of reconciliation Hee by them instructeth thee in the right way wherein thou must returne admonisheth thee of thy errours reprooueth thy transgressions and wilfull wandrings comforteth and incourageth thee against all difficulties and oppositions perswadeth thee by his gracious promises terrifieth thee in thy course of sinning with his seuere threatnings allureth thee by his manifold blessings discourageth thee in the way of sinne by his chastizements and gentle corrections all which outward meanes he presseth vpon thee that they may become effectuall by the inward motions of his Spirit drawing thee from thy sins and driuing thee to God O thrice vngratefull soule if thou sufferest so great grace to be spent in vaine O more then miserable if thou like the barren earth drinkest so many gracious showres of heauenly blessings and bringest forth no other fruits vnto him Heb. 6. 6 7 8. by whom thou art dressed but thornes and briers seeing then thou shouldest be reiected of God and neere vnto his fearefull curse But I am perswaded Vers 9. better things of thee my soule and things that accompany saluation though I haue thus spoken For though this and all other thy graces are but weake and imperfect yet are they in sincerity truth Acknowledge with thankfulnesse Gods graces in thee and thine owne wants Behold with sorrow thy imperfections labour without discouragement after more perfection He that could begin this worke of grace when it was wanting can increase Phil. 1. 6. it now it is begun Hee that could raise thee who wast dead in thy sinnes can quicken thee more and more seeing it is a farre greater worke Eph. 2. 1. to giue life to the dead then health to the liuing §. Sect. 3 Motiues to perswade vs to the renewing and perfecting of our repentance and first our humiliation and vnfained sorrow for sinne Rest not then thy selfe O my soule in some first beginnings of this worke but goe vnto him that is both able and willing to finish it Content not thy selfe in some small degrees seeing that is no true grace which standeth at a stay and tendeth not towards perfection Thou hast already repented but let not that suffice thee He seemeth to repent of his repentance that doth not renue it againe and againe Doe not cease to sorrow till thou ceasest to sinne Neuer leaue striking at this many-headed monster whilest any one remaineth If thou willingly suffer any one to liue they will multiply and such mortall enemies they are vnto thee that their life will be thy death God begun this worke and inioyned thee to continue it giue it not ouer till hee call thee from it to pay thee thy wages Mourne for thy sinnes till hee come and wipe away the teares from thine eyes and with thy sinnes take away thy sorrowes and thinke not that it is time to cease amending till thou commest to perfection and art made compleate both in holinesse and in happinesse Practise repentance O my soule not by patches and pieces but in both the parts ioyntly together Repent and amend Sorrow for thy sinnes and withall forsake them For he that lamenteth his sinnes and indeuoureth not to leaue them doth it not out of hatred but of loue which maketh him to grieue because feare of Gods Iudgements make him thinke of their parting But first humble thy selfe my soule in the sight and sense of thy sinnes that God may exalt thee in his due time Humble thy selfe thorowly with vnfained sorrow and bitter griefe for the deeper thou layest the foundation of thy repentance the more substantiall shalt thou finde thy building Thy sinnes are many and grieuous and great sinnes would haue great sorrow Thy God whom thou hast offended and dishonoured is not onely glorious and full of Maiesty but infinitely gracious and of abundant mercy Yea thou my soule hast not onely seene and tasted how good thy God is but hast drunke deepe draughts out of the fountaine of his bounty Hee hath giuen thee thy being and preserued thee in it he hath multiplied his blessings vpon thee temporall and spirituall and is the Author and giuer of all the good which thou inioyest or expectest And which is first of all and aboue all he hath loued thee vnworthy sinfull rebellious soule before thou couldest loue him yea so loued thee that he hath giuen his onely begotten and best beloued Sonne that by his death thou mightest liue Admire this infinite loue O my soule and loue thy God againe as much as thou canst and be sorry thou canst loue him no better Loue him who is most worthy in himselfe and best deserueth it of thee which if thou truely doest thou canst not but lament thy sinnes with bitter griefe whereby thou hast displeased him who so loueth thee and whom thou so louest Looke also vpon thy Sauiour whom by thy sinnes thou hast pearced and lament thy sinnes which haue beene the causes of his sufferings as a man mourneth for his sonne and be sorry for them as one is sorry for his first borne It is not so much Iudas that betrayed him nor the Scribes and Pharises that accused him nor Pilate that condemned him nor the Souldiers that crucified him nor the deuill himselfe that set them all on worke as thy sinnes deliuering him into their hands that haue beene the chiefe causes of his death These these my soule were the whips that scourged his innocent body the nailes that fastened him to the Crosse the speare which pearced his blessed side and heart Mourne then and lament thy sinnes O my soule whereby thou hast caused him to be condemned that came to iustifie thee to be killed that came to saue thee to be put to a cursed death who being the Lord of life was content to die that hee might Eph. 2. 3. giue vnto thee life and happinesse that wast dead in thy sins and liable to Gods wrath as well as others Thinke not much my soule to shead teares for thy sins seeing thy Sauiour was content to shead his blood for them nor that it is too much trouble to bee a little grieued in the sight and sense of their burthen and thy heauenly Fathers displeasure seeing Christs innocent soule was troubled for them and heauy vnto the death yea was so Mat. 26. 38. oppressed with their waight and his Fathers wrath that it forced out from his body a bloody sweat and from his distressed and afflicted soule that lamentable complaint My God my God why hast thou forsaken me Consider also O my soule how often thou hast vexed and grieued the good Spirit of God dwelling in thee and made him weary of his lodging by polluting it with thy sinnes How often thou hast tyred this peaceable Ghest by contending with him
and by not only resisting and quenching his good motions which hee hath put into thee but also by giuing way and entertainement vnto the contrary suggestions of Satan and thine owne sinfull flesh And let this grieue thee my soule that thou shouldst giue such a kind Ghest so vnkinde a welcome that thou shouldst weary him that was sent by thy Sauiour to refresh thee grieue him that came to be thy Comforter and contend and wrangle with him who is the Author of all thy peace §. Sect. 4 Motiues perswading to repentance and amondment of life But content not thy selfe O my soule to haue sorrowed for thy sinnes vnlesse thou also leaue and forsake them without which thy sorrow is false and hypocriticall For these bitter medicines haue if they be right a purging property and little good will they doe thee if they distaste thy palate with the bitter vpbraidings of thy sinnes but doe not purge thee from these corrupt humours Yea in truth if thy sinnes be vnpleasant to thy taste and like gall in thy mouth thou canst not chuse but spit them out If they be grieuous vnto thee as Hagar to her mistresse thou wilt neuer bee at quiet till thou hast inforced them to depart Or if through the strength of thy corrupt nature thou canst not quite remooue them from dwelling with thee they will be as scourges to thy sides and thornes in thine Ios 23. 13. eyes which will make thee desire and indeuour to be rid of such cumbrous neighbours to make continuall warre against them and to watch all good opportunities of rooting them out if not altogether yet at least by degrees For how can two dwell peaceably together vnlesse they bee agreed who feeleth sinne with Paul like a thorne in the flesh and will not pull it out Amos 3. 3. or if he cannot himselfe who will not with him cry out for helpe Wretched man that I am who shall deliuer mee from this body of death Yea in truth my soule the same reasons which make thee truely to lament for thy sinnes will make thee as willing to forsake them For if thou louest God who so loueth thee thou must needs hate and forsake that which hee abhorreth If thine heart bee truely and thorowly warmed with the beames of his loue brightly shining in that inestimable gift of his onely begotten and dearely Beloued thou canst not thinke much for his sake to offer thy sinnes to bee killed and mortified which thou hast iust cause aboue all things to hate for if thou willingly lettest them escape after God hath designed them to death thy life must goe for theirs seeing for thy sake he was content to giue the Sonne of his loue to be killed and crucified that by his death thou mightest liue If thou diddest as thou oughtest my soule esteeme thy God thy dearest and greatest friend thou wouldest esteeme it but a small matter to leaue for his sake thy greatest enemie Consider also my soule that thy Sauiour hath shed his precious Blood to wash away thy sinnes not onely in respect of their guilt and punishment but also of their filth and corruption and wilt thou suffer this vncleanenesse of sinne still to sticke vnto thee and so cause his blood to bee spilt in vaine Hee was content for a time to be forsaken in his owne sense of his heauenly Father whom to inioy was the life and to be seuered from him the death of his soule that he might make an vtter separatiō between thee and thy sinnes and wilt thou not for his sake part with them my soule especially considering that if thou cleauest vnto them they will be a partition wall to separate thee from thy God Finally the holy Spirit whom thou hast entertained for thy Ghest to lodge in thee may mooue thee for his sake to forsake thy sinnes For he being holy and delighting in purity cannot indure to haue sinne for an inmate where he is a Ghest but will depart in discontent if hee bee annoyed with such a lothsome neighbour Now as there is no society so sweet and comfortable as this Communion of the holy Ghost seeing hee commeth not alone but accompanied with all sanctifying and sauing graces with peace that passeth all vnderstanding peace with God and peace of a good conscience with comforts which vphold vs in all discontents with ioy vnspeakeable and glorious which cannot bee imbittered with any griefe so there is no solitude so vncomfortable as when thou art left and forsaken of the Comforter himselfe because to inioy his company thou canst not be contented to leaue thy sinnes Turne therefore from thy sinnes O my soule but withall turne to thy God Cease from euill and learne to doe well and being freed from the base seruice of sinne become now the seruant of righteousnesse The beginning of thy misery was thy turning from God for how couldst thou be but miserable and accursed when thou diddest leaue him in whose fruition consisteth thy chiefe happinesse how couldest thou but bee in palpable darkenesse when the beames of his fauour did not shine vpon thee who is thine onely Light How couldst thou be but euill and wicked when thou diddest forsake him who is the chiefe Goodnesse And the beginning of thy happinesse is when thou returnest vnto him When thou wentest from him with the Prodigall thou hauing mis-spent the rich portion of his graces becamest so poore and beggerly that to satisfie thine hunger thou wast faine to feed with swinish worldlings vpon the base huskes of earthly vanities but vpon thy returning to him hee will meete thee when thou art farre off receiue thee into wonted fauour put on thee the best garment kill for thee the fat Calfe and feast thee at his owne Table with great ioy When thou wentst from him like a wandring sheep in losing thy Shepherd thou didst lose thy selfe stray in the desarts of sinne and being intangled in the briers of Satans tentations wast a ready and easie prey to this rauenous Wolfe But when thy great and good Shepherd had sought and found thee and thou hearing his voyce diddest desire to come out of this wofull plight hee tooke thee vpon his blessed shoulders when thou wast not able to goe brought thee backe to his sheepefold and hath caused thee to feed in pleasant pastures by the still Psal 23. 2. waters Returne then vnto thy God O my soule loue him who hath beene so good vnto thee with all thine heart and serue him with all thy might And because thou hast mis-spent many of thy good houres in the seruice of sinne and Satan without gaine yea to thy losse redeeme this Eph. 4. 16. lost time by redoubling thy diligence for the time to come His seruice is perfect liberty and not to be in it is to be in the worst bondage All his seruants are his sonnes yea heires of his Kingdome and co-heires with Christ It is commonly sayd that there is no seruice to
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
thee by bringing forth the fruits of new obedience but I shall be able to better my speed and to runne the way of thy Commandements when thou shalt Psal 119. 37. inlarge my heart O thou therefore who chiefly delightest in the sacrifice of an humble heart and contrite spirit create in me a soft and tender heart and renew in me a right spirit Frame me according to thine owne will that thou maist delight in me and dwell with me yea according to thine owne couenant for thou hast promised to giue me a new heart and a new Ezek. 11. 19. and 36. 26. spirit and that thou wilt take away from me my stony heart and giue vnto mee an heart of flesh Thou art glorified in me when I bring forth much fruits of Iob. 15. 8. new obedience O be not wanting vnto thine owne glory by suffering me to be defectiue in fruitfulnesse but after I haue brought forth some purge me againe and againe that I still bringing forth more fruits thou maist be more glorified §. Sect. 7 Inforcement Yea Lord my wants are not small and therefore my suit must not bee slight I must still wrastle with thee by my prayers and strong cryes and not let thee depart without a blessing I am weake to preuaile but I haue thy truth to support me who hast promised that I shall obtaine if I follow Luk. 18. 1. 8. my suit without fainting O then make good thy word vnto thy seruant Psalm 119. wherein thou hast made me to put my trust Giue me a melting heart which will relent and resolue easily into teares of repentance I am much defiled with the filthinesse of my sinnes and a little washing will not make me cleane Purge me thorowly therefore O my God and multiply my washings first and chiefly in the blood of Christ which will cleanse mee from the ingrained guilt of my crimson and scarlet sinnes and wash mee in the lauer of Regeneration and in the waters of vnfained repentance which will by vertue of the former washing helpe to purge mee from the filth of my corruptions Turne me O turne me vnto thee my God and Lam. 5. 21. Cant. 1. 3. so shall I be turned draw me and I will runne after thee Rectifie and fructifie my more then ordinary barrennesse with the extraordinary showres of thy grace and warme my heart with the beames of thy loue that whatsoeuer good seed of thy Word shall fall into it may take deepe root and bring forth plentifull fruits of holinesse and righteousnesse that as I haue heretofore more then many others dishonoured thee by my sinnes so also I may now glorifie thee in some good degree by bringing forth in more then an ordinary manner and measure plentifull fruits of new obedience §. Sect. 8 Confidence And now comfort thy selfe O my soule for thy God hath granted what thou hast so feruently craued Yea it is the end why hee would haue thee to aske because he hath a desire to giue and that by discouering thy beggery and pouerty he might take occasion to discouer the riches of his bounty He that hath inlarged thine heart with these feruent desires hath done it purposely to this end that hee may fill it and satisfie them Thou couldest not so much as aske this grace of repentance if the Spirit Rom. 8. 26. of God did not helpe thine infirmities and inable thee to pray with sighes and grones which cannot be vttered and how can thy God reiect that prayer which his Spirit inditeth and is made according to his owne will Yea be confident my soule for thou canst receiue no repulse in this suit seeing he himselfe hath commanded thee to aske it and promised to giue it He who is true of his promise and omnipotent in performance hath bound himselfe by his gracious Couenant that hee will take away thy stony heart and giue thee an heart of flesh that thou shalt looke vpon Zacb. 12. 10. him whom thou hast pierced and shalt mourne for him as a man mourneth for his onely sonne and be in bitternesse for him as one is in bitternesse for his first-borne That he will write also his Law in thine heart that louing and obeying Jer. 31. 33. and 32. 42. it thou maist neuer depart from him And his Word is yea and Amen his promises as good as present payment Yet my soule to helpe thy weakenesse he hath giuen vnto thee already some first beginnings of repentance Phil. 1. 6. Rom. 11. 29. as an earnest of the rest that yet is wanting Hee hath begun this worke of grace in thee and therefore his gifts being without repentance he will surely perfect it Wait vpon him then O my soule by faith yea wait vpon him not onely with patience but also with ioy and comfort for he that hath promised will come and will not tarry and will Habak 2. 3. worke in thine heart such sorrow for thy sinnes as he himselfe shall accept as sufficient and cause thee to bring forth such plentifull fruits of new obedience as shall glorifie him and seale vp in thine heart the assurance of thine owne election and saluation §. Sect. 9 Congratulation and thanksgiuing Thrice happy then my soule art thou now in thy God who wast in in thy selfe wretched and miserable for he hath not onely made with thee the Couenant of grace wherein hee hath assured thee of the pardon of thy sinnes and of his fauour in which consisteth thy life and blessednesse but also hath inabled thee to performe the condition of faith and repentance whereby thou art assured that thou hast thy part and interest in all his promises Reioyce therefore in the Lord and againe reioyce Praise and Phil. 4. 4. magnifie his great and glorious Name who hath been so good and gracious vnto thee Thou wast in wofull misery by reason of thy sinnes and the punishments due vnto them but hee hath deliuered and made thee happy and hath both offered vnto thee ioy and blessednesse and also the meanes whereby thou maist attaine vnto it Hee hath shewed vnto thee the way of life and hath giuen vnto thee both will and ability to walke in it What wilt thou now returne vnto him O my soule for all the Psal 116. 11. good that hee hath done vnto thee Yea what canst thou returne that is worth acceptance but that which thou hast receiued from this fountaine of all goodnesse yet though hee hath giuen all vnto thee something there is which he will be pleased to receiue from thee as though it were thy gift euen the sacrifice of praise and thanksgiuing Nothing else canst thou giue but this free-will offring nothing else doth he require who is so absolute in all perfection that hee needeth nothing A fit oblation my soule frō such a child to such a Father from so meane poore a subiect to so rich and high a Soueraigne Take then into thine hand the Cup
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 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
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
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
performing our promises made vnto thee if thou shouldest looke to the perfection of our graces and outward actions and not vnto the inward truth and sincerity of our hearts For wee haue not thorowly acquainted our selues with the knowledge of thy sauing truth concerning this great mystery of our saluation nor searched and examined these spirituall Euidences for the cleere vnderstanding of them and much lesse for the bringing of them home to our hearts and consciences that in them we might haue sound peace and comfort in the assurance of thy loue and our owne saluation Our faith hath beene exceeding weake in apprehending and applying Christ and thy gracious promises made in him and wee too too negligent in vsing those blessed meanes which thou hast graciously affoorded vs for the strengthening of it For we haue not onely beene exceeding negligent in hearing reading and meditating in thy Word the great Charter of our peace which containeth in it all our spirituall and heauenly priuiledges but also in making right vse of thy Seales the Sacraments annexed vnto it especially this of our Lords Supper which thou hast ordained for the spirituall food of our soules to nourish them vnto euerlasting life Wee haue not highly esteemed of this holy banquet but haue often pretended excuses and absented our selues when as thou hast graciously inuited vs vnto it Wee haue not hungred and thirsted after this heauenly Manna and waters of life but with cloyed appetites haue carelesly neglected them when as they haue been set before vs. And when we haue presented our selues at this holy feast we haue come to thy Table after a cold carelesse and formall manner without all due preparation and haue performed this holy action with prophane and vnwashen hands more for custome then for conscience sake Wee haue come in much ignorance of thee and thy truth thy gracious Couenant and the Seales annexed vnto it and that little knowledge wee haue had hath beene more in our heads then in our hearts and affections in idle speculation then in vse and practice Wee haue not rightly discerned the body of our Lord nor put that difference which wee ought betweene these elements consecrated to this holy seruice and those which are for common vse We haue not duly considered as became vs the relation betweene the signes and the things signified but haue too much stucke in the outward elements and actions not looking to the spirituall graces signified and sealed by them We haue not approoued our selues as worthy ghests by renewing carefully and conscionably our faith and repentance but haue presented our selues before thee with much infidelity and great impenitencie though since our last comming to thine holy Table we haue often renewed our sinnes neither haue we brought foorth such plentifull fruits of charity towards our brethren for thy sake as thou requirest and as it becommeth the true members of Iesus Christ either by liberall giuing vnto those that want or free forgiuing those who haue offended vs. Wee haue not shewed our Sauiours death in this holy action nor thankefully remembred the great worke of our Redemption by his precious death and blood-shed And though wee haue professed our selues thy seruants by wearing thy liuery yet wee haue not indeuoured to walke worthy this high calling by glorifying thee our Lord and Master O Lord our God shame and confusion couereth our faces not onely in the sight and sense of our manifold and grieuous sinnes both originall and actuall but also of our great imperfections and corruptions which wee shew in the best duties of thy worship and seruice Wee confesse holy Father that if thou shouldest enter into iudgement with vs and deale with vs according to our deserts thou mightest iustly make voyd thy Couenant with vs depriue vs of these meanes of our saluation or else make them vneffectuall and of no vse vnto vs whilest wee inioy them But seeing wee are heartily sorry for our sinnes and not onely vnfainedly bewaile our imperfections but also desire and labour after more perfection promising for the time to come that wee will more carefully vse all good meanes whereby wee may bee inabled to performe all duties of thy seruice in a more perfect manner Good Lord wee most humbly beseech thee for Iesus Christ his sake to pardon graciously all our wants and weakenesses to accept according to thy gracious promises our will for the deed our poore indeuours for perfect performance and to couer all our imperfections vvith Christs perfect righteousnesse and obedience and to wash away all our corruptions in his most precious Blood And seeing wee doe now againe intend to performe the holy duties of thy seruice in hearing thy Word Prayer and receiuing of the Sacrament of the Lords Supper Good Lord wee earnestly beseech thee for thy Sonnes sake to assist vs so with thy grace and holy Spirit as that wee may performe these actions of thy seruice in some good and acceptable manner for the aduancement of thy glory the comfort of our soules and the furthering and assuring of our owne saluation More especially wee-intreate thee to inable vs with thy grace that wee may bee duely prepared and come as worthy ghests to thy Table Giue vs a liuely sight and sense of our sinnes and imperfections wants and weakenesses and let vs hunger and thirst after Christ and his righteousnesse and after the spirituall food of his Body and Blood for the nourishment of our soules vnto eternall life Let vs not coldly and formally performe this high and holy dutie but bend all the powers of our soules to the doing of it in some such manner as may bee acceptable in thy sight Inlighten our mindes more and more with the sauing knowledge of thee and thy truth and especially of the great worke of our Redemption and thine infinite loue shining in it of the Couenant of grace and Seales annexed vnto it and let not this knowledge reside onely in our vnderstandings but let it also descend into our hearts that it may bee profitable for their sanctification Inable vs rightly to discerne our Lords Body and feelingly to vnderstand the relation betweene the Signes and the things signified applying both vnto our selues in their right vse To this end indue vs with a true and liuely faith that wee may not onely receiue the outward Elements but also may inwardly feed vpon the precious Body and Blood of our Lord and Sauiour Iesus Christ that thereby wee may be inriched with all sauing graces strengthened vnto all good duties and nourished vnto euerlasting life Inable vs also to bring foorth the fruits of this faith in vnfained repentance bewayling our sinnes past hating those corruptions which still hang vpon vs and resoluing to leaue them for the time to come and to serue thee in holinesse and righteousnesse all the dayes of our liues And as wee haue daily renewed our sinnes so giue vs now grace that wee may renew our faith and repentance bathing our soules and
bodies afresh euen in the Fountaine of Christs precious Blood and in the teares of vnfained sorrow mourning with bitter griefe because wee haue pierced him with our sinnes and caused the Lord of life to bee put vnto a shamefull death Inflame our hearts with most feruent loue towards thee and our neighbours yea euen our enemies for thy sake and lincke our hearts together in an holy Communion as it becommeth the true members of Iesus Christ Let vs also approoue our loue to bee sound and sincere by the fruits of it and especially by forgiuing and forgetting all our wrongs and iniuries as heartily as wee desire to bee forgiuen of thee and by performing all workes of mercy and Christian charity towards all those who neede our helpe not onely by comforting and refreshing their bodies but also by performing all Christian duties for the eternall saluation of their soules And being thus prepared let vs when we come to thy Table performe that dutie of thy seruice in some good and acceptable manner with all reuerence faith and inward feruencie and deuotion Let vs with the outward signes receiue the things signified Iesus Christ and all his benefits that being more and more vnited vnto him we may receiue from him the Spirituall life of Grace and those holy vertues of his diuine nature that we may grow vp in him vnto a perfect man Let vs bring with vs the hand and mouth of faith and let it be more and more strengthened in the assurance of all thy gracious promises by these seales of thy couenant communicated vnto vs. Make vs partakers of Christs merits by imputation of his nature and essence by coniunction and of his power and efficacy by thy holy Spirit and let vs shew his death till he come gratefully remembring this great worke of our Redemption by his bloud that we may be thankfull and prayse thee the blessed Trinity in vnity all the dayes of our liues Finally as we doe by these meanes professe our selues thy seruants in taking vpon vs thy liuery and cognizance so giue vs grace that we may constantly striue and indeuour to walke worthy this high calling and to glorifie thee in the duties of holinesse and righteousnesse whilest we haue any breath or beeing Heare vs and helpe vs O God of our saluation and answer vs graciusly in these our suits and petitions for Iesus Christ his sake to whom with thee and thine holy Spirit be rendred of vs and thy whole Church all glory and prayse power and dominion both now and euermore Amen A thankesgiuing after the receiuing of the Sacrament of the Lords Supper O Lord our God most glorious and most gracious infinite in bountie and goodnesse vnto all thy children and seruants in Iesus Christ we doe here offer vnto thee the sacrifice of prayse and thankesgiuing and doe laud and magnifie thy great and glorious Name for all thy mercies and fauours vouchsafed vnto vs especially because thou hast loued vs with an euerlasting loue yea so loued vs that thou hast of thy meere grace and free good will euen when we were strangers and enemies giuen vnto vs thy Best-beloued and onely Sonne to worke the great worke of our Redemption and by his death and precious blood-shed to deliuer vs out of the hands of all our spirituall enemies and to free vs from euerlasting death and condemnation that we might be heires through him of eternall glory and happinesse in thy Kingdome We prayse thee also for the free couenant of grace and saluation which thou hast made with vs in him whereby thou hast assured vs of the remission of our sinnes our reconciliation with thee and of endlesse happinesse in the life to come and for confirming this couenant vnto vs by annexing thereunto the seales thy Sacraments that thereby our weake faith might be strengthened and increased and wee more and more freed from doubting and incredulity We thanke thee holy Father for renewing this thy couenant with vs this day and for confirming our vnion with Iesus Christ our head and one with another by giuing vnto vs his precious body and blood as the Spirituall food of our soules whereby they are nourished vnto euerlasting life O Lord our God it is thy great mercie that thou nourishest our mortall bodies with food that perisheth but how wonderfull is this thy bounty and goodnesse in that thou feedest our soules with this bread of Life that came downe from heauen and with this food that endureth to life eternall If thou shouldest permit vs but to gather vp the crummes that fall from thy Table we must needes acknowledge that it were a fauour farre aboue our deserts O then how should wee admire and magnifie thy mercie and bountie in vouchsafing such vile and vnworthy wretches this high and holy priuiledge to be feasted at thine owne Table not with ordinary cheare but with such spirituall and diuine delicacies euen the precious body and blood of thine onely deare Sonne whereby he becommeth one with vs and we with him euen as thou holy Father and he are one in that holy and happie vnion O that our narrow hearts were inlarged that we might in some measure apprehend this thine infinite and incomprehensible goodnesse O that being cold in themselues they were warmed and inflamed with the fire and flame of this diuine loue that with the liuely sense and feeling of it wee might be mooued to returne loue for loue and expresse it by our feruent zeale and indeuour in all things to please and glorifie thee throughout the whole course of our liues and conuersations Which because it is not in our owne power O thou the rich fountaine of all grace and goodnesse inspire and inflame our cold and frozen hearts with the beames of thy loue shed abroad in them by thine holy Spirit that we may loue thee with vnfained loue and contemning all things in comparison of thee may long and labour after nothing so much as to enioy thee in this life by grace and the presence of thy blessed Spirit and by full and perfect vision and fruition in the life to come To this end gracious God blesse vnto vs thine holy Ordinances and meanes of our saluation and by the inward assistance of thy good Spirit make them powerfull and effectuall to the attayning of those ends for which thou hast giuen and wee receiued them Let vs finde hereby our vnion with Christ strengthened and confirmed by feeling the Spirituall life and sap of grace deriued vnto vs and increased in vs from this roote of righteousnesse not onely for our further assurance of our iustification but also for the perfecting of our sanctification and the strengthening of vs vnto all Christian duties of a godly life Let vs by this Spirituall food of our soules finde our selues nourished and inriched with all sauing graces especially let vs feele our weake faith confirmed and increased that wee may without wauering be perswaded of all thy gracious promises made
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
speaketh peace according to the truth of Gods Word But here the carnal worldling and loose Libertine wil take occasion to presume that aboue all others they haue the best consciences because they seldome or neuer accuse them or if they doe yet they can easily put them to silence they were neuer in their liues troubled with any horrors and feares but haue had their consciences euer quiet and peaceable witnessing good things vnto them as that their sinnes are pardoned they highly in Gods fauour and shall most certainely attaine vnto saluation But for preuenting of this we haue added in the description of a good conscience that it doth not onely witnesse peaceable and good things but also that it doth giue true testimony of them So that if we would haue good consciences they must not be erronious in their euidence but peace and truth must be matched together And because they who most erre are ready with the best to brag of truth as well as of peace therefore I also added the Rule and Touchstone whereby all diuine truth is to be tryed namely when it agreeth with the truth of God reuealed in the Scriptures For conscience as I haue said is a witnesse with God testifying that which he also testifyeth and therfore when it doth excuse them whom God excuseth and secretly whispereth peace to them vnto whom in his Word he hath proclaimed it then is its testimony true and truly comfortable But when it offereth peace to them against whom hee hath proclaimed warre and excuseth them as good subiects whom his Word condemneth of high treason and wicked rebellion then is the testimonie of conscience false and erronious and can be no good ground of any sound consolation And in this case conscience is a traytor both to God and vs renouncing his seruice and that office which he hath imposed vpon it and ioyning with the enemies of our saluation to dishonour him in our destruction For it mayntaineth a false peace by giuing vs false intelligence telling vs that we are in safety when as we lye open to all danger that we are strong and well fortified against all assaults when as we are naked and haue vpon no part of the spirituall armour and like a false Sinon it testifieth that our spirituall enemies are quite departed whereas they lye in secret ambushment ready to assault and surprize vs when by beleeuing this false intelligence we are secure and neglecting the spirituall watch giue our selues ouer to worldly delights §. Sect. 3 The difference betwixt the peace of a good and bad conscience as first that the peace of the wicked proceedeth frō ignorance of their estate Euery conscience therefore is not good which is peaceable but that which speaketh peace in truth not according to our ignorant conceits blinded with pride and selfe-loue or presumptuous opinions which haue no sound ground but when it is squared by the perfect and infallible rule of the holy Scriptures whereby we may discerne whether that inward peace which wee feele in vs proceedes from a good or a bad conscience For there are many things by corrupting and defiling the conscience and making it worse and more dead and senselesse then it is in it owne nature which make it at least for time quiet and peaceable As first ignorance of God and his will which hood-winking the conscience giueth the deuill fit opportunity to carry it quickly whither hee will and like a thicke fogge and darkenesse of the night depriuing vs of light and sight doth cause vs to erre into the by-wayes of sinne whilest wee thinke that we are in that perfect path of righteousnesse that leadeth to Gods Kingdome As we see in Pauls example who in the time of his ignorance Rom. 7. 7 8 9. thought concupiscence to be no sinne which after hee was inlightened with the knowledge of the truth he discerned to bee the roote and fountaine of all wickednesse And whilest his iudgement was thus blinded his conscience spoke peace vnto him testifying that hee was aliue and in good case when as being truly informed he plainely saw that hee was dead and in the high way that leadeth to hell Such haue not their peace disturbed by conscience because being ignorant of the way it cannot admonish them when they goe out of it and being it selfe misinformed it must needs giue vnto them false euidence And though their hearts be full of sluttish corners and euen deepe dungeons full of all filthinesse yet the eye of conscience doth not discerne any annoyance because it is in the darke and is not illightened with the knowledge of Gods truth But especially this commeth to passe when as ignorance is not onely simple and naturall but imbraced and affected men purposely neglecting yea contemning and shunning the meanes of knowledge because for their greater quietnesse they would not haue conscience to take notice of their wayes As they who blesse themselues in their good meanings as sufficient to saluation and wholly neglecting Gods true seruice doe content themselues with their owne blinde deuotion and superstition Such shun those places where the light of the Gospel shineth and like Battes and Owles delight to liue in darke corners where they seldome or neuer heare a Sermon because they delight in the workes of darkenesse They hate the light of Gods truth because their workes are euill as our Sauiour speaketh and as the thiefe and adulterer waite for the twy-light and Ioh. 3. 20. make choice of the night as fittest for their purposes hating the morning as the shaddow of death because it discouereth their faults to others and bringeth them in danger to be apprehended condemned and executed So these affect the darkenesse of ignorance and abhorre the light of truth Job 24 15 16. because they would not haue conscience to take notice of their wickednesse lest like Gods Sergeant it should arrest and hale them before his Tribunall and there as an vnpartiall witnesse giue euidence against them and lest being condemned it should play the executioner tormenting and vexing them day and night with hellish horrours and deepe despaire §. Sect. 4 The peace of a good conscience proceedeth from spirituall life of an euill from senselesnesse and deadnesse Secondly peace of conscience doth often proceed not from spirituall life and motion knowing and doing Gods will but from the cleane contrary as from spirituall deadnesse idlenesse and sloth in performing those duties which God requireth For as when the body is dead it hath no sense of sicknesse wounds or any hurt which can be done vnto it so when the soule is dead in sinne the conscience hath no feeling of any waight that lieth vpon it nor of any wounds or sores of sin wherewith it is mangled and deformed And though corruption and guilt like a gangrene indangereth it euen vnto the very death yet it neuer complaineth because it hath no sense and feeling of this mischiefe and misery Besides whilest men snort in this
estate both in respect of the time present and to come In respect of the present a good conscience will make vs beare and brooke all estates not only with patience but also with comfort and ioy in the holy Ghost If we be in prosperity and abound with Gods blessings it warranteth vnto vs the lawfull vse of them and witnesseth vnto vs that we are heires and right owners and not thieues and vsurpers that they are Gods talents which being imployed to aduantage for Luk. 19. 17. Matth. 25. 21. the glory of our great Lord and good of our fellow seruants they shall be doubled and redoubled when we are called to giue account of them that they are pledges of Gods fauour in this life and earnest-pennies of euerlasting ioy and happinesse in the life to come If we be in aduersitie and affliction a good conscience like the good Angell holding vs by the hand in this firie furnace will secure vs that wee shall not receiue any harme For it will testifie vnto vs that these curses in their owne nature are through Gods mercy turned into blessings that they are testimonies of Gods loue seeing as many as he loueth he chastizeth and signes of our Apoc. 3. 19. adoption for the Lord correcteth euery sonne that he receiueth and they are Heb 12. 6. Rom. 8. 37 38. bastards and no sonnes whom he correcteth not That they will not separate Gods loue from vs but our loue from the world That they are not poysons to kill vs but medicines to cure vs of our spirituall diseases fannes and files and fires to winnow vs from our chaffe scowre vs from our rust and purifie vs from the drosse of our corruptions Finally that whatsoeuer they seeme to flesh and blood yet they shall worke together for the best Rom. 8. 28. to them that loue God and that though they be bitter and vnpleasant for the present yet they shall bring foorth the quiet fruits of righteousnesse to Heb. 12. 11. them that are exercised thereby In respect of the time to come a good conscience doth giue vnto vs truely and according to the Scriptures this comfortable and ioyfull euidence that we shall continue euer to be holy and happy perseuering to the end in Gods grace vnto saluation not by vertue of our owne strength but through the power and promises of God For he hath assured vs that he will put his feare in our hearts that wee may Ier. 32. 40. not depart from him That though we haue many fierce Wolues to assault vs and be but silly weake Sheepe vnable to make resistance yet our Shepherd Christ being infinitely stronger then they none shall be able to pull Ioh. 10. 28. Ioh. 13. 1. Ier. 31. 3. vs out of his hand That whom God loueth he loueth with an euerlasting loue and to the end that the gifts and calling of God are without repentance and finally that though we be many wayes tryed yet the Lord will neuer suffer 1. Cor. 10. 13. vs to bee tempted aboue our power but will giue a good end and issue to all our tentations §. Sect. 3 That a good conscience maketh vs cheerfull in Gods seruice Lastly a good conscience maketh vs cheerefull and diligent in Gods Esa 30. 21. 1. Ioh. 2. 27. seruice and willing to doe all things which are pleasing in his sight So the Prophet speaking of the faithfull saith that they should heare a voyce behind them saying This is the way walke ye in it when yee turne to the right hand and when ye turne to the left That is besides their outward teaching in the Ministery of the Word they should haue an inward teacher to direct and admonish them euen the Spirit of God speaking vnto them in the heart and conscience And this is that which Dauid meaneth where he saith that his reines did teach him in the night season that is the voyce Psal 16. 7. of conscience which did shew him the wayes of God and mooued him with cheerefulnesse to walke in them The which is the maine end at which the conscience aimeth in witnessing and sealing vnto vs all the former comforts For therefore the conscience giueth vnto vs that comfortable testimonie that wee are deliuered out of the hands of all our spirituall Luk. 1. 74. enemies to the end that we should not still serue them but worship our Lord and Redeemer in holinesse and righteousnesse before him all the dayes of our liues that he hath bought vs at so deare a price that we should glorifie him 1. Cor. 6. 20. in our soule and body because they are not our owne but his who hath redeemed them that we are freed from sinne that it may no longer raigne in Rom. 6. 12 18. our mortall body but being deliuered out of this cruell tyrannie we should become the seruants of righteousnesse that our consciences are purged from Heb. 9. 14. dead workes that we may serue the liuing God that wee are reconciled vnto God by the death and sufferings of Christ that we may aboue all things esteeme our peace with him which was so dearely purchased and not bee inticed with the hire of the whole world to doe any thing displeasing vnto God or which might breake or disturbe our peace with him seeing this were to vnder-value this inestimable price as being of lesse worth then worldly vanities and to tread the precious blood of Christ vnder our filthy Heb. 10. 26 29. feete as an vnholy thing and euen to despite the Spirit of grace with which we are sanctified Therefore it witnesseth vnto vs that we are sanctified that we may be made carefull to bring foorth the fruits of sanctification to his glory that hath called vs out of darkenesse into this marueilous 1. Pet. 2. 9. light and out of the bondage of sinne and Satan into the glorious liberty of the sonnes of God That though our sanctification be imperfect and Rom. 8. 21. stained with many corruptions yet through Christ it is accepted of God to this end that we might be made more cheerefull and diligent in seruing so gracious a Lord. For what greater incouragement can there be vnto vs in the performance of all good duties then to bee assured that our labour of loue shall not be lost and that whatsoeuer we doe shall be taken in good part and richly rewarded though neuer so imperfect if we desire and indeuour to doe the best we can Finally a good conscience giueth vnto vs this comfortable testimony that we are most happy in all estates that no estate though neuer so much crossed and afflicted may discourage vs from going on in the wayes of godlinesse seeing no misery can make vs miserable but euen our afflictions themselues shall aduance our happinesse and that we shall neuer lose either grace or glory but constantly hold out in the Christian race of godlinesse and righteousnesse vntill we be crowned with the
full of imperfections and weake in those graces 2. Chro. 30. 19. which are necessary vnto the worthy receiuing of this holy Sacrament we will in that part of our liues which remaineth striue after more perfection and conscionably labour in the vse of all good meanes whereby we may increase our knowledge faith repentance and charity towards our neighbours And lastly earnest and hearty prayer vnto God for the remission of our sinnes for the assistance of his Spirit in our intended action for a new supply of sanctifying graces and for his blessing vpon his holy Ordinances the Word and Sacraments that they may be effectuall for the renewing and increasing of them in vs and for the strengthening of vs vnto the duties of a godly life In the action of receiuing wee are to be exercised both by meditation and action We are to meditate on the outward signes Bread and Wine and the things signified by them the precious Body and Blood of Christ as also of the Analogie and relation betweene them When we see the Bread and Wine set apart from a common to an holy vse we are to be put in mind thereby that so Christ was set apart and sealed to the office of Mediatourship that he might bee our Ioh 6. 27. Esa 49. 1 5. Prophet Priest and King and so worke that great worke of our Redemption When we see one Bread and one Wine consisting of many Graines and Grapes we are to be put in mind thereby that there is but 1. Tim. 2. 5. one Mediatour betweene Gods vs euen the man Iesus Christ and that he hath but one body the Catholike Church consisting of many members When 1. Cor. 12. 12 13. wee see the Bread broken and the Wine powred out wee are to call to mind that so the body of Christ was broken and crucified and his blood shed for our sinnes that it might be spirituall food for our soules to nourish them to life euerlasting When we see the Minister giue and deliuer the Bread and Wine we are to remember that so God offereth the Body and Blood of his Sonne to be receiued spiritually by faith of euery worthy receiuer The actions to be performed are first to receiue the Bread and Wine at the hands of the Ministers and to eate and drinke them with our bodily mouthes Secondly to performe an inward action answerable thereunto namely by the hand and mouth of faith to receiue and feed vpon Christs Body and Blood for our spirituall nourishment Thirdly to remember the infinite loue of God and his Christ to vs the one in giuing his deare Sonne the other his precious Body and Blood for our Redemption and being truely thankefull vnto them in our hearts for these inestimable benefits to set foorth their praises both by our lips and liues songs of Thankesgiuing and holy conuersation After the receiuing of the Supper we are to performe these duties First to bee perpetually thankefull vnto God the Father Sonne and holy Spirit as for all his benefits so especially for that great worke of our Redemption and for deriuing and assuring vnto vs the fruit of it by his Word Sacraments and holy Spirit Secondly wee must examine how wee haue profited by receiuing of the Supper for the satisfying of our spirituall hunger and the replenishing of our empty soules with the gifts and graces of Gods holy Spirit which were the maine ends for which we came to the Lords Table Lastly we are to performe carefully our purposes and promises made vnto God and our selues that we will conscionably and diligently vse all good meanes for the furthering of vs in the duties of repentance and a godly life CAP. VIII Of the duties required in the third and fourth Commandement §. Sect. 1 Of the sanctifying of Gods Name which is taken diuersly in the Scriptures c. and how it ought to be done THe third Commandement requireth that wee sanctifie Gods Name and glorifie him out of his publike and solemne seruice in the whole course of our liues and conuersation The Name of God signifieth diuers things in the Scriptures as first God himselfe and his attributes which are his Essence Secondly his Glory Thirdly his Titles as Iehouah Elohim Iah Fourthly his Word Fifthly his Religion Sixthly his Workes And to take it in vaine is to vse it in our thoughts words and workes rashly lightly and without iudgement or in vaine and to no end or falsly wickedly and contumeliously to his dishonour which is heere forbidden Contrariwise in this Commandement God requireth that we sanctifie and glorifie his holy Name and as it is Holy Reuerend and Glorious in it selfe so to vse it holily and reuerently in all our thoughts words and actions And on the other side he forbiddeth vs to vse Gods Name that is his attributes Titles Word Religion and Workes vainely that is rashly irreuerently and lightly vpon no iust cause or else prophanely falsly and contemptuously to Gods dishonour The mayne duties required of vs are first that wee effectually know beleeue and remember God and his attributes and also often thinke and meditate on them holily and Rom. 10. 10. reuerently that wee make profession of God and his attributes and vpon all occasions speake of them in like manner and that wee walke worthy such an holy knowledge and profession in our liues and conuersations Deut. 28. 58. Secondly that wee desire Gods glory in our hearts and indeuour Psal 50. 23. 1. Cor. 10. 31. to set it foorth by all meanes making it the matter of our speech and glorifying him by our praises and thankesgiuing and the end also of all our words and actions Thirdly that we vse Gods Titles and Names iudiciously in matters of waight and importance after a serious and reuerent manner and to a good end Fourthly that wee vse Gods Word religiously and holily reading meditating and conferring of it with a desire studie and indeuour to know remember and practise it That we make it our Schoolemaster to teach and instruct vs in all truth our chiefe 2. Tim. 3. 16. guide for the directing and reforming of our hearts and liues and the Luk. 11. 28. squire and rule according to which wee frame all our words and actions Fifthly that wee walke worthy our high calling and by our holinesse and Psal 119. 1. Act. 23. 1. 24. 16. righteousnesse adorne the Religion which we professe carrying our selues in all things vprightly in respect of God and inoffensiuely in respect of men Sixthly that in our thoughts words and actions wee make an holy and religious vse of all Gods workes both of creation and gouernment and both meditate and speake of them so as it may redound to Gods glory knowing him by his workes and glorifying him in them by Rom. 1. 19 20 21 Ps 19. 1. 139. 14. acknowledging them his workemanship and his wisedome power and goodnesse shining in them And also to our owne good imitating
example of God himselfe for our imitation that you may bee the children of your Father which is in heauen for hee maketh his Sunne to rise on the euill and the good and sendeth rayne on the iust and on the vniust And also by his Parable of the man which fell among theeues who being a Iew Luk. 10. 29. 30. was relieued by a Samaritane though an enemy to that nation and therefore approoued as a neighbour vnto him All men therefore being our neighbours they are all in respect of their persons to bee loued of vs with such loue in respect of the qualitie as is sincere vnfained and feruent euen as wee loue our selues although in respect of the quantitie wee may and ought in our loue to obserue diuers degrees For seeing wee loue others in and for God therefore wee must loue those aboue others which are of the houshold of faith and our kindred in the Spirit brethren of the same heauenly Father and fellow members of the same body in whom the Image of God most brightly shineth so the whole Church and Common-wealth more then a priuate man and among priuate men our parents children kindred Gal. 6. 10. 1. Tim. 5. 8. familiar friends and benefactours more then strangers or ordinary men §. Sect. 7 The meanes of louing our neighbours namely as our selues The manner of our loue towards our neighbours is that we loue them as our selues In which the loue of our owne persons is necessarily implied Leuit. 19. 18. Mat. 22. 39. for if the loue of our selues be the rule of our loue towards our neighbours then must our charity begin at home and from it as from the fountaine the streames of brotherly loue must spring and flow And howsoeuer we haue in the Scriptures no direct precept inioyning vs to loue our selues yet it is necessarily implied First when we are cōmanded to loue God for seeing loue vniteth vs vnto him who is the chiefe Good and fountaine of all happinesse we chiefly loue our selues in louing him in whose fruition consisteth all blessednesse and felicity Secondly in all those Commandements which require of vs that we seeke our owne good and preseruation both in respect of our soules bodies and states temporall and eternall both by auoyding all sinne which would hurt vs as selfe-murther vncleannesse prodigality exposing of our fame and good name to slanders and imputations and by imbracing all vertues and practising all good duties which may further our euerlasting saluation Besides where our Sauiour saith that whosoeuer loueth his owne life better then him Eph 5. 28 29. is not worthy of him he implyeth that wee ought to loue our selues but with such a loue as is subordinate to the loue of him who hath loued vs better then his owne life And the Apostle in pressing a mans loue towards his wife which ought to exceed all other naturall loue because of that neere vnion betweene them whereby they become one flesh vseth this as a reason that no man euer hated his owne flesh implying thereby that seeing man and wife are both one therefore we should loue our wiues as our selues and consequently our selues first according to which rule we are to loue them §. Sect. 8 That naturall and carnall selfe loue is not the rule of louing our neighbours but that which is holy and spirituall But seeing our naturall loue of our selues is carnall and earthly plunging vs head-long into sinne and death and is no better then true hatred in respect of those miserable effects and fruits which it produceth both to our soules and bodies therefore this carnall loue ought not to be our rule in louing our neighbours although in truth wee can loue them with no other whilest this loue ruleth and swayeth in vs but first this loue must be mortified in vs and in stead thereof our hearts must be replenished with a iust and holy loue whereby we loue our selues in and for God for the aduancing of our temporall and spirituall good and the eternall saluation of our soules and bodies in the fruition of him whom wee chiefly loue and with him of euerlasting ioy and happinesse And when wee thus truly loue our selues according to this rule wee must loue our brethren So that when we are commanded to loue our neighbours as our selues Leuit. 19. 17. it is not required that we should so loue them as we loue our selues in the state of corruption with a carnall and earthly loue which would draw them together with vs into eternall death and destruction and is therefore to be esteemed no better then hatred but as wee ought to loue our selues in the state of regeneration with a right lawfull and holy loue which is alwayes subordinate to the loue of God and louing him first and chiefly doth cause vs to loue them in and for him and not in such respects as are carnall and sinfull In which regard as we are bound to loue all men euen our enemies yea the most wicked in the world in respect of their persons which are Gods workemanship so not our dearest friends in respect of their vices or their vices together with them seeing our loue must be subordinate to the loue of God and for his sake and as we loue their persons which he also loueth so must wee hate their sinnes and corruptions euen as wee ought also to hate our owne because he hateth and abhorreth them And wee must loue our selues and them according to Gods will and not contrary vnto it so farre foorth as it may stand with Gods loue and not when there is any opposition betweene them And thus Dauid who mourned for his enemies because they Ps 119. 136 137 Psal 119. 113. Psal 139. 21 22. kept not Gods Law and prayed for them in respect of their persons yet hated them in respect of their sinnes which vvere hatefull to God as he often professeth §. Sect. 9 The properties of lawfull selfe-loue Novv the lavvfull and right loue of our selues hath diuers properties for first it is vnfained and not counterfeit and dissembled and seated and settled in the heart and not in the tongue and lips onely Secondly it is feruent and effectuall and not cold remisse and carelesse Thirdly constant and permanent and not fickle and mutable alienated and estranged by frailties and infirmities And such ought our loue to be towards our neighbours sincere and vnfained feruent and effectuall seeking by all meanes their good not onely in word but in deede and action doing Mat. 7. 12. that vnto them which we would haue them do vnto vs and finally we must loue them with a constant loue and not alienate our affections from them in regard of their frailties and imperfections And thus wee are to loue our neighbours either with a common and naturall loue sanctified by Gods Spirit or with a special and spirituall loue In respect of the former as euery man out of a naturall loue doth seeke
of Gods blessings or if it be lost and impaired whereby wee may recouer it as good diet physicke c. Secondly that we by all good and lawfull meanes preserue our safety by auoyding vnnecessary dangers or recouer Mat. 4. 6. Num. 16. 38. 1. Sam. 31. 4. our selues out of them if we be falne into them by repelling grosse iniuries and auoyding causlesse quarrels and all other meanes whereby our liues are needlesly hazarded But aboue all heere is required that we earnestly indeuour in the vse of all good meanes which may further the saluation of our soules and auoid the contrary whereby it may be hindred The which must not be delayed nor posted off from time to time as it is the practice of those who from day to day deferre their repentance but we must first seeke the Kingdome of God and his righteousnesse both Mat. 6. 33. in order and time giuing it the precedencie and also in degree more earnestly in our iudgements esteeming in our affections imbracing and in our practice seeking and labouring after the meanes of our saluation especially our effectuall calling and conuersion our iustification by a liuely Eccl. 2. 11. Phil. 3. 8. 1. Ioh. 2. 15. faith and sanctification vnto holinesse of life then in any thing in the world besides yea contemning and reiecting all earthly pleasures profits and preferments as vaine and vnprofitable in comparison of them And with the like care and indeuour we must auoyd all meanes whereby our saluation may be hindred especially sinne which is the bane of the soule and not giue way to the committing of it wittingly and willingly though for hire the whole world were offered vnto vs the gaine whereof will in Mark 8. 36. no sort recompence the losse of our soules as our Sauiour telleth vs. Or if we be ouertaken with it and by the law of our members warring against Rom. 7. 24. Pro. 28. 13. the law of our mindes be led captiue vnto sinne our next care must be not to lye in it no not for an houre but to rise out of it speedily by vnfained repentance and by humble confession and earnest suite for pardon and remission seeke reconciliation with God through Iesus Christ CAP. XIII Of the duties required in the seuenth Commandement §. Sect. 1 The summe of the seuenth Commandement The duties which it inioyneth and vices which it forbiddeth THe three following Commandements respect the adiuncts of our neighbours persons for after that God had prouided for the life and person of our neighbour and our selues which is the chiefe and principall in the former Commandement he descendeth downe lower to make prouision for the good and preseruation of all that belong both vnto them and vs. And these are either internall or externall internall as the chastity and purity of our owne and our neighbours persons in the seuenth Commandement externall as the preseruation of propriety in goods in the eighth and our owne and neighbours good name in the ninth Next vnto the Commandement that respecteth life the seuenth Commandement which prouideth for the chastity and purity of the person hath place as comming neerest vnto life in worth and excellency and to bee preferred before all outward things either goods or good name For if the persons of men bee vnchaste and defiled with vncleane lusts then must also marriage which is the fountaine of life and generation be defiled and from such a fountaine what can spring but an vncleane and filthy life which is not to bee preferred before death it selfe And therefore next vnto the preseruation of our liues our chiefest care must bee to preserue our chastity and purity which is the very life of our life and without which it would bring no true ioy or comfort vnto vs. The which the Lord requireth of vs in the seuenth Commandement in these wordes Thou shalt not commit adultery In which words the Lord forbiddeth all vncleane lusts with all the meanes and signes of them and also that wee should bee accessary vnto the vncleannesse of others and contrariwise commandeth the preseruation of our chastity and purity with the meanes and signes of it and also that as much as in vs lyeth wee prouide for the chastity of our neighbours Now this chastity is either inward in the soule and heart or outward in the body First then wee must preserue the inward chastity of the soule from all motions and passions of vncleane lusts and 2. Tim. 2. 22. 1. Pet. 2 11. Mat. 5. 28. 1. Ioh. 2. 16. Col. 3. 5. vnlawfull concupiscence of the flesh which is the adultery of the heart that our Sauiour condemneth and that concupiscence of the flesh and euill concupiscence which the Apostles forbid Neither is all concupiscence euill and to bee condemned for that is lawfull whereby we desire the propagation of mankinde by naturall generation being Gods ordinance and inioyned in the state of innocencie if it bee neither immoderate Gen. 1. 18. Heb. 13. 4. 1. Cor. 7. 1 2 3 5 1. Thes 4. 4. Psal 119. 37. Iob 31. 1 Eph. 4. 29. 5. 4 6. 1. Cor. 15. 33. Col. 3. 8. immodest nor vnseasonable Secondly wee must preserue our outward chastity and possesse our vessels in holinesse and honour Vnto which is required the chastity of our eyes containing them from beholding wanton and vncleane obiects of our eares stopping them against all rotten corrupt and filthy communication of our tongues restraining them from all beastly and bawdy speaking and of our actions abstaining from all acts of vncleannesse wanton and vnchaste pleasures And thus we are to preserue our chastity either in single life which is the gift of continency and pure abstinence both from vncleane lusts and also from marriage or in wedlocke vnto which is required coniugall fidelity the moderate modest and seasonable vse of the marriage bed and pure abstinence vpon necessary and iust occasions as in time of absence and of Leuit. 18. 19. 20. 18. 1. Cor. 7. 5. the womans separation or that vpon fit occasions we may wholly giue our selues to fasting and prayer §. Sect. 2 The meanes of preseruing chastity But whosoeuer would thus preserue their chastity they must bee no lesse carefull to vse all good meanes of it and to shunne the contrary Mat. 19. 11. 1. Cor. 7. 7. 1. Cor. 5. 6 9 11. Eph. 5. 7. Pro. 23. 20. meanes and occasions As first they must begge it of God by prayer seeing it is his gift alone Secondly they must haue no society and familiarity with the vnchaste and filthy wanton and effeminate drunken and gluttonous persons but keepe company with those who are sober and chaste modest and temperate Thirdly they must vse the preseruatiues of chastity as sobriety which consisteth as it is heere considered in moderating the delights of the taste in the temperate vse of Ezech. 16. 49. Pro. 23. 33. 1. Pet. 4 3. Gen. 19. 32 33. diet and abstinence from gluttony
of righteousnesse and sobrietie whereby we serue him mediately in doing the duties which hee hath commanded towards our neighbours and our selues because in doing them we obey him Whereby it appeareth that there ought to bee no time nor any action of our liues exempted from Gods seruice seeing hee hath giuen vs his Law to serue for our direction at all times and in all things Finally the Word of God giueth vnto vs directions and rules according to which wee are to frame our whole liues both in respect of persons and callings as the duties of superiours and inferiours fathers and Ios 1. 8. 1. Tim. 2. 1. children magistrates and people domesticall and politicall towards God themselues and one another and also in respect of euery part of the day for the well beginning continuing and ending of it and of all states and conditions whether we be merry and cheerefull or sad and sorrowfull in sicknesse or in health in poore or rich estate prosperity or aduersity to Iam. 5. 13. 1. Thes 5. 16 17 18. 1. Cor. 10. 31. Iam. 1. 15. Luk. 9. 23. Deut. 4. 30. Psal 50. 15. shew vnto vs that there is no time or state wherein any man is left to his owne liberty to liue as he list but that continually and in all conditions euery man is bound to conforme his life in euery particular action according to Gods reuealed will To which end wee are inioyned at all times to meditate and speake of Gods Law and Commandements to haue them in our hearts to teach them vnto our children at home and abroad at our lying downe and at our rising vp and to binde them for a signe vpon our Deut. 6. 8. hands and as frontlets betweene our eyes And so the Wiseman commandeth that we binde them continually vpon our hearts and tye them about Pro. 6. 21 22. our neckes because when we goe it shall leade vs when we sleepe it shall keepe vs and when we awake it shall talke with vs the Law being such a lampe and light as is sufficient to guide and direct vs in all our wayes Psal 119. 105. §. Sect. 3 Diuers reasons proouing the necessity of the daily exercise of a godly life Secondly this daily practice of all Christian duties in the whole course of our liues and in euery particular action of them may be inforced with these reasons first because the Lord hath created and redeemed and doth continually preserue vs to this end that we should spend our whole liues in his seruice by performing the duties of holinesse and righteousnesse and not some part onely reseruing the rest for the seruice of the world and the satisfying of our carnall lusts Secondly he giueth vnto vs the continuall wages of his blessings and benefits for the present and hath promised to giue vnto vs the euerlasting reward of heauenly happinesse in the life to come not that we should doe our owne wills and workes much lesse of his professed enemies but that wee approoue our selues and our seruice vnto him in all things who hath giuen vnto vs this rich wages and chiefly respect his glory in whatsoeuer we doe either in his immediate seruice or in performing the duties which he hath commanded vs towards our neighbours and our owne persons seeing wee are bought at an high 1. Cor. 6. 20. Rom. 12. 1. price that we might no longer be our owne but his and glorifie him both in our soules and body by offering vnto him that seruice which he requireth Thirdly seeing it is the best wisedome to imploy all and euery of our actions to the best purpose and no time is so well imployed as in Gods seruice whether we respect God our chiefe Goodnesse to whose glory all Matth. 5. 16. 2. Pet. 1. 10. should tend as vnto their supreme end or our owne saluation which by this and no other meanes can be assured vnto vs and contrariwise the greatest folly to spend our liues or any part of them in vaine to no purpose or profit as all that time is which is not taken vp in Gods seruice by performing some duty of piety righteousnesse or sobriety seeing those maine ends at which we ought in all things to aime namely Gods glory in our owne saluation are not hereby aduanced and furthered but crossed and hindred Fourthly to be daily exercised in Christian duties is the best meanes to keepe our soules in good plight and state by nourishing in them all sauing graces for as it is not enough to keepe our bodies in a good case and habitude that we preserue the vigour and strength of them by seasonable and conuenient foode vnlesse wee also digest it and confirme our strength by fit exercise so for the preseruing of our soules in good state it is not sufficient that we nourish Gods graces in vs by hearing the Word and feeding on this spirituall Manna vnlesse wee daily exercise them in the performance of all Christian duties And as it is the best meanes to preserue our soules in health when they are well so also to recouer them when through surfets in sinne it declineth and is impaired whereas if we haue onely some generall purposes of liuing Christianly or performe these duties but by fits and starts wee shall easily fall into spirituall consumptions of grace and dangerous sicknesses of sinne before we be aware and when they haue by neglect and customable continuing in them taken fast hold of vs wee shall either not recouer or at least with great difficultie §. Sect. 4 The many and great dangers which follow the neglect of this daily exercise Fifthly we may bee mooued to this daily and continuall exercise by consideration of the many and great dangers which doe accompany the neglect of it first because we shall mooue the Lord to withdraw from vs his graces when as we are secure slothfull in the exercise of them For he giueth vnto vs these spirituall Talents not that we should wastefully misspend them or idlely tye them vp as it were in a napkin and cast them in a corner where they doe no good but that we should by imploying improoue them to the glory of our Master and good of our selues and our fellow-seruants which when we neglect to doe he will take them from vs and giue them vnto others who will vse them to more purpose and profit And thus Dauid growing secure and beginning through sloth to 2. Sam. 11. 2. remit something of his spirituall exercises in which he had beene formerly zealous was left vnto himselfe to fall into tentation God withdrawing the assistance of his grace and holy Spirit and so was ouertaken of foule and grosse sinnes Secondly without this daily exercise wee shall soone fall off from all power of godlinesse and grow by degrees from bad to worse till there be no prints of goodnesse remaining in vs. For our course and proceedings in piety is no naturall motion but against the current and
streame winde and tide of our corruption and therefore we must at no time intermit our labour for so we shall in short time be carried further backe then we can recouer in a great space and with much labour but we must be in continuall exercise and as it were with vnwearied diligence ply the oare vntill by death we arriue at the hauen of happinesse Our hearts like the plummets of a clocke draw vs with the waight of their corruption downeward till they pitch themselues and rest vpon earthly vanities vnlesse euery day yea many times a day we pull them vp and giue spirituall motion vnto them by these Christian exercises Thirdly sinne is so wily and deceitfull that if we cease from the duties of a Christian life and intermit the keeping of a straight watch ouer our selues and actions it will soone steale vpon vs and fortifie it selfe against all vertue and goodnesse For though at the first it seemeth content that we should but for a little space displace good duties and giue but a little way for a small while to the pleasures of it yet it will increase in strength comming to liue as it were in its old home and proper element and hardly leaue its hold or giue way to the re-entry of those vertues and Christian duties which it formerly expelled In which regard we shall be blessed if fearing Pro. 28. 14. alwayes we stand continually vpon our watch and not onely keepe our Matth. 26. 41. 2. Tim. 4. 5. Heb. 3. 13. soules strongly manned with sauing graces but take care that they may be daily trained and exercised in all Christian duties that so we may not be beguiled and hardned through the deceitfulnesse of sinne Lastly there is no lesse danger from outward enemies the world and the deuill if we neglect the daily exercise of a godly life For the world if it once finde our hearts Dina-like straying from God will easily rauish and defile them with her filthy pleasures and when we haue beene at some time inticed to accompany her fauourites in the delights of sinne wee shall hardly get out of their imbracements nor purge our selues from that pollution Iob 1. 7. wherewith they haue tainted vs. The deuill also like a malicious enemy 1. Pet. 5 8. walketh about continually and as a roaring Lyon seeketh to deuoure vs and if he finde vs at any time cleane swept of Gods graces and garnished Matth. 12. 44. with the hellish ornaments of vices and sinne he will enter into vs and taking possession reserue vs for his owne vse And therefore it behoueth vs with like diligence to preuent his wiles and malice by keeping our soules continually furnished with Gods graces and our selues exercised in all Christian duties that so we may neuer be at leasure to admit of his tentations And seeing this euill one is ready euen whilst we sleepe to sow his tares of tentations in our hearts a ground too fruitfull for such a graine Matth. 13. 25. our care must be with like diligence to cast out this hellish seede that it take no rooting or if it haue to weede them out as soone as they haue sprouted vp and doe outwardly appeare in our words or actions §. Sect. 5 Another reason taken from our calling and profession The sixth reason to mooue vs to this daily exercise is taken from our calling and profession for wee are Citizens of heauen and pilgrims on Phil. 3. 20. Col. 3. 2. earth and therefore though our bodies are here beneath yet our conuersation should be in heauen and our minds and affections should be on things aboue our speeches should bee of those things that concerne our owne countrey and in all our actions we must indeuour to further our iourney towards our heauenly home neither must we one while goe forward and another while backward or idlely sit still we must not one part of the day goe in the right way and in another part erre and wander in the by-wayes of sinne but we must be still going forward and holding the right roade neuer turning out of it till we come to our heauenly home We are called to be Gods seruants and therefore we must not deuide our seruice betweene him and the world seeing it is fit wee doe onely his worke from whom we receiue so liberall wages neither can we serue God and Mammon which are of so contrary a disposition but whilst wee incline to the Mat. 6. â—4 one we must of necessity neglect the other as our Sauiour hath taught vs. We are called to be his Souldiers and therefore we must onely fight his battels and not spend some part of our life and strength in his seruice and some part in fighting on the deuils side by quenching the good motions of Gods Spirit and contrary to the light of our owne knowledge and consciences neglect holy duties and runne on in such courses as are displeasing vnto God We are called to be Gods labourers and therefore we must intend our businesse that it may prosper in our hand and not vndoe in one day that which we haue done in another We must not like vnskilfull husbandmen sometimes plant and soone after plucke them vp one while sow good seed another while tares nor like foolish builders pull down one day what we haue set vp in another nor like vnfaithful Watchmen one while sit in the watch Tower and soone after slothfully sleep and giue ouer our charge nor like carelesse Pilots guide the ship one day toward the wished hauen and the next through sloth and negligence let it roame whither the winde and tide will carry it till it run vpon the sands split it selfe against the rocks But we must in the whole daily course of our liues giue all diligence to make our calling and election sure by holding 2. Pet. 1. 10. a constant and continuall course in the Christian exercises of a godly life §. Sect. 6 The last reason taken from the vncertainty of our liues The last reason to mooue vs vnto the continuall and daily exercise of Christian duties is taken from the vncertainty of our liues and Mat. 24. 46. when by death wee shall bee called to Iudgement For seeing wee know not at what time our Master will come it shall bee our wisedome to keepe our accounts alwayes euen that wee may be ready at all times without feare to yeeld vp our reckonings and to carry our selues continually like wise and faithfull seruants in the exercise of holy righteous and Christian duties that so we may bee blessed when our Lord comming vpon the sudden shall finde vs so doing and because we are vncertaine when the Bridegroome will come let vs like the fiue wise Virgins Mat. 25. 1 2. haue our lampes and oyle of faith and lights of a godly life alwayes prepared that so we may enter with him into the marriage Chamber of heauenly happinesse and there eternally solace
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
in vs with cheerefulnesse and delight we must also submit our selues to be ruled by him and not quench any good motion which hee suggesteth either by rebellious and flat denials or by vaine excuses and sluggish delaies but presently put the duties in practice vnto which he moueth vs and open the dore of our hearts at his first knock and call that hee Apoc. 3. 20. may come in and supping with vs feast vs with a most delicious banquet of Spirituall refections lest putting off his kinde offers with slothfull Cant. 5. 2 3. excuses like the Spouse in the Canticles we moue him to depart and hide from vs his gracious presence and so moue vs by a sorrowfull and painefull search before we can recouer and finde him to make more precious account of his company when we doe againe inioy it We must be carefull to preserue our peace with him if we would inioy his company for as the Prophet speaketh How can two walke together except they Amos. 3. 3. be agreed To which end we must often renew our faith and after any slip or infirmity rely vpon the mediation of our Sauiour Christ for our Rom. 5. 1. reconciliation and renewing of our peace Neither must we alone apply Christ vnto vs for iustification but also for sanctification indeuouring in all things to please God and if we desire to haue the peace of him wee must binde our soules to our good behauiour labouring with feruent zeale to glorifie him in all our cogitations words and actions not passing any of our time vnfruitfully and vnprofitably but imploying it so as some glory thereby may redound to God and some comfort to our owne soules by furthering the assurance of their saluation Contrariwise our care must bee that wee doe not vexe and grieue the good Spirit of God by quenching his good motions which hee suggesteth or by defiling our soules with sinfull corruptions especially that we doe not suffer voluntarily and wilfully any knowne sinnes to dwell in vs which will pollute our soules and bodies and making them fitter to bee cages for vncleane Birds and noysome styes for filthy Swine then Temples and habitations for him to dwell in will mooue him as weary of his lodging to depart from vs. Moreouer hauing this sweete communion with God and comfortable fruition of his presence by his holy Spirit dwelling in vs wee must labour to preserue it inuiolable by carrying our selues daily and in all our thoughts words and actions as in his sight and not to doe any thing before him which wee would bee ashamed to doe in the presence of a man that is iust and religious And seeing wee haue such communion with God wee must indeuour to bee holy as he is Leuit. 19. 2. 10. 2. holy for the Lord will bee sanctified in all those that come so nigh him either in his mercy or Iudgements and being a consuming fire wee must take heede that we bee not as stubble and chaffe but as pure gold which will not be consumed but be made daily more pure by our communion with him Finally hauing this communion with God wee must reioyce in him aboue all things in the world and as this communion must not bee by fits and starts like that with our worldly friends whom wee visite onely at good times or when wee haue got some leasure from our businesse but constant daily and continuall like the communion of man and wife who should dwell together in the same house or of the head with the members and soule with the body which whilest life lasteth admit of no diuision or separation so must our ioy and reioycing in God caused by this communion be constant and continuall according to that of the Apostle Reioyce euermore And againe Reioyce 1. Thes 5. 16. Phil. 4. 4. in the Lord alwayes and againe I say Reioyce not onely in worldly prosperity but also in affliction and tribulation for if wee inioy this neere communion with God hee may much more fitly say vnto vs as Elcanah to Annah Am not I much better vnto thee then 1. Sam. 1. 8. all worldly comforts which are vaine and worthlesse for they last but a while and leaue thee when thou most needest them And this ioy will support vs euen when all other forsake vs and make our labour of loue light and easie which wee vndertake for the Lords sake It will weane our hearts for all carnall delights and make vs euen with great ioy and comfort to finish our tedious pilgrimage when as wee haue the ioy and delight of so sweete a Companion in all our Trauailes §. Sect. 7 That vnto the seeking of God is required that we daily renew our repentance Sixthly to the daily seeking of God is required that we daily renew our repentance for these in the Scriptures are vsually ioyned together to Deut. 4. 29 30. intimate vnto vs that we then seeke God when as wee doe vnfainedly repent vs of our sinnes Thus the Lord promiseth that if the people of Israel would in their tribulation seeke the Lord with all their heart and with all their soule and turne to the Lord their God and bee obedient vnto his voyce then they should finde him And that if they should humble themselues and pray and seeke his face and turne from their euill wayes then he would heare 2. Chro. 7. 14. Hos 7. 10. 10. 12. 5. 15. Esa 55. 6 7. from heauen forgiue their sinnes and heale their land So the Prophet Esay ioyneth these together Seeke yee the Lord while hee may bee found call ye vpon him while hee is neere Let the wicked forsake his way and the vnrighteous man his thoughts and let him returne vnto the Lord and he will haue mercy vpon him Without which vnfained repentance we cannot truely be said to seeke God or to haue any communion with him for if wee say that wee 1. Ioh. 1. 6. haue any fellowship with him and walke in darkenesse we lye and doe not the truth More especially we must seeke the Lord by humbling our selues in true contrition and sorrow for our sinnes which haue estranged God from vs and made vs lose the sense and assurance of his loue and fauour And therefore the Lord exhorteth the meeke of the earth to seeke him that they might be hid in the day of his anger And saith that Israel and Iudah should Zeph. 23. come together going and weeping and should goe and seeke the Lord their God Ier. 50. 4. Secondly we must seeke him not onely by bewailing and forsaking our sinnes but also by bringing foorth the fruits of new obedience Whereof it is that these also are conioyned in the Scriptures Hearken vnto me ye Esa 51. 1. that follow after righteousnesse ye that seeke the Lord. Thus Iudah is commanded to seeke the Lord God of their fathers and to doe after the Law and 2. Chro. 14. 4. the
our march in the Christian warfare and so prepared against all afflictions and troubles which like thornes and briers molest vs in our iourney that we shall not be discouraged nor faint in the way but by that inward peace which the Gospel bringeth vnto vs wee shall be confirmed and comforted in the middest of all worldly garboyles and troubles By the shield of faith wee shall repell the firy darts of Satans 1. Pet. 5. 8. tentations and resist and beate him backe when he assaulteth vs with greatest fury we shall also thereby ouercome the world on the one side 1. Ioh. 5. 4. tempting vs with the wages of earthly vanities by contemning it in comparison of heauenly happinesse of which faith assureth vs and on the other side threatning and terrifying vs with crosses and afflictions whilst it receiueth them as tokens of Gods loue and signes of our adoption and perswadeth vs that they shall worke together for the best and serue as Rom. 8. 28. meanes to further our saluation By the helmet of saluation wee are also notably strengthened in the spirituall conflict so as though Satan the old Serpent may bite and bruize our heele yet he shall not bee able to hurt our Head wee are also thereby incouraged to labour diligently after sanctification and hauing hope of inioying with Christ heauenly happinesse it is a notable meanes to mooue vs to purge and purifie our selues 1. Ioh. 3. 2. as he also is pure Finally we are incouraged to fight valiantly the Lords battels by assured hope of victory and to passe with patience and comfort throughout all worldly discouragements because we expect that after we haue trauailed thorow a little spot of foule way we shall come safely to a Palace of pleasure and to all the ioyes of our heauenly Countrey Lastly by the sword of the Spirit if we can skilfully vse it we shall be fitted for all purposes strengthened against all enemies ouercome all difficulties answere all obiections repell all tentations Yea such a glorious light commeth from this glittering weapon that it is sufficient not onely to defend vs and beate downe like that light which appeared to Saul Act 9. and his company with feare and astonishment all our enemies but to guide and direct vs in all our wayes and to make vs perfect and wise for attaining vnto saluation 2. Tim. 3. 15 17. CAP. VIII Of the fourth mayne daily duty which is to arme our selues against all sinne and to deuote our selues wholly to Gods seruice §. Sect. 1 That we must necessarily arme our selues against all sin and the reasons of it THe fourth mayne duty daily to be performed is to arme and strengthen our selues daily against sinne and deuote our soules and bodies wholly to Gods seruice in the performance of all Christian duties which may bee pleasing in his sight Concerning the former It is most necessary that wee continually arme our selues against sinne and gather daily new strength to withstand and mortifie our corruptions First because Satan like a roaring 1. Pet. 5. 8. Lyon walketh continually about seeking to deuoure vs laying at all times and in all places his nets and snares of perdition and many baites of worldly vanities and seales of euill examples to allure vs to stoope and giue ouer our heauenly flight that so he may catch and insnare vs to our destruction Secondly because the world as a strong enemy daily ioyneth with him labouring one while with her smiles and fauours her allurements and proffers of prosperity to intice vs to follow those patternes and precedents of euill which she setteth before vs and another while with frownes and threats afflictions and persecutions to thrust vs by mayne force into sinne Thirdly because we nourish continually a secret traytour in our bosomes which is daily ready to betray vs into their hands euen our owne flesh and corrupt nature which is prone to all euill and taketh delight in nothing more then in glutting it selfe with the pleasures of sinne So that no sooner doe we giue ouer fighting but we are presently foyled no sooner doe we desist rowing and tugging against the streame of our naturall corruptions but they presently carry vs downe with a swift course into some one or other sinfull action Fourthly because many are the wiles and deceits of sinne which will easily circumuent vs if wee doe not daily obserue and labour to defeate them One while they will pretend friendship and that they will doe vs good or at least that they are innocent and will not hurt vs and at another time necessity that wee cannot liue without them or if wee doe a life no better then death vncheerefull and vncomfortable Sometime they will pleade custome and prescription which entreth them into possession as it were by course of Law And if we can answere this they will offer themselues like ghests crauing but one nights lodging with promise then to be gone but afterwards when they are admitted either by force take possession or else vpon further acquaintance and better liking desire to make longer abode Lastly because the occasions of sinne daily are many as the obiects of vnlawfull pleasures which bewitch vs with their alluring tunes and of sinfull gaine and profit which like golden chaines draw vs into wicked courses and of pride and vaine-glory which easily perswade vs who are naturally ambitious to vse any meanes which may further our aduancement Vnto which wee may adde the daily occasions of vniust anger thrusting vs on to reuenge of enuy or disdaine of wantonnesse and vncleannesse of vaine vnsauoury and rotten communication through sinfull society and wicked company and innumerable such others all which will powerfully draw vs to sinne if wee be not daily armed against it In all which respects it is most necessary that wee arme our selues and make daily warre against all our sinnes especially against those which cleane fastest to our corrupt natures and vnto which we are most prone and apt to fall Of which we may take the better and surer notice if wee consider what they were which before our conuersion did most raigne and rule in vs seeing these in the state of regeneration though they be deposed from their regency yet will of all others be most hardly expelled or being in some measure driuen out yet out of their experience of their former victories will conceiue hope of repossessing their wonted hold and to this end will lurke and honer about vs that they may spie opportunity of re-entring like Crowes and other birds of prey which are beaten off a field where they haue long vsed to feede As also if we obserue what are those sinnes which our corruption most liketh and longeth after and is most ready to extenuate and excuse when we are touched and reprooued for them making them light and veniall by gilding them ouer with vaine friuolous or false pretences And finally wee may know them by our owne lamentable experience
when as we carefully obserue what sinnes most distract vs in all good exercises and hinder our growth in godlinesse and what they bee into which through frailty we most often fall and whereby we haue beene most ouertaken And when wee haue by these meanes taken notice of them we must with most diligence and resolution arme our selues against them seeing by them wee haue most dishonoured God and wounded our owne consciences and are in greatest danger to be ouercome and led captiue to hell and destruction being like bordering enemies which haue a strong party in our selues and haue best opportunity to take all aduantages against vs. §. Sect. 2 Of the meanes to work in our hearts a true hatred of sin Now the meanes whereby we may be armed against all sinnes in generall and these in particular are many The first and principall is to worke our hearts to a deadly and vnreconcilable hatred against them by meditating of the infinite Maiesty and goodnesse of God against whom they are committed how great and glorious he is in himselfe and how good and gracious vnto vs who hath giuen vs all the good things which wee inioy or hope for yea his chiefest Iewell his best beloued Sonne to die for vs By considering that it is aboue all things most hatefull and displeasing vnto God and maketh all creatures in whom it is most odious though neuer so much beloued of him As we see in the example of the reiected Iewes Adam cast out of Paradise the Sonne of God himselfe who bearing our sinnes did beare all his Fathers wrath and could not bee reconciled till by his sufferings he had made full satisfaction to his Iustice That it is most haynous and capitall being committed against so infinite a Maiesty as appeareth by those dreadfull and eternall punishments which Gods righteous iudgement inflicteth on those that commit it in this world and the world to come that it is the greatest folly in the world hazarding the eternall saluation of our most precious soules which are of more worth then many Monarchies and plunging them into hell and euerlasting destruction for the momentany and vncertaine fruition of earthly vanities That it pierced the Lord of life and nailed him to the Crosse causing him to be condemned that came to saue vs and to be put to a shamefull death who came to giue vnto vs euerlasting life That the deepe dye of it so stained our soules that nothing could wash away the filthy spots that it left behind it but the precious blood of Christ That it vexeth and grieueth the good Spirit of God dwelling in vs by defiling our bodies and soules which are his Temples doth make him weary of his lodging That aboue all things it delighteth the deuill as being the child and darling of this hellish parent and maketh vs to become fit roomes for him to reuell in and to passe his time with most delight Let vs consider of the manifold euils which it causeth vnto vs both priuatiue and positiue in this life and in the life to come For it depriueth vs of all good and bringeth with it all euill It separateth betweene our God and vs and turneth the greatest loue into the most dangerous enmity It defaceth his Image in vs and stampeth vpon vs the image of the deuill It frustrateth the end of our creation which was to glorifie God by our worshipping and seruing him yea of our Redemption by Christ if wee liue and die in it without repentance It casteth vs like out-lawes out of Gods protection and maketh vs like slaues subiect to the tyranny of Satan It is the cause of all the euils of punishment which are inflicted vpon the creatures in this life and the life to come It blindeth the minde and hardeneth the heart debarreth vs of all sweete communion with God and depriueth vs of the inestimable comforts of his holy Spirit It weakeneth our faith and woundeth our conscience taketh away all inward peace and filleth our hearts with shame and sorrow and our faces with blushing or which is worse with impudency It depriueth vs of Gods eternall and most comfortable presence and of the ioyes of his heauenly Kingdome and plungeth vs headlong into hell and destruction Finally let vs adde vnto these whatsoeuer other euils we can imagine and then conclude that sinne as the cursed mother of them all hath bred them in her hellish wombe §. Sect. 3 Of the meanes whereby we may be strengthened against sinne And when by these meditations wee haue wrought our hearts vnto a true hatred of all sinne there are other meanes to be vsed of vs that wee may be strongly armed against it As first that wee doe thorowout the whole day entertaine and nourish good and holy desires and firme and constant resolutions that we will resist and withstand it in what manner or forme so euer it shall set vpon vs. For nothing will bring more easie and assured victory then Christian courage and resolution to fight and striue against it grounded not on our owne strength but vpon the power and promises of God and that we will let passe no good meanes vnassayed whereby we may ouercome Secondly wee must keepe a daily and continuall Pro. 4. 23. Heb. 3. 13. watch ouer our selues and especially ouer our hearts that wee be not surprised on a sudden nor hardened or hartened in any wicked course through the deceitfulnesse of sinne of which we shall haue occasion to speake more fully heereafter Thirdly we must be no lesse carefull in flying all occasions inducements and prouocations vnto sinne then the sinfull acts themselues for if we wilfully cast our selues into these tentations it is iust with God to deliuer vs vnto euill Fourthly we must make conscience of committing of the least sinnes which being admitted will make roome for the greatest and withstand sinnes in the first degrees as soone as they are suggested by the deuill the world or our owne flesh casting out this hellish wild-fire before it hath by the least abode inflamed our concupiscence or before this seede of impiety hath gotten any warmth or growth Fifthly we must be so bold and valorous in Gods assistance as that in the meane time we be suspicious and fearefull in respect of our owne weakenesse and frailty and the might and malice of our innumerable Pro. 28. 13. 1. Cor. 10. 12. Phil. 2. 13. enemies taking good heede whilest we stand of falling and working out our saluation with feare and trembling Sixthly wee must daily walke with God and carry our selues continually as in his sight and presence who not onely taketh notice of all our actions but also will cause vs one day to giue a strict account of them either to reward them Gen. 5. 24. Gen. 17. 1. 2. Cor. 5. 10. graciously if they bee good or to punish them seuerely if they be euill Lastly let vs daily and continually resigne our selues ouer into the hands of God who is
of Oxen or the grunting of Hogs Yea as the same Author saith If I be delighted more with the musicke then with the matter in stead of seruing God I fearefully sinne And therefore diuision and fraction of voyce broken repetitions and reports which take away the sense hinder the vnderstanding both of the singer and hearer and tend onely to affect the eare with the melody and not the heart with the matter are not to be vsed in this holy exercise For this is to sing not like men indued with reason but rather Aug. enarrat in Psal 18. like birds which are sensible onely of the tune but haue no vnderstanding of the matter and ditty §. Sect. 3 That we must diligently reade the Scriptures and the great profit of this exercise Vnto prayer and praysing of God by singing of Psalmes we are to adioyne another religious exercise which is reading of the Scriptures and other holy writings of which we will onely heere speake as it is a daily duty to bee performed of vs referring the more full handling of it vnto another place when we are to intreate of the meanes whereby we may be inabled to leade a godly life Here let it suffice to shew that it is a duty no day to bee neglected if wee can borrow any time from other necessary imploiments and find any conuenient leysure and fit opportunity to performe it For wheras we should labor after a daily increase in spiritual graces there is scarce any meanes more effectuall for this purpose seeing it is a notable helpe for the inlightning of our mindes in the knowledge of God and his will according vnto which we are to frame our liues for the Word of God is a lampe vnto our eyes and a light vnto our paths it inlighteneth the Psal 119. 105. Psal 19. 7 8. Pro. 1. 4. eyes and giueth vnderstanding vnto the simple It giueth wisedome to the ignorant and to the young man knowledge and discretion It is a singular helpe for the strengthening of our faith when as we haue daily before our eyes the couenant of grace and the sweete promises of the Gospell made vnto vs in Iesus Christ and obserue the infinite mercies of God extended to all without respect of persons who haue beleeued and trusted in him It much inflameth our loue towards God when in reading of them we obserue his loue towards vs and maketh vs zealous of his glory when we take notice of the infinite bounty of our Lord and Master and what a rich rewarder he is of our poore and imperfect seruice It will serue for a looking-glasse wherein we may see our spots and spirituall deformities and bee directed also by it to reforme and amend them It is a fit guide in the time of prosperity which will teach vs to vse Gods blessings aright so as they may be not onely truely comfortable in themselues but also as they are pledges of Gods loue and earnest pennies of our saluation It will be our comforter in our aduersitie whilst it teacheth vs so to profit by them as that they may be signes of our adoption and notable meanes to assure vs of Gods loue and our owne saluation It containeth in it the euidences of our heauenly inheritance and teacheth vs how to get them into our owne keeping without feare of losing them and who cannot daily with much comfort spend some time in perusing these assurances wherein so rich and glorious a Kingdome is ratified vnto him It is a diuine treasury of all spirituall and heauenly riches and who is so vnwisely moderate in his spirituall desires as not once in a day to please his eye with the sight of these treasures Finally it is our spirituall armorie in which is munition of all kinds and all sorts of weapons fit to defend our selues and offend our enemies and therefore seeing we are daily in the Christian warfare and continually assaulted by the enemies of our saluation why should we not also daily goe into this armory to fit our selues with spirituall armour and to take out of it the most preuailing weapons Now for the time of the day when this duty must bee performed in respect of priuate reading it cannot bee limited but must bee left to bee prescribed by mens leasure and opportunity And for that which is vsed as a family-exercise it is most seasonable as I take it before prayer either morning or euening because then they are assembled together and multitudes of occasions will hardly admit of often meetings CAP. XVIII Of our daily exercise in the duties of our callings and of diuers vertues required in them § Sect. 1 That we must make choyce of lawfull callings HAuing thus begun the day by the performance of these religious duties we must in the next place betake our selues to the duties of our lawfull callings Neither can we sufficiently approoue our selues vnto God if we doe not ioyne these with the other for he will be serued not onely in the generall duties of Christianity but also in those speciall duties which are peculiar vnto those places and callings in which he hath set vs either in the Church or Common-wealth Neither is it sufficient for him who is called to be a Magistrate Minister Master of a family or seruant that hee performe those duties which are common vnto him with all Christians vnlesse he also with like care and indeuour performe those speciall duties which belong to his owne place and calling And heere first is required that our calling be lawfull and agreeable to Gods will and Word that is such an one as our labours in it may tend to Gods glory the good of the Church and Common wealth and the furthering not onely of our temporall but also our spirituall good and the eternall saluation of our soules and not such as being vnlawfull hindreth these ends as those that liue by vnlawfull Artes and Trades Players Gamesters and such like for then the greater paines wee take in such callings the greater is our sinne the more wee dishonour God hurt our neighbours and hinder our owne saluation Secondly that wee bee in some measure qualified with such gifts as are fit for our callings for those whom God calleth vnto any place hee furnisheth them with such competencie of gifts as that they may profitably performe the duties required vnto it And if our calling bee lawfull and wee thus fitted for it then may wee say with the Apostle Paul that wee are called by the will of God and may with cheerefulnesse 2. Cor. 1. 1. and comfort goe on in it expecting his blessing vpon our labours and in the end of our liues a rich reward for doing him therein faithfull seruice Thirdly our minds and hearts must be settled in our callings so as we neither shift and change vnlesse it be vpon waighty and necessary causes nor intrude and busie our selues in the callings of others for this were to ouerthrow all order and bring
Cor. 5. 10. Math. 12. 36. will take an account of vs for euery idle word which wee esteeme as winde and therefore much more will call vnto a reckoning our precious time spent in idlenesse and vanitie and will make vs exceede in euerlasting punishments as wee haue in this life exceeded in momentanie pleasures Apoc. 18. 7. Luk. 6. 25. §. Sect. 3 That they must be so vsed as that they may refresh the body not pamper the flesh The third caution to be obserued in our recreations is that wee vse them so as they may refresh the body but not pamper the flesh and Gal. 5. 17. Rom. 8. 12 13. 1. Pet. 2. 11. Gal. 5. 13. that wee so indeuour by them to cheare our friend as that wee doe not strengthen our enemie For the flesh lusteth against the spirit and the spirit against the flesh and therefore wee must not vse such recreations or after such a manner as may feede and fat it with carnall delight neither are wee debters vnto it to liue after it seeing this life bringeth death but rather as the Apostle exhorteth let vs abstaine from fleshly lusts because they fight against our soules and so vse this gracious liberty which God hath giuen vs that the spirituall part may take occasion of doing good duties and not the flesh of plunging vs into sinne §. Sect. 4 That in our recreations we must auoid giuing of offence The fourth caution is that in all our recreations wee doe not giue any scandall and offence neither vsing such before our weake brethren 1. Thes 5. 22. though lawfull in themselues whereat they sticke or stumble with some scruple of conscience nor yet carrying our selues offensiuely in such as they approue either by spending vnseasonably our time in them or too much of that which is in moderation allowable or with any lightnesse and vanity or by giuing our selues ouer to some vnruly passion Yea as much as in vs lieth wee must abstaine not onely from these faults themselues but also from the least shevv and appearance of them and not onely take care to doe those things which are true and iust pure and louely Phil. 4 8. Pro. 22. 1. Eccl. 7. 1. but also which are of good report not onely taking care to be vertuous but also to bee so esteemed and haue the reputation and praise all pride and vaineglory being auoided which as the shaddow the body doth attend and waite vpon it And seeing recreations are things indifferent we are rather vtterly to forbeare them then to giue vnto our brethren any iust cause of offence because the greatest danger that can heereof come vnto vs is but the hazard of our health whereas by offending them wee may indanger the losse of their precious soules for which Christ hath shed his blood In which regard if the Apostle was so charitable that he would Rom. 14. 15 21. refraine from his lawfull foode rather then offend his weake brother then how small is our charity if we will not forbeare for this cause or at least in offensiuely vse our sports and recreations §. Sect. 5 That all due circumstances must be obserued in our recreations and what they are The fifth caution is that we obserue in our recreations all due circumstances As first that it be decent and beseeming our person place and calling neither is it fit that age and youth Magistrates and common people should vse the same recreations lest for the gaining of a little vaine sport they lose their grauity and with it their authority and that reuerence which is due vnto them from their inferiours in respect of their age and gouernment Secondly that it be apt and fit for our callings and to refresh and make vs more able for the well-performing of the duties belonging to them For that recreation is best which commeth neerest to the end for which we vse it and best fitteth vs to attaine vnto it as rest of the body and exercise of the minde for those that are wearied with corporall labours and bodily exercise for them whose callings doe wholly stand in the study of the minde Or at least some easie exercise after the greater labour of the body or some slight and pleasant imployment of the minde after that it is wearied with more serious and earnest studies In which regard I haue always thought the play at Chests most vnfit for Students and Schollers because it as much occupieth and wearieth their intellectuall faculties as their other studies and on the other side violent exercises vnmeete recreations for those vvho ordinarily spend their strength in painefull labours of the body because both these faile of their proper end which is to refresh the body and minde but contrariwise doe more weary and tyre them and so make them vnfit for the duties of their callings And although as I confesse there is some recreation and delight in change and variety of imployment both of body and minde yet it tendeth not greatly to the refreshing of either but rather deludeth men with a false shew and remedieth not the euill but onely depriueth them of the sense of it whilst their pleasure lasts and causeth them to spend and consume themselues with more delight Thirdly in respect of the circumstance of time there is required that our recreations be seasonable according to the saying of the wise Salomon To euery thing there is a season Eccl. 3. 1 4. and a time to euery purpose vnder heauen a time to weepe and a time to laugh a time to mourne and a time to dance In which regard there is required that first our recreations doe not goe before but succeed the labours of our callings vnlesse in case we may thereby be the better inabled for the performance of them as when they shake off dulnesse and drowsinesse and make vs more actiue and cheerefull for imployment which rarely happeneth in the labours of the body but sometime falleth out in the studies of the minde as we see in the example of Elisha who by musicke 2. King 3. 15. was better fitted for prophecie whilest it made him more apt to receiue diuine reuelations For wearinesse is a kinde of disease and recreation is of the nature of a medicine and therefore as it is preposterous that the cure should precede and goe before the malady or the medicine the sickenesse vnlesse it be such as is fit to preuent it so that wee should refresh our selues with recreation before labour hath caused wearinesse for this were to apply the salue to a sound place which doth no good but if it hath any great strength and attractiue vertue will rather cause it to pimple and draw off the skin And therefore as Salomon saith of the vse of wine Giue strong drinke vnto him that is ready to perish and wine vnto those Pro. 31. 6 7. that are of heauy hearts that he may forget his pouerty and remember his misery no more so
and out of a desire to drinke of stolne waters because they are sweeter to a fleshly palate then surely such are well worthy to be turned out into the bare commons of penury and misery in this life and if they repent not of their folly to be eternally pounded in hell in the life to come And so much of the first kinde of cessation from our labours by lawfull recreations of which I haue spoken much more largely then at the first I intended because howsoeuer it may seeme but a light subiect to bestow much paines vpon yet I plainely perceiued that it is of no light consequence seeing it is a matter that concernes all men and not seldome but almost euery day of their liues seeing also nothing is more commonly abused vnto sinne it being one of Satans most alluring baites to intice vs to come within the compasse of his pernicious nets and snares of wickednesse and finally because that many who truely feare God and desire to vse them with a good conscience indeuouring to please him as well in their recreations as their labours yet know not how to doe it as they ought and so out of scruple and timorous doubting forbeare them altogether or else transported with their pleasure take greater liberty then God hath allowed them which though it bee sweete for the present yet in the end it turneth to bitternesse In all which respects there are few other things in the whole course and carriage of our liues for which wee stand in more neede of counsell and direction and the rather because there are few particular rules heereof in the Scriptures of which chiefly the weaker sort of Christians are capeable but onely some generals out of which they cannot so easily gather speciall directions in this behalfe vnlesse they haue some guide to goe before them CAP. XXIIII Of the duties which ought daily to bee performed at our meales §. Sect. 1 That we ought to take speciall care of our cariage at our meales THe second kind of cessation from our labours is that time which is spent daily in taking our repast and refreshing of our bodies by receiuing of our food whereby our decayed strength is repaired our health preserued and we inabled to the better performance of the duties of our callings The which is to be performed of vs not as meere naturall men but as Christians vsing therein such rules and cautions as the Word of God prescribeth vnto vs that we doe not famish our soules whilest wee feed our bodies nor weaken our spirituall part and defile our selues with sinne whilest our outward man is refreshed and strengthened with the vse of Gods creatures For as the deuill layeth in euery place baites and snares to intrap vs so especially vpon our tables and mingleth the poison of sinnefull corruption with our meates and drinkes that if we doe not vse them in the feare of God and keepe a narrow watch ouer our selues that we offend not in them they will prooue no lesse dangerous to our soules then necessary and profitable for the refreshing of our bodies And this Dauid implyeth where making many fearefull imprecations against Psal 69. 22. his owne and our Sauiour Christs desperate enemies he prayeth that their table might become a snare before them and that that which should Iob 1. 5. haue beene for their welfare should become a trap The which made holy Iob so carefull to sanctifie his children after the dayes of their feasting and to offer burnt sacrifices to expiate their sins because he well knew how prone they were through humane frailty to offend against God by abusing of his blessings §. Sect. 2 Of the duties which ought to be performed before we eate and first that we must sanctifie the creatures to our vse by the Word Let vs therefore in the next place consider the duties which belong to all Christians in receiuing of their food the which are to be performed either before we eate at our meales or afterwards Before we eate our duty is to sanctifie the creatures by the Word and prayer for howsoeuer euery creature of God is good in it selfe yet it is not so vnto vs vnlesse it be sanctified vnto our vse They are sanctified by the Word when as the vse of them is warranted vnto vs by the Scriptures that is when as we doe not receiue them as absolute owners of them but acknowledging God the Author and chiefe Lord both of them and vs doe receiue them at his hands as his free gifts the which he bestowed vpon vs first by his law of Gen. 1. 26. to 30. 9. 3. creation not onely making all the creatures for mans vse but also by his word giuing him dominion and lordship ouer them and liberty to vse them for his food and nourishment But this first gift and donation from God is no sufficient warrant vnto vs seeing through the fall of our first parents we lost all our dominion right and interest which we had vnto the creatures vnlesse our Charter be renewed by Christ who by satisfying Gods Iustice for our sinnes hath recouered our right and reentered vs into our possession which we lost by Adam and hath purchased for vs that glorious liberty of the sonnes of God whereby we may with a good conscience freely vse all Gods creatures without any doubting scruple or superstition for our necessity and profit yea for our comfort and delight So that now we are not to put any difference betweene meates seeing vnto the pure all things are pure and euery creature thus sanctified is Tit. 1. 15. good and if for conscience sake we abstaine from flesh more then fish or any one meate more then another we shall shew heereby that wee are not taught of Christ but that we haue as the Apostle plainely speaketh 1. Tim. 4. 1 3. learned this lesson in the schoole of the deuill Onely our care must bee that we bee ingrafted into Christ by a liuely faith by whom onely wee haue right vnto the creatures and that wee know our liberty to the end we may vse it without doubting For otherwise we are intruders and vsurpers who hauing no right vnto any of Gods blessings shall haue a fearefull account to make for incroaching vpon them and as it were like theeues liuing vpon the spoile §. Sect. 3 That we ought to sanctifie the creatures to our vse by prayer and thanksgiuing But howsoeuer it is necessary that we be alwayes in this state of Christian liberty and haue the knowledge and acknowledgement of it habitually in vs yet not that we should euery time we eate particularly meditate of all these things onely it is sufficient that hauing this Charter of our liberty in our keeping we bring it out as oft as wee haue occasion especially when our right vnto the creatures is called into question either by the deuill the world or our owne flesh And that acknowledging God to bee the Author of all these
causing vs to inioy them with peace and safety Whereas there are many afflicted and poore seruants of God who would be glad to feede vpon our reuersions and leauings and are in danger before they rise from their table to haue their throats cut and their meates mingled with their blood Yea consider that thou inioyest from God not onely this plenty with peace and safety of body and state but also with it the light of the Gospell and the food of thy soule whereby thou mayest be strengthened in all grace and nourished vnto life euerlasting which many poore soules haue not at all or secretly and by stealth with extreme hazzard of their states and liues Vnto which meditation of Gods mercy and bounty let vs ioyne the consideration of our owne vilenesse and vnworthinesse in which if God should looke vpon vs he might iustly depriue vs of all his benefits and not suffer vs to haue a bit of bread to satisfie our hunger nor a drop of drinke to quench our thirst Let vs remember that at our meales we are to nourish two ghests the soule as well as the body and let our chiefe care be to giue best welcome to our best ghest the which will bring vnto vs chiefest comfort For what food our body receiueth it keepeth not but within a few houres is againe vexed with hunger but the foode of the soule shall still remaine and wee shall haue the fruit and benefit of it in this life and the life to come Let vs consider that as we feed in great part vpon mortall and corruptible creatures so our bodies like our meates are mortall and corruptible and therefore following our Sauiours counsell let our chiefe care be for our immortall soules and to labour not for the meate that perisheth but for that which endureth Ioh. 6. 27. to euerlasting life Finally let vs remember that this our food is part of that allowance which our heauenly Father giueth vnto vs as his houshold seruants that being strengthened heereby we may more cheerefully doe him seruice in performing those duties which he requireth of vs and therefore as God maketh his creatures to serue vs so let vs dedicate and deuote our selues wholly to the seruice of our great Lord and Creatour vsing so his blessings as that they may bee helpes and furtherances and no impediments and lets vnto the well-performing of all Christian duties §. Sect. 5 Of the duties which ought to bee performed at our meales first that wee vse Gods creatures with temperance and sobriety And these are the duties which we are as much as conueniently wee can to performe before or at the beginning of our meales The duties which we are to practise whilst we are eating and drinking are diuers First our care must be that wee vse the creatures of God with temperance and sobriety so as they may serue for the satisfying of our hunger and the sustentation and strengthening of our fraile nature which if it be not misguided by our corruption is in it selfe content with a little and not tend to their weakning and disabling vnto all good imployments for the feeding and refreshing of our bodies that they may bee fit seruants for our soules in all Christian duties and not the filling and glutting of them whereby they become till they be emptied vnprofitable burthens to the soule and good for nothing but sloth and sleepe Now this temperance must shew it selfe in two kinds first in our prouision and secondly in the applying of it to our owne vse Our prouision of meates and drinkes ought not to be ouer-costly and curious excessiue and superfluous which becommeth not Christians which professe sobriety but rather heathens epicures and belly-gods who place a great part of their happinesse in pampring their flesh with all kinds of voluptuousnesse But ordinarily our prouisions ought to be competent not excessiue and curious and rather sauour of frugality then of lauish waste and prodigall superfluity Yet that our Christian moderation and frugality may not be pretended and abused of any as a maske to hide vnder it their base and sordid auarice and niggardlinesse we are in this temperance of our prouisions to obserue these cautions First that therein we haue respect to our place and calling our meanes and ability making our prouision for our tables so as it may be fitting and suteable in these respects on the one side not exceeding our meanes seeing frugality is the nurse and fountaine of true bounty and on the other that it doe not come much short of them our charge and other necessary expences being considered And thus Dauid a King numbreth it among Gods speciall fauours that he had not only giuen him sufficient maintenance and conuenient food but had thorowly furnished his table as beseemed a King and had not onely filled his cup but caused it also to Psal 23. 5. ouerflow Secondly that we haue respect to the times for howsoeuer ordinarily our moderation must be bounded with parcimony yet at times extraordinary as at our solemne feasts and when we giue entertainment either to strangers or our superiour friends much respected of vs it must inlarge it selfe euen vnto liberality and large bounty And thus Abraham feasted his friends at the weaning of Isaac and Leui is said to haue made Luk. 5. 29. a great feast to giue our Sauiour Christ entertainment and our Sauiour himselfe at the marriage-feast turned the water into wine by miracle that there might be sufficient plenty Thirdly wee must take heed that our Ioh. 2. 7. moderation in our prouisions tend to the maintenance and not the decay of good hospitality which is so much commended vnto vs in the Scriptures Heb. 13. 2. Neither doth one vertue or Christian duty if it be right true exclude another but cōtrariwise are inseparably linked giuing to each other mutuall support and ayde and they which seeme to be in this number and doe not thus are but shaddowes false and counterfeit Fourthly we must be carefull that it be no hindrance to the poore and to the workes of mercy and Christian charity but contrariwise what we saue by this moderation in prouision from that which our state and ability might wel affoord to spend we must not hoord it vp for our priuate vse but liberally bestow it in almes-deeds and other religious and Christian vses knowing that our riches are not absolutely our owne but lent vnto vs of God to be imployed for the glory of our Master and good of our fellow-seruants §. Sect. 6 That we must be temperate and moderate in respect of the quantity of our meates and drinkes But especially our temperance and Christian moderation must shew it selfe in our eating and drinking and that both in respect of the quantity and also the quality of our food First for the quantity our care must be that we at least ordinarily eate and drinke no more then is fit for the sufficing of nature and the preseruing
in the by-wayes of sinne become an easie prey to the rauening Wolfe In which regard we must keepe a carefull watch ouer our mindes and cogitations that they doe not take their liberty when we are alone to roue and range after worldly vanities the pleasures of sinne and things that being vtterly vnprofitable doe vs no good though we spend many houres in thinking on them For what sinne and pitty is it that such excellent faculties of the soule the minde imagination and discourse of reason should be so vainely imployed either about things euill and hurtful or fruitlesse and impertinent that if after much time thus spent we should call our selues to account and say Soule what good hast thou reaped by so many houres study and Meditation either for the subduing of thy corruption or thine inriching with grace and inabling vnto any holy duty either for thy better securing from sinne and death or further assurance of life and happinesse it would be stricken dumbe and not able to answere any word Contrariwise our care must be that in our solitarinesse our mindes and imaginations be exercised in good Meditations as in the consideration of Gods nature and sauing attributes his Wisedome and power his Iustice and mercy his infinite Goodnes in himselfe and graciousnesse towards vs the excellency and perfection of his Law and his admirable workes of creation and prouidence the great mystery of our Redemption by Iesus Christ and of the meanes whereby we may be assured of the fruit and benefit of it of the inestimable priuiledges which belong to all true Christians and of the innumerable miseries which are incident vnto them who liue still in the state of infidelity and corruption of the excellency of spirituall graces and of those heauenly ioyes wherewith they shall be eternally crowned in the life to come or of the meanes wherby we may attaine vnto them and bee more and more assured of them of the foulenesse and odiousnesse of vice and sinne and of the fearefull condemnation and horrible torments of the wicked who liue die in them without repentance So also wee are to meditate of mans misery through the fall and of the meanes wherby we may be freed from it more particularly of those speciall sins vnto which by nature we are most inclined and wherewith we are most often ouertaken and of the meanes whereby we may be strengthned against them and inabled to mortifie and subdue them and contrariwise in what vertues and graces wee are most defectiue and of the meanes whereby they may bee increased in vs with what tentations wee are most often and dangerously assaulted what part of Christian Armour is most wanting and what place in body or soule being weakest is likely to giue aduantage vnto our spirituall enemies in their assaults of tentation and to indanger vs to be surprized and ouercome Or if our minds bee not thus taken vp in things appertaining to the good of our soules yet at least they must be exercised about matters that concerne our temporall estate and the workes of our callings and how wee may so well contriue our worldly businesses as that they may by our care and prouidence succeed the better when we vndertake them But heere our care must bee that our mindes be so exercised about these worldly things as that they bee not wholly swallowed vp of them and that like Eagles they stoope downe to them as vnto their prey for the relieuing of our present necessities but that they doe not wholly dwell vpon them but according to their diuine and excellent nature they doe againe raise themselues vpon the wings of faith and soare aloft in diuine contemplations spending some part of our solitary houres in our holy soli-loquies and conferences with God diuine Meditations Prayer at least by short eiaculations and thankesgiuing vnto God for all his benefits reading of the Scriptures and other holy and religious bookes for the increasing of our knowledge and strengthening of our faith and the directing and reforming of our liues with such other religious exercises §. Sect. 3 That in our solitarinesse we must auoyde carnall concupiscence and the pleasures of sinne With like care we must in our solitarinesse watch ouer our hearts that they be not poysoned with carnall concupiscence nor inueagled and inamoured with the pleasures of sinne and that they doe not affect and fasten themselues vpon worldly vanities nor dote vpon vncertaine riches voluptuous delights and vaine honours vnto which naturally they are so much inclined and so commit with them a kinde of contemplatiue idolatry when as they are debarred of actuall fruition and cannot in this solitary absence performe vnto them any reall worship But seeing God requireth to haue them as his owne peculiar and chiefe possession we must keepe Pro. 23. 26. them fast linked vnto him and so fasten them vpon spirituall and heauenly excellencies that no worldly thing may cause a separation And because we haue no bond strong enough to tye them together in this inseparable vnion we must often pray with Dauid that the Lord will knit our hearts Psal 86. 11. Ier. 31. 33. 32. 40. vnto him with his holy Spirit and so ingraue his Law and put his feare in them that they may neuer depart from him And that they may not bee fixed and fast glewed vnto earthly things we must with an holy violence pull them often asunder and lift them vp with holy desires affecting yea Psal 42. 1 2. 84. 1 2. Ps 119. 97 103. 17. 15. Psal 131. 2. hungring and thirsting after such things as are spirituall and heauenly as after the food of our soules and Gods presence in the Sanctuary after Christ and his righteousnesse and the meanes of our saluation after the perfect and full fruition of God when as beholding his face in righteousnesse 1. Pet. 2. 1. we shall be satisfied with his Image The which our desires and affections must be feruent and earnest like those of little children after their mothers brest when as they are newly weaned or of women with child which are Mat. 5. 6. so sicke with longing that they are ready to miscarry if their desires bee not satisfied or of men neere famished with hunger and thirst after their meates and drinkes §. Sect. 4 That we must in our solitarinesse beware of sinfull actions and secret sinnes Finally though our mindes and hearts doe sometimes breake thorow the watch at vnawares yet at least let vs not so negligently keepe it as to be ouertaken in our actions with any grosse sinne as either by spending our time in idlenesse without any imployment because there is none to take notice of our sloth or by committing any sinne which wee would bee loth to doe if wee were in company and had the eyes of men to looke vpon vs. And to this end let vs consider that in the greatest solitude wee haue God present to beare vs company who
mistresse whom hee vsed Gen. 39. 11. as his wicked instrument to assault his chastity And thus hee assaulted righteous Lot vnto incestuous lust not in Abrahams company nor yet in Gen. 19. 30 31. Sodom it selfe though in respect of their professed filthinesse it was a fit Theater for such a fearefull Tragedy but when hee liued solitarily in the mountaine and had none but his daughters to beare him company who were to prouoke him vnto this vncleannesse And thus when hee would tempt Dauid vnto lust he chooseth his time when hee walked alone vpon the roofe of his house and then allured him by presenting vnto his sight a fit obiect of vncleannesse The which he found by often experience to be so great an aduantage that when he was to combate with our Sauiour Christ he made choyce to set vp his lists in the wildernesse that hauing in this Matth. 4. solitary place none of the former helpes hee might haue full liberty to bend against him all his engines of battery and vse without any interruption the vttermost of his power and skill to giue him a foyle Finally as solitary places are fittest for Satans filthy imbracements and to pollute Iam. 1. 12 13. the soule with sinne so also for the vnlawfull conceptions of our wicked lusts which afterwards are brought to the birth and grow to their full maturity in outward actions when wee come into company as the Apostle Iames implyeth in the like Allegory Thus also the Prophet Micah denounced a woe against them who deuised iniquity and in their meditations Micah 2. 1. plotted the worke of wickednesse vpon their beds and when the morning is light practised it because it was in the power of their hands And when they had by themselues coueted their neighbours fields they did afterwards seaze vpon them with open violence c. In which regard wee are in our solitarinesse to watch most carefully ouer the purity of our soules because they are then most indangered to these spirituall rapes and in vaine shall wee labour to hinder the birth and growth of sinne when wee come into company if when vvee are alone we be not as carefull to shunne Satans imbracements and so to preuent its first conception CAP. XXVII What duties wee ought to performe when wee are in company §. Sect. 1 That ciuill conuersation excelleth solitarinesse BVt howsoeuer there is a fit time for solitarinesse vvhere in the former duties belonging to it are to be practised of vs yet we are not chiefly to affect it much lesse to put such perfection in it as to deuote our liues wholly vnto it contemning and shunning all ciuill conuersation and all entercourse and dealings with one another but leauing vnto it due place and deserued commendation if it bee seasonable we are if they come in comparison generally both in respect of persons and times to preferre ciuill conuersation before solitarinesse and a life taken vp in vertuous action before that which is spent in bare theorie and contemplations For God is more glorified the Kingdome of Christ aduanced and inlarged the good both of Church and Common wealth with all the members of them both more furthered and increased and our owne present comfort and future ioyes in our heauenly happinesse much more multiplied and augmented when by our Christian conuersation and vertuous actions our holy profession and good example our admonitions exhortations counsayle consolation our workes of iustice charity and mercy and all other good offices mutually performed we edifie and build vp those which are about vs in their most holy faith and draw many others to accompany vs vnto the Kingdome of heauen then in the strictest course of a solitary life to goe by our selues alone vnto this place of happinesse And this the Lord hath ratified by his Word when as he said that it was not good for man to Gen. 2. 18. bee alone and two are better then one because they haue a good reward for their labour namely in that mutuall society and in those good offices of piety and Christian charity which they performe to one another for if they Eccl. 4. 9 10. fall one will lift vp his fellow but woe to him that is alone when he falleth for hee hath not another to helpe him vp And the Apostle layeth it as a charge vpon all men that they should consider and watch ouer one Heb. 10. 24 25. another to prouoke vnto loue and to good workes not forsaking the assembling of our selues together as the manner of some is but exhorting one another c. The which also is commended vnto vs by his workes both of creation and renouation For he hath made vs in our natures not like vnto wilde beasts who take their pleasure to lurke alone in their dennes but politicall and sociable creatures who take all their chiefe ioy and and comfort in conuersing with one another and so in his wise prouidence hee hath disposed of vs that we should not bee absolute and able to liue of our selues but neede the mutuall helpe one of another so that the King needeth the subiect as much as the subiect the King the rich the helpe of the poore as well as the poore the hire of the rich the city the countrey as well as the countrey the city and so hath hee combined and linked all men together into societies as it were particular members of the same bodies and hath so furnished them with diuersity of gifts and seuerall abilities vnto sundry offices that no sort of men can bee wanting without a maime nor any part vtterly pulled from the whole but that hee must necessarily become a dead and vnprofitable member and worke his owne ruine by this divulsion and separation So in our renouation wee are as it were anew created into one body whereof Christ Iesus is the Head and as diuers members haue our seuerall functions and offices allotted vnto vs which are not onely for our peculiar vse but for the good of the whole body and of euery other of our fellow members as the Apostle excellently sheweth in his first Epistle to the Corinthians So as none are so perfect in themselues that they neede not their fellowes that there might not bee any schisme in the body 1. Cor. 12. 1. but that the members should haue the same care one for another and that they Vers 15. 25 26. might both suffer together and reioyce together Of which sweete society singular benefits redound to the whole body and to all the particular members of it for they are linked together by the same Spirit and in the bond of loue performing all mutuall offices of Christian charity which may aduance their good They communicate in the same blessings and reioycing in one anothers good haue according to their number their ioyes redoubled in their troubles and afflictions they also communicate in one anothers griefe euery one comforting his fellovv and making the burthen
much more light by compassion and fellovv-feeling and by bearing of it vpon many shoulders Finally they stirre vp Gods graces in one another both by word and good example helping to remooue impediments that lye in the way and exhorting one another to cheerefulnesse in their iourney they hasten their speed towards the Kingdome of heauen §. Sect. 2 That we must not rashly rush into all companies but with good choyce and aduice and also with due preparation Now if any of these benefits bee wanting in societies or the contrary euils fall out through this conuersation and mutuall conuersing one with another the fault is not in the things themselues but in their sinfull corruptions vvho peruert them from their first institution and grosly abuse them to ill ends For as it is generally obserued that the more any thing excelleth in excellency the greater is the difficultie in attaining vnto it and the greatest benefits in temporall things are most lyable vnto abuse so cannot it bee denyed but that it is much more hard to attaine vnto the right vse of society then of solitarinesse and lamentable experience teacheth vs that those who make conscience of their vvayes and desire to carry themselues in all places as in Gods presence doe more often forget him and their duty when they are in company then when they are alone and fall into many more errours and sinnes because they haue more occasions and doe lye open vnto many tentations of the world if they doe not make the better choyce of their companions or at least keepe not a strict watch ouer their words and wayes that they bee not ouertaken In which regard it is necessary vnto this Treatise of a godly life that wee set downe some directions which may serue to guide vs in our course when we conuerse vvith others And these either generally respect the duties that concerne society vvith all men or more specially those vvhich belong to our ovvne families The duties that concerne society vvithall either respect our preparation before wee goe into company or bee such as wee ought to perfome when wee are come into it The first generall dutie in our preparation is that vvee doe not rashly rush into all companies but seeing there are amongst men many more bad by vvhose society vvee may be made much vvorse then good by vvhom vvee may in our conuersing vvith them receiue much fruit and benefit that therefore before vve resort vnto them vvee make carefull choyce of such as may either in all likelihood doe vs good or at least receiue some good from vs. And because we are often mistaken in our choyce not knowing the course and conuersation and much lesse the hearts and affections of men before we haue had some tryall of them therfore it is fit that we pray vnto God that he will direct vs in our choice and make our meeting and society profitable for the aduancing of his glory and our good The which is to be vnderstood when as we are free and left to the choice of our companions and not when they are put vpon vs or we vpon them by some vrgent necessity the duties of our calling some waighty businesse or other vnlooked for accident Secondly let vs pray also vnto God that hee will by his grace and holy Spirit so assist vs as that our meeting society may tend to the aduancement of his glory good one of another Thirdly seeing the enemy of our saluation doth in all places lay so many nets and snares to intrap vs and especially in our companie if it be not well chosen whereby it commeth to passe that we are often caught at vnawares and depart away worse then when we came into it therefore we must resolue beforehand that wee will arme our selues against all these dangers and keepe a narrow watch that wee be not ensnared or ouercome of any euill Fourthly we must not propound this as the end of our society to passe away the time with lesse tediousnesse or to delight our flesh with carnall pleasure but goe into it with this resolution that we will doe our best indeuour either to receiue some good thereby especially to our soules by gayning more wisdome and knowledge or better our desires and affections or more power and cheerefulnesse in the seruice of God and in the performance of all Christian duties or to doe some good vnto those who consort with vs by our words examples and actions either by keeping them from sinne when they are ready to fall into it and pulling them as the Apostle Iude speaketh like firebrands out of the fire Iude vers 23. or instructing them that erre from the truth in the right way or performing vnto them some other Christian dutie which may further their saluation either as a meanes of their conuersion whereby they may bee Vers 20. gained vnto Christ or for their further building in their most holy faith the which we are chiefly to intend as an excellent worke for hee that conuerteth Jam. 5. 20. a sinner from the error of his way shall saue a soule from death and hide a multitude of sinnes as the Apostle Iames speaketh And if wee be not thus resolued before wee come into companie but rather goe with a purpose to fit our selues to euery bodies humour and rather to please then to profit either them or our selues like reedes that will bend with euery breath or writing tables which being newly made cleane are fit to receiue any impression of good or euill it were much better to refraine companie and to be alone seeing there is more danger of hurt then hope of being made ere a whit the better Finally wee must be no more carefull in putting off our rags and old clothes in making our selues handsome in our outward habit and attire before we goe into respected company then in putting off and casting from vs turbulent passions and disorderly affections and in decking and adorning our selues with the contrary graces of Gods Spirit As for example wee must subdue our pride which maketh all meetings vnprofitable by stirring vp heart-burnings and contention amongst men either about preeminence and precedency or when they are crossed in their proud humours and conceits so also our wrath and frowardnesse of nature which is prouoked with euery small occasion enuy towards superiours and disdayne towards our inferiours And contrariwise we must put on brotherly loue which is the best ornament to fit vs for Christian society as freeing vs from many corruptions which make company vnprofitable and inabling vs vnto many duties which are necessary vnto it For charity suffereth long and is kinde enuieth not vaunteth not it selfe is not puffed vp doth not behaue it selfe vnseemely 1. Cor. 13. 4 5 6 7. seeketh not her owne is not easily prouoked thinketh no euill reioyceth not in iniquity but reioyceth in the truth beareth all things hopeth all things endureth all things And with it wee must put
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
13. 18. contrariwise in all our contracts we must carefully shunne and auoyd all guile and deceit all hollow and double dealing tending to the vndermining Micah 7. 2. and circumuenting of our neighbours So the Apostle exhorteth that no man goe beyond or defraud his brother in any matter because the Lord 1. Thes 4. 6. is the auenger of all such for as the Psalmist saith he abhorreth the deceitfull Psal 5. 6. and blood thirstie man More especially we must in all our dealings obserue truth in all our words and not onely speake it from our lips but also from Zach. 8. 16. Psal 15. 2. our hearts hating auoyding all subtill equiuocations and mentall reseruations as tending to circumuent and deceiue those with whom we deale Secondly fidelity in all our promises performing them although it be to Vers 4. our owne hindrance vnlesse he to whom they are made doth release vs of them Thirdly iustice in all our actions giuing euery man his due and dealing with others as we would haue them to deale with vs. Fourthly charity and compassion in remitting our right in whole or in part when as the bargaine prooueth hard and to the great losse and hinderance of our poore neighbours who are not able to beare it And lastly patience and contentednesse when we sustaine any damage and detriment or be otherwise crossed or ouer-reached in any of our contracts either purposely by those with whom we deale or by some casualty or accident which could not bee foreseene Contrariwise in all our contracts we must auoyd lying and that which is equall vnto it equiuocation For the getting of treasures by Pro. 21. 6. a lying tongue is a vanity tossed to and fro of them that seeke death And againe Wealth gotten by vanity shall be diminished but he that gathereth by labour Pro. 13. 11. shall increase yea though a man could by lying get the whole world what would this profit him seeing thereby hee shall lose his owne soule For liars shall not onely be excluded out of the Kingdome of heauen but also haue their portion in the lake which burneth with fire and brimstone which is the Apoc. 22. 15. 21. 8. second death With like care wee must auoid in our dealings all perfidiousnesse and breach of promise although it tend to our great aduantage seeing God will not blesse goods gotten by breach of couenants and though we should thriue by such courses our worldly gaine will in no sort recompence our spirituall losse We must shun also all kinde of vniustice in our contracts seeing though it bring in present gaine yet no profit in the end For the treasures of wickednesse profit nothing but righteousnesse deliuereth Pro. 10. 2. from death Likewise we must auoyd all vncharitablenesse raysing our gaine out of our neighbours losse but as fellow-members of the same body we must aduance as much as in vs lieth our mutuall profit and in some equality thriue together Finally we must not through impatiency murmure and repine fret and fume when wee meete with any crosses or losses in our contracts but be content sometime to lose as well as gaine and to this end we must not haue our eyes too much fastened vpon secondary causes and inferiour meanes which perhaps are exceeding crosse and faulty but lift them aboue the earth and fixe them vpon the most wise prouidence of our good and gracious God who gouerneth all things which seeme most contingent and casuall and so disposeth of them as is most for his owne glory and the spirituall good and euerlasting saluation of all those that loue and depend vpon him §. Sect. 4 That we must sell only things saleable More especially there are diuers duties required of vs in our buying and selling As first that the seller be the true and lawfull owner of that hee selleth or his deputy appointed by him and that the buyer doe not for priuate gaine buy any thing from any man whom he thinketh not to haue any right to sell it In which respect they grieuously offend who buy or sell stolne goods if they know of it and they who sacrilegiously sell and buy the liuings of the Church and such things as are freely consecrated to the seruice of God Secondly the seller ought to sell and the buyer to buy such things onely as are vendible and may iustly bee bought and sold In which regard they offend who sell or buy the gifts of the Spirit as Simon Magus or holy things which belong to God and those who sell and buy Iustice or iniustice by bribery giuen or taken either to fill their owne purses Amos 2. 6. Esa 5. 23. Esa 1. 23. or to peruert right They also who sell and buy truth and lyes as false witnesses and they that hire them to giue false testimony But they most of all who for corruptible things sell their soules vnto sinne as Achab did which Christ redeemed with his most precious blood Thirdly wee ought to sell onely such things as are fit for sale or knowing them to bee otherwise to acquaint the buyer with it and so to pitch a lower price according to their lesser value Otherwise wee are not to sell things falsified in respect of their substance and such as are mixt and corrupt for such as are pure and good which is a common fault among Merchants and Tradesmen in these dayes who for their greater gaine adulterate their wares and iumble and intermingle things of a different degree in goodnesse selling them all at the best rates Fourthly we are bound to sell those things only which are some way profitable for the Church and Common-wealth either for necessary vse or for ornament and delight Neither ought wee to benefit our selues by such things as are vnprofitable vnto others and much lesse by such as are in their owne nature hurtfull and pernicious vncharitably raising our owne gaine out of our neighbours losse As those that sell popish pardons and bookes to ignorant people who are likely to be seduced by them such also as further them in their superstition and idolatrie obscene pictures and bookes full of ribaldry and all prophanenesse fit for nothing but to poison and corrupt such as see and reade them §. Sect. 5 That we must set and sell our wares at an equall price Fifthly we ought in selling and buying to set our wares at an equall price the best rule whereof for the most part is the ordinarie price of the market which valueth things not simply in their owne worth but with consideration of all circumstances as scarcity plenty time and place and not according to the price wee gaue lesse or more nor onely respecting whether we gayne much or little whether we get nothing or lose thereby For as of necessity through the change of prices we must sometimes lose so it is alike necessary that we should gain at another time to repaire these losses and maintaine our state And
Saturday in the afternoone and resort to the Church that their bodies being refreshed by rest and their minds prepared by prayer and meditation they might be the better inabled to performe the publike and solemne duties of Gods seruice the Day following The which being now neglected and both Masters and seruants taken vp with their laborious businesse later for the most part that night then any other in the weeke with watching and wearinesse they are made altogether vnfit to performe Gods worship their hearts being full fraught with their worldly affaires not hauing had so much leisure as to take a farewell of them and their heads so drowzy and heauie that they cannot hold them vp from nodding and sleeping euen in that time which is allotted to diuine exercises §. Sect. 4 That in our preparation we must purge our selues from all sinfull corruption And as we must thus in our preparation purge our hearts from worldlinesse so must we with no lesse care cleanse them from all sinfull wickednesse 1. Pet. 2. 1 2. To which purpose we must search and examine them if no sinnes lye lurking in them vnrepented of especially such as most hinder our profiting by the publike Ministery as wrath and maliciousnesse and chiefly against our teachers filthinesse dissimulation hypocrisie preiudice and forestalled opinions voluptuousnesse couetousnesse worldlinesse and such like And yet more particularly wee must call to our remembrance what sinnes wee haue committed the weeke past and seriously repent of them lest continuing in our wicked courses and cherishing our sinnes as it were in our bosomes when we present our selues before God they moue him to abhorre vs and our sacrifices of prayer and thankesgiuing Esa 6. 9. and to giue vs ouer to be further hardened by the deceitfulnesse of sinne whereof it will follow that our hearts becomming fat our eares heauie and our eyes shut we shall heare and not vnderstand and see but not perceiue that we might be healed and conuerted And this the Lord required of the Israelites that they should first wash them and make them cleane Esa 1. 16. namely in turning from their sinnes by vnfained repentance and then approch and come vnto him The which was typically signified by that commandement of washing their clothes before the giuing of the Law Exod. 19. 10. answerable vnto which is the sanctifying and purging of our hearts by faith and repentance from all pollution of sinne before wee approch into Gods presence to receiue his Word For he will not turne vnto vs nor by his gracious promises assure vs of his fauour till we turne from our sinnes nor suffer the precious liquor of his Word to be corrupted and spoyled by powring it into our hearts whilest they continue in their pollution and vncleannes Neither are we fit to receiue the ambassage of our reconciliation till we haue made our peace with him For if hauing offended Math. 5. 23 24. our brother we may not approch vnto the Altar to offer our gift till wee haue first sought to be reconciled vnto him then much lesse may we presume to offer vnto God any religious seruice vntill first by our vnfained repentance we haue made our peace with him And if our fallow grounds must be prepared and plowed vp before they be sowed then must wee in like manner plow vp the fallow grounds of our hearts as the Prophet exhorteth Jer. 4. 4. before they can be fit to receiue the seed of Gods Word §. Sect. 5 That in our preparation we must vse al helps which may further vs in the sanctifying of the Lords Day Secondly we must in this preparation vse all helpes which may further vs in the sanctification of the Lords Day as namely those common Psal 119. 20. Psal 42. 1 2. meanes of prayer reading the Word and other holy writings meditation c and more especially we must worke as much as may be longing desires in our hearts after the Lords Day that therein wee may come into Gods holy assemblies and be made partakers of his holy ordinances and that we may truly say with Dauid My soule breaketh for the longing that it hath vnto thy iudgements at all times And againe As the Hart panteth after the water-brookes so panteth my soule after thee O God my soule thirsteth for God for the liuing God O when shall I come and appeare before God For if wee expect it not with desire we shall not greatly reioyce in the fruition if it be not our longing before it approch it will not when wee inioy it be our delight Now to stirre vp these longing desires after it wee must meditate on the excellency of this Day aboue all others seeing God hath consecrated it vnto his worship and seruice as his owne peculiar drawing neerer vnto vs in all visible signes of his presence and admitting vs to come neerer vnto him then at other times Let vs thinke on the spirituall beauty and brauery of Gods House and of his holy Assemblies graced and adorned with his speciall fauours and with the light of his countenance which infinitely excelleth the Sunne in brightnesse and comfort whereby the Church becommeth faire as the Moone cleere as the Cant. 6. 10. Sunne and terrible as an army with banners with which spirituall beauty being rapt vp and rauished let vs cry out with Dauid O how amiable are Psal 110. 3. thy Tabernacles O Lord of Hosts My soule longeth yea euen fainteth for the Psal 84. 1 2 10. Courts of the Lord my heart and my flesh cryeth out for the liuing God c. A day in thy Courts is better then a thousand I had rather bee a dore-keeper in the House of my God then to dwell in the tents of wickednesse Let vs meditate on the singular priuiledges which the Lord on this Day imparteth vnto vs with a liberall hand admitting vs into his Chamber of presence and communicating himselfe vnto vs by giuing vs free liberty to speake vnto him about all our wants and grieuances and to offer vnto him our suits and petitions with a gracious promise that hee will heare and grant them yea into his Councell chamber where he imparteth vnto vs all his secrets and the chiefe counsels of his Kingdome and not only causeth the great Charter of our peace and manifold priuiledges to be read and expounded vnto vs but also sealeth it by his Sacraments for our owne peculiar vse Finally let vs consider of the manifold benefits which the Lord on that Day communicateth vnto vs. For it is Gods Festiuall wherein hee nourisheth our soules vnto life eternall if wee bring a good appetite to this spirituall banquet It is his great Seale Day wherein hee signeth and sealeth vnto vs a generall pardon for all our sins and all our spirituall euidences of our heauenly inheritance both by the priuie Signet of his Spirit and the great Seale of his Sacraments It is the Day of Gods largesse wherein he
which is to strengthen the flesh against the Spirit and to put weapons into it hands Rom. 8. 13. 1. Pet. 2. 11. whereby it will mortally stab and wound vs But what then shall our seruants haue no time of recreation who haue wrought hard all the weeke I answer To them that are wearied with labour the rest of the Lords Day is the best and fittest recreation for the refreshing of their bodies and if they be spiritually-minded the exercises of the Sabbath before spoken of are the best recreations for the cheering of the heart and minde For who can reasonably thinke when a man is tyred with the weekes labour that violent exercises which are required to many recreations and bodily labour to the most should recreate a man more then an holy and religious rest hearing the Word singing of Psalmes holy conferences and such like if carnall loue did not take away all appetite from these and supply spirits and strength for the atchieuing of the other yea but we must take our seruants as they are and haue some respect to humane frailty and infirmity and though we may perswade them to delight in spirituall exercises yet in the meane time till they be alike spiritually-minded with vs we must giue them liberty to vse those recreations wherein they take pleasure Well let it be so yet is it necessary that the Lords Day must be the time allotted to these sports will we lay sacrilegious hands vpon this Day which he hath appropriated vnto his seruice and conuert it to our owne vse and pleasure and whereas being chiefe Lord of persons and times he might haue reserued sixe dayes for himselfe and allowed but one vnto vs now that he hath dealt thus graciously and bountifully with vs as to appropriate but one for his owne worship and leaue sixe for our businesse shall we thinke that one too much and vngratefully incroach vpon it and holding all in Kings seruice sauing a seuenth part which is reserued as an acknowledgement of our Soueraignes bounty who gaue vs freely all the rest shall we grudge and repine to pay this due tribute and greedily seaze all into our hands by a false tenure Finally shall we thinke sixe dayes too little for those businesses which tend to the good of our bodies and our momentany estates and shall wee thinke one too much to be imployed for the good of our owne and our seruants soules and for the furthering and assuring of our owne and their euerlasting saluation Rather therefore if recreations bee necessary for our seruants let vs allot some of our owne time in the sixe dayes for this vse then rob the Lord of any part of his Day vnto which we haue no right and not conclude with this childish yet deuilish sophistry That seeing of necessitie they must haue some time for their sports therefore it must be on the Lords Day rather then any of our owne As if we would say They must needs haue some mony to spend on their pleasures and therefore to get it they must rob by the high-way or picke other mens purses but not haue a penny of our allowance Now if those recreations which at other times are lawfull or of indifferent nature be on the Lords Day forbidden as vnlawfull then what shall we say of such as are at no time lawfull but simply euill and wicked In which notwithstanding many that professe Christianity spend a great part of the Lords Day as if they would consecrate a feast to Bacchus or Venus yea the Deuill himselfe whose workes they are rather then vnto God who being pure and holy condemneth and abhorreth these fruits of the flesh and workes of darkenesse as odious and abominable §. Sect. 4 That we must rest from sinne of all kinds on the Lords Day Thirdly our care must principally bee on the Lords Day to abstaine from all sinne which aboue all others is to be esteemed the most seruile worke seeing the committing thereof is the base seruice of the deuill and our owne carnall lusts In which regard as wee must at all times auoyd it so especially on the Lords Day which is an holy rest consecrated to his worship and seruice seeing we cannot offer vnto him a greater indignity then to serue the deuill in the workes of darkenesse when we should serue him in the exercises of piety and Religion And as wee are carefully and conscionably to auoyd all kinds of sinne so those principally wherewith the Lords Day is most ordinarily profaned which being the sinnes of the times and Countrey will by the contagion of euill example most easily poyson and infect vs if we doe not warily auoyd them Among these we may number proud and laborious curiosity in decking and adorning of the body which doth so wholly take vp the time of some especially of the weaker sexe that they haue scarce any leasure for any spirituall exercises whereby they should priuately serue God and prepare themselues for his publike worship in the Congregation Secondly excessiue and vnnecessary feasting especially of our equals by which seruants ordinarily are more toyled then on any other day in the weeke and so wholly taken vp with these businesses that they can seldome come to the House of God to doe him seruice So that as Dauid sometime seemed to enuie the happinesse Psal 84. 3. of the Sparrowes and Swallowes which had that liberty of comming into the Tabernacle which he wanted so haue these poore Cookes and seruants cause not only to enuy them but euen their Masters Hawkes and Dogs which accompany them to the House of God when as they whose soules are no lesse precious then their Gouernours and purchased at as high a rate euen the inestimable price of Christs Blood are constrained to stay at home with hungry and starued soules for want of spirituall food that they may prouide superfluity and abundance of corporall meat for the pampring of the flesh And with this excessiue cheare we may also reckon immoderate eating and drinking of ordinary meates and drinkes for as surfetting and drunkennesse are neuer seasonable but are alwayes vnlawfull and to be shunned as workes of the flesh so aboue all other times vpon the Lords Day as being not onely in themselues sinfull and workes of darkenesse but also notable impediments which disable vs vnto all holy duties whilst oppressing the heart surcharging the stomake and filling the head with drowzie fumes they make vs more fit to sleepe then either to pray or heare or meditate or to performe any other duty of Gods seruice And vnto these we may adde dispatching of slight businesses which are thought scarce worth the while vpon the weeke dayes as vnnecessary iourneys and idle visitations casting vp our accounts and setting our reckonings straight carrying home of worke done the weeke before giuing directions and instructions to our seruants for the dispatching of their businesse the weeke following and such like §. Sect. 5 That we must not thinke our
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
nor make any attempt against his enemies but all these things must be purchased and atchieued by labour and diligence then how shall wee thinke euer to inrich our soules with the vnvaluable treasures of Gods graces to attaine vnto that high and supernaturall learning which teacheth vnto vs the knowledge of God and of our selues our Sauiour Christ and his will and truth or to get the victory ouer the spirituall enemies of our saluation which shall be rewarded with a Crowne of glory and triumph seeing they are so many mighty and malicious if we doe not shake off all sloth and with all study and diligence vse all good meanes whereby wee may ouercome all difficulties and compasse these things so much to be desired and so hardly obtained Neither must we thinke it an easie matter to serue the Lord in the duties of a godly life and so slight it ouer as requiring no paines seeing they are things of such high excellency that they are farre aboue our naturall reach and seeing also wee cannot proceed in them but against the violent streames of mighty opposition For the spirituall enemies of our saluation are alwayes ready to stop and hinder vs in our course of Christianity and we wrestle not against flesh and blood but against Ephes 6. 9. principalities and powers and spirituall wickednesses in high places who vsing all diligence to worke our destruction by spoyling vs of all Gods graces and hindring vs from doing any Christian duty it behoueth vs with no lesse diligence to preuent their malice Our arch-enemy Satan neuer resteth but like a roring Lion rangeth still about seeking to deuoure vs and how 1. Pet. 5. 8. then doth it beseeme vs to stand continually vpon our gard and as the Apostle Peter exhorteth vs to watch and to be sober The world is euer forward to allure vs vnto wickednes by euill perswasions and bad examples or to thrust vs into it by threats and violent courses and what diligence then becommeth vs to vse in escaping these snares and preseruing our selues from falling in these tentations But especially our selues are greatest and most dangerous enemies vnto our selues nourishing in our owne bosome such natural corruptiō as maketh vs most auerse vnto all good duties and headlongly prone vnto all sins what diligence therefore should we vse in subduing the strength defeating the wiles of this secret traytor that lyeth still lurking in vs seeking all aduantages to hinder vs in all Christian exercises and to betray our soules as captiues vnto Satan by drawing them into sinne Through this corruption of nature wee are backward vnto all good duties and in our course of Christianity doe as it were row against the streame No longer can wee goe forward then we ply the oare with all diligence indeuor no sooner giue our selues to ease and remit our labor but we are carryed back againe with the wind and tide of our carnall corruptions We wrestle with a cruell monster our own sinful flesh against which we preuaile no longer then we squeeze and crush it with our spiritual gripes for no sooner do we surcease this holy violence against this corruptiō of our nature but it recouereth as it were a new life with increased strength againe setteth vpon vs putting vs to a second labour danger for the obtaining of the victory as we see in the example of Dauid who euen after that hee had well profited in the practice of mortification and gotten the victory ouer his sinfull corruptions by his earnest indeuours in this spirituall exercise intermitting for a while his wonted diligence and giuing himselfe to sloth and ease was shamefully foyled by his traiterous flesh and lamentably plunged into diuers fearfull sinnes Finally by reason of our fall that heauie curse which was denounced against the earth seazeth also vpon our soules which are barren in bearing any good fruits of holinesse and righteousnes and naturally bring forth nothing but the thornes and thistles of sinne and wickednesse vnlesse we spiritually manure them with all painfull diligence and make them more fertile and fruitfull with the sweat of our labours Neither can we expect any haruest of holy duties to spring out of such barren soyles vnlesse we doe well husband them and vse all diligence in tilling and breaking vp these fallow grounds in sowing them with the good seed of heauenly doctrine and in weeding out of them daily some vices and corruptions Againe this diligence is necessary for as if it bee remitted the strength of sinne continually increaseth so the graces of Gods Spirit in respect of the vigour of their operations do daily decrease and languish in vs. For as to the welfare of our bodies it is necessarily required that they be nourished and sustained by the same elements whereof they were first composed which being but a while neglected the spirits languish the strength is abated and the whole body is infeebled and fainteth so also is it no lesse necessary that we vse all diligence in nourishing Gods spirituall graces in vs by the same meanes whereby they were begun in vs as the Word Sacraments Prayer and the rest for if wee doe not giue them continually this spirituall refection and refreshing they will soone abate of their strength wax faint and languish Neither are these graces connaturall with vs or like plants thriuing and well-liking euen when they are neglected in their owne soyle but like trees transplanted out of hot countries into ours as suppose the Orange Lemon tree or such like which need much tending watring in the Summer couering and keeping warme in the Winter that what is wanting in nature may be supplied with art and diligence They are like fire burning not in its owne element or in combustible matter where it needs not labour to continue it but in greene wood which is ready euery hand-while to goe out till it be thorowly kindled vnlesse we diligently blow it and take great paines to make it burne Whereof it is that the Apostle vsing this metaphor exhorteth Timothy to stirre vp and relieue Gods gifts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1. 6. graces in him as it were by blowing the fire which otherwise would decay and languish in him Finally the necessity of this diligence heereby appeareth in that without it we can neither escape Gods curse nor attaine vnto blessednesse For he is accursed of God not onely who is diligent in the seruice of the diuell but also who is negligent in the duties of his seruice seeming like Meroz in a cold neutrality to take neither part and not Judg. 5. 23. he alone who contemneth or omitteth the workes of God but hee also who doth them negligently In which number are our ciuill worldlings Jer. 48. 10. who contenting themselues with their morall honesty iust dealing and keeping their word doe either wholly neglect the religious duties of Gods seruice further then the Law compelleth them or else performe
14. if we hold out the beginning of our confidence stedfast to the end And therefore if we meane to haue any part in Gods promises we must constantly perseuere in the profession and practice of true godlinesse and the Christian duties of an holy life The second meanes of perseuerance is carefully to The second meanes of perseuerance is to auoyd the causes and meanes of apostacy and defection auoyd the causes and meanes of apostasie and defection And these are diuers first voluntary liuing in any knowne sinne which will harden the heart and dead the conscience and so make way for many others till wee be wholly carried away from God in a streame of wickednesse Secondly we must carefully take heed of the least declinations in Christian graces and holy duties for if we be once going downe the hill wee shall hardly keepe our selues from running headlong to the bottome vnlesse wee stop speedily in the very beginning And as for the preseruing of our bodies in a sound estate we labour with seasonable physicke to preuent diseases and when we finde our health to decline a little doe vse all good meanes at the first because if the sicknesse seaze thorowly vpon the vitall parts it will hardly be remoued and indanger our liues so must we take the same course for the good of our soules carefully obseruing the first declinations of our spirituall health that we may stop them at the beginning before they breake out into any extremities And considering that those diseases both of body and soule are most dangerous and desperate not which come suddenly with some sensible violence but which steale vpon vs by degrees vpon no apparant causes and impaire the health by little and little because they are hardly discerned and when they are knowne not easily cured as in the outward man the consumption hectique feuer and the like and in the inward and spirituall part carnall security hardnesse of heart and others of like nature let vs not therefore neglect the least declinations in sauing grace and holy duties but keepe a carefull watch ouer our selues that none of these diseases of our soules steale vpon vs and become desperate before we discerne them Let vs bee as good husbands for our soules as wee are for our clothes houses and grounds mending little holes before they teare out into great rents repairing the first decayes ere they become rotten and ruinous and making vp the breach as soone as wee discerne it before it come to an inundation and carry vs away in a floud of wickednesse And this counsell the Apostle giveth vs. Lift vp saith he the hands which hang downe and the feeble knees and make straight paths to your feet lest that which is lame be turned out of the way but let it rather be healed c. Looking diligently lest any man faile of the grace of God lest any root of bitternesse springing vp trouble you and thereby many be defiled A third cause of apostasie is a great opinion of our owne strength which causeth God to leaue vs that we may see our weaknesse as we see in the fearfull defection of the Apostle Peter And also a fond conceit that we are so rich in grace that we may spend vpon the stocke and labour for no more and that we haue already so well profited in religious duties that we need not take any care or paines to make any further progresse For there is no standing still in the wayes of Christianity but when we cease to goe forward wee begin to goe backward when in our owne opinion we are at the full we will begin to wane and decline towards a change and when our godlinesse is come to a standing water it presently declineth and neuer ceaseth vntill it be come to a low ebbe For the preuenting whereof let vs not measure our vertues and good proceedings by the false mete-yard of pride and selfe-loue which will make vs ouerweene our owne gifts and good parts nor compare our selues with our selues or others that come behind vs and haue not attained vnto Gal. 6. 4. our measure but with the perfect Law of God which like a looking-glasse will discouer our blemishes and imperfections and with our Sauiour Christ the perfect paterne of holinesse and righteousnesse according Ephes 4. 13 14 15. to whose Image we ought to be conformed A fourth cause of defection from God and godlinesse which we must shunne is the immoderate loue of the world and worldly vanities which cooleth and quencheth in vs the loue of God and of spirituall and heauenly things and so choketh in vs all good desires and indeuours of seeking after them that wee may obtaine them For as our Sauiour telleth vs we cannot serue God and Mammon Math 6. 24. Jam. 4. 4. And the Apostle saith that the amity of the world is enmity with God and therefore whosoeuer will be a friend of the world he is Gods enemy Which argument the Apostle Iohn vseth to disswade vs from this carnall loue Loue not the world saith he nor the things that are in the world If any man loue the world the loue of the Father is not in him A fifth cause is slacknesse 1. Ioh. 2. 15. and negligence in the vse of those meanes which both beget and begin Gods graces in vs and also nourish and preserue them when they are begun as the hearing of the Word reading prayer meditation the Sacraments and such like For as the strength of the body languisheth and consumeth if we refuse our bodily food whereby it is preserued so must also our soules needs fall into a consumption of all grace and goodnesse if we neglect that spirituall nourishment by which onely they are sustained in vs. A sixth cause is the grieuing of Gods Spirit dwelling in vs by quenching the good motions of it and defiling our soules with sinnes Ephes 4. 30. 1. Thes 5. 19. that waste the conscience being committed wilfully against the knowledge which loathsome filthinesse polluteth our soules and bodies and maketh this holy Ghest weary of his lodging going away to withdraw also with him his gifts and graces by which alone wee are inabled vnto all good duties And therefore if wee would not fall away from all grace and goodnes let vs louingly entertain the Author of them and not grieue Gods holy Spirit by resisting those good motions which he putteth into vs and by making our hearts and bodies which should be his holy temples and place of residence a loathsome stie of sinfull vncleannesse A last cause of apostacy is neere and inward familiarity with prophane and wicked persons who will corrupt vs with their euill examples and poyson vs with the contagion of their sinnes alluring and drawing vs by degrees Deut 7. 2 3 4. to accompany them in their euill courses vntill at last wee runne on Pro. 22. 24 25. with them into the same excesse of outragious wickednesse and so giue a
before whom we are to present our selues that we may heare him speaking vnto vs not of ordinary matters of small importance but such as meerely concerne his glory and the euerlasting saluation of our owne soules Whereby we shall be preserued from rushing rashly into the holy assemblies and be made carefull to looke vnto our feet before we enter into the House of God For if worldly men Eccles 5. 1. duely considering that they are going into the presence of an earthly King to heare him speake of the waighty affaires of the Common wealth or such things as neerely concerne them in their owne particular prepare themselues accordingly that they may bee fit to come into such a royall presence how much more should wee vse the like and greater care when we are to come into the presence of the King of Kings and to heare him speaking vnto vs of such things as much more concerne vs and the euerlasting good of our soules and bodies Secondly being to come vnto this spirituall feast we are to prepare our selues by getting a good appetite that we may not idlely fit by and looke on when others feed on these spirituall delicacies for the refreshing and strengthening of their soules To which end wee must by renewing our repentance purge and clense our soules from sinfull corruptions as our stomacks from clogging and hurtfull humours which otherwise will take away our appetite and make vs lothe and refuse or eating against stomacke not able to disgest our spirituall nourishment Of which kinde are wrath maliciousnesse guile dissimulation Jam. 1. 21. 1. Pet. 2. 1. hypocrisie preiudice and forestalled opinions and such like seeing if these beare sway in vs it is not possible that the Word of God should take any effect or become profitable nourishment for the preseruing and increasing of our spirituall health and strength So also wee must banish out of our minds worldly cogitations about our pleasures or profits which wil distract vs from hearing the Word with any attention and out of our hearts earthly cares which like thornes will choake the seed of the Word and make it vtterly vnfruitfull in vs. Moreouer we must stirre vp our appetite by considering our spirituall wants which can no otherwise be supplied then by comming vnto this feast for as hunger and sense of our emptinesse maketh vs to long after our bodily food so if we duly consider how empty we are of all Gods graces and feeble vnto all good duties it will much increase our appetite to the food of our soules and wee shall goe to this Market with all cheerefulnesse if we consider that heere and no where else wee may fit and furnish our soules with all necessaries Againe we must examine our sinnes which beare sway in vs that repenting of them we may receiue the assurance of pardon in the publike ministery to our inestimable comfort and may also bee strengthened against the power of them that we may subdue them and not suffer them to raigne in vs as in former times being armed against them and the tentations of our spirituall enemies alluring or forcibly drawing vs into them with the whole armour of God and especially the sword of the Spirit And this will also prouoke our appetite and make vs goe with cheerefulnesse to the hearing of Gods Word like the malefactour to receiue his pardon or the Souldier that hath beene often wounded and foyled by reason of his nakednesse to put on sufficient armour and to receiue from his Commander defensiue and offensiue weapons Finally we must prepare our selues and stirre vp our appetite by considering the properties of the Word which we goe to heare As first the excellencie of it as being the Word not of man but of God the Word of truth life and saluation Secondly the power and efficacie of it as being the power of God himselfe to our saluation Rom. 1. 16. Heb. 4. 12. sharper then any two-edged sword pearcing euen to the very deuiding of the soule and the Spirit the ioynts and marrow and is a discerner of the thoughts and intents of the heart A Word that hath alwayes its operation and returneth Esa 55. 11. neuer in vaine but bringeth that to passe for which it is sent and is either the sweete sauour of life vnto life or of death vnto death Thirdly the great 2. Cor. 2. 15 16. vtility and profit of it being a perfect and pure Law that conuerteth the soule Psal 19. 7 8. a light that shineth vnto vs who sate in the shaddow of death and guiding our feete into the way of peace heauenly wisedome that giueth vnderstanding vnto Luk. 1. 79. the simple and maketh the wise more wise our Counseller to aduise vs our food to nourish vs our weapon to defend vs and repell our enemies an effectuall meanes to worke in vs all sauing graces and the way that bringeth vs to eternall blessednesse Finally let vs prepare our selues and whet our appetite by considering the necessity of it seeing without it wee can attaine vnto no good nor escape any euill in which regard our Sauiour saith to Martha that this one thing is necessary as though there were no Luk. 10. 42. necessity of any other thing in comparison of it The which necessity lyeth not only vpon weakelings and those who are simple and ignorant that they may learne the truth but also vpon those who haue made greatest progresse in Christianity and are richest in knowledge that they may bee mooued to practise what they know and bring it to holy vse and that the graces of God may be confirmed and preserued in them Vnlesse any man would foolishly imagine that he is so strong in grace that he needeth not to eate any more food for the restoring of that spirituall strength which is daily abated and impaired through our corruption and the assaults and tentations of our neuer-resting enemies Satan the world The last duty to be performed in our preparation is that we feruently pray vnto God for his grace and the assistance of his holy Spirit both to his Ministers in speaking our selues with the rest of his people in hearing that he may be so inabled therby to speak the Word truly sincerely powerfully profitably and we to heare in a Christian and holy maner that God may be glorified and we edified in our holy faith and strengthened more and more vnto all the duties of a godly life §. Sect. 2 Of duties to be performed in the hearing of the Word In the hearing of the Word diuers duties are to be performed As first we must set our selues in Gods presence that we may heare all things that are Act. 10. 33. Esa 66. 2. 1. Thes 2 13. commanded vs of him according to the example of good Cornelius in which regard we must not heare the Word after a carelesse and cold maner but with feare and trembling if we would haue God that speaketh take any
soules no lesse then our bodies need their daily bread and to be refreshed continually in their spirituall strength which is abated through our naturall corruption and many slips and falls into sinne as also with the daily and hourely tentations of the diuell and the world In which respect these priuate meanes haue this preeminence aboue the publike that though they are not so powerfull and yeeld lesse nourishment yet we may haue them at our pleasure and feed vpon them as oft as we will supplying what is wanting in their vertue and efficacy by their daily and continuall vse Finally by the priuate meanes we are fitted and prepared for the well-performing of the publike as by reading prayer meditation c. we are inabled to heare the Word preached with profit seeing they not onely inlarge our hearts that wee may heare it with delight reuerence and attention but also fasten it in our minds and memories and make it fruitfull in our liues and not onely helpe our vnderstandings that we may better conceiue of what is spoken being well acquainted with the holy Scriptures but also inflame our affections with the loue of Gods publike seruice when as we haue thought before-hand of the excellency profit and necessity of it So likewise by these priuate meanes we are made more fit for publike prayer whereas thereby we are made better acquainted with our wants which need supply our sinnes to be confessed and the benefits receiued for which we are bound to returne vnto God praise and thanksgiuing and by often conuersing with God in our priuate prayers we are more incouraged to goe with boldnesse and confidence vnto the Throne of grace vnto which wee cannot attaine if wee estrange our selues from him by our seldome approching into his presence Finally we cannot come as worthy ghests to the Lords Table vnlesse by our priuate exercises of meditation examination and prayer wee be prepared whereby we renew our faith repentance and charity towards our neighbours and come furnished with such sauing graces as are needfull and necessary for the receiuing of the Sacrament with fruit and comfort And therefore it is no maruell if those who content themselues only with the publike meanes of saluation and altogether neglect these priuate helpes leauing all their Religion and deuotion at the Church doore and neuer looking after it till their next returne doe prooue such vnthriuing Christians weake in knowledge feeble in grace and slacke and faint in all the duties of a Christian life For as we would not wonder to see one leane and feeble in body that should content himselfe with liberall sustenance one day in the weeke and fast all the rest so there is as little cause to maruell at the small growth spirituall leannesse and weaknesse of these carelesse Christians after they haue long inioyed the publike means of saluation seeing they rest wholly vpon them and neglect all priuate duties as it were their daily sustenance and so by long fasting are infeebled in their strength and abated in their appetite that they can neither receiue the food publikely offered nor yet disgest and turne it into nourishment when they haue fed vpon it Whereas our soules need more continuall and daily nourishment then our bodies seeing there are no fewer causes of the impairing and abating of their strength §. Sect. 2 That Christiā watchfulnesse is not a bodily but a spirituall exercise Now these priuate meanes are manifold All which may bee reduced vnto two kinds both which containe vnder them diuers particulars the first are such priuate helpes and meanes as are to be vsed by our selues alone the second sort are such as may be vsed both by our selues and also with others ioyning with vs. Of the former sort the first is Christian vigilance or watchfulnesse which well deserueth the first place because being rightly knowne and practised it will serue as a guide to direct and leade vs in all the rest Whereof my discourse need not to be so large as the argument is excellent and necessary seeing it is so religiously and learnedly The spirituall watch handled in a Treatise lately published that were not this Worke imperfect without it I should haue needed to haue said nothing of it seeing little can be added which hath not been better said already But that we may proceed in handling of this poynt I will consider the nature of this watchfulnesse and the meanes which inable vs vnto it In the former we will examine what it is and wherein it consisteth and the ends whereto it tendeth or the obiects about which it is exercised For the better explaning of the first poynt wee are to know that waking watching and watchfulnesse and contrariwise sleeping and neglect of watching are not here vsed in their natiue and proper signification but are metaphoricall words borrowed from the state and disposition of our bodies and from thence transferred to our soules and spirituall estate For we are said to sleepe whilest wee continue in the state of vnregeneration dead in trespasses and sinnes or when being recouered by the quickening power of Gods Spirit regenerating and reuiuing vs we doe in respect of some acts and operations relapse againe into our former condition And wee are then said to awake when we rise out of this estate either in our first conuersion or when we renue our repentance after our falling into sinne and doe againe recouer the operations of spirituall life And finally wee are said to watch when being through our naturall corruption inclined and disposed to fall into our former sleepe of sinne wee doe with all care and circumspection obserue our selues that wee be not ouertaken with spirituall sloth but that we may continue waking and able and actiue for the well-performing of all Christian duties and of our spirituall life in grace In which regard their ignorance and errour is much to bee pitied who imagine that they haue well obserued and kept the Christian watch vnto which we are exhorted in the Scriptures when as hauing abridged themselues of their sleepe and naturall rest they haue thereby wasted and wearied their bodies and weakened their corporall strength this errour arising out of another that the flesh by which the Scriptures vnderstand our originall and naturall corruption the body of sinne and death is nothing else but the body it selfe and that mortification of the flesh consisteth chiefly in the macerating and tormenting pining and pinching of our bodies by depriuing them of all necessaries and among others of their naturall rest and sleepe the which errour I haue at large refuted in Christian warfare the fourth part another place But we are to know that as we may nourish the flesh and consume the body and contrariwise nourish the body and mortifie the flesh so we may take our bodily sleepe as all the faithfull haue done in the state of Regeneration and yet maintaine the spirituall watch and watch euen whole nights as Iudas that betrayed Christ
exacting more then their due and the Souldiers that they should beware of offering violence vnto any man but bee content Luk. 3. 12 13 14 with their owne wages And our Sauiour hauing to deale with rich landed men willeth them to take heed of couetousnesse And the Apostles Paul and Luk. 12. 15. Peter speaking vnto Ministers and Pastors exhort them to take heed to Act. 20. 28. their flockes committed vnto their charge that they did feed them with the bread of life not by constraint but willingly not for filthy lucre but of a 1. Pet. 5. 2. ready mind Finally we must watch ouer our hearts that they be not corrupted and drawne away from God with the sins of the times and Countrey in which wee liue both because wee are apt to follow a multitude in doing euill and are easily mis-led by bad examples our corruption like tinder receiuing and nourishing these hellish sparkes and being falne into these sinnes wee are apt to continue in them without feeling or remorse the multitude of offenders taking away the sense of sinne And therefore as in infectious times and places we are not willing vnlesse we be fooles to haue the plague for company but the more the contagion is spred the more we increase our care that we doe not come into places infected or if we be constrained through the necessity of our calling to liue in them yet we take heed that we doe not consort with those that are visited further then necessity and charity requireth and carefully and continually vse our best preseruatiues to keepe out the infection or if wee be tainted the best Antidotes and Cordials to expell the poyson with all speed before it haue seazed vpon the heart so must we vse the like or greater care when we liue in places and times infected with speciall and haynous sinnes that wee shunne those that are tainted with them or vse our best preseruatiues to preserue vs from their infection or if wee be touched in the common contagion that wee doe not nourish the poyson in our hearts by carnall loue but expell it with what speed we can by rising againe in vnfained repentance seeing the danger heere as farre exceedeth the other as the soule the body the euils of sinne the euils of sicknesse or death which is endlesse and euerlasting that which is corporall and momentany And thus we are to watch ouer our soules hearts and internall faculties The like watch we must keep ouer our all outward parts and first ouer all our senses the which are the gates of our soules by which all things enter nothing almost being in the vnderstanding heart and memory which hath not found admittance by the senses And therefore as those who desire to preserue the city in safety when it is besieged do keep most diligent watch about the gates suffering none to passe in or out but onely knowne friends without due examination whether their comming be for good or ill so being besieged on all sides by our spirituall enemies we must keepe a strait watch ouer our senses which are the vsuall passage by which they send their forces to surprize vs admitting nothing to enter without due triall taken whether it be a friend or foe to our saluation for as long as we thus watch the gates and keepe them fast locked and barred against all euils the City of our soules and Castle of our hearts can neuer be sacked and spoyled by all the might and malice of our spirituall enemies Now this watch ouer our senses doth chiefly consist in two things First in restraining them of their liberty and not suffering them to range and roue at pleasure and whither they list nor to satisfie themselues euen vnto saciety with sensuall delights and full fruition of their seuerall obiects but oftentimes stopping them in their course and full careire let vs call them to account whether the things which they are exercised about are as profitable to our soules as pleasant to our senses or contrariwise if they doe not like sweet drinkes conueigh into our soules some deadly poyson and bring more hurt and hinderance to the life of grace then ioy and comfort to the life of nature Secondly when wee allow our senses to take their pleasures we must carefully obserue that they delight thēselues only in things lawful both in respect of matter measure and manner not suffering our eyes to gaze vpon hurtfull vanities and lasciuious and wanton obiects nor our eares to heare scurrilous iests and such rotten speeches as will corrupt good manners nor our taste to draw vs on by delighting in pleasant meates and drinkes to excesse gluttony and drunkennesse but as wee may to satisfie nature and to refresh and comfort our hearts giue some liberty vnto our senses to inioy their delights so our care must be that we not onely make choyce of lawfull obiects but also that they be exercised about them in a right manner and so moderated in respect of the measure that our hearts doe not surfet of them nor be glewed by carnall delight vnto the earth and so made vnfit for spirituall exercises and heauenly meditations But we must so vse these sensuall pleasures as not abusing them to cheere the spirit and not pamper the flesh as comforts in our pilgrimage to make vs to goe on with more cheerfulnesse in our way and not as impediments to hinder vs in our iourney by fastening our hearts vnto the vanities of the world CAP. X. Of Christian watchfulnesse ouer the senses our tongues and actions §. Sect. 1 Of watching ouer our senses MOre especially wee must keepe this carefull watch ouer our eyes which are the windowes of our soules through which they behold all earthly obiects not suffering them to roue about at pleasure and to glut themselues with delightfull sights but restraining them as much as we can that they doe not behold that in this kind which it is not lawfull to couet For of seeing Math. 5. 28. comes louing and of louing lusting and desiring We must keepe them from beholding any thing that may be vnto vs a ground of tentation whereby we may be drawne into any sinne or which may be a distraction vnto vs in Gods seruice and hinder our well-performing of any Christian exercise but let vs as neere as wee can make choyce of such sights as will more profit the soule then please the sense Thus Iob watched ouer his eyes and because he would be sure to keep them within compasse he leaueth them not to their owne liberty but keepeth them vnder couenant that they should not in any wanton manner so much as looke vpon Iob 31. 1. a woman And this is that which Salomon meaneth where he saith that the wise mans eyes are in his head but the eyes of a foole are in the ends of the Eccles 2. 14. earth Not that they doe not all alike stand in their heads but that a wise man
leaueth not his eyes loose to their owne liberty but ruleth and gouerneth them with wisedome and discretion not suffering them to behold vnlawfull obiects or those which are lawfull vnlawfully either in respect of manner or measure whereas a foole vseth no restraint but suffereth them to roue into all the corners of the world Into which folly Dauid fell when he suffered his eyes to gaze their fill vpon the beauty of another mans wife this folly drawing him on to commit a greater folly in Israel and therefore hauing lamentable experience of his owne frailty he keepeth afterwards ouer them a surer watch which yet not being sure enough he desireth the Lord to watch ouer him and to turne away his Psal 119. 37. eyes lest he should behold vanity With like care wee must watch ouer our eares to keepe them from hearing any thing which is vaine and sinfull tending to the corrupting of our soules or the hindring of them in the growth of grace As all filthy communication and speeches tending to Gods dishonour and our owne or our neighbours hurt all infulse and vnsauory talke bitter taunts and vnchristian and spitefull iests all whisperings backbiting and slandering and all such discourses as feed the flesh and starue the spirit wed vs to the world and weane vs from God For though like the Syrens songs they tickle and delight the eare yet they wound the heart and conscience with sinne and bring vs into such a spirituall phrenzie that we are ready to leape ouer-boord into a sea of perdition And therefore we must stop our eares against these bewitching sorcerers and not for the pleasing of our carnall sense hazard the destruction of our precious soules The hearing is called the learned sense and happy are they who by their care and watchfulnesse prouide for themselues profitable and good Masters of whom they may learne sauing wisdome and not such as teach nothing else but vanity and sinne And the eares like conduit-pipes conuey vnto the soule either the cleere streames of the water of Life or the filthy puddles of sinne and death and therefore let vs be carefull to bring them daily to be filled at Gods Fountaine lest the diuell abuse them to draine the filth out of the polluted sinkes and channels of wicked mouthes Thus we must watch ouer our taste that we doe not to please the palate vse such excesse in our diet as will disable vs to Christian duties and that the end of our eating be chiefly the refreshing and comforting of our bodies that they may be fit for Gods seruice who hath fed them and not the pampering of the flesh with sensuall delight For if we giue way to our appetite this short and brutish pleasure will bring vpon vs innumerable euils As vpon our bodies sicknesses and short life and vpon our soules and bodies both sloth and idlenesse lumpish heauinesse and vnaptnesse to any good action drowzie dulnesse or vaine mirth and futilous babbling shortnesse of memory and blockishnesse of vnderstanding wanton dalliance and inflammation of our hearts with vnlawfull lusts And thus finally wee must watch ouer our sense of touching that we doe not to please it inslaue our selues to effeminate daintinesse thinking that wee are quite vndone if wee may not tumble at our ease vpon our beds of downe and goe like those in Kings Math. 11. 8. houses in soft rayment or like Diues be clothed in Purple and fine linnen Luk. 16. 1 2. euery day But let vs inure this sense to man-like hardnesse that wee may not thinke it strange and intolerable to lye hardly and goe barely if Christ who suffered so much for vs doe call vs to suffer a little for the testimony of his truth And much more must wee restraine this sense from all vnlawfull obiects as vnchaste kisses lasciuious imbracements and wanton dalliances which tend to the inflaming of our hearts with vncleane lusts and make our bodies which are the Temples of the holy Ghost polluted brothel-houses and filthy styes for wicked spirits §. Sect. 2 That we must watch ouer our tongues Secondly we must keepe a carefull watch ouer our tongues according to the example of the Prophet Dauid I said I will take heed to my wayes that I sinne not with my tongue For the well-ruling and ordering of our tongues is a matter of great moment for the furthering or hindering of vs in the course of a Christian conuersation according to that of Salomon A wholesome tongue is a tree of life but peruersenesse therein is a breach in Prou. 15. 4. the spirit If we vse it well it will be our glory as being a notable instrument of glorifying God whilest we speake to his praise and those that honour him he will honour but if wee abuse it vnto sinne it will become 1. Sam. 2. 30. our shame seeing thereby we dishonour God who hath giuen it vs and all good things If we order it wisely and speake things profitable and worth the hearing we shall edifie our brethren For the lips of the wise disperse Prou. 15. 7. and 25. 11. knowledge and a word fitly spoken is like apples of gold in pictures of siluer that is pleasant and profitable like workes of gold curiously and artificially grauen by a cunning workman but if we vent nothing but filth and folly bringing vp as it were our excrements by a wrong way we shall annoy our hearers with our rotten and vnsauory speeches and by our euill words 1. Cor. 15. 31. corrupt their good meanes as the Apostle speaketh If we speake wisely and to edification we shall in profiting others haue the comfort of it in our owne hearts For as Salomon speaketh A man hath ioy by the answere of his Prou 15. 23. and 18. 20. mouth and a word spoken in due season how good is it both to the speaker and to the hearers But when a man hath pleased himselfe for the time with scurrilous iests the fome and froth of wit it is his sinne and shame and leaueth nothing behind it but sorrow the tormenting sting of an euill conscience If our discourse be religious and honest such as becommeth Christian grauity it is a good signe comfortable euidence vnto vs that we are iust and vpright in Gods sight For the mouth of the righteous speaketh Psal 37. 30. wisdome and his tongue talketh of iudgment And If any man offend not in word Iam. 3. 2. the same is a perfect man and able also to bridle the whole body but if our talke be corrupt and vnsauoury it is a signe of a rotten and wicked heart for as our Sauiour telleth vs out of the abundance of the hart the mouth speaketh A Mat. 12. 34 35. good man out of the good treasure of the heart bringeth forth good things and an euill man out of the euill treasure bringeth forth euill things In a word Life and death are in the power of the tongue
it will breake from him at vnawares and the Lord onely is sufficient to manage and direct it according to that of Salomon The preparation of the heart and the answere of the tongue is from the Prou. 16. 1. Lord therefore we must pray with Dauid that he will set a watch before our Psal 141. 3. and 51. 15. mouth and keepe the dore of our lips and that he will so open our lips that our mouth may shew forth his praise §. Sect. 4 Of our watchfulnesse ouer our workes and actions Lastly we must set this diligent watch ouer our workes and actions that they may in all things be conformable to the Word and will of God Prou. 4. 26. whilest we doe that which hee hath commanded and leaue vndone that which he hath forbidden Thus the Wise man exhorteth vs not to be rash and vnaduised in our courses but to ponder the path of our feet and let all our wayes be established turning neither to the right hand nor to the left and remouing our foot from euill And this hee maketh to be a note of a man truly wise for whereas a silly man being ouer-credulous is rash and headlong in all his enterprises A prudent man looketh well to his going and Pro. 14. 15 16. whereas the foole rageth and is confident a wise man feareth and departeth from euill And because our wayes are through the malice of our spirituall enemies on all sides beset with snares wherewith if wee be not very circumspect we shall easily be caught therefore in this regard he saith that hee Prou. 28. 14. is blessed that feareth alwayes and seeing we daily tread vpon slippery places whilest we are managing our worldly affaires Heereof it is that the Apostle commending vnto vs this watchfull care willeth him who thinketh that he standeth take heed lest he fall Now this care and watchfulnesse respecting our actions prouideth first that we spend none of our precious time in sloth and idlenesse for by doing nothing we shall quickly learne to doe that which is ill but that we be alwayes exercised in some good imployment respecting Gods glory or our owne or our neighbours good as I haue shewed at large before and therefore heere thus briefly passe it ouer Secondly that with all care and circumspection wee keepe our selues from all sinfull actions and though through Satans tentations and our owne corruption we haue conceiued sinne in the heart yet let vs there smother it as in the wombe and not consummate and perfect it and as it were by acting of it bring it vnto birth Finally wee must watch ouer our workes and actions that we may not onely shunne euill but also doe that which is good that thereby we may glorifie God by the light of our godly liues adorne our profession edifie our neighbours by our good example and make our owne calling and election sure But of this also I haue spoken before CAP. XI Of the ends at which we must ayme in the Christian watch §. Sect. 1 Of three speciall ends of our Christian watch ANd these are the things wherein our Christian watch chiefly consisteth and about which it is exercised The next point to be considered is the ends at which wee must principally ayme in it the which are diuers The first and chiefe is that we may please God in all things for which vse this watch is most profitable and necessary For seeing naturally our wayes are wholly corrupt so as wee can please him in nothing it is not possible without singular care and circumspection that wee should so carry our selues in our whole conuersation as that all our actions may bee acceptable in his sight Secondly wee must thus watch ouer our selues that wee may daily more and more mortifie our corruptions especially those which beare greatest sway in vs and that wee may auoyd all manner of actuall transgressions and those aboue all the rest wherewith wee haue beene most often ouertaken because Satan and our owne corruption are most ready to vse those weapons of iniquity to foyle and ouercome vs which they haue found by experience most potent to preuaile against vs. Nor must we thinke any sinne so small that wee may neglect it seeing the least is strong enough to make way for greater Neither must we onely watchfully auoyd the sinnes themselues but also all the occasions and meanes which may allure and draw vs vnto them For where God hath forbidden any vice there hee also forbiddeth the occasions and meanes of it which if wee neglect and runne wilfully into tentations it is iust with God when we thus tempt him to withdraw his grace and to leaue vs to the Tempter and then what can follow but our shamefull foyles and falls For who can carry fire in his bosome and not bee burnt who can hope to liue vnto old age that maketh it his daily sport to bee dallying Pro. 6. 27. with the meanes and occasions of death And therefore if we would preserue our soules from being defiled with the filthy strumpet of sinne and vice let vs carefully shunne her vnchaste imbracements yea as Salomon speaketh let vs remooue our way farre from her and come not neere the doore Pro. 5. 8. of her house And if we would not walke in the wayes of sinne which lead to destruction Let vs not so much as once enter into the path of the wicked Pro. 4. 14 15. nor goe in the way of euill men but auoyd it passe not by it turne from it and passe away If wee would not doe the deuils workes of vniustice wee must not so much as receiue his wages but shake our hands from holding of bribes If wee would not become euill and vaine in our thoughts and actions Esa 33. 15. wee must shut our eyes from seeing euill and turne them away from beholding vanity Thirdly wee must keepe this watch not onely that we Psal 119. 37. Inutile est crebrò videre per quae aliquando captus sis Hyer ad Jouinian lib. 2. may auoyd all sinne but also that wee may performe all Christian and holy duties with all diligence and constancie not contenting our selues to doe some and neglect others or to bee earnest in them sometimes and soone after carelesse and slothfull but obseruing all and in all seasons Yea this watch must extend it selfe not onely to the matter of Christian duties but also to the maner as that they be done in loue and obedience to God that wee may thereby glorifie him in faith and with a good conscience with alacrity and cheerefulnesse in sincerity and truth without all hypocrisie dulnesse and wearinesse And finally that wee doe them prudently and seasonably with due respect to all circumstances of persons time and place In all which respects if wee doe not carefully keepe the Christian watch it is not possible but that wee shall continually faile both in the matter and manner of our duties seeing wee
of a godly life in which we thriue and profit or decline and goe backward as we either keepe and obserue or intermit and neglect this Christian watch For when we watch ouer our selues God likewise watcheth ouer vs and by the assistance of his holy Spirit inableth vs to stand against all tentations and to goe forward in our Christian course but when through our slacknesse and negligence we runne wilfully into tentations hee leaueth vs to be foyled of them that we may learne the next time to take better heed More especially the Lord will inlighten the eyes of our minds that we may discerne the right way in which we should walke according to that of the Apostle Awake thou that sleepest and stand vp from the dead Ephes 4. 14. and Christ shall giue thee light And seeing the way we shall haue our faith so strengthened and our courage and resolution so confirmed and increased that we shall manfully proceed in it notwithstanding all opposition whereof it is that the Apostle conioyneth and linketh all these together as inseparable companions Watch ye stand fast in the faith quite your selues 1. Cor. 16. 13. like men be strong For as those who for want of heed and circumspection fall into secret ambushments at vnawares are soone discomfited and by running away leaue to their enemies an easie victory whereas those who by their watchfulnesse discouer them are no whit daunted in their courage because they can easily auoyd them or defeating the stratagem of their enemies can circumuent and catch them in their owne snare so is it also in the Christian warfare wherein the discouery of our enemies policies by our carefull watch is a principall meanes of preuenting them the finding out of their secret ambushments more then halfe the way vnto assured victory and the very sight of their nets lying neere their stales and of their deadly hookes of sinne lying hid vnder the baits of worldly profits and pleasures are sufficient warnings to make vs shunne and escape them if we haue any care of the saluation of our soules So that there is no readier and surer way to auoyd all manner of sinne the bane and poyson of our soules then by our watch to espie the danger when it is offered vnto vs in these golden cups no meanes more forcible to make vs flie the hellish imbracements of this painted strumpet then by our diligent watch and circumspection to pull off the deceiuing vizard of momentany gaine and delight and to behold her in her naturall deformity and vgly filthinesse Whereas contrariwise the neglect of keeping this carefull watch is the ready way to all wickednesse the mind being let loose to vaine and sinfull thoughts the heart to sinfull concupiscence and vnlawfull lusts the tongue to light wanton and wicked words the hands to act the workes of darkenesse and the whole man exposed to the dangerous assaults and tentations of our spirituall enemies wherewith being vanquished we are easily led captiue into all sinne Of which we haue lamentable experience in Noah Lot Dauid Peter and many others who whilest they carefully kept the spirituall watch triumphed ouer the enemies of their saluation and went on couragiously in the wayes of godlinesse but when they did but for a little while intermit and neglect it receiued dangerous and shamefull foyles But most euidently doth this appeare in the example of our first parents who so long as they obserued this watch continued constant in their integrity but remitting their care and circumspection and letting loose their eares to heare the voyce of the Tempter their hearts to admit through fond credulity his false suggestions their eyes to gaze on the forbidden fruit their hands to touch and their mouthes to taste it they were soone ouercome and caught both themselues and for all their posterity a fearfull fall And therefore if they fell in the state of innocency by intermitting this watch who can neglect it in the state of corruption and imperfection and yet hope to stand Finally it conduceth and furthereth vs much vnto a godly life as it maketh vs fit and ready for the well-performing of all Christian duties For when all our parts are hereby kept in a good and constant order they are alwayes prepared for all good imployments and if wee take care that our Instruments be well stringed and kept in tune no more remaineth but to touch them with a skilfull hand and there will be a melodious harmony between the heart tongue and outward actions And therefore Dauid demanding how a young man might order his steps and cleanse his wayes that they might be pure and vpright in the sight of God doth thus resolue the question that it is to be done by taking heed thereto according to Gods Psal 119. 9. Word §. Sect. 4 That by this watch we are made constant in the course of Christianity Secondly this watch is exceeding profitable not onely as it preserueth vs from all sinfull wayes and fitteth vs to walke in the wayes of godlinesse but also as it inableth vs to be constant in this course and to perseuere in it euen to the end Seeing hereby we are strengthened against all discouragements auoyd or leape ouer all impediments that like stumbling blockes are cast into our way and are prepared and armed against all the assaults of our spirituall enemies and all other oppositions which might incounter vs in our Christian course Thirdly it is a notable meanes of Christian security so as keeping this watch we may with Dauid grow so confident that though wee should walke thorow the vale of the shadow of Tsal 23. 4. death yet we will feare no euill because God also watcheth ouer them who thus watch ouer themselues so as hauing once set their watch they may lay them downe securely and take their rest because the Lord maketh them to Psal 4 8. dwell in safety So also vpon the same grounds it causeth vnto vs inward peace euen peace with God and the peace of a good conscience when as by helpe of this watch we carry our selues so in all things as that wee and our works are accepted of him and pleasing in his sight The which peace cannot be impeached with the malice and might of all our enemies for if God be with vs who can be against vs If he speake peace vnto our consciences Rom. 8. 31. though all the world should proclaime warre it needs not to dismay vs for though thousands fall on one side and ten thousand on the other it shall not hurt vs or disturbe our peace for either the Lord will bee a wall of defence and tower of strength to preserue vs from all danger and to make vs shot-free euen at the Canons mouth or else wee shall bee with Iosiah taken away in peace although we fall by the hands of our enemies 2. Chron. 34. 28. and 35. 23 24. 1. Pet. 1. 8. From which security and peace ariseth
meanes is the remembrance of Gods Iudgements The third meanes is often to call vnto our remembrance Gods fearfull Iudgements executed vpon all sinners but especially vpon such as haue Mat. 24 38. continued in their wickednesse with carelesse security and wholly neglected to keepe this watch as of the old world who liued in all rechlesse security eating and drinking buying and selling marrying and giuing in marriage so doing these things as that they neglected all things else which were necessary for their safety and saluation vntill Noah entring into the Arke they were all swept away with an vniuersall deluge Thus also Sodom and Gomorrah liuing in their sinnes with all security were attached with Gods fearfull Iudgements when they least thought of them and were wholly destroyed with fire and brimstone Thus Babylon exceeding Esa 47. 8 9. in security as much as in all other sinnes had those punishments which she least feared inflicted vpon her Thus the Lord threatened the Church of Sardis that if they would not watch he would come as a thiefe against Apoc. 3. 3. them that is bring vpon them suddenly vnexpected iudgements with which when they neglected this warning they were afterwards fearfully surprized But of this poynt I haue spoken at large in another Treatise of carnall security and hardnesse of heart Treatise onely let it suffice here to shew that as neglect of Gods Iudgements maketh vs secure and carelesse so the often calling of them to mind is a notable meanes to make vs watchfull that wee may not haue the like or greater inflicted vpon vs. The which is the principall vse that our Sauiour intended in propounding the former examples of the old world and of Sodom and Gomorrah fearefully punished because they securely Mat. 24 3◠42. Luk. 〈…〉 35 3◠went on in their sinnes that wee might not be ouertaken with the like but that continually watching and praying wee might bee thought worthy to escape them when God commeth in his visitation to take notice of our wayes And thus also the Apostle hauing called to remembrance Gods heauie Iudgements inflicted vpon the Israelites saith that all these things were written for our learning vpon whom the ends of the world 1. Cor. 10. 5. to 12. are come that by flying their sinnes wee might escape their punishments and thereupon inferreth this vse that wee should not presume on our owne strength but that he who thinketh hee standeth should take heed of falling §. Sect. 3 Of the fourth meanes which is to remember the day of death The fourth meanes is that wee continually remember the day of our death not as though it were farre off but neere approching and euen knocking at our doores For our liues are short and momentany and this short time so vncertaine that we haue no assurance that we shall liue another day no not so much as the next minute When wee goe abroad wee know not whether we shall returne home nor when we are at home whether wee shall liue to goe abroad when wee goe to bed wee cannot tell whether we shall euer rise and when we rise whether we shall againe goe to bed For many haue been thus suddenly taken away going well out of doores and neuer returning lying downe securely to take their rest haue been found dead the next morning Now seeing that which befalleth one may happen to any and that which hath been the case of many may probably betide any one let it be our wisedome to stand continually vpon our watch that we may be found in readinesse seeing it is a matter that concernes vs no lesse then the euerlasting saluation or damnation of our soules And seeing we are not sure of liuing another day let vs thinke that euery day may be the last and so take occasion to watch carefully ouer our wayes that we may when God pleaseth to call be prepared to goe vnto him with cheerfulnesse and ioy and when wee are inticed to commit any sinne as to loue the world immoderately to increase our riches by fraud and deceit or violence and oppression to sweare lye and profane the Lords Day to drinke drunken commit filthinesse or any other sinne let vs say vnto our owne soules Would I commit this or that sinne if I were sure that this day were my last Farre would it be from me if I were thus perswaded And therefore let mee bee now as farre from giuing way willingly vnto any of these or the like sinnes seeing for ought I know it may be the last minute And thus when wee finde our selues slacke and backward vnto any duties of Gods seruice let vs examine our owne hearts whether we would not shake off all sluggishnesse and goe about them with all care and diligence if we were perswaded that wee should not liue another day and then if wee be wise we will bee as circumspect and carefull that wee neglect no good duty which may bring comfort to our hearts peace to our consciences and assurance of saluation to our soules seeing many as lusty as we being well in the morning haue beene dead before night §. Sect. 4 The last means is to meditate often on the day of Iudgement The last meanes which I will heere touch is that we often meditate vpon that great and terrible Day of the Lord when hee shall come with 2. Cor. 5. 10. thousands of his holy Saints and Angels to iudge both the quicke and the dead when as we must all appeare before the Iudgement seate of Christ that euery man may receiue the things done in his body according to that he hath done whether it be good or bad Of which Day because we are vncertaine when it will be we should alwayes keepe our spirituall watch that we may whensoeuer Christ commeth be found ready And this vse our Sauiour himselfe maketh of his assured and yet vncertaine comming Of that day and Mar. 13. 32 33. houre saith he knoweth no man no not the Angels which are in heauen neither the sonne but the Father onely Take yee heed therefore watch and pray for yee know not when the time is lest comming suddenly he finde you sleeping So likewise the Apostle Peter The end of all things is at hand be yee therefore 1. Pet 4. 7. sober and watch vnto prayer And surely if wee would but seriously consider with what rauishing ioy at that Day the hearts of all those shall be possessed who like wise and faithfull seruants shall be found watching and waiting for the comming of their Lord when as hee who hath pronounced Mat. 24. 45 46. them blessed already shall then enter them into the full fruition of blessednesse and make them ioynt owners of all that hee hath the vnspeakeable ioyes inestimable riches and triumphant glory of his Kingdome and on the other side with what shame and confusion of face vexation of spirit and horrour of conscience they shall bee plagued and tormented who with the euill
small difference betweene Meditation and Contemplation yet as the Schooles define it there is some in degree Meditation being an exercise of a lower and meaner nature within the reach of all Christians which will put out their hand vnto it Contemplation more high and heauenly fit only for such as by long exercise haue attained to much perfection That exercised about any spirituall obiect not onely originally in the vnderstanding but also imaginary and brought vnto it by the Ministery of the senses as the creation of the world the death and passion of Christ and such like but this about things chiefly intellectuall sublime and heauenly as the nature and attributes of God the Trinity of persons in Vniâ—â— of essence the ioyes of heauen and others of like nature Finally it is an exercise which of the most is performed with much difficulty because of their weakenesses and want of vse being hindred in their spirituall flight by hauing the waight of earthly cares and distractions as it were hanging at their heeles and the wings of their soules somewhat besmeared with the lime of worldly vanities but this of great Proficients who by much practice haue brought their Art into an habit and are able with ease yea with much pleasure and delight to soare with the Eagle an high pitch in their heauenly thoughts and to spend heerein great part of their time not stooping towards the earth but when they are forced by naturall necessity which being satisfied and their bodies and mindes somewhat refreshed they doe as weary of the earth raise vp their soules and renew their wonted flight §. Sect. 3 Of the efficicient cause or person who is to meditate The efficient cause or person who is to performe this exercise is the Christian onely and the man regenerate for holy things must not bee Hag. 2. 13. touched with prophane hands seeing they doe not sanctifie them but are polluted with their vncleanenesse Neither can they that are dead in sinne doe the actions of the liuing and are so farre from performing this holy duty in any acceptable manner that they are not able so much as to thinke a good thought Neither is it enough that we be once purged from their guilt and punishment in our iustification by the death and bloodshed of Christ applyed by faith or that we be freed from the corruption of sinne in the first acts of our sanctification but seeing wee doe daily renew our sinnes and thereby defile our soules and bodies we must daily clense them by renewing our repentance and not presume to vndertake this holy worke liuing and lying in our spirituall defilements but we must wash our soules as sometimes the Israelites their clothes before we presume to approach vnto this mount of Meditation wherein God hath promised to be seene and to clense the Tables of our hearts with the teares of true contrition before we goe about to haue any holy impressions written in them And seeing sinne like a thicke cloud doth dimme and dazle the eyes of our mindes so as we cannot see holy and heauenly things wee must first dispell them by vnfained repentance before we can receiue any comfort of diuine and heauenly light And being to entertaine our Bridegroome Christ in his spirituall presence into our hearts as it were into our houses and to solace our soules in a more heere communion and familiarity with him we are first to purge them from all noysome defilements which will make our company lothsome vnto him and though wee cannot so sufficiently purifie them that they may bee worthy to entertaine so pure and holy a ghest yet at least in a sincere affection let vs labour to doe the best we can that it may not appeare to be a fault of negligence but of our spirituall pouerty and impotency which disableth vs to giue him any better welcome The formall cause of this exercise is a serious cogitation or intentiue deliberation Neither is this worke of the Lord to be done negligently and slightly letting the reines loose to our cogitations that they may wander whither they list but wee are to intend the whole powers of our mind vnto it and to set them strictly to this holy taske not suffering them to wander abroad whither they please but to apply themselues to that which they haue vndertaken vntill they haue brought their worke vnto some good perfection The subiect-matter of our Meditation is something diuine spirituall and heauenly vnto which our thoughts for the time it lasteth are to be restrained and not suffered to wander after or to intermingle with them any worldly things The finall causes or ends of it are the glory of God and our owne saluation both which are aduanced when as wee handle after an holy manner in our Meditations some such holy and spirituall matter as may tend to the bettering of our iudgements and increase of our inward sanctity by working in our hearts the loue and feare of God zeale and deuotion in his seruice an vtter hatred of sinne and a sincere purpose to please him in all things and to glorifie his Name by performing more carefully and conscionably all the duties of a godly life §. Sect. 4 That Meditation is an exercise which belongeth to all Christians And thus we see generally what Christian Meditation is and the causes of it the which being a singular and effectuall meanes of working in our hearts a great increase of all sauing graces and of strengthening vs to the duties of a godly life is not to be appropriated vnto any one profession or sort of men which were a dangerous Monopolie tending to the inestimable preiudice of the Christian Common-wealth when such a singular commodity as is profitable for all is ingrossed into the hands of some few but is to be laid out in common to all the faithfull who are any way interessed in grace or godlinesse Neither ought any sort or sexe to thinke that they are exempted from this exercise vnlesse they thinke themselues so strong in grace that all meanes of spirituall growth are needlesse or so weake and impotent that they hold them boot lesse seeing such exemption is no prerogatiue but a disfranchisement at least in part of their spirituall freedome and a losse of a singular priuiledge which the Lord in that great Charter of his Couenant made in Christ hath granted vnto them For he hath not onely allowed all the faithfull to haue the Booke of his Law in their hands to reade it or in their mouthes to talke of it but with the finger of his Spirit hath written and ingrauen it in their Jer. 31. 34. hearts that they may continually thinke and meditate vpon it Yea hee hath not onely left it vnto vs as a gracious liberty which we may take and leaue at our pleasure but hath strictly imposed it vpon all his people as a necessary duty These words which I command thee this day shall be in thine Deut 6. 6 8.
be fit matter for vs to meditate on of which I will heere set downe some of the chiefe and principall that those who are weake in knowledge and yong beginners in this exercise may be so sufficiently furnished that they need not to neglect it for want of matter §. Sect. 4 That the Scriptures them selues and the things reuealed in them are fit matter for Meditation As the nature of God his actions and decree And that we may proceed in some order we may make the matter of our Meditations either the Scriptures themselues or else the things reuealed in them The Scriptures themselues are a fit subiect for our Meditation by considering that they are the Word not of man but of God and so to be heard and read loued and obeyed of vs that in this regard they are most excellent and to be preferred aboue all other writings most certaine and infallible most perfect and all-sufficient most ancient and durable and finally that they are plaine and easie giuing light to the simple most profitable and necessary to saluation and therefore to bee read and studied of all men The things reuealed in the Scriptures are either those which respect faith and are to be beleeued or else manners and are to bee practised The things to be beleeued are either those which concerne God or the Church The former respect God himselfe or his actions and workes From God himselfe we may haue plentifull matter of diuine Meditation as first that there is a God and the vses that wee are to make of it what this God is and how he hath reuealed himselfe vnto vs in his essence and persons his attributes and names Of which I haue spoken in the beginning of this Treatise and haue briefly described Gods nature and attributes as his simplicity infinitenesse eternity immutability omni-presence all-sufficiency which being rightly vnderstood and remembred will affoord excellent matter of holy Meditations The actions of God are either his decree or the execution of it In the decree it selfe we are principally to meditate vpon our election to saluation the causes and effects and properties of it especially the infallibility and certainty and how and by what reasons and signes being sure in it selfe we may come to be assured that our names particularly are written in the Booke of life In the execution of the decree which is either generall or speciall we haue plentifull matter of Meditation In respect of the generall execution we may meditate first of the workes of creation which were not made all at one instant as they might as easily if God had so pleased but in sixe dayes that by this orderly proceeding we might the better be inabled to meditate vpon them And heere we may meditate on the heauens their glory and beauty their greatnesse and durablenesse their motions and constant order How they are adorned with the glorious brightnesse of the Starres Moone and Sunne be-spangling this vaulty roofe of Gods great building euery one exceeding another in beauty and brauery Thus wee may meditate vpon the diuers regions of the ayre and the creatures contained in them the presaging Commets fiery exhalations the Meteors of the middle region clouds and winds thunder and lightning raine snow haile and frosts whose hidden treasures and true causes none can pry into but he that made them the disagreeing elements ioyning in an excellent harmony for the perfecting of all compound bodies Neither doth the earth and creatures therein contained affoord vnto vs lesse matter of Meditation as trees plants and flowers of excellent beauty and almost infinite variety growing from silly seeds in outward shew not differing many of them one from another The excellent workemanship of the brute creatures the endlesse variety of their inward formes and outward shapes their qualities and properties their life sense and motions with the exquisite organs and instruments euery small particle hauing for these purposes their speciall and necessary vse Their generation whereby being corruptible in themselues they become after a sort incorruptible in their kinds after their death liuing in their posterity Secondly wee may meditate vpon the prouidence of God whereby he preserueth all things which he hath created gouerning and directing them to those ends for which he hath made them especially that mayne end of setting foorth his glory And that he doth thus rule and dispose not onely in a generall manner of all things but of euery particular euen such as seeme to bee of least moment and most casuall and contingent §. Sect. 5 Of the execution of the Decree in the creation and gouernment Againe the particular execution of Gods decree in the creation and gouernment of Angels and men affordeth vnto vs plentifull matter of Meditation As the felicity and glory of the blessed Spirits the Image of God in them their alacrity and cheerefulnesse their speed and diligence in doing Gods will and in ministring vnto the elect for their preseruation and the furthering of their saluation The fall and misery of the euill angels their malice towards God and his elect and their policy and power in seeking their destruction by drawing them to sinne which should double our diligence in arming our selues against all their tentations So also we may haue abundant matter of meditation ministred vnto vs from that which is reuealed in the Scriptures concerning man As his Creation whereby God made mans body of the dust of the earth the Image of God in man consisting in wisedome righteousnesse and true holinesse his felicity in the state of innocency the immortality and excellency of his soule the beauty health and vigour of his body his dominion ouer the creatures the ioyes of Paradise Likewise in our meditations we may consider that man continued not in this blessed estate but fell from it and that the cause hereof was sinne Where we take occasion generally to meditate of sinne what it is how horrible grieuous and contrary to Gods pure nature and how much in this regard hee hateth and detesteth it the fearefull properties of it both in respect of the guilt and punishment temporall as all the calamities and miseries of this life and our spirituall seruitude to Satan and eternall as the losse of heauenly happinesse and euerlasting condemnation both of body and soule More especially wee may meditate on the fall of our first Parents what it was and wherein it consisted the causes of it outward and inward and the lamentable effects which followed vpon it As Gods fearefull curse vpon themselues and vpon the creatures for their sake the defacing of his glorious Image in them the sense of their nakednesse and terrour of conscience accompanying it the losse of their dominion ouer the creatures their thrusting out of Paradise the visible place of Gods presence their separation from him and all other euils both of sinne and punishment The wretchednesse of all mankind in the state of disobedience and vnbeliefe by reason of that corruption which followed
blessing recompence our labour seeing at the last their heate will exceed and bring vnto vs more lasting comfort then if they had like wood that is seare been quickly kindled with much lesse labour §. Sect. 5 Of the meanes whereby we may feele our hearts affected with a liuely taste and sense of the things whereon we meditate And thus we see how we are to haue our hearts affected with a liuely taste sense and feeling of the things whereon wee meditate now the meanes whereby we may haue it wrought in vs are diuers First we must examine our selues in the court of conscience according to the rule of Gods Word how we haue profited and thriuen in those graces and in the practice of those duties or how we haue been tainted with those corruptions and how farre forth we haue been guilty of those sinnes whereon we haue meditated what defects in those graces and duties doe still remaine in vs or in the full and perfect mortification of our vices and reformation of our liues by leauing and forsaking of those sinnes which in our meditations we haue thought vpon By which examination as wee shall afterwards shew more at large we shall come both to a true sight of our graces and holy duties in which wee haue profited and of the progresse which wee haue made in the mortification of our corruptions which will affect our hearts with vnfained thankfulnesse vnto God by whose grace and assistance we haue been inabled hereunto and with the feruent loue of him who hath been so gracious vnto vs and with a liuely sense and feeling of our spirituall wants and of those corruptions and sins which yet adhere vnto vs that we may be truly humbled in the sight and feeling of our wants and imperfections and labour to come out of them by hearty repentance Secondly when by this examination wee haue come to a true sight of our wants and weaknesses and haue affected our hearts with a true sense of them wee must make an humble acknowledgement of them vnto God and our owne soules laying open our wants like distressed suiters before him who is only able to supply thē our spiritual wounds of sinne and putrified sores of corruption before the Physician of our soules who is All-sufficient and willing to heale and cure them With which humble confession our hearts will bee affected with a more thorow hatred of all our sinfull corruptions and with longing desires to haue all our wants supplyed and also with true comfort and inward ioy in the assurance of their remission and the satisfying of our desires seeing if we acknowledge our sinnes he is faithfull and righteous to forgiue them if we 1. Ioh. 1. 7. 1. Pet. 5. 6. Luk. 1. 53. humble our selues he will exalt vs and if seeing our owne emptinesse we hunger and thirst after grace and righteousnesse he will fill and replenish vs. Thirdly there must follow vpon this a lamentable complaint in respect of the grace wherein we are defectiue and the corruption and sin which doth yet adhere and cleaue vnto vs not so much in regard of any euill of punishment accompanying them from which we are deliuered through Gods mercy and Christs merits as because we haue by them offended and dishonoured our great and glorious God who hath been so gracious to forgiue them The consideration whereof must affect our hearts not onely with mournfull sorrow which must breake out into these bitter complaints but also with an holy anger against our selues which must shew it selfe by expostulating the matter with our soules by aggrauating our sinnes and wants and by rebuking their sloth and sluggishnes in neglecting the meanes which the Lord hath plentifully afforded vs for the mortifying of the one and supplying of the other Fourthly vpon this sight and sense of our wants and sinnes and complaint of our distresse and misery in regard of them there must follow a vehement and passionate wish whereby we are to expresse the feruency and earnest longing of our desires to haue that grace supplied or increased wherein wee finde our defect and that vice and sinne pardoned and mortified which wee feele still cleauing vnto vs crying out with Dauid in a patheticall manner O that my wayes were so directed that I might keepe thy statutes And againe Psal 119. 5 20. My soule breaketh for the longing that it hath to thy iudgements at all times And with the Apostle Paul O wretched man that I am who shall deliuer Rom. 7. 24. me from the body of this death The which wishes and longing desires will affect our hearts with much comfort in assurance of fruition seeing the Lord hath promised to satisfie the desires of those that feare and serue Psal 145. 19. him Fifthly vpon this must follow an vtter deniall of our selues and our owne strength and an humble acknowledgement of our impotency and insufficiency either to supply the defect of that good thing which wee desire or to remoue that euill and subdue that corruption which though we hate doth notwithstanding stil adhere and cleaue vnto vs confessing with the Apostle that we are not sufficient as of our selues so much as to think a good 2. Cor. 3. 5. thought and that whatsoeuer sufficiency there is in vs wee haue receiued from the Lord who alone worketh in vs both to will and to doe The which 1. Cor. 4. 7. Phil. acknowledgement being made with humble hearts and broken spirits is most necessary and profitable for to whom should we acknowledge our impotency and weaknesse rather then vnto him who is able to manifest his power in our infirmities and to giue vs such spirituall abilities that we 2. Cor. 12. 9. shall bee inabled to doe all things which hee requireth through the power of him that strengtheneth vs. Sixthly after this humble confession Phil. 4. 13. must follow earnest Petition whereby we must craue with all feruency at the hands of God that he wil so assist vs with his grace and holy Spirit and blesse vnto vs all good meanes which wee vse for the increasing of that vertue in which we are defectiue and for the strengthening of vs to that good duty vnto which in our selues we finde an vtter disability or for the mortifying of that vice and corruption which in our owne strength wee are not able to subdue and ouercome attributing vnto him the glory and praise of his owne power and all-sufficiency whereby he is able and of his goodnesse loue and truth wherby he is ready willing to supply by himselfe whatsoeuer is wanting and defectiue in our abilities The which feruency of our suits we must in sincerity of heart inforce with all importunity vrging and aggrauating our owne impotency and need of Gods helpe and his sufficiency to doe what we desire and truth wherby he hath bound himselfe to performe it Lastly out of the consideration of this all-sufficiency and truth of God we must raise
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
diligently heard the Word of God and applyed it vnto thy selfe for this end the threatnings of the Law for thy humiliation and the sweet and gracious promises of the Gospell assuring thee of the pardon of thy sinnes and of Gods loue and fauour that thou mightest loue God againe who hath so loued thee and forgiuen thee so great a debt and testifie this loue by bewailing thy sinnes whereby thou hast displeased so gracious a Father Hath Gods mercy patience and long-suffering drawne thee to repentance and hast thou beene offended with thy selfe because thou hast offended thy God who hath multiplied vpon thee so many testimonies of his loue Hast thou made right vse of Gods blessings and benefits to be made thereby more carefull to please him and of his chastisements and fatherly corrections to be made thereby more fearefull to offend him Hath thy sorrow in any good measure been sutable to thy sinnes and hast thou more bewailed thy sins then the punishment the guilt then the smart and in this respect chiefly because thou hast by them dishonoured thy God rather then for the miseries which they haue brought vpon thy selfe Hast thou bewailed all thy sinnes and those most of all whereunto thy corrupt nature is most inclined and not onely thy sinnes of grosse commission but also thy sinnes of omission and the wants and imperfections of thy best actions Hast thou been affected with Gods Iudgements and with those most of all which are spirituall and touch thee rather then thy sinfull flesh Hath the smart of thy sores been such that nothing would ease them but the balme of Gilead the blood of Christ applyed by faith and haue carnall sports rather increased then abated thy griefe Hast thou so washed thy selfe in the waters of repentance as that thou hast thereby been cleansed from thy Esa 1. 16. sinnes and hast thou being freed from sinne become the seruant of righteousnesse Hast thou been earnest in thy repentance and taken occasion from thy former negligence and vnprofitablenesse to redeeme thy lost time by redoubling thy diligence in Gods seruice Hast thou found plentifull fruits in thee worthy repentance and amendment of life And as thou hast increased in yeeres hast thou increased in fruitfulnesse bringing forth most in thine older age Hast thou found in thee those speciall fruits of care cleering indignation feare desire zeale and holy reuenge before spoken of §. Sect. 2 Of Confession Alas my soule how defectiue hast thou been in all these things Alas my God how should I without much shame and confusion of face looke vpon thee seeing when I come to pay that debt and duty which I owe thee my siluer is turned into drosse my medicine is become a poyson Esa 1. 22. my repentance which should be the salue for my other sinnes is so full of wants and imperfections that it selfe needeth to bee repented of and if this bath wherein I should wash my polluted selfe were not it selfe bathed and cleansed in a pured fountaine the precious blood of Iesus Christ so foule it is through the filth of my corruptions that it would but the more defile me and make me lothsome in thy sight It is true my God and I acknowledge it to thy glory that through thy grace I haue repented and doe desire to repent still more and more And that small measure which I haue receiued and which I returne vnto thee is not false and counterfet but in sincerity and truth But alas my Lord it is so maimed with imperfections and defiled with corruptions that it is vtterly vnworthy thine acceptance And seeing thou hast forbidden in thy Law that any sacrifices should be offered vnto thee which were maimed or vncleane how should I presume to offer this sacrifice of my sighes and teares which are so imperfect and defiled were it not that thou hast told me that the sacrifice wherein thou chiefly delightest is a broken heart and humble and contrite spirit And because thy perfection can indure no imperfection thou hast appoynted another sacrifice pure and perfect euen that which thy deare Sonne hath offered vnto thee vpon the Crosse to cleanse and couer the impurity and imperfection of mine that it may be acceptable in thy sight These waters of thy grace O my God were pure and perfect as they came from thee the Fountaine of all purity and perfection but alas they are now defiled by running thorow the polluted channell of my filthy heart But being againe cleansed by running thorow the pure Fountaine of my Sauiours blood they are restored to their purity and fit for thine acceptance From my selfe immediately I dare not offer vnto thee my repentance for it is wholly stained and defiled with my corruption and mingled with much impenitency carnall security and hardnesse of heart And though it be most imperfect yet haue I been too too slothfull in vsing any of those good meanes wherby I might attaine vnto more perfection or when I haue vsed them it hath been so formally and negligently that they haue had little efficacie to worke this grace in me Thy legall threatenings haue not humbled me thy Euangelicall promises haue little affected mee the good motions of thy Spirit haue been quenched in me thy blessings and benefits haue not allured me thy chastisements and corrections haue not drawne me but notwithstanding all these helpes I haue continued in my sinnes with much impenitency or laboured to come out of them with much weakenesse My sorrow for sinne hath been very small and ioyned with much hardnesse of heart my desires of amendment exceeding feeble and faint my resolutions weake and vnconstant and my actions and indeuours impotent and imperfect and when to will is present with me I finde no power to Rom. 7. performe that which is good so that I cannot doe the good I would nor leaue vndone the euill I would not §. Sect. 3 Of Complaint Alas my soule how farre hath thy carnall security preuailed with thee How hath it rocked thee in such a deepe slumber that thou hast little or no sense of thy sloth but when thou art asleepe dreamest that thou art waking How is thine heart hardened through the deceitfulnesse of sinne that it is scarce sensible of its owne hardnesse yea when thou dost discerne it how art thou hampred and fettered with the gâ—ues of thy corruption that thou hast neither power nor will to better thine estate Repentance is the meanes of curing thine infirmities and sicknesses of sinnes But thou fearest the medicine more then the disease and neglectest or formally vsest all good meanes whereby it might be obtained and applyed Thou thinkest no care or cost too much for the compassing of worldly vanities and thou canst in pursuing them keepe thy desires within no bounds but the more thou drinkest the more thou thirstest But how soone art thou tyred in working thy heart to sorrow for thy sinnes and how little of this doest thou thinke enough In
examine our selues how wee haue performed or broken our vowes and promises made vnto God and principally our promise in Baptisme how we haue shaken off the seruice of sinne Satan and the world and deuoted our selues wholly to the seruice of God How wee haue profited in mortification and what corruptions wee haue subdued and weakened which formerly were potent and strong in vs how wee haue mastered and abated our pride anger ambition couetousnesse voluptuousnesse impatiencie euill concupiscence and the rest of our corrupt affections and vnruly passions How we haue profited in newnesse of life both inwardly in our minds and hearts and outwardly in our words and actions how wee haue ruled that vnruly member our tongues and haue made them instruments of Gods glory and of the edification of our neighbours and our selues How we haue growne in Gods graces waxing daily stronger in our faith and assurance of his loue and our saluation more feruent in our loue and zeale more firme in our affiance and how we haue renewed and increased our sorrow for sinne our hatred of our corruptions especially of our beloued sinnes and how we haue in our indeuours and actions answered our resolutions of seruing God in newnesse of life How we haue furnished our selues with all the parts of our Christian Armour and kept it fast buckled vnto vs in the whole time of our warfare How wee haue kept our spirituall watch and how wee haue resisted or beene ouercome with the tentations of our spirituall enemies How we haue performed the generall duties of Christianity and the speciall duties of our callings and how we haue obserued or neglected the duties of our daily exercise as they haue before beene described vnto vs. How wee haue profited by Gods Iudgements vpon our selues or others for the mortification of our sins and weaning our hearts from the loue of the world and how his mercies and blessings his patience and long-suffering haue beene auaileable with vs to leade vs vnto repentance and to make vs diligent and cheerefull in his seruice Whether wee haue beene made more carefull by our former falls to looke better to our footing and whether the remembrance of our lost time hath not made vs double our diligence that wee may redeeme it by performing vnto God more faithfull seruice for the time to come Whether we are daily carefull to renew our Couenant with God and to preserue our selues from sliding backe in the breach of our promises Whether we decay not in our first loue but nourish it and all other sauing graces in their first feruency yea increase in them daily more and more Finally whether wee are prepared to beare afflictions and to meete death with a cheerefull and willing heart and whether our accounts bee in that readinesse that we doe with comfort and ioy expect and wish for the comming of our Sauiour Christ vnto Iudgement §. Sect. 3 That we are chiefly to examine our selues in respect of our sinnes and first our original corruption But the chiefe things wherin we must most often and seriously examine our selues are our sinnes and the miseries and punishments which attend vpon them And first our originall corruption whereby we haue defaced Gods Image in vs and defiled all the powers and faculties of our soules and bodies whereby being vtterly disabled vnto all good duties of Gods seruice they are prone vnto all euill and to performe seruice vnto sinne and Satan So that there is naturally no sound place in vs but from the crowne of the head to the sole of the foot nothing but wounds and bruizes and Esa 1. 6. putrifying sores Nor any sinne and wickednesse how abominable so euer the seeds whereof doe not remaine in vs wanting nothing but the tentations of the deuill the world and our owne flesh to make them sprowt vp and come to their full growth as oft as we get fit opportunity Neither is this the case of some alone but of all without exception one as well as another being ready to commit any outragious wickednes Dauid as well as Cain Lot as the Sodomites Peter as well as Iudas Or if they doe not it is not from the benefit of nature which is equally corrupt in all all being alike the children of wrath and dead in their sinnes but from the Spirit Eph. 2. 1 3. of God which either sanctifieth and changeth the nature of the Elect or restraineth the wicked by giuing them some common and Morall gifts for the good of humane society which otherwise could not stand if they were let loose to their naturall impiety Of which restraint if they be once freed and left to themselues they burst out with Nero Hazael Iudas 2. King 8. 13. and many others into such outragious wickednesse as in the time of the Spirits restraint their owne iudgements who are best acquainted with their owne hearts would haue thought that their natures could not possibly be inclined to such abominations Heere then is matter enough for our triall and examination to be exercised about if wee will rake in this noysome sinke of all vncleannesse and rip these old sores to the bottome Which though it be vnpleasant to corrupted nature because being ful of selfe-loue it fleeth the sight of its owne deformities and being willing to flatter it selfe with a false opinion of some natiue beauty doth abhorre the discouery of its vgly filthinesse and with the Elephant wilfully muddeth the cleere waters which would giue it a view how monstrously it is mis-shapen yet is it a consideration most necessary seeing this is the roote and fountaine of all our other sinnes whereof wee should most seriously repent bewayling and reforming this inbred corruption which if wee neglect and spend all our time about our actuall sinnes it is all one as if we should bee still chopping at the branches and let the roote liue and grow or be wholly taken vp in clensing of the streames and neuer take care for the purging of the fountaine which being polluted defiles them with its filthinesse §. Sect. 4 Secondly we must examine our selues concerning our actuall transgressions according to the Law Secondly in this examination we must call ourselues to an account for our actuall sinnes which we our selues haue committed against Gods Maiesty by breaking his Law and all and euery of his Commandements in thought word and deed The rule of which examination by which we are to come to our triall is the Law of God it selfe which by our sinnes we haue transgressed for as the Apostle saith By the Law commeth the knowledge of sinne being that straight rule which best discouereth the crookednesse of our actions and wherein and how many wayes we haue swarued from it In which course the best manner of proceeding is that we begin where God beginneth and so proceed with him from one Commandement to another examining our selues how often and many wayes we haue offended against euery one of them both by neglecting the
greatnesse and hainousnesse and maketh vs know whilst we search our sores to the bottome that they are so deepe and dangerous that they need present cure and the soueraigne salue of Christs Blood which seemed so slight whilst they were skinned ouer with colourable excuses that we thought there was no haste of the cure that euery Lord haue mercy vpon vs or shallow broken sigh was sufficient to heale them It worketh our hearts to a true hatred of them when vpon iust triall wee see their vglinesse and deformity their horrible pollution and noysome sent For howsoeuer whilst these filthy channels were vnstirred they did little trouble vs with any ill sauour yet when wee rake in these stinking puddles they make vs abhorre them and shew by their noysomnesse how much they need clensing Yea it will make vs to loath our selues for our sinnes sake and thus abhorring our selues to repent with Iob in dust and ashes according to that of the Prophet Then shall yee Iob 42 6. Ezek. 36. 31. remember your owne euill wayes and your doings that were not good and shall loath your selues in your owne sight for your iniquities and abominations And as it thus humbleth and prepareth our hearts for repentance so is it a most effectuall meanes to worke it in vs. And this Salomon intimateth where hee saith that if the Israelites hauing sinned should bethinke themselues and repent nothing that they must consider their euill wayes before 1. King 8. 47. they could repent of them And our Sauiour first requireth that the Church of Ephesus should remember from whence shee was falne and then Apoc. 2. 5. that she should repent and doe her first workes of loue Thus the lamenting Church remembring her sinnes and afflictions which they had brought Lam. 3. 19 20. vpon her was humbled and repented By reason whereof it furthereth much the worke of sanctification and helpeth to purge out of vs the relikes of our sinfull corruptions For this frequent examination will not suffer sin to sleepe with vs nor to haue any time to fortifie it selfe against vs but assone as it is entred it discouereth this enemie and will not suffer it to lay against our soules any secret ambushments It nourisheth in vs the true feare of God and maketh vs carefull to auoyd his displeasure It pulleth vs backe being ready to fall into sinne when we consider the miscries which attend vpon it and from relapsing into our old diseases when we remember with what danger and difficulty we did escape them It keepeth our hearts and consciences pure and peaceable whilst by the frequent vse of it they are preserued from the pollution of sinne or quickly purged when they are defiled It nourisheth Gods graces in vs and maketh vs constant in the wayes of godlinesse It helpeth vs much in aspiring towards perfection whilst by often reuiewing of our works we see their defects and indeuour to amend them Finally it preserueth vs from receiuing any hurt by Gods temporary Iudgements for if we would iudge our selues he would not 1. Cor. 11. 32. iudge vs and maketh vs comfortably and with ioy expect the comming of the Lord to the last Iudgement when as wee hereby keepe euen our accounts and are prepared to render a reckoning when he calleth for it §. Sect. 3 That this exercise of Meditation is very necessary The necessity of this exercise doth likewise appeare because the neglect of it depriueth vs of all the former benefits But more especially as repentance is necessary vnto saluation so this examination must necessarily goe before repentance For first we must by examination come to the knowledge of our sinnes before we can either bewaile or turne from them Whereof it is that our Sauiour calleth sinners onely to repentance that is Mat. 9. 13. such as know and acknowledge themselues to be in this number And Ieremy willeth the backsliding Israelites first to acknowledge their iniquities Ier. 3. 13 14. and then to repent of them and to turne vnto the Lord. And Dauid saith that he thought on his wayes and then turned his feete vnto Gods Testimonies Psal 119. 59. So the Lord saith of the Iewes that they should remember their wayes and be Ezek. 16. 61. ashamed And putteth consideration before repentance as a cause and meanes of it Because saith he he considereth and turneth away from all his 18. 28. transgressions implying that he could not haue turned vnlesse he had first considered of his sinnes from which hee turned And this as one excellently M. Dyke of repentance obserueth is implyed euen in nature where there is the same instrument of seeing and weeping to shew vnto vs that weeping depends vpon seeing He that sees well weepes well He that sees his sinnes thorowly will bewaile them heartily And this want of consideration the Prophet noteth to haue beene the cause why Ephraim would not turne vnto the Lord that he might heale them They consider not saith he in their hearts Hos 7. 1 2. that I remember all their wickednesse And the Prophet Ieremy noteth this to haue beene the cause of the Iewes impenitency because no man so much as demanded What haue I done Neither in truth is there any one greater Ier. 8. 6. cause why men in our owne dayes goe on in their sinnes without repentance then want of due consideration what they are doing namely treasuring Rom. 2. 5. vp against themselues wrath against the day of wrath and as it were heaping vp a pile of wood for their owne burning Neither were it possible that they should rush into all sinne like the horse into the battell if they would but examine whither they are a going and into what desperate dangers of death and destruction they plunge themselues by continuing in their wicked courses Againe without often and strict examination it is not possible for vs to finde out or auoyd the deceitfull wiles of our owne sinfull hearts seeing they are so deepe that without much searching Ier. 17. 10. wee cannot sound them to the bottome Whereof it is that the Wiseman counselleth vs that we should aboue all other obseruations looke Pro. 4. 23. to our hearts And the Apostle exhorteth vs to take speciall heed lest there should be in vs an heart of vnbeliefe in departing from the liuing God Moreouer Heb. 3. 12. Deut. 11. 16. without this diligent search whereby wee come to a sight of our wants we would flatter our selues in our weake and fraile estate as though nothing needed reformation and pleasing our selues in our owne imperfections we would neuer labour and striue after more perfection For we are naturally so full of pride and selfe-loue that as Salomon speaketh Euery Pro. 21. 2. way of a man seemeth right in his owne eyes And therefore our Sauiour exhorteth vs to take heed that the light which is in vs be not darkenesse that is Luk. 11. 35. that
some delay we haue most doubted of them Finally knowing that he is good and gracious mercifull and bountifull both vnto all his elect and particularly vnto vs wee must seeke to confirme it vnto our selues by our owne experience and by calling to mind how often he hath pardoned our former sinnes and sealed this pardon in our hearts and consciences by the testimony of his Spirit how often we haue tasted how good he is in the fruits of his bounty and in the sweet feeling thereof haue had our hearts comforted and refreshed The which experience of times past will much strengthen our faith and hope Rom. 5. 4. for the time to come make vs wholly to depend vpon him and to consecrate and deuote our selues to his worship and seruice with all cheerfulnesse and couragious resolution notwithstanding all oppositions seeing by manifold experience we haue found that the God whom wee serue is Dan. 3. most mighty to defend vs most gracious true of his promises and bountifull in performance richly rewarding all those who feare and depend vpon him Thus knowing the vertue and efficacy of Christs death in taking away by the inestimable merit thereof the guilt and punishment of our sinnes we must striue to finde and feele it in our owne experience by obseruing how it hath been powerfull and effectuall in vs for the mortifying and crucifying of our carnall lusts and sinfull corruptions which heretofore haue ruled and raigned in vs. And this Paul meaneth when hee saith that he desired to know nothing but Iesus Christ and him crucified 1. Cor. 2. 2. namely this vertue and efficacie of it in himselfe in the crucifying of his flesh with the lusts thereof and not onely to know the truth of it which might easily be attained vnto by the relation and instructions of others In which sense he saith in another place that he accounted all things but losse Phil. 3. 8 9 10. for the excellency of the knowledge of Christ Iesus and that he laboured aboue all things to know him and the power of his Resurrection and the fellowship of his sufferings being made conformable vnto his death that is not barely to know these things or to beleeue them by faith but to haue the experience of the vertue of his Resurrection in raising him from the death of sin to holinesse and newnesse of life giuing him a full conquest ouer his corruptions and spirituall life and strength to serue God in some perfection Thus knowing the holy Ghost to be our sanctifier we must neuer rest till we haue some good experience of it in our selues in his purging vs thorowout body and soule from all sinfull pollutions and in our spirituall renewing and reforming according to Gods Image in wisedome holinesse and righteousnesse Thus we must know the workes of God both towards our selues and others not onely by hearing reading and discourse but also by our owne obseruation and experience How liberally from time to time he hath rewarded our poore indeuours and imperfect seruice with manifold blessings and how hee hath corrected our sloth when as wee haue been cold and carelesse formall and negligent in his seruice with his fatherly chastisements How he hath visited our sinnes with crosses and afflictions yea speciall sinnes with speciall punishments which haue sprung as fruits from those cursed rootes and by following them as at the heeles haue plainly shewed from what causes they came or else haue bin so fitted and proportioned vnto them in likenesse and similitude that the correction hath as it were by the hand led vs to the sight of our sinne And how vpon our repentance and humiliation he hath graciously spared and freed vs from our afflictions when wee least thought of any deliuerance The which as it will notably preserue vs from falling into those sinnes for which wee haue been formerly corrected so when wee haue falne it will effectually mooue vs to rise out of them by vnfained repentance and confirme thereupon our affiance in God that seeing he is immutable 2. Cor. 1. 10. in his goodnesse he will now againe be alike gracious vpon our humiliation to deliuer vs from present and future euils Thus also in Gods dealing with others we may haue experience of his truth in his promises towards those that feare and serue him and in his threatenings against those that are wicked who make no conscience of their wayes but rebelliously sinne against him of his Iustice by obseruing his Iudgements executed vpon the wilfull transgressours of his lawes and his goodnesse and mercy towards those who indeuour to serue and please him whereby we Eccles 8. 12. shall be made fearefull to offend him and carefull to carry our selues so in an holy conuersation as that we may be accepted in his sight And as this experimentall knowledge of God and his workes will bee a notable meanes to restraine vs from all sinne and to further vs in all the duties of a godly life so also the like knowledge of our selues and our owne courses and actions will be a singular helpe to the same ends as when we not only know that we are wholly corrupted in our soules and bodies with originall sinne but also experimentally feele the venome and vigour of it working in vs disabling vs vnto all good duties and making vs prone vnto all wickednesse whereby we are made more carefull in the vse of all good meanes by which wee may be inabled more and more to mortifie and subdue it when as wee not onely after a generall manner know our naturall weaknesse and frailty whereby we are often ouertaken with manifold actuall sinnes but also obserue by particular experience our speciall slips and falls what corruptions are most potent in vs and vnto what sinnes our nature is most prone and wherewith we are most often foyled to the end that we may not rest vpon our owne strength which so often faileth but vpon the power and promises of God and with more feruency craue the assistance of his holy Spirit to strengthen vs against our corruptions and to subdue their power that they may not preuaile against vs as in former times When as we see that wee are defectiue in all good duties we must also by experience obserue vnto what speciall duties we are most auerse and which we performe with most difficulty bewraying in them our greatest wants and imperfections that so wee may goe about them with greatest resolution and vse our best indeuours to performe them daily in more perfection When as wee not onely know that we are continually tempted by our spirituall enemies but also finde by experience their particular tentations wherewith they most assault vs and most often foyle and ouercome vs that so wee may in these regards keepe a more speciall watch take more paines in repairing these particular breaches and arme our selues with more courage and resolution to withstand them in the next incounters §. Sect. 2 The experimentall
vnto him and a proud scorner of his humble zeale in Gods seruice If Iehoram the sonne of good Iehosaphat marry with Ahabs daughter it will be a strong inducement to make him an Idolater and to doe euill in the sight of the Lord. 2. King 8. 18. §. Sect. 3 Examples of the faithfull who haue shunned wicked company Vnto these testimonies of holy Scriptures dehorting vs from entertaining neere society and alliance with the wicked we may adde the examples 2. King 3. 14. of Gods seruants who haue carefully shunned all fellowship with them Thus Elisha so much detested the wicked life and raigne of idolatrous Iehoram that had he not respected the presence of Iehosaphat who was in his company he would not as he professeth so much as haue looked towards him nor seen him So the Apostle Iohn as it is recorded of him finding Cerinthus a blasphemous heretike in a bath with some of his consorts Ierenaeus aduers Haeres l. 3. c. 3. belching out blasphemies against our Sauiour Christ in haste departed with his cōpany for feare of being attached by Gods Iudgments together with them Who was no sooner gone out of the company but presently the house fell downe and ouerwhelmed all that cursed crue But most plainely may we see this practised in the example of holy Dauid who in many places sheweth how much he hated and shunned the society of wicked men I haue not saith he sate with vaine persons neither will I goe in with Psal 26. 4 5. dissemblers I haue hated the congregation of euill doers and I will not sit with the wicked A froward heart shall depart from me I will not know a wicked person Psal 101. 4 7. He that worketh deceit shall not dwell within my house he that telleth lies shall not tarry in my sight So elsewhere he banisheth them out of his company Depart from me ye workers of iniquity and Away from me ye wicked Psal 6. 8. Psal 119. 115. c. I will keepe the Commandements of my God §. Sect. 4 Reasons perswading vs to shun the society of wicked men first because it is a strong tentation vnto euill Besides which testimonies and examples we may adde diuers effectuall reasons which may disswade vs from keeping company with wicked men As first because we shall be in great danger to grow in short time like vnto them For it is a strong tentation to draw vs vnto all euill and it is iust with God to leaue vs when we wilfully rush into it The loue which wee beare to their persons will lessen daily our mislike of their sinnes making vs to thinke them at first lesse haynous then they are afterwards small and veniall then tolerable and excusable till at last we come to iustifie and defend them to approoue and practise them Besides sinne is of a contagious nature and wee most apt to receiue infection in which regard it spreadeth as fast as the plague in a City or the rot in a flocke of Sheepe For not onely are the examples of the wicked of such great force that if wee keepe them company they thinke it a strange thing if we doe not runne with them into the same excesse of riot but they are also ready to set vpon vs 1. Pet. 4. 4. with perswasions and to vse arguments of worldly aduantage to allure vs to accompany them in their wickednesse as Salomon teacheth vs. Being Pro. 1. 10 11 12 heerein like to them who are sicke of the plague that care not how many are infected by them that so the fewer may shunne their company And this Dauid knew to bee so strong a tentation that resoluing to keepe Gods Commandements he first caused the workers of wickednesse to depart from him Psal 119. 115. because so long as they consorted with him he had little hope of making good his resolution And finding not power in himselfe to resist it because of the many allurements and baits of wickednesse hee desireth by prayer Gods assistance Incline not mine heart to any euill thing to practise wicked workes with men that worke iniquity and let me not eate of their dainties Psal 141. 4. Thus Elymas the Sorcerer being it seemeth in times past gracious with Sergius Paulus the Deputy so maliciously withstood the Apostles Paul and Barnabas and so powerfully wrought with the Gouernour to turne him away from the faith that the Apostle was faine vehemently to Act. 13. 8. oppose him and to disgrace him with the Deputy by bringing vpon that caytife by miracle a fearefull Iudgement of God And this danger of being tainted and corrupted with the sins of wicked men by keeping them company Salomon plainely implieth where he perswadeth vs to make no friendship with an angry man and not to goe with one that is furious lest wee Pro. 22. 24. learne his wayes and get a snare to our soules for as he saith before Thornes Vers 5. and snares are in the way of the froward he that doth keepe his soule shall bee farre from them And so likewise the Apostle where perswading the Corinthians to excommunicate the incestuous person lest they should be infected with his example vseth this as a reason because sin is like vnto leauen a little whereof leaueneth the whole lumpe The which we see 1. Cor. 5. 6. verified in the example of Ioseph who notwithstanding that he was Gen. 42. 15 16. so vertuous and Religious yet liuing in the Kings Court learned to sweare ordinarily by the life of Pharaoh Yea if their example be not strong enough to allure vs to sinne yet other motiues draw vs into it and especially feare of their scornes and reproches violence and persecution if we goe not with them hand in hand in their euill courses As we see in the example of Dauid who being in the Court of Achish one time basely counterfeiteth madnesse and at another time dissembleth and faineth himselfe to be a friend to the Philistims and an enemy to Gods people and in the Apostle Peter who Nazian ad Caesarium being amongst the High-priests seruants for feare of them denieth his Master So that as one saith wittily If wee keepe companie with wicked men though wee be not burnt with their fire yet wee shall be smutcht with the smoke Yea not onely doe wicked men hurt vs in these respects by this societie and familiarity if seeing their sinnes we doe not shew our dislike by our rebuke and if they will doe no good by leauing their companie but wee also shall hurt them and harden them in their sinnes because it is no small heartning and incouraging of wicked men to goe on in their euill courses when as they are countenanced with the societie of the godly and are mooued to thinke that they are if not commendable yet at least tolerable or else men of such Pietie would not be so inward and familiar with them Whereas contrariwise by shunning
sence of our imperfections if wee did not also obserue men subiect to the like infirmities walking before vs in the wayes of godlinesse and inuiting vs to follow them who though they goe not so swiftly as they should yet haue much outstripped vs in the Christian race Furthermore this society and communion with the faithfull is a notable meanes to make vs familiar with God and to inioy the fellowship of his holy Spirit which is the chiefe bond that vniteth vs together in this holy communion For where two or three are gathered together in Matth. 18. 20. Christs name and Gods feare to performe Christian exercises and to further one another in the waies of saluation there he also is in the midst of them taking notice of their actions and making himselfe better knowne vnto them his face and fauour his bounty and goodnesse whereby they are incouraged with more chearefulnesse to doe him seruice §. Sect. 8 That good company preserueth vs from falling into many sins and inciteth vs to many duties Finally it is a notable helpe vnto a godly life because it is a powerfull Magna pars peccatorum tollitur si peccaturis testis assistat Seneca Epist 11. Malum quippe quod nemo videt nemo arguit c. Bernard Epist 115. meanes to restraine and pull vs backe when as we are ready to fall into any sinne In which regard that wise heathen man perswadeth his friend to suppose some graue man to bee present when he was alone because men would not easily offend if there were alwaies some by to bee witnesses of their faults And one of the Ancients vseth it as a reason to disswade from a solitary life because thereby wee become more prone to sinne seeing that euill which none seeth none rebuketh and where there is none to reprehend both the tempter assaulteth more securely and the offence is committed more licentiously If thou doest any good things in good company no man prohibiteth But if thou wilt doe euill thou art not suffered for presently thou art by many obserued reproued and amended whereas contrariwise if they behold any good they all admire it honour and imitate it In which respect also good company doth no more forcibly restraine vs from euill then incite and prouoke vs vnto that which is good For as iron sharpeneth iron so a man sharpeneth the countenance of his Pro. 27. 17. friend that is one friend by the presence of another is whetted on and prouoked to doe such good duties as deserue his approbation In which respect the Apostle exhorteth Christians to obserue one another that they may whet and sharpen each other to loue and good workes For if euen Heb. 10. 24. hypocrites and men of ingenuous natures though they care not for good exercises are ready to ioyne with their friends in them to get their allowance and loue Then how much more will it quicken those that are truely religious vnto euery good worke and Christian dutie which they like and loue when with the approbation of their friends they haue the allowance of God and their owne consciences And if Saul himselfe prophecied by keeping company with the Prophets being as it were rap't and rauished for the time with a diuine furie how 1. Sam. 19. 20 21. much more shall those that are truely religious bee much inflamed with zeale and deuotion in all holy exercises when being in good company they are rap't vp and rauished with the diuine breath of the holy Spirit which bloweth amongst them §. Sect. 9 That by good company wee are fitted to performe Christian duties one towards another Lastly good company is a singular helpe vnto a godly life as it fitteth and enableth vs to vse all Christian duties one towards another whereby we doe mutually further one another in all holy and religious actions tending to edification to the inriching of vs with all sauing graces and the strengthening of vs vnto all good workes The first whereof is mutuall obseruation and watching ouer one another that we may take all occasions of doing good both by restrayning those from sinne that are ready to fall into it and by inciting and prouoking one another vnto all vertuous actions Vnto which the Apostle exhorteth Let vs saith he consider one another to prouoke vnto loue and to good workes For Heb. 10. 24. the Law of charity requiring that wee should loue our neighbours as our selues bindeth vs to seeke their good as well as our owne and to this end to watch ouer them that we may take all good opportunities whereby we may further them in the waies of godlinesse And therefore let vs not thinke that wee haue discharged our duty when as wee haue vsed the meanes of our conuersion and saluation and that we haue nothing to do with other men seeing our Sauior requireth that when we Luke 22. 32. are conuerted we strengthen our brethren And the Apostle giueth vs in charge that we should not onely looke on our owne things but that euery man should also looke on the things of others And not to take care of our brethren Phil. 2. 4. as well as our selues is plainely to discouer that we are of Cains spirit Gen. 4. who refused to be his brothers keeper and no true members of Christs body whose property is not to respect their owne good alone but as it is conioyned with the good of the whole bodie and of all the rest of their fellow members The second Christian dutie is instruction whereby with all readinesse we informe the ignorant in all the waies of godlinesse inlighten them in the knowledge of God and his truth and open their eyes that they may turne from darkenesse to light and from the Acts 2◠18. power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance amongst them which are sanctified by faith in Christ. Whereby also wee reclaime the erroneous which wander out of the way of truth which is a speciall dutie required by the Apostle Brethren if any of you Iames 5. 20. doe erre from the truth and one conuert him let him know that he which conuerteth the sinner from the errour of his way shall saue a soule from death and shall hide a multitude of sinnes Which duties if we performe wee shall be richly rewarded in Gods Kingdome where they that turne many to Dan. 12. 3. righteousnesse shall shine in the light of glory like the Starres in the firmament as they shined here in the light of truth The third dutie is admonition whereby wee put our brethren in minde of their dutie when they seeme to forget and neglect it by falling into sinne and lying Rom. 15. 14. 1. Thes 5. 14. in it without repentance or omitting the duties of Gods seruice either those which are generall and belong to all Christians or those which specially belong to them in their seuerall places and callings of which I haue spoken
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
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
who were worthily reiected in Adam both for the guilt of his sinne and the corruption of our nature which we haue deriued from him Now this benefit of Christ giuen vs of God to bee the foundation of our election and saluation may be vnto vs a most forcible argument to make vs loue God aboue all things who hath so loued vs that hee hath not spared to giue his onely begotten and dearely beloued Sonne vnto vs and for vs euen vnto the death that wee by him might attaine vnto eternall life and happinesse and also to expresse this loue by labouring and indeuouring to serue and please him in all the duties of a godly life For what should withdraw our hearts from God which he hath tyed vnto him by such a bond of loue that was much stronger then death it selfe why should any hire intice vs to neglect his seruice and to serue Satan the world and our owne lusts by committing any knowne sinne vnlesse it be of equall value to that gift that God hath giuen to vs and for vs that he might redeeme vs from all iniquity and appropriate vs vnto himselfe for his own seruice But ten thousand worlds cannot match this gift and why then should we lose the benefit of it by neglecting the seruice of God and hiring our selues to worke wickednesse for the base hire of worldly vanities §. Sect. 2 That the work of redemption should mooue vs to serue our Redeemer in all duties of a godly life Againe as Christ our Sauiour giuen vnto vs by God his Father so also the great worke of Redemption wrought by him may serue as a most powerfull argument to mooue vs vnto the diligent performance of all the duties which belong to a godly life For though the worke of our Creation and preseruation are inestimable benefits yet this much exceedeth them being farre aboue all humane conceit and so vnspeakeable that it can neuer be sufficiently expressed and magnified by the tongue of men and Angels Yet let vs take as we are able some slender view of it and with rauishing wonder admire and adore the rest which we are not able to comprehend And consider first what wee were who were thus redeemed Rom. 5. 8 10. to wit mortall men dust and ashes weake and of no strength strangers sinners yea enemies vnto God and our owne saluation Secondly from what we were redeemed namely out of the greatest and most desperate misery which could possibly bee incident vnto any creature For Christ hath deliuered vs from the wrath of God the curse of the Law and all the fearefull plagues therein threatned temporall and eternall from the miserable bondage and captiuity of sinne and Satan from death hell and euerlasting condemnation both of body and soule and that when we were so desperately and vnrecouerably plunged into these fearefull miseries that wee were vtterly vnable to helpe our selues yea when all the power of men and Angels was altogether vnsufficient to doe vs any good Thirdly consider who redeemed such poore sinfull wretches out of this wofull plight euen the glorious Sonne of God equall to his Father in power and Maiesty hee vouchsafed to pitty vs in our misery and to take vpon him our deliuerance Fourthly consider the meanes which he vsed to effect this great worke of our Redemption namely by humbling himselfe in taking vpon him our nature and vniting it in a substantiall and inseparable vnion vnto his Diuine nature that so he might in our stead doe and suffer whatsoeuer was necessary for our saluation Fifthly consider the manner of effecting this great worke or the meanes which hee vsed that he might redeeme vs namely by offering himselfe vnto God his Father as a sacrifice for our sinnes and an all-sufficient price for our Redemption and to suffer in his body and soule all those punishments which were due vnto vs for our sinnes As all the miseries of his life pouerty and meane birth flight from his enemies the tentations of the deuill hunger wearinesse the persecutions scornes reproches and slanders of the world and wicked men And those especially which he indured a little before his death for he was betrayed by his owne Apostle and forsaken by the rest apprehended by his enemies and by them most iniuriously and barbarously abused and haled from one Iudgement seat to another falsly accused wrongfully condemned blindfolded buffeted rayled at spit vpon scorned and mocked whipped crowned with thornes and crucified and so suffered for vs that cruell ignominious and accursed death of the Crosse and his Fathers wrath due to our sinnes which made him to sweate drops of Blood and vnder the waight of this intolerable burthen to complaine as a man forlorne and forsaken of God All which he willingly meekely and patiently suffered for vs that he might redeeme vs out of the hands of all our enemies and purchase vs vnto himselfe Psal 100. 2. as his owne peculiar people So that wee are now his by a treble right for he hath made vs and therefore we are his euen his home-borne seruants who owe vnto him our birth and being hee preserueth vs and giueth vnto vs all the good things which we inioy and so we are his hired seruants who owe vnto him all loue and duty for the rich wages of his bounteous benefits and finally he hath redeemed vs out of the hands of our mortall enemies by giuing for vs not siluer or gold or any corruptible 1. Pet. 1. 17 18. thing but himselfe and his owne precious Blood as a price to satisfie his Fathers iustice for our sinnes and therefore we are no more our owne but 1. Cor. 6. 20. his by the Law of Redemption What then remaineth but that we yeeld vnto our Sauiour his owne right which hee hath so dearely bought and seeing he hath giuen a price for vs which is of ten thousand yea infinite times more value then his purchase O let vs not defraud him of his bargaine but deuote our bodies and soules wholly to him that we may glorifie him by our seruice and be sorry that we haue no more to giue vnto him Wee owed our selues vnto him before by right of creation but by our sinnes robbed him of his due by selling our selues ouer to Satan as his slaues for the base hire of worldly vanities and now hee hath againe made vs his owne by giuing himselfe as the price of our Redemption and therefore let vs not againe depriue him of his right and defraud him of his seruice which if we vngratefully doe there remaineth no further sacrifice Heb. 10. 26. for sinne He hath giuen himselfe for vs and shall we thinke it too much to giue our selues to him He came not to be serued but to serue and to giue Mat. 20. 28. his life a ransome for many and shall the seruant detract his seruice when his Lord and Master his King and Soueraigne hath abased himselfe to doe seruice for him Hee hath
To what purpose saith he Ier. 6. 20. 7. 22 23. commeth there to me incense from Sheba and the sweet cane from a farre Countrey your offerings are not acceptable nor your sacrifices sweet vnto me Thus the Lord reiecteth their solemne feasts because they were not ioyned with Esa 8. 4 5. the workes of Iustice and mercy So Salomon telleth vs that the sacrifice of Pro. 15. 8. the wicked is an abomination to the Lord but the prayer of the vpright is his delight And Dauid saith that if he did regard wickednesse in his heart the Lord Psal 66. 18. would not heare him Whereas in other places hee telleth vs that the righteous cry and the Lord heareth them and deliuereth them out of all their Psal 34. 17 18. troubles §. Sect. 4 The fourth reason taken from the consideration of our lost time before our conuersion The fourth argument may be taken from the consideration of our lost time which we haue mis-spent before our conuersion whilest we liued in ignorance and in the state of Infidelity when as we wholly neglected all duties of Gods seruice and the meanes which might haue inriched vs with all sauing graces and furthered the assurance of our saluation and haue spent all our strength in pursuing of worldly vanities and in the vnfruitfull workes of darkenesse to the great dishonour of our good God the wounding of our consciences and the burthening and defiling of our soules with the guilt and corruption of sinne The which should bee a powerfull reason after that we are effectually called to make vs more zealous of Gods seruice that we may in the remainder of our liues as much glorifie him by our holy conuersation as wee haue before dishonoured him by our sinfull liues and that we may by our extraordinary indeuour and diligence attaine vnto the treasures of his spirituall graces whereby we may be inabled to trauaile in the wayes of godlinesse with so much the greater speed by how much we haue beene more late in setting foorth in our spirituall Iourney and more sluggish and slothfull in trauailing in this way which leadeth vs to our heauenly Countrey And as those who haue mis-spent their youth in riotous liuing neglected all meanes of thriuing and wasted their states by prodigall courses when they come to riper age and see their folly being beaten by their owne experience doe not onely desist from their former vaine and prodigal courses but are sorry and ashamed of them and set themselues with so much the more care and diligence to recouer and repaire their decayed estates and with the greater earnestnesse vse all good meanes of thriuing And as those who being to trauaile about important businesse neerely concerning them in their life and state if they haue ouer slept themselues in the morning or trifled out their time about things of no worth when they see their errour and folly doe make more haste in their way all the day following that they may not be benighted and so comming short of their iourney be frustrated of their hopes so must we doe in this case labouring with so much more earnestnesse after the spirituall riches of Gods grace and the assurance of our heauenly hopes by how much the longer wee haue neglected this spirituall thrift and trauelling so much more speedily in the wayes of godlinesse by how much the longer we haue deferred our iourney and haue loytered by the way fearing as the Apostle speaketh lest a promise Heb. 4. 1. being left vs of entring into Gods Rest we should come short of it for want of care and diligence And this argument the Apostle vseth that seeing wee haue formerly liued in darknesse and haue spent our time in sleepe and sluggishnesse we should now when we are awaked walke circumspectly not Ephes 5. 8 14 15 16. as fooles but as wise redeeming the time because the dayes are euill And seeing we haue been scandalous in our sinfull courses hindring others from the profession and practice of godlinesse by our ill example therefore as hee exhorteth we must now walke in wisedome towards them that are without Col. 4. 5. redeeming the time by a more earnest indeuour in seeking their conuersion by our holy communication and gracefull speeches and by shining before them in the light of Godlinesse that we may mooue them to glorifie our heauenly Father So perswading the Romans to sanctification and holinesse of life he putteth them in mind of their former condition and the little fruit which they receiued by it that it might bee as a spurre in their sides to hasten their speed in the Christian race For as ye haue Rom. 6. 19 21 22. saith he yeelded your members seruants to vncleannesse and to iniquity vnto iniquity hauing no other fruit of sinning but sinne euen so now yeeld your members seruants to righteousnesse vnto holinesse c. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death But now being made free from sinne and become seruants to God ye haue your fruit vnto holinesse and the end euerlasting life And thus the Apostle Peter 1. Pet. 4. 2 3. exhorteth vs that we should no longer liue the rest of our time in the flesh to the lusts of men but to the will of God because the time past of our life may suffice to haue wrought the will of the Gentiles when we walked in lasciuiousnesse and in all wicked and sinfull lusts CAP. XLI Other reasons taken from our owne profit and the manifold benefits of a godly life §. Sect. 1 That godlines is the chiefest gaine BVt among all other arguments which respect our selues none are more effectuall to preuaile with vs then those Psal 4. 6. 1. Tim. 6. 6. which are drawne from our owne profit seeing as the Psalmist speaketh euery man is ready to inquire who will shew them any good And therefore if I shall plainly shew that godlinesse is the greatest gaine and nothing in the world so profitable and beneficiall to all vses and purposes as the practice of holy and righteous duties belonging to a Christian life I hope it will be effectuall to perswade all who wel waigh and consider the inestimable gaine and profit which they shall assuredly reape vnto themselues that constantly goe on in the wayes of godlinesse to spend their time and chiefe strength and indeuours in that whereby they may receiue so great aduantage and to neglect the pleasures of sinne and the eager pursuit of worldly vanities which profit not as bringing in comparison no true good sound comfort or solid contentment for the present and when they bee taken from vs or we from them one of which must needs happen and we know not how soone leaue nothing behind them but woe and misery Doe not therefore I beseech thee Christian Reader as thou tendrest the euerlasting saluation of thy precious soule O doe not
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
the least moment withdraw his hand and cast vs from vnder the protection of his wise and powerfull prouidence we should vtterly perish and come to nothing §. Sect. 4 That he guideth and gouerneth the godly with his grace and holy Spirit 1. In their prosperity The third priuiledge which the Lord vouchsafeth vnto the godly is that he so guideth and gouerneth them by his grace and holy Spirit that they make a right vse of all estates both of prosperity and aduersity and turne all things which happen vnto them by the Diuine prouidence to their spirituall good the inriching of their soules with all sauing graces and the furthering and assuring of their eternall saluation For whereas wicked men inioying worldly prosperity doe stand in slippery places their table becomming a snare vnto them and their honours riches and pleasures the baits of sinne which make them to fall into the diuels nets of perdition for their honours nourish and increase their ambition their riches serue as sweet drinkes to make them thirst the more and increase their swelling dropsie of couetous desires their pleasures make them more sensuall and voluptuous and all together worke in them pride and forgetfulnesse of God carnall selfe-loue and loue of the world affiance in earthly vanities and contempt of spirituall and heauenly things The Lord preserueth those that feare and serue him from falling into these tentations by moderating their desires and mortifying their carnall concupiscence so as they doe not excessiuely affect these worldly vanities nor dote vpon them when they haue them but vse them onely as helpes and comforts of their pilgrimage and not set their hearts vpon them as their Paradise and the rewards of their Countrey because they know them to be vaine and vncertaine both in their getting and keeping momentany and mutable being euery day ready to leaue vs or we them Their honours doe not puffe them vp in pride but make them the more humble seeing they possesse them not as their owne proprieties but as Gods Talent whereof one day they must giue a reckoning as wee see in the example of Dauid who though he were aduanced from a lowe estate to a Kingdome yet professeth that his heart was not haughty nor his eyes Psal 131. 1 2. lofty but that he behaued himselfe in all meeknesse and mildnesse as a child weaned of his mother Their riches doe not withdraw their hearts from God though they abound in them neither doe they trust in them because they know them to be vncertaine but in the euerliuing God who giueth them 1. Tim. 6. 17. richly all things to inioy as we see in the example of Iob who though hee Job 31. 24. were the wealthiest man in all the East yet he did not make gold his hope Iob. 31. 24. nor said vnto the fine gold Thou art my confidence nor reioyced because his wealth was great nor because his hand had gotten much But onely they vse them as the great instruments of well doing and as meanes to inable them to exercise themselues in the workes of mercy according to Iobs example who being rich and able to doe good did not withhold from the Iob 31. 16 17 19. poore their desire nor caused the eyes of the widow to faile nor did eate his morsels alone but did let the fatherlesse eate thereof nor would see any perish for want of clothing nor the poore to lye without a couering Their pleasures though as great as they inioy who haue eminent places in Kings Courts doe not like intoxicating cups bewitch them and make them so drunke that they forget the ioyes of heauen vnto which they aspire but euen when they haue drunke the deepest draught of them they can with Salomon say of them that all is vanity and vexation of spirit and that there is no profit Eccles 2. 11. vnder the Sunne And when they are put to their choyce so as they must of necessity leaue the one to imbrace the other they will with Moses haue such respect to the recompence of their heauenly reward that they will chuse rather Heb. 11. 25 26. to suffer affliction with the people of God then to inioy the pleasures of sinne for a season Finally though with the Patriarches they abound with Gods blessings yet they will not fixe their hearts vpon them because here they Heb. 13. 14. and 11. 10. haue no continuing City but they seeke one to come which hath foundations whose builder and maker is God and therefore like the Workman is permanent and euerlasting Now what a priuiledge is this to be vpheld in such slippery places in which all that are left to themselues doe fearfully fall to haue antidotes against these dangerous drinkes wherewith all that want them are poysoned to bee made more humble mindfull of God and thankfull vnto him by these worldly things which make the most proud forgetfull and vngratefull Finally to haue such a right vse of all these earthly and temporary blessings that they become vnto vs pledges of Gods loue and earnest pennies of eternall happinesse and so to inioy both earth and heauen all the comforts of this life as helpes and furtherances to assure vs of the glory and ioyes of the life to come Of which seeing none but the godly are partakers what a strong motiue should it be to perswade vs vnto the seruice of God in an holy life §. Sect. 5 Secondly he guideth the godly in the time of their afflictions In respect also of the afflictions of this present life godlines hath no lesse priuiledges For first they which carefully serue please God are wholly 1. Pet. 2. 24. Col. 2. 14. Gal. 3. 13. deliuered from thē as they are punishments of sin to satisfie Gods Iustice because Christ hath in their stead satisfied for them paid their debt to the vttermost farthing and by taking away their sinnes through his death and sufferings hath also cancelled the hand-writing which was against them freed them from the curse of the Law and all the punishments which were due vnto them Secondly by leading of a godly life we are freed from afflictions in the greatest part as they are the corrections of Gods children For howsoeuer sometimes the chiefe end at which God aimeth in afflicting the godly is the triall of those graces which hee hath giuen them that being approoued he may be glorified that gaue them and Jam. 1. 12. his gifts crowned in those that haue receiued them yet for the most part sinne being the occasion euen of these trials and the cause of other crosses according to that in the Lamentations Wherefore doth a liuing Lam. 3. 39. man complaine a man suffereth for his sinnes Hereof it followeth that wee may escape these afflictions if we carefully flee sinne and serue the Lord in the duties of a godly life For though the Lord iudgeth his children 1. Cor. 11. 32. in this life that they may
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
100. his Testimonies and keepe his Precepts he giueth more wisdome and vnderstanding then to the ancient or then to their teachers The which should be a powerfull reason to mooue vs vnto the practice of all holy duties in a godly life seeing hereby wee are assured of this spirituall illumination and heauenly Wisedome which is so high a priuiledge that it farre exceedeth all worldly treasures in so much as he who best knew it could not tell how to value it or to equall it with any price Happie saith he is the man that findeth wisdome and the Pro. 3. 14 15. 8. 11 19. 16. 16. man that getteth vnderstanding for the merchandize thereof is better then the merchandize of Siluer and the gaine thereof then fine Gold She is more precious then Rubies and all the things thou canst desire are not to be compared vnto her c. So Iob But where shall Wisdome be found And where is the Iob 28. 12 13. c. place of vnderstanding Man knoweth not the price thereof neither is it found in the Land of the liuing It cannot be gotten for gold neither shall siluer be weighed for the price thereof It cannot be valued with the gold of Ophir with the precious Onix and the Saphir c. And therefore if men thinke no paines too much to obtaine gold and precious treasures how much more should wee labour without wearinesse for the getting of this Spirituall Wisdome which in true worth doth so farre exceed them What care should we take to be in the number of the godly to whom this diuine Light onely shineth Yea to be richly stored with this treasure of godlinesse wherein this heauenly Wisdome chiefly consisteth For the feare of the Lord is Wisdome and to depart Iob 28. 28. from euill is vnderstanding Or as the Psalmist speaketh The feare of Psal 111. 10. Pro. 9. 10. the Lord is the beginning of Wisdome a good vnderstanding haue all they that doe his commandements §. Sect. 3 The third speciall priuiledge is Sanctification by the Spirit The third speciall priuiledge bestowed vpon the godly is that the Spirit of God sanctifieth them changing and renuing their natures from sinnefull corruption to sanctity and holinesse For it so inlighteneth their mindes that they behold sinne as it is in it owne nature most vgly and deformed and causeth them to condemne it as the greatest euill It worketh their wills hearts and affections to a loathing and detestation of it so that they consent not vnto it so farre forth as they are renued euen when the Law of their members warring Rom. 7. 23. against the Law of their mindes doth leade them captiue Neither can they sinne as in former times with full consent of will because it is in part sanctified nilling that which the flesh willeth in which regard the Apostle Iohn saith that he who is borne of God sinneth not for 1. Ioh. 3. 9. his seed remaineth in him and he cannot sin because he is borne of God And as being thus sanctified they are inwardly kept from sinne in respect of the loue of it and free and full consent vnto it so also from innumerable outward acts of sinne into which others fall partly because they looke more carefully conscionably to their waies but especially because the good Spirit of God dwelling in them quencheth the fiery darts of Satans tentations by his holy motions and monitions Gal. 5. 17. which oppose and fight against them and so stayeth them when they are ready to slip and vpholdeth them when they are ready to fall Yea by renuing and changing of our natures it worketh in vs so farre forth as we are sanctified an vtter auersnesse to sinne and maketh vs spiritually to hate it as much as euer we naturally loued it so that it is no paine to vs nor any violence offered vnto our will when wee resist and flee from sinne as it is to the wicked and vnregenerate who naturally drinking in iniquity as the Fish water are as it were tormented Iob 15. 16. with thirst when they are forced to to forbeare it But though there were no shame nor punishment to restraine them no law to condemne them nor heauen or hell to reward or punish them yet they would be a law to themselues and with all cheerefulnesse flee and forsake sinne out of that hatred and detestation which they haue conceiued of it And as they are thus preserued from sinne so beeing quickned by the Spirit of God dwelling in them they receiue power and spirituall strength whereby they are inabled to doe Gods will and to serue and please him in the duties of a godly life that not with that irkesome tediousnesse which the vnregenerate feele in themselues because Gods will and theirs are opposite and contrary one to the other but with cheerefulnesse and delight as the Angels in heauen because their wills being changed and renewed are conformed to the will of God so that in doing his will they doe their own in which regard it is their meate and drinke when as with our Sauiour they Ioh. 4. 34. performe the will of their heauenly Father Now what a singular priuiledge is this to bee freed from the tyranny of sinne and Satan so as they haue no dominion ouer them to rule and carry them which way they list to their vtter ruine and destruction To leaue sinne not as wicked men for feare of punishment though they loue it better then the first borne of their bodies yea then their owne liues but out of meere Micah 6. 6. hatred and detestation of it because there is an auersenesse of their renewed nature vnto it To yeeld obedience vnto Gods Law not out of terrour and constraint but out of loue and liking To long and Psal 84. 2. thirst in our soules after Gods presence and the fruition of his holy ordinances and euen to breake with longing after Gods Iudgements at all times Psal 119. 20. that wee may yeeld vnto them that perfect obedience which he requireth and we desire To esteeme sinne the greatest bondage and to complaine most bitterly when we are led captiue by it Finally to be freed from all burthen and wearisomenesse in our obedience and to esteeme Christs yoke light and easie yea sweete and pleasant seeing Gods glory and our saluation our obedience and eternall Psal 1. 1 2. Luke 11. 28. blessednesse are inseparably linked together All which inestimable priuiledges accompanying a godly life may as effectuall reasons moue vs to imbrace it §. Sect. 4 The fourth speciall priuiledge is internall and spirituall ioy The fourth speciall priuiledge which the Spirit of God bringeth to the godly is internall ioy which the Apostle numbrâ—â—â— among the fruits of the Spirit and is a grace that ariseth out of our iustification Gal. 5. 22. and reconciliation with God peace of conscience and assurance of our saluation which cannot be crossed by any
others like those of whom the Apostle Peter speaketh yet were wee like them our selues seruants of 2. Pet. 2. 19. corruption For of whom a man is ouercome of the same hee is brought in bondage Finally wee were slaues to our owne sinfull lusts vile affections and turbulent passions as wrath pride ambition couetousnesse and voluptuousnesse which were the most cruell Lords that euer tyrannized ouer any seeing they kept such a narrow watch ouer vs that they gaue vs not so much as a breathing time of liberty but forced vs to drudge night and day not only in the sight of others but when wee were retyred into the most secret corners because they held in miserable bondage our soules as well as our bodies our iudgements wills and affections so as wee liked and pleased our selues in our thraldome and had no desire to come out of it But our Sauiour hath freed vs from these enemies also by mortifying our sinnes and crucifying our corruptions by vertue of his death applyed vnto vs by his holy Spirit And lastly we had no right to any of the creatures hauing by sinne lost our dominion ouer them but our Sauiour and his holy Spirit by giuing vs the liberties and priuiledges of sonnes hath restored vs to our right so that they are all become good and pure vnto vs being sanctified by the Word and 1. Tim. 4. 4 5. Tit. 1. 15. prayer But this royall priuiledge of Christian liberty belongeth not to all but onely to the faithfull who desire to serue and please God in the duties of holinesse and righteousnesse Neither can wee euer attaine vnto any assurance that wee haue right and title vnto it till wee feele it effectuall in vs for our sanctification For all those who are by Christ freed from Gods wrath and reconciled vnto him haue heereby a desire wrought in them to serue and please him and will not willingly for any worldly hire prouoke his displeasure They that are freed from the curse of the Law by the Crosse of Christ will crucifie their owne lusts and not runne such a course as will againe make them accursed They that are deliuered out of the hands of their spirituall enemies doe worship and serue Luk. 1. 74. their Lord and Sauiour in holinesse and righteousnesse and being redeemed Tit. 2. 14. that they may be his peculiar people they become zealous of good workes They that are freed from sinne in respect of the guilt and punishment are also in some measure freed from the corruption of it so as it doeth not Rom. 6. 12. raigne and rule in their mortall bodies that they should obey it in the lusts thereof but being freed from sinne they become the seruants of righteousnesse The Vers 19. which should bee a forcible argument to mooue vs vnto the duties of a godly life seeing heereby wee may be assured of this royall priuiledge of Christian liberty according to that of our Sauiour If yee continue in my Ioh. 8. 31 32. Word then are ye my Disciples indeed and ye shall know the truth and the truth shall make you free Whereas if wee neglect them and still liue in sinne yeelding obedience vnto our owne carnall lusts wee lose the benefit and comfort of this priuiledge and haue iust cause to feare that as yet wee remaine in that miserable bondage of the deuill the world and our owne lusts CAP. XLV Of foure other mayne priuiledges wherewith God crowneth the godly both in this life and the life to come §. Sect. 1 The sixth mayne priuiledge is that God bestoweth vpon the godly the spirit of prayer and supplication THe sixth mayne priuiledge which God vouchsafeth to the godly is that he bestoweth vpon them the Spirit of prayer Zach. 12. 10. Rom. 8. 26 27. and supplication and both heareth and granteth all the suites which they make vnto him For hee powreth vpon the house of Dauid and the inhabitants of Ierusalem the Spirit of grace and supplication as he hath promised and whereas naturally we know not how to pray nor what to pray for as we ought the Spirit helpeth our infirmities and maketh intercession for vs with gronings which cannot be vttered And hee that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God Yea he not onely by his Spirit teacheth vs how to pray and what to aske but hath also bound himselfe by his gracious and free promises that hee will heare all our suites made in the name of his Sonne and indited by his Spirit according to that of our Sauiour Aske and you shall haue seeke and you shall Mat. 7 7. Iob. 16. 23. 1. Ioh. 5. 14 15. Psal 50. 15. finde knocke and it shall bee opened vnto you And againe Verily verily I say vnto you whatsoeuer ye shall aske the Father in my Name hee will giue it you Now what an high and holy priuiledge is this to haue alwayes free accesse vnto God in all our wants and necessities who is alone able to helpe vs and will also doe it because of his promise To haue a deare and able friend into whose bosome wee may with boldnesse and comfort powre out all our complaints who is ready to pitty and ease vs To haue a key alwayes in our keeping which through Christ will open vnto vs the treasury of Gods graces where wee may relieue our wants and store our selues with all things needfull for his glory and our owne spirituall good and euerlasting saluation Finally to conuerse with the supreme and glorious King of heauen and earth in a familiar manner and to talke with him as a man talketh with his friend For as the Lord speaketh to the Israelites What nation is so great who hath God so nigh vnto them as the Lord Deut. 4. 7. our God is in all things that we call vpon him for But this priuiledge is peculiar vnto them who serue the Lord by obseruing his will according to that of our Sauiour If ye abide in me and my words abide in you aske what Iob. 15. 7. you will and it shall be done vnto you and not vnto wicked men who turne Pro. 15. 8. away their eare from hearing the Law and neglect the duties of Gods seruice whose sacrifices and prayers are abominable as before I haue shewed 28. 9. and shall not bee heard or granted of God as hee telleth the rebellious Iewes When you spread foorth your hands I will hide mine eyes from you yea Psa 1. 15. Pro. 1. 28. Zach. 7. 11 12 13. when you make many prayers I will not heare And therefore let this also effectually mooue vs to serue the Lord in the duties of a godly life that wee may be partakers of this rich and royall priuiledge hauing not onely the Spirit of God as our Counseller to draw all our suites and Petitions in such manner and forme as
should raise it vp at the lâ—st Day It standeth vpon not our resolution or loue towards God but vpon his vnchangeable counsell and decree which shall stand who hath not appoynted 1. Thes 5. 9. vs to wrath but to obtaine saluation by our Lord Iesus Christ and vpon his loue which is immutable and euerlasting for whom he loâ—eth to the end hee Jer. 31. 8. loueth them Not vpon our strength but vpon the power of God who is more mighty to saue then all our enemies to hurt and destroy vs so that Joh. 13. 1. though we be weake and vnable to hold out yet we shall bee established for Rom. 14 4. 2. Tim. 1. 12. God is able to make vs stand and to keepe that which wee haue committed vnto him against that great Day of Christs appearing for he is greater then all and Ioh. 10. 28. none is able to pull vs out of his hand Finally it resteth not vpon the truth of our promises made to God but of his promises made to vs who is a faithfull and true witnesse and all his promises in Christ Yea and Amen For the Apoc. 1. 5. 2. Cor. 1. 20. Lord hath made his couenant with vs and promised that hee will put his Ier. 31. 31. and 33. 33. Esa 59. 21. Ier. 32. 40. Law in our inward parts and write it in our hearts and will be our God and wee shall be his people That he will forgiue our iniquity and remember our sinnes no more that he will put his Spirit vpon vs and that his words which hee hath put into our mouthes shall not depart out of them from henceforth euen for euer and that he will make an euerlasting Couenant with vs and not turne away from vs to doe vs good but will put his feare into our hearts so as we shall not depart from him That though we fall we shall not be cast off because the Lord putteth Psal 37. 24. Psal 112. 6 9. vnder his hand That our righteousnesse shall remaine for euer and that we shall neuer be moued but shall be had in euerlasting remembrance The which Couenant and promises of God are most immutable and vnchangeable For the Mountaines shall depart and the Hils shall be remoued but Gods kindnesse shall not depart from vs neither shall the Couenant of his peace be remoued Esa 54. 10. Yea it is easier for heauen and earth to passe then one tittle of his Word to faile Luk. 16. 17. The which may serue as a forcible argument to perswade vs to serue the Lord in the duties of a godly life seeing when wee are once entred into it we shall be sure to hold out in our Christian course vnto saluation notwithstanding our owne frailty and corruption the many and great difficulties which we find in the way the might malice of all our spiritual enemies for he that hath begun this good worke of grace in vs is able and Phil. 1. 6. willing to perfect it vnto the end The which argument taken from the infallibility of Gods counsell ordaining vs to saluation the Apostle vseth to with-hold vs from all sinne The foundation of God saith he standeth sure 2. Tim. 2. 19. and the Lord knoweth them that are his And let euery one that nameth the name of Christ depart from iniquity Yea that we might the better bee incouraged to forsake all sinne and to serue God in holinesse and righteousnesse he hath not kept this royall and inestimable priuiledge of our perseuerance in grace vnto saluation as a secret to himselfe but hath so plainly reuealed it in his Word that we may take notice and bee assured of it according to that of the Apostle These things haue I written vnto 1. Joh. 5. 13. you who beleeue on the name of the Son of God that ye may know that hee hath eternall life To the end that thereby our hearts may bee replenished with gladnesse and wee incouraged to hold on in our course with ioy seeing though we haue many lets and mighty oppositions in the way yet we are sure that at the last we shall come safely to our iourneys end §. Sect. 4 The great and inestimable priuiledges wherewith God crowneth a godly life in the world to come And these with many other are the rich and royall priuiledges wherewith God in this world doth reward and crowne a godly life which though they be great and inestimable yet are they all little in comparison of that glorious happinesse which God hath reserued for those that loue and serue him in the world to come being all but short preludes to that heauenly harmony and small earnest-pennies and first-fruits of that maine bargaine and plentifull haruest For there we shall both in our soules and bodies be perfectly freed from all miseries and euils both of sinne and punishment and all teares shall be cleane wiped from our eyes and Apoc. 21. 4. there shall be no more death nor sorrow nor crying neither shall there bee any more paine as the holy Ghost speaketh And contrariwise wee shall there in ioy such honours riches and ioyes as neither the tongue can vtter nor the heart conceiue For we shall inherit a Mat. 25. 34. a Kingdome an b and 7. 31. heauenly Kingdome yea the Kingdome c Act. 4. 22. of God which like himselfe because it chiefly consisteth in the fruition of himselfe is most absolute and infinite in all perfection There we shall be crowned with a d Iam. 1 12. Crowne of life an e 1. Cor. 9. 25. vncorruptible Crowne a f 1. Pet. 5. 4. Crowne of glory There wee shall be perpetually feasted at the great feast and g Apoc. 19. 9. marriage Supper of the Kings Sonne where there shall be nothing but mirth and gladnesse plenty without want and fulnesse without satiety There we shall rest from all our labours and sanctifie vnto God a perpetuall Sabbath continually singing praises vnto him who is the Authour and Fountaine of all our happinesse There we shall swimme in a riuer and torrent of pleasure and haue fulnesse of ioy at Gods Psal 36. 8. and 16. 11. 1. Cor. 15. right hand for euermore There we shall haue spirituall bodies that is such as shall be indued with spirituall and excellent qualities as immortality and agility strength and impassibility beauty and comelinesse brightnes and glory There our soules shal be perfectly renewed according to Gods Image being indued with such wisdome and vnderstanding that wee shall know God and his will our selues and all the secrets and mysteries Eph. 5. 27. both of nature and grace and with such complete holinesse and righteousnesse that there shall be neither spot nor wrinkle in them There we shall haue the blessed and glorious societie of all the holy Saints and blessed Angels and perfectly louing them as our selues we shall reioyce in their happinesse as much as in our owne
another case will not pull out their brests though full of milk for the feeding of Gods children committed to them but let them starue and perish for want of nourishment herein worse then the other who hauing dry brests cannot though they would affoord vnto them the sincere milke of the Word Whereas these are so hard-hearted that they can but will not chusing rather to let their milke corrupt in their brests and to dry vp for want of drawing then to preserue their owne plenty by communicating to the peoples necessities And not much better are they who preach but very seldome hauing gifts and strength sufficient and then not so much out of conscience to performe their duty as to auoyd the penalty of the Law or the blemish of ignorance and insufficiency Seeing the life of grace in Gods people cannot ordinarily bee Esa 28. 9 10. preserued in any vigour by a monethly meale but needeth frequent nourishment as the people are able to heare and beare away And therefore the Apostle layeth a strait charge vpon Timothy and in him vpon all Gods Ministers not onely that they should preach the Word but also that 2. Tim. 4. 1. Mark 4. 33. Act. 20. 28. they should doe it instantly in season and out of season that is often and vpon all occasions Fourthly the worke of grace and godlinesse is much hindred in the people when as the Ministers preach themselues and not Christ chiefly intending to shew their owne gifts learning and eloquence and not the edification and saluation of the people When as they doe not preach the Word with power and authority like our Sauiour Mat. 7. 29. Christ nor in the euidence and demonstration of the Spirit to their hearts and consciences that they may cast downe the strong holds of sinne but come 1. Cor. 2. 4. in the inticing speech of mans wisedome to tickle the eare and soare aloft in idle and heartlesse speculations farre out of the reach and aboue the capacity of their hearers filling their heads with the froth of witty conceits which haue in them no solid nourishment Wherein they carry themselues contrary to the charge which our Sauiour giueth to the Apostle Peter and all his faithfull Ministers namely that in their teaching they should take care to feed not onely his sheepe but also his tender lambes Joh. 21. 15. Act. 20. 35. Finally the people are much hindred in their growth of godlinesse when as their Ministers take no paines publikely to catechize and instruct them in the maine principles of Christian Religion seeing no good building can be erected by them who neglect to lay a sure foundation or priuately to resolue their doubts and to prouoke them by holy conferences and Act. 20. 21. earnest exhortations and perswasions to put in practice those duties which they haue learned by their publike ministery Through which faults and defects in worldly and carelesse Ministers the people committed to their charge are much hindred in the wayes of godlinesse For where prophecie faileth there the people must needs perish Where there is a Pro. 29. 18. Amos 8. 11. famine of the Word what can follow but faintnesse and feeblenesse for want of food Where the Gospell is not preached which is the power of Rom. 1. 16. 2. Cor. 2. 16. God vnto saluation and the sauour of life vnto life to all that beleeue what can ensue hereupon but impotent weaknesse vnto all good duties and death and destruction of body and soule If the Watchmen sleepe who should giue warning to Gods people of the approch of enemies how easily may they surprize and vanquish them If the Gardener and Vintager be slothfull and idle in planting and watering how shall Gods Plants and Vines flourish And if they busie not themselues in pruning and weeding how shall the Garden and Vineyard thriue and not rather be ouer-growne with weeds and thistles If the lights be put out or hid vnder a bushell what can follow but palpable darknesse through which the people of God must necessarily erre out of the waies of truth Rom. 10. 17. And if the Gospell of Christ bee not painfully preached which is the ordinarie meanes of begetting Faith how should the people come out of the state of infidelity and beleeue that they may be saued And what can follow of all this but the vtter neglect of all the duties belonging to a godly life when sauing knowledge and a liuely Faith the foundations of it are ouerthrowne §. Sect. 3 Of the means whereby the former impediments may be remoued first in respect of the Ministers For the remouing of which impediments first the Ministers are to be exhorted and perswaded to doe their dutie And in the first place that none presume to take vpon them this high calling which God hath neuer called vnto it being altogether vnfitted and vnfurnished with gifts necessarily required to this high dutie seeing they purchase their meanes and maintenance with the price of blood not of the bodies but of the precious soules of the people the which shall be required at their hands in that terrible day when as Christ shall come to iudge both the quicke and the dead And secondly those which God hath furnished with gifts are to be mooued and admonished in the feare of God that with all care and good conscience they feed the flocke of Christ committed to their charge not for filthy lucre 1. Pet. 5. 2 3. but with a willing minde chiefely ayming at the glorie of God in the saluation of the people To which purpose let them first remember those names and titles giuen them in the Scriptures implying not only their dutie but great and high priuiledges whereby they should be incouraged vnto it For they are appointed of God to be the Lights of the world and what sinne and shame is it to hide their Light Matth. 5. 13 14 15. and to let the people sit in darkenesse and in the shadow of death They are the Salt of the earth appointed not onely to be sauorie in themselues but also to season others which salt of Grace and Wisdome if they lose they are good for nothing but to be cast vpon the dung-hill and to be troden vnder feete They are Gods Watchmen Ezech. 3. 17. 33. 7. who haue the care of his armies committed vnto them to giue them warning of the approch of their enemies which if they neglect the blood of those which perish through their sloth shall be required at their hands They are appointed to be Captaines ouer the people to Matth. 15. 14. goe out and in before them and to traine and teach them how to fight against the enemies of their saluation They are Gods Husbandmen 1. Cor. 3. 6 9. Gardeners and Vintagers to plant and sow purge weede and prune his fields gardens and vineyards that they may bring forth fruit 1. Cor. 4. 1 2. in due season They are
life seeing they are but light and momentany in respect of that eternall weight of Glory which they shall 2. Cor. 4. 17. cause vnto vs. Let vs consider that though the Lord deferreth long to execute his Iudgements yet those that abuse this patience and long-suffring shall not escape in the end and the longer that vengeance hath beene delayed the more fearefull and intolerable will it be when it is inflicted For though God commeth slowly yet he payeth surely and the longer that he is fetching his stroke the more heauily will it light vpon those who doe not preuent it by their repentance Finally let vs know that wicked men when they seeme most to flourish in the world doe not euen in this life escape vnpunished For if they be not haunted with those hellish furies the terrours and torments of a selfe-accusing conscience which giueth them inwardly many a cold pang when they smile and laugh in the face and outward appearance they are not free from more dangerous and desperate punishments though they bee lesse sensible and smarting euen the deadly lethargie of carnall security and that scarce cureable disease of a feared conscience and hardnesse of heart Neither ought wee to be any more discouraged because God seemeth wholy to deferre the bestowing of his rewards vpon those that serue him vnto another life and because in the meane time godlinesse bringeth little gaine and the seruice of God small profit in the world For suppose that this were so yet the riches and eternity of the reward will when it is bestowed abundantly recompence our short forbearance And therefore if the most couetous vsurers can with patience forbeare the sight and fruition of their gold which notwithstanding is that dearely-beloued idoll vpon which their hearts are fixed and can satisfie both their eyes and mindes with the sight and perusall of their bonds which assure them that at the yeeres end they shall receiue it with some aduantage though it be but tenne in the hundred why should not we with ioy and comfort performe seruice vnto God though he should wholy deferre the rewards which he hath promised euen vnto the end of our liues seeing wee haue a most sure Pay-master who hath couenanted to giue in lieu of our forbearance an hundred for tenne yea a thousand for one and hath committed to our keeping infallible bonds and euidences sealed with the blood of Christ and ratified with his oath with the daily reviewing wherof we may continually reuiue and refresh our drooping and fainting soules But if wee be so sensuall that wee onely minde things present and preferre small possessions before the greatest possibilities richest reuersions let vs further know that euen in this life God rewardeth his seruants with gifts of incomparable greater value then those which worldlings can most bragge off For besides that the godly are in respect of outward things at Gods finding who will neuer suffer them to want such a conuenient competencie as in his infinite Wisdome he knoweth to be fittest for them and though he giueth not vnto them such superfluity and abundance as many worldlings doe possesse because he knoweth that it would rather be a burthen to presse them downe vnto the earth then a benefit to further them in the way to heauenly happinesse yet he giueth them sufficiencie and contentation of minde which the other want in their greatest plenty Besides all this I say he bestoweth vpon them all the Royall priuiledges whereof I haue already spoken especially the assurance of his loue and their saluation with all other spirituall graces peace of Conscience and ioy in the Holy Ghost as before I haue shewed more at large §. Sect. 3 The third scandal arising from hypocrites The last scandall offence wherof I will speake by which men are hindred from entring into proceeding in the duties of a godly life ariseth from those that make profession of Christianity and sincerity whether they be priuate persons or publique as the Ministers of the Word and Sacraments The first is that which is giuen by hypocrites who making profession of the true Religion doe in their liues deny the power thereof falling into many grosse and grieuous sinnes especially such as are committed against the second Table as vniustice and vncharitablenesse fraud and deceit cruelty and oppression pride and couetousnesse falsifying of their couenants and promises And also by such as professe the truth in sincerity and vprightnesse of heart and yet through humane frailty and infirmity are sometimes ouer-taken of these and such like sinnes Both which cast before the feete of those who are vnregenerate such stumbling blockes of offence that they are thereby brought out of loue with Gods true Religion presuming that there is little good in it when as they discerne no better fruits of it in their liues and so hate not onely such professours but also their profession for their sakes resoluing with themselues that they will neuer be of their religion which is so disgraced in the world by the euill conuersation of these seeming forward men Yea not onely those which are without are wholy hindred from entring into the course of Christianity but those also that are already entred are hereby so discountenanced and disheartned that they proceed in the waies of godlinesse with much discomfort and discouragement For they are not onely hindred from making any profession of Religion more then others when they see it thus infamed lest hereby they might seeme like vnto them and so bring vpon themselues the disgrace and reproch of hypocrites but also out of the same respects shunne the practice of all Christian duties which haue at least any appearance of Piety as hearing the Word with any extraordinary diligence and deuotion Holy communication Christian admonition strict obseruation and sanctification of the Lords day prayer in their families and such like because they would not incurre among worldlings the suspition of being hypocrites For the auoyding of which scandall and impediment let all those in the feare of the Lord be admonished which call vpon the Name of Christ to depart from iniquity and that as they shine more then others in the Light 2. Tim. 2. 19. of an holy profession so also that they approue this Light to be diuine and heauenly by the kindely and liuely heate of a charitable conuersation and glorifie God and adorne their profession by bringing forth the fruits of it not onely in their piety towards him but in their works of righteousnesse and charity towards their neighbours Let them take heed that they presume not to take Gods holy couenant into their Psal 50. 16. mouthes when as they hate to be reformed nor to weare Gods liuery of a sincere profession to dishonour him by their infamous liues and that they doe not by giuing iust cause of offence as much as in them lieth destroy those for whom Christ hath died and so cause his precious blood to be shed
and goe astray And if we be not able to try the spirits of our Teachers 1. Joh. 4. 1. Act. 17. 11. and to examine their doctrines by the Touch-stone of Gods truth how apt are wee to become a prey vnto seducers and false teachers and to fall into sects schismes and damnable heresies like blind men who not seeing their way doe stand wholly at the deuotion of their guides to goe with them whithersoeuer they shall be pleased to leade them Againe ignorance of Gods speciall prouidence is a notable pulbacke from pious duties whereby in a gracious and iust maner he doth euen in this life administer dispense his rewards to those that serue him preseruing them from all dangers and from the malice and fury of all enemies who oppose them in their Christian conuersation and prouiding for them all things necessary for their soules and bodies in such a competency and sufficiency as is most fit for his owne glory and their saluation and also his iudgements and punishments to them who neglect his seruice and spend their dayes in the workes of darknesse performing ready seruice vnto sinne and Satan For when we doe obserue no profit accruing vnto them who are carefull to please God by doing his will nor any discommodity or punishment accompanying those who walke in the sinful imaginations of their owne hearts we are much hindred thereby in all Christian duties and ready to take any course which may further our worldly and wicked ends seeing wee are neither restrained from euill by Gods feare nor stirred vp vnto any good duty by his loue neither terrified from sinne by his affrighting iudgements nor incouraged vnto vertuous actions by the expectation of his gracious rewards Finally ignorance is a notable impediment to a godly life because if we doe not know the duties which are required vnto it nor the chiefe things wherein it consisteth it is not possible that we should performe them If we doe not know what is pleasing and what displeasing vnto God what he requireth in our seruice of him and what he forbiddeth and condemneth as odious and abominable we shall mistake the one for the other yea be much more ready to doe such things as he hateth then such as are pleasing vnto him because our corrupt nature is prone to the one and auerse and backeward to the other Besides if we be ignorant wee cannot see the excellency profit and necessity of all Christian duties belonging to a godly life which as they are singular motiues to perswade vs vnto the imbracing and practising of them so the ignorance of them doth make vs vtterly carelesse and negligent In all which respects if we would remooue this impediment it is most necessary that we labour after the sauing knowledge of God and his attributes his will and prouidence and of all those duties of holinesse and righteousnesse which he requireth of vs and to this end carefully and conscionably vse all good meanes whereby we may attaine vnto it of which I haue spoken in the beginning of this Treatise For be wee well assured that so long as wee continue ignorant of these things it is not possible to performe any duty acceptable vnto God Neither let vs content our selues with a speculatiue idle and fruitlesse knowledge swimming in the braine in which though we excell all others we shall not become more godly and religious but rather more proud and vaine-glorious but let vs labour after that sauing and experimentall knowledge of God and his attributes his will and works whereby we find and feele the things wee know effectuall for the sanctifying our hearts and affections and for the renewing of our liues in all holy obedience vnto Gods will §. Sect. 3 That vaine curiosity is a great impediment to a godly life The other impediment respecting the vnderstanding is vaine curiositie when as neglecting to know those things concerning God and his will which he hath reuealed vnto vs in his Word we pry into his secrets which belong not vnto vs spending our wits in spinning such Spiders webs as are vtterly vnprofitable for any vse For whilest we delight our selues in the study of these captious curiosities we wholly neglect all vsefull knowledge of the mayne points of Christian Religion as being matters too obuious and common for our sublimated and subtle wits yea are so wholly intent vnto idle speculations that we can find no leasure for the practice of any Christian duties like those star-gazing Astrologers who so fixe their eyes vpon them to obserue their magnitudes motions and influences that they cannot discerne their way but are ready to stumble at euery stone and to slip and fall into euery ditch Which impediment if we would auoyd we must labour to mortifie our spirituall pride which is the mother and nurse of this idle curiosity Secondly wee must be wise vnto sobriety not presuming to vnderstand aboue that which is meete Rom. 12. 3. knowing that the secret things belong vnto God and onely things reuealed vnto Deut. 29. 29. vs. Thirdly let vs in the first place bend our studies vnto the attaining of such knowledge as is most profitable and necessary wherein we shall find such plenty and variety such high contemplations and diuine Mysteries that we shall haue little leasure or pleasure in looking after idle speculations and fruitlesse curiosities Finally let vs propound vse and practice as the maine end of all our knowledge and condemne as vaine and friuolous that which doth rather hinder then aduance it for the more we spend our time and strength about curious nicities the lesse remaineth for the gayning of solid knowledge and the practice of it in holy duties Other impediments there are which arise from the sinfull corruption of our intellectuall faculties which respect either our mindes imaginations and discourse of reason or our iudgements and conclusions which arise from them In respect of the former it is a notable hindrance of a godly life when as all our cogitations are so wholly bent vpon worldly things that we neuer enter into any consideration of our spirituall estate whether we and our actions are accepted of God or no or whether that wee doe please or displease him Nor euer thinke with our selues whether we are in the state of grace and saluation or of corruption and condemnation and whether wee take that course and walke in that way that leadeth to life and blessednesse or that which bringeth all that goe in it to hell and destruction And finally when as we as are so wholly sensuall and addicted to the present fruition of earthly vanities that we neuer consider whether the meanes be good or euill whereby wee may compasse them nor take any notice of the manifold euils both spirituall and corporall temporall and eternall which our sinnes will bring vpon vs if we continue in them without repentance nor yet of the manifold and vnspeakeable comforts and contentments blessings and benefits which accompany
that wee should take heed to our selues lest at any time our hearts be ouercharged with surfetting and drunkennesse and the cares of this life and so that day come vpon vs at vnawares For as the one surchargeth the stomake and maketh vs vnfit for any bodily imployment so the other oppresse and intoxicate the mind and heart as it were with a kind of spirituall gluttony and drunkennesse that they become altogether vnprofitable for any religious exercise Now the meanes to remoue this impediment are first to contemne these worldly things as being of small value in comparison of sauing grace and heauenly glory For what we can despise we will not pursue with ouer-much care Secondly let vs learne to liue the life of faith and not resting vpon our owne prouision cast our selues vpon Gods all-sufficient prouidence and neuer-failing promises who will assuredly prouide for vs if we wholly depend vpon him And this meanes and motiue the Scriptures offer vnto vs to preserue vs from couetousnesse and carking care according to that of the Psalmist Commit thy way vnto the Lord trust also in him and Psal 37. 5. he shall bring it to passe And that counsell of the Wise man Commit thy Prou. 16. 3. workes vnto the Lord and thy thoughts shall be established So the Apostle Let your conuersation be without couetousnesse and bee content with such things Heb. 13. 5. as ye haue for he hath said I will not leaue thee nor forsake thee And the Apostle Peter Cast all your care vpon him for he careth for you But most excellently 1. Pet. 5. 7. doth our Sauiour Christ with many strong arguments arme vs against this carking care Take no thought saith he for your life what you Math. 6. 25 26 c. shall eate or what you shall drinke nor yet for your body what ye shall put on First because he that hath giuen vs that which is the greater and better he will not if we depend vpon him deny vnto vs that which is lesse and worse Is not the life more then meate and the body then rayment Secondly because he who is so gracious bountifull and prouident as to prouide for the Fowles of the ayre and the Lillies of the field without their care and paines will much more prouide for his children that rely vpon him and with their reasonable paines and moderate care doe serue his prouidence Thirdly because this carking care is bootlesse and vnprofitable seeing God according as it seemeth best to his infinite wisedome hath allotted vnto euery one a stint and proportion in their estate as well as in their bodily stature vnto which they shall come and not exceed it And therefore as no man can adde one cubit to his stature of body though he take neuer so much care and paines so also it is alike impossible hereby to adde one mite vnto that dimension of our estate which God by his wise and powerfull prouidence hath allotted vnto vs. Fourthly because this immoderate care is more fit for Infidels who rest wholly vpon themselues and their owne meanes then for Christians who acknowledge God most wise and all-sufficient to bee their Father seeing he is omniscient and taketh notice of all our wants and omnipotent and most gracious and bountifull and therefore most able and willing to supply them Fifthly because the best meanes to be assured of all earthly blessings in such a proportion as is most fit for Gods glory and our saluation is aboue and before all things to seeke Gods Kingdome and righteousnesse because we haue his infallible promise that if we so doe other things shall be added vnto vs as it were small aduantages to this maine bargaine The which Salomon found verified in his owne experience who being put to 1. King 3. 9 10 12 13. his choyce and preferring wisedome before riches honour and long life did not onely obtaine it at Gods hands but all these things likewise for which he made no suit Lastly because it is extreme folly to anticipate future cares and troubles before they come no not those of the next day seeing when they come they will bring griefe and vexation enough though we doe not preuent them before they happen and so redouble our sorrowes Neither in truth can we tell whether those things whereof wee take care will befall vs or no and therefore what folly is it to vndergoe certaine trouble and care about vncertainties or if they shall happen we may haue wit to foresee them but no power to preuent them and therefore to vexe our selues before they come is to bee miserable before the time CAP. XI Of impediments arising from our corrupt affections and first from carnall hope and presumption §. Sect. 1 That carnall hopes are great impediments to goodnesse IN respect of our carnall and corrupt affections there are also many and strong impediments which hinder vs in the duties of a godly life For whilest they remaine vnmortified and vnsubdued they lust against the Spirit powerfull drawing vs from the practice and performance of Christian duties and violently carrying vs into sinfull courses In which regard the affections are called the feet of the soule because they carry vs whither they incline and leade vs either into the wayes of godlinesse if they bee sanctified or of sinne and wickednesse if they continue carnall and corrupt The first vnsanctified affection is carnall hope of escaping Gods heauie iudgements and punishments denounced against sinne and of the long continuance of our liues by benefit whereof we may safely inioy the pleasures of sinne and need not to trouble our selues by entring into any strict course of godlinesse seeing after wee haue long inioyed the world we shall haue time enough afterwards to thinke of such a course as may fit and prepare vs for the ioyes of life eternall The which is a notable hindrance to keepe men from leading of a godly life For whereas if men had learned rightly to number their dayes they would apply their hearts Psal 90. 12. vnto wisedome and if they were thorowly perswaded that our liues are so momentany and vncertaine that death may seaze vpon them suddenly to day before to morrow it were not possible that they should so slightly put off a matter of such great importance as the euerlasting saluation of their soules vnto after and vncertaine times but rather would instantly 2. Pet. 1. 10. begin to make their Calling and Election sure and to worke out their saluation 1. Cor. 10. 12. with feare and trembling by furnishing their soules with all sauing graces and expressing them in the duties of a godly life Now when as they promise vnto themselues long life and many dayes they put off all these things as being yet vnseasonable and vnnecessary and with the rich foole in the Gospell say vnto their soules Soule thou hast much goods laid Luk. 12. 19 20. vp for many yeeres take thine ease eate drinke and
be merry which they would not be so desperately mad to doe if that terrible voyce of God still sounded in their eares Thou foole this night thy soule shall bee required of Mat. 24. 45 46. thee then whose shall those things be which thou hast prouided But contrariwise if with the wise seruant they well waighed the vncertainty of their Lords comming to call them to an account they would still be prepared and be in readinesse that they might enter with him into his heauenly ioyes Neither is there any better meanes to remooue this impediment then to meditate often not onely of the momentany shortnesse of our liues but also of the great vncertainty of this short time For if wee would seriously consider that our life in respect of eternity is but as one day yea an houre a minute a moment that it passeth away as swiftly as a Weauers shuttle as a tale told as a Post and is but a flower a vapour a shadow yea as vanity it selfe If we would also remember that this short time is also vncertaine seeing we may dye to day as well as to morrow this very houre as well as the next hauing no assurance of any more time then the present as being tenants at will who hold not life by lease but onely at the Lords pleasure without so much as a minutes warning And finally seeing in this short and vncertaine time euerlasting life and saluation is either gotten or lost what folly and madnesse is it to goe on in our sinnes and neglect all Christian duties in hope of long life and to hazard our precious soules vpon so vncertaine and tickle a poynt It may be thou shalt liue another yeere and it may bee not another day The which resteth not onely on a possibility but vpon some probability likewise in respect of those innumerable dangers which outwardly beset vs and the inward infirmities of our fraile nature which being the matter or as it were the harbingers of death wee carry still about and in vs which is also made more likely by the experience of many others who haue been taken away suddenly in the prime of their age and chiefe of their strength not hauing had so much as a dayes or houres warning And shall we venture our chiefe iewels our precious soules which are of much more price vnto vs then ten thousand worlds vpon may-bees and vncertaine hopes which being once lost can neuer be recouered Shall we hazard the euerlasting ioyes of heauen which are vnspeakable and inestimable and indanger our selues to intolerable and endlesse torments in hell fire vpon some likelihoods onely which haue so often failed It may be thou shalt liue as long as thou expectest And what then gainest thou in this course of wickednesse but the pleasures of sinne accompanied with the present checks and terrours of an euill conscience and the feares of imminent and approaching iudgements and attended vpon at the best with continuall sorrow and repentance euen to the day of death And it may be thou shalt die before thou art prepared for it by repenting for thy sinnes and deuoting thy selfe to Gods seruice And then what losest thou in lieu of the former gaines which are so vaine in true value and momentany in continuance Surely those pleasures which are at Gods right hand for euermore the ioyes of heauen the fellowship of the Saints and the vision and fruition of God and his Christ who being infinite in all goodnesse beauty glory and all perfection doe make all those perfectly and eternally happy who hauing faithfully serued them in this life shall see and inioy them in the life to come §. Sect. 2 That carnall presumption is a great impediment to a godly life The second corrupt affection which hindreth vs in the duties of a godly life is carnall presumption which carrying with it some shew and semblance of a strong faith in the opinion of those who are blinded with ignorance becommeth vnto them a notable impediment hindring them from the profession and practice of true godlinesse Yea it is the deuils ordinary preuailing weapon wherewith hee assaulteth secure worldlings which hee findeth by common experience so powerfull for his purpose that for the most part hee vseth no other vnlesse they haue wounded their consciences with committing of some horrible and outragious sinnes which will suffer them to entertaine no hope of Gods fauour and mercy in the forgiuenesse of them In which case hee possesseth them with terrours and feares and driueth them into the contrary extreme of desperation The which hee also doth when hee hath to deale with melancholike persons who being naturally of a timorous and fearefull disposition cannot so easily be perswaded to presume when there is no cause Otherwise hee seldome awakeneth their sleeping consciences but carrieth them quietly to hell and destruction without noise For the more sensible we are of our disease the more we feare the issue of it and the more earnest and diligent we are to seeke all meanes of helpe vnlesse we haue no hope of cure In which regard it may be truely said that whereas one perisheth through despaire many hundred are plunged into destruction by security and presumption so much more dangerous this is then the other although nothing so horrid and terrible to looke vpon Now this presumption may be considered in respect of the obiect either generally or more specially Generally when as we presume of Gods mercy and goodnesse of the pardon of all our sinnes and of the saluation of our soules without any sound ground or warrant out of Gods Word when as wee are in no sort qualified and fitted to receiue them The fruit and effect of which perswasion is a purpose and resolution to continue still in our sinnes because God is mercifull to forgiue them and to neglect the duties of a godly life because they are not onely tedious and irkesome vnto vs but also of no great necessity seeing God respecting our frailty and weakenesse will receiue vs to grace and mercy Whereas contrariwise a true and liuely faith doth alwayes bring foorth the fruits of vnfained repentance and perswading vs of Gods loue doth worke in our hearts true loue towards him againe and a desire and indeuour to expresse it in all holy obedience to Gods will that we may thereby glorifie him who hath beene so good and gracious vnto vs. With like presumption men are hindred from entring into the wayes of godlinesse and heartned to continue in their sinnes whilest they plead that Christ came to saue sinners and that his death and merits as they are sufficient in themselues to satisfie Gods lustice so they will bee effectuall vnto them for their iustification and saluation though they bee not so strict and precise in making conscience of all sinnes or in practising the duties of a godly life §. Sect. 3 Of the meanes to remoue the former impediment Now if we would auoyd these impediments let vs know and
suggestion and slight occasions some dreadfull iudgement threatned if we doe not yeeld to the tentation doe disturbe and disquiet the minde and take away all inward peace and tranquillity which should comfort and incourage vs in well-doing and so maketh vs to neglect altogether all good duties or to performe them to no purpose and profit by reason of our doubting and incredulity our trouble of mind and disquietnesse Yea oftentimes the body is so infeebled partly by these inward vexations griefe and heauinesse and partly by beeing restrayned from the comfortable vse of Gods creatures that they are disabled vnto all good duties and become weake sicke and vnfit instruments to be vsed by the soule in the seruice of God Now the cause of these scrupulous feares and troubles of minde are diuers For first on Gods part they are either fruits and effects of his iustice hereby punishing our former sinnes and especially because wee haue neglected his holy feare and to performe vnto him the duties of his seruice which he hath required of vs it being iust with God that because we would not harbor his feare in our hearts we should haue thē replenished vexed with causles feares of Bug-beares shadows because we would not serue him by yeelding obedience vnto his will that therefore wee should become slaues to our owne superstitious phantasies sometimes imposing vpon vs obedience vnto them and when wee are ready to performe it pulling vs backe with some new suggestion so that wee stand in an astonished manner neither daring to doe it nor leaue it vndone seeing both alike threaten the same danger Or else it is an effect of Gods mercy when as he conuerteth these effects of his Iustice to their good vsing them as meanes of their contrition and humiliation whereby they are fitted and prepared for true repentance and haue a resolution and indeuour wrought in them of seruing God in all good duties that so they may either be freed or at least secured from all those euils which these scrupulous feares doe threaten against them Secondly on our part they are caused first by our sinnes whereby we haue iustly brought these vexations vpon vs. Secondly by our ignorance and want of iudgement which maketh vs that wee cannot distinguish betweene the suggestions and tentations of Satan and our owne thoughts betweene the bare imaginations of our mindes vnto which we giue no entertainement and the consent of our wills vnto them By reason whereof wee either condemne our selues of such sinnes as we neuer committed seeing we haue at the first entrance of such thoughts and suggestions resisted and like Wilde-fire haue cast them out of our mindes and hearts or that our sinnes in this kinde are much more grieuous then they are as though we had giuen full consent vnto them because we haue a while harboured them in our mindes by reuoluing and thinking too long on them before we haue beaten them backe and quenched them by the shield of faith Thirdly such scrupulosities and superstitious feares arise commonly from the naturall humour of melancholy abounding in vs which maketh feareful impressions in our imaginations and disquieteth our mindes and hearts with terrible apprehensions which haue no true ground in themselues especially when as this humour is as it were leauened and set a working and boyling with the guilt of sin tormenting the conscience or with the sense and smart of some great and extraordinary crosses and afflictions Lastly the diuell laboureth to hinder vs in the duties of a godly life by making vs scrupulous and superstitious For when he can keepe vs no longer in carnall security by reason that wee are naturally timorous and haue some feare of God through the sight of our sins and apprehension of his iudgements begun in vs then he indeuoreth to turne our feare to false obiects that so fearing those things which are not to bee feared he may keepe out of our hearts the true feare of God which should be in vs the fountaine of true obedience And when he can no longer continue vs in open prophanenesse being now resolued to performe some seruice vnto God he will moue vs all he may to spend all our time and strength about trifles and things of no worth that in the meane while we may neglect mayne and substantiall duties which are necessary for the setting forth of Gods glory and the furthering and assuring of our saluation Secondly by these scrupulous feares hee distracteth our mindes turmoyleth our hearts and disturbeth and disquieteth our consciences so as we cannot at all performe any duties of Gods seruice or if wee doe yet so vncomfortably and with such anxiety and distraction with such doubting and infidelity that they can neither bee acceptable to God nor profitable for our owne saluation Lastly when our hearts are possessed with these scrupulous feares he easily withholdeth vs thereby from performing those holy duties which God requireth whilst hee suggesteth that some fearefull iudgement shall be fall vs if we doe them because we are vnworthy or vnprepared or else presseth vs to doe them out of these feares that wee may escape that which he threatneth to impose And so to performe Christian duties not out of true grounds and to right ends as loue filiall feare and obedience to God to the end we may glorify him but out of slauish terrour that we may escape that violēce which he threatneth vpon our neglect Whereof it will come to passe that the best duties thus performed are not any true seruice of God but rather of the deuil seeing feare of him not the loue of God his terrible threatnings and not faith in Gods promises moueth vs vnto them §. Sect. 2 Of the meanes whereby we may be freed from superstitious scrupulositie Now the meanes to be freed from this impediment are First that wee forsake our sinnes and turne vnto God by vnfained repentance and so apply his gracious promises vnto vs by a liuely faith that being reconciled vnto vs he may keepe vs safe vnder his prouidence and protection and not iustly for our sinnes giue vs ouer to the Tempter to be terrified with his feares and turmoyled with his false suggestions Secondly wee must labour to haue our mindes illuminated with sauing knowledge the light whereof will easily discouer the falshood and vanities of these superstitious scruples and feares and to attaine vnto spirituall wisedome and sound iudgement that thereby wee may be enabled to discerne betweene our owne thoughts which we entertaine with consent of will and the tentations of the deuill which wee haue resisted the good motions of Gods Spirit which are alwaies agreeable to his Word and the suggestions of the diuell which haue no ground or warrant from it Thirdly we must take heed that we doe not take any thing vpon the deuils bare suggestion seeing he is a lyer from the beginning who by his falshood laboureth to deceiue destroy vs for what were this but to beleeue in
only inchoate and begun And therefore as they are delighted with the Law of God in the inner man so they finde another law in their members Rom. 7. 23 24. warring against the Law of their mindes and leading them captiue to the law of sinne The which spirituall bondage affecteth them with such griefe and sorrow that it forceth them to cry out with the Apostle O wretched Gal. 5. 17. man that I am who shall deliuer me from the body of this death We are not wholy and perfectly sanctifyed but remayne partly flesh and partly spirit like a city which is at ciuill warres within it selfe And these doe continually lust the one against the other So that no sooner doe we set our selues to performe any Christian duties of a godly life in the spirituall part but presently the flesh opposeth and interrupteth vs in it No sooner doe wee resolue to goe forward in the waies of godlinesse but forthwith the corruption of our nature like an heauy burthen incompasseth vs and as it were clingeth about our neckes so as wee cannot proceede without much labour and wearinesse All which and many other the like impediments as they doe much disturbe and distract all in the duties of a godly life so especially yong beginners at their first entrance into it For then the Heb. 12. 1. flesh is strongest to oppose and the Spirit weakest to make resistance Then the world and worldly wicked men doe vse most indeuour to regaine vs into their wonted society in the works of darkenesse when wee haue newly left their company and the pleasures of sinne and the baytes of worldly profits alluring vs to continue in our wonted courses are freshest in our memories when as wee haue lately renounced and forsaken them so as they are still scarce out of our sight Then the deuill bendeth all his might and malice his stratagems and engins of battry against vs as Sennacherib against Hezechiah when wee doe disclaime his seruice and refuse to pay him tribute Then wee meete with gteatest difficulties and haue least strength to ouercome them Then wee goe in the waies of Christianity like little children when they first learne to goe alone who at euery step are ready to stagger and fall through weakenesse and want of practice whereas when wee haue accustomed our selues to these courses for some moneths or yeeres wee goe both more steadily and with much greater safety and delight Finally then wee are like vnto sluggards who leaue their down-beds with much irkesomnes discontent but when they they haue once risen and shaken off their sloth they are sorry that they haue slept so long and goe cheerefully about their businesse Neyther did euer man repent of his repentance though at the first entrance it seemed vnpleasant difficult but rather feeleth such ioy and comfort in it that he much grieueth in his soule that he was no sooner grieued for his sins Now this difficulty is much increased vnto yong beginners by diuers meanes Frst because they are apt to trust too much vnto their owne strength which most faileth those that most rest vpon it and doe not walke in the life and strength of faith relying themselues wholly vpon Gods power and promises For so naturally are we through pride and selfe-loue addicted to our selues that we will not easily seeke for helpe abroad so long as any hope remaineth that we shal finde it at home Secondly because in our first beginnings we are more fickle vnconstant and vnsettled in our Christian courses For how can he make any good proceedings in his way who sometimes goeth forward and sometimes backward how can he dispatch his businesse who vndoeth one day that which he did in another or how should a man preserue his health and strength who one day carefully vseth good dyet or physicke and the next day neglecteth both and impayreth and hindreth them by the quite contrary courses Finally because we looke more vnto our selues then vnto God and so seeing the difficultie of the worke and comparing it with our owne weakenesse wee beginne to despaire of euer atchieuing it but in the meane time seldome or neuer looke vnto God who is all-sufficient to strengthen vs and to make vs perfect vnto euery good worke We apprehend our weakenesse to goe alone and are thereby discouraged because we consider not that wee are led and supported by the hand of our heauenly Father We see our wounds and weaknesses but not the salues and remedies We behold with Elias seruant who are against vs but through our spirituall blindnesse cannot discerne the more numerous and potent aydes that are on our side And finally we are ready with the Apostle to take notice of the Law of our members warring against the law of our Rom. 7. 24 25. mindes and leading vs captiue to the law of sinne but not with him to acknowledge with thankfulnesse our deliuerance by Iesus Christ And to be discouraged with the sight and sense of our infirmities but not to 2. Cor. 12. 9. consider that Gods grace is sufficient for vs. §. Sect. 4 That the difculty of a godlife must not discourage vs from it In all which respects it cannot be denyed but that there is some difficulty in leading of a godly life and much paines and labour required for the right performance of the duties which belong vnto it Notwithstanding this must bee no impediment to hinder vs from entring into and proceeding in the course of Christianity Yea rather because this aboue all things is most excellent profitable and necessary as concerning vs no lesse then the euerlasting saluation or condemnation both of our bodies and soules the difficulties which we finde in this way should bee so farre from discouraging and making vs sit still or turne backe againe to inioy our sinfull pleasures that they should rather inflame our disires whet and confirme our resolutions and make vs much more painefull and diligent in our indeuours that wee may attaine vnto it seeing though the difficulty were much greater yet the excellency profit and necessity of leading such a life doe farre exceede it And this vse our Sauiour Christ maketh of it For from the consideration of the small number which shall be saued and the difficultie of attayning vnto heauenly happinesse hee enforceth this exhortation Striue to enter in at the straight gate for many I say vnto you Luke 13. 24. Matth. 7. 13 14 will seeke to enter in and shall not bee able Because straight is the gate and narrow is the way which leadeth vnto life and few there bee that finde it So he telleth vs else-where that the Kingdome of God suffereth violence and the Matth. 11. 12. violent take it by force And the Apostle Peter hauing said that the righteous shall scarcely be saued that is not without much difficulty and laborious 1. Pet. 4. 18 19. diligence taketh thereupon occasion to perswade all both to patient suffering
calleth it a talent of leade For experience will teach vs that the soule is oppressed Zach. 5. 7. with no heauier burthen then the conscience of an ill spent life and the remembrance of our sinnes euen as contrariwise nothing more exalteth and cheereth the mind then the possession of iustice and vertue Yea that Euangelicall obedience which Christ here calleth his yoke and burthen is not onely light and easie but also commodious and exceeding profitable Which made Dauid out of good experience to professe that the Law of Gods mouth was better vnto him then thousands of gold and siluer Psal 119. 72 127 Psal 19. 10. Pro. 8. 11 18 19 and that it was more to be desired then gold yea then much fine gold And Salomon likewise affirmeth that wisedome that is the sauing knowledge and practice of true godlinesse is better then Rubies and all things that may bee desired are not to be compared vnto it that riches and honour are with it yea durable riches and righteousnesse and that the fruit thereof is better then gold yea then fine gold and its reuenew then choyce siluer Yea the duties of a godly life are not onely easie and profitable but also sweet and pleasant In which respect Dauid saith that Gods Commandements were sweeter to his Psal 19. 9. Psal 119. 103 111. Vers 14. Prou. 2. 10. and 3. 17. Ioh. 4. 34. mouth then the honey and the honey combe that they were the reioycing of his heart and that he reioyced in Gods testimonies aboue all riches So Salomon saith that wisedome is pleasant vnto the soule and that her wayes are wayes of pleasantnesse and her paths are peace And our Sauiour Christ found so much pleasure and comfort in doing his Fathers will that he neglected his food euen when he was hungry in comparison of it Now if the way of Gods Commandements was esteemed of the Saints so easie profitable and pleasant in the time of the Law how much more haue wee cause so to iudge of it in the time of the Gospell seeing God hath reuealed his will much more cleerly and affoorded vs farre greater helpes and incouraged vs to serue him with much sweeter and more gracious promises not now vailed with types and shadowes but cleerly expressed to the vnderstanding of the most simple and certainly assured vnto vs by the seales the Sacraments to take away from vs all doubting and wauering By all which and many other meanes our Sauiour Christ as it was prophecied of him maketh all crooked wayes straight and all rough places plaine that all Esa 40. 4. difficulties being taken away and remoued we may trauell in the wayes of godlinesse with much ease and comfort ioy and delight But aboue all other incouragements against all pretended difficulties this is one of the greatest in that the Lord in the time of the Gospell doth not exact of vs the rigorous and strict performances of seruants who must not haue their wages vnlesse they doe the will of their Lord in that manner and measure as he requireth but the duty and obedience of sonnes passing by Mal. 3. 17. 2. Cor. 8. 12. our infirmities and accepting the will for the deed the purpose and indeuour for the act and performance And that there may be no manner of discouragement hath also promised to assist vs with his grace and holy Spirit that we may be the better inabled to doe that which he requireth so as we may say with the Apostle I am able to doe all things through the Phil. 4. 13. power of Christ which strengtheneth me CAP. XIIII That a godly life is not tedious and troublesome to the regenerate man but easie and familiar §. Sect. 1 That the regenerate haue a new nature vnto which a godly life is easie and pleasant ANd thus it appeareth that the godly life is easie and pleasant in it selfe and it owne nature Now if wee can further prooue that it is also vnto vs nothing hard or impossible tedious or troublesome but contrariwise easie and familiar then the obiection of difficulties being sufficiently answered and remoued need not to be any impediment to hinder vs from entring into the wayes of godlinesse To which purpose we are first to know that howsoeuer the leading of a godly life be as hard and difficult as grieuous and euen vnpossible for a naturall man as for Lead to swimme or for the earth to leaue its center and to mount vp vnto the skies yet vnto those who are regenerate it is not so seeing their corrupt nature is changed and sanctified and they haue a new nature wrought in them vnto which a godly life is easie and familiar by reason of that similitude which is betweene them And thus the Lord when hee would haue his people to serue him in the duties of holinesse and righteousnesse doth promise to worke this change in them And the Lord thy God will circumcize thine Deut. 30. 6 11 14. heart and the heart of thy seed to loue the Lord thy God with all thine heart and all thy soule c. For this commandement which I command thee is not hidden from thee neither is it farre off c. But the Word is very nigh vnto thee in thy mouth and in thine heart that thou maist doe it And againe I will giue Ezek. 11. 19 20 and 36. 26 27. them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and I will giue them an heart of flesh that they may walke in my statutes and keepe my ordinances and doe them So in the new couenant of grace the Lord promiseth that he would write his Law not in Tables Jer. 31. 33. of stone but in the fleshie tables of their hearts and put it into their inward parts thereby inabling them to yeeld vnto it cheerfull obedience seeing they haue an internall cause of this spirituall motion in themselues euen an heart sanctified and replenished with the loue and feare of God which maketh them to desire aboue all things to serue and please him In respect of which change so farre forth as they are changed and regenerate it is no more tedious and wearisome vnto them to performe the duties of a godly life then for the liuing fountaine to spring or the riuer to flow or for grosse vapours and slimie exhalations to mount aloft into the middle and highest region of the aire when as they are rarified by the Sunne and haue their nature changed from an earthly grosnesse to an ayery or fiery subtilty and lightnesse although the reliques of sinne and corruption of nature remaining still in the vnregenerate part doe hang vpon vs and pull vs backe hindring vs in our spirituall motion like an exhalation inclosed with the vapours of the middle region so as it cannot mount vp vnto his owne proper place whereof arise some tedious conflicts and sharpe incounters which make the
his holy and pure nature cannot sinne or doe any euill which is contrary vnto it And as well may we say that the glorified Saints who are crowned with ioy and happinesse haue lost all their liberty because they are so confirmed by supernaturall grace that they cannot sinne as that we are depriued of it because wee are restrained by Gods Word and holy Spirit from all manner of wickednesse or that a sonne hath lost his liberty when hee liueth according to his Fathers will that dearely loueth him and is freed from the gouernement of some base slaue who egged and thrust him on in all wicked courses which in the end would depriue him of his fathers loue and iustly disinherite him of his desired patrimony Yea let vs know that as sinne is the greatest bondage so the seruice of God is the greatest and best liberty when as we are stablished in all grace and goodnesse by his free Spirit Psal 51. 12. and submit our selues to be guided directed by it in all our wayes as the body by the soule For as the Apostle speaketh Where the Spirit of the Lord is there is liberty Let vs know that as our Sauiour Christ came amongst vs 2. Cor. 3. 37. to take away the sinnes of the world both in respect of the guilt punishment and corruption so also as our Redeemer to free vs out of bondage and to purchase for vs perfect liberty which is that being deliuered out of Luk. 1. 74 75. the hands of all our spirituall enemies wee should worship and serue him in holinesse and righteousnesse before him without feare all the dayes of our liues Of which liberty himselfe speaketh If the Sonne shall make ye free ye shall bee Ioh 6. 36. free indeed And therefore let vs not hearken to the flesh which abuseth and deludeth vs by giuing vnto things false names gracing the bondage of sin and thraldome vnto our owne lusts with the glorious title of liberty and disgracing our Christian liberty and freedome from sinne with the name of bondage but knowing that this was one speciall end of Christs comming and dying for vs that hee might destroy the workes of 1. Joh. 3. 8. the deuill and free vs out of the bondage of sinne let vs stand fast in Gal. 5. 1 13. the libertie wherewith Christ hath made vs free and not bee intangled againe with the yoke of bondage And seeing he hath called vs vnto liberty let vs not abuse it for an occasion to the flesh as the Apostle exhorteth §. Sect. 2 That a godly life doth not take away friendship and good society but rather increaseth it The fifth obiection against a godly life is that it taketh away all familiar friendship and good fellowship all merry meetings and ciuill conuersation from amongst men estranging their minds one from another and making them to delight more in solitarinesse then in company To which I answere that if by these glorious names of friendship good fellowship and ciuill conuersation bee meant the common commerce which worldly wicked men haue one with another in the workes of darkenesse and pleasures of sinne in gluttony and drunkennesse in May-games misrule and madde merriments in carnall reuellings Stage-playes Wakes and Morrice-dances in swaggering swearing backebiting and corrupt and filthy communication in dycing carding and spending both their time and states in vnlawfull gaming then is it no blemish or aspersion vnto a godly life but rather an high praise and commendation that it breaketh off such wicked and dangerous societies and reformeth such pernicious disorders as alwayes end in griefe and vexation But if hereby bee vnderstood true friendship and Christian familiarity and acquaintance lawfull meetings and ioyfull feasting with one another in the true feare of God then doth not a godly life abolish them but rather confirme and increase them among all true Christians For purging away the corruptions and rectifying the disorders of societies and conuersation and making them truely ciuill and religious it causeth them to be much more comfortable and profitable and consequently more frequently to bee affected by all those who taste the sweetnesse and benefit which commeth of them without any sting of sinne or after-tang of bitter griefe As wee see in the example of those Christians which liued in the first age of the Act. 2. 46. Primitiue Church who tooke exceeding ioy in the Communion of Saints in mutuall conuersing one with another and in their frequent meetings to eate and drinke and reioyce together And therefore vnlesse any will presuppose that sinne is the only bond of all good fellowship and that we cannot take pleasure in one anothers company vnlesse wee ioyne together to displease and dishonour God and that we can neuer be merry so long as he is with vs And vnlesse we account that onely to be ciuility when as we shew no dislike of sinne but soothe and bolster yea incourage and thrust on all that beare vs company in the wayes of wickednesse let vs not falsly affirme that a godly life is any hindrance to ciuill conuersation or that it depriueth vs of the mutuall ioy and comfort which wee might otherwise take in friendship and fellowship one with another §. Sect. 3 That a godly life doth not bring with it want and pouerty The sixth obiection is that godlinesse bringeth with it want and pouerty as appeareth first by common experience and innumerable examples of those who being most religious and conscionable in all their courses come as far short of other men in worldly wealth as they exceed and go before them in piety and honest dealing in so much as it is growne into a common yet wicked Prouerbe that plaine dealing is a Iewell but he that vseth it shall dye a begger And secondly it standeth with reason that it should bee so seeing piety letteth passe and refuseth many aduantages by which those that want it doe increase their wealth and improoue their worldly estate For their thoughts lesse runne vpon earthly things being taken vp with heauenly their indeuours are more faint and weake in pursuing them then theirs who haue set their hearts vpon them their time and strength is not so wholly imployed in getting and keeping riches They lose much which they might get because they will not vse vnlawfull meanes as fraud and deceit extortion and oppression because they will not lye and confirme it with an oath for their aduantage nor prophane the Sabbath by selling and buying and labouring in their callings nor keepe seruants vnder them who make no conscience of these things though they bee neuer so profitable nor follow the bent of the times and soothe euery one in their humour of whom they may make any aduantage And finally because they will not stoope to euery baite of profit which is cast before them vntill by due examination in the Court of Conscience it may appeare to bee honest and lawfull To which I answere first that
and ill deseruing though thou art gracious and ready alwayes through Christ to heare and helpe vs. Wee haue not duely feared thee though thou art our heauenly Father full of Maiesty and power neither haue we beene afraid to sinne against thee though we stand alwayes in thy presence who art able to cast body and soule into hell We haue not glorified thy holy Name by renouncing impiety and worldly lusts and consecrating our selues wholly to thy worship and seruice but haue serued sinne and Satan for the base hire of worldly vanities Wee haue not glorified thee in thy mercies by our vnfained thankefulnesse nor haue beene incouraged by thy liberall wages to performe vnto thee diligent and cheerefull seruice but haue abused thy good gifts to thy dishonour and haue set our mindes and hearts more vpon them then vpon thee who hast graciously bestowed them vpon vs. We haue not sanctified thee in thy Iudgements by humbling our selues vnder thy hand nor haue profited by thy fatherly corrections for the amendment of our liues and turning vnto thee from our sinnes by vnfained repentance We haue not suffered thee to raigne and rule in our hearts and consciences by the Scepter of thy Word and holy Spirit but haue often grieued it by resisting and quenching the good motions thereof and by subiecting our selues to be gouerned by our owne lusts Wee haue not behaued our selues as it became subiects of thy Kingdome denying vngodlinesse and worldly lusts and liuing holily righteously and soberly in this present world Wee haue not denied our selues and our own wils and affections which are opposite to thy holy will nor indeuoured as we ought to performe vnto thee in all things that absolute obedience which is due vnto thee our Creatour and Redeemer Wee haue not obeyed thee cheerefully and with delight readily and without delayes sincerely and constantly but haue deuided our selues betweene thee and the world and haue serued thee but by fits and flashes Wee haue not in all things submitted our selues vnto thy good pleasure but haue murmured against thy prouidence when wee haue beene crossed in our desires Wee haue not restrained and mortified our carnall and worldly lusts of ambition couetousnesse voluptuousnesse but haue immoderately desired and set our hearts too much vpon earthly and momentany things We haue more hungred after the meate which perisheth then after spirituall food which indures vnto life euerlasting We haue not cōtented our selues with that portion which thou hast allotted vnto vs nor cast all our care vpon thee for all things needfull but haue turmoyled our selues with carking care and trusted too much vnto our owne prouidence Wee haue not so earnestly desired to bee freed from the corruption and pollution of our sinnes as from the guilt and punishment and haue beene more ready to haue them pardoned then to leaue and forsake them Wee haue not laboured after the fruits of sanctification to be assured thereby that we are iustified and reconciled or content our selues with a small measure and thereby weaken our assurance We are not pressed with our sins as with an heauy burthen nor haue as we ought seriously bewailed them nor earnestly desired to be eased of them We doe not carefully keep our watch that we be not againe surprised by sin and so are apt to relapse againe into the same sinnes after wee haue repented of them and receiued pardon We are negligent in the vse of the meanes whereby we might be assured of the remission of our sinnes neither doe we sincerely and from the bottome of our hearts remit iniuries but in profession and shew forgiuing but not forgetting them We doe not approoue our sincerity in remitting iniuries by our readinesse to performe all good duties to those who haue offended vs and by ouercomming euill with goodnesse We are too apt to take notice of euery iniury and doe not passe by offences approouing our wisedome by our slownesse to anger and our loue by couering a multitude of sinnes but are apt to retaine anger and to seeke reuenge when we are wronged We doe not as we should resist the tentations of the flesh world and deuill but though we pray against them yet vpon euery slight occasion we run into them and are easily inticed to fall into sinne and to forfeit that liberty which Christ hath purchased for vs. We liue securely as if we were free from all danger of enemies and doe not duely consider their malice and subtilty our owne weakenesse and their power that we might be mooued heereby to pray with more feruency to bee freed from tentations or for thy assistance that we might ouercome them and be deliuered from all euill whereof it commeth to passe that we are often foyled by them and led captiue vnto sinne Wee are not daily prepared against the time of tentation nor keepe the Christian Armour fast buckled vnto vs that we might be able to resist our enemies Wee doe not watchfully auoyd the occasions of euill nor carefully obserue our hearts and senses keeping them vnder Couenant that they may not roue after worldly vanities which are the vsuall occasions whereby we are plunged into all euill But wee beseech thee good Lord to be gracious vnto vs in the forgiuenesse of all our sinnes and wash them away in the precious Blood of Iesus Christ that they may neuer bee imputed vnto vs nor bring vpon vs that wrath which they haue deserued Yea Lord we beseech thee for Christs sake not onely free vs from deserued punishments but being reconciled vnto vs in thy Sonne multiply thy fauours and blessings vpon vs in all things pertaining to grace and godlinesse glory and happinesse Perswade vs by thy Spirit and a liuely faith that thou art in Christ our Father and we thy children by adoption and grace Let vs euer loue and feare thee as our gracious Father performe vnto thee the obedience of children and labour to resemble thee in wisedome holinesse and righteousnesse that so we may walke worthy this high calling whereunto thou hast called vs. Let vs demeane our selues as Pilgrims on earth and haue our conuersation in heauen where our inheritance is minding and affecting things aboue where Christ sitteth at thy right hand Let vs wholly rely vpon thy fatherly prouidence who art both able and willing to helpe vs and let vs with boldnesse and confidence haue recourse vnto thee in all our wants and with assurance that thou wilt graciously heare and helpe vs. Let vs in our iudgements esteeme in our hearts desire and in all our actions seeke thy glory aboue all things and let it euer bee more deare vnto vs then our owne saluation Let vs giue glory to thy Name in all our thoughts words and actions and not onely doe it our selues but also giue iust occasion to others of glorifying thee Let vs sanctifie thee both in thy mercies and iudgements towards our selues or others let thy rich wages make vs more faithfull and cheerefull in
desire thine is the power might whereby thou art able to grant our requests and thine also is the glory both of giuing all good things and also of all good things giuen and therefore thou wilt be willing to heare our suits seeing they tend to the aduancement of thy glory And so Lord we ascribe vnto thee vniuersall Kingdom whereby thou rulest and gouernest all things and acknowledge thy wisdome power and prouidence to thy prayse in disposing of them at thy pleasure we acknowledge and ascribe vnto thee the glorie of being our King who preseruest and defendest vs rulest and gouernest vs with the Scepter of thy Word holy Spirit We ascribe vnto thee all power wherby thou art able to doe whatsoeuer thou wilt and magnifie thy Name for keeping ruling vs with this power vnto saluation We render vnto thee all glorie and the deserued praise of all thy goodnesse magnifying thee according to the multitude of thy mercies and the excellencie of thy gifts wherewith thou hast inriched vs desiring that wee may ascribe all the good wee haue done or can doe to thy glorie as being the supreme end of all things And this thy Kingdome Power and Glory wee doe not limit with the longest time but ascribe them vnto thee from euerlasting to euerlasting euen as thou thy selfe art without beginning or ending And thus holy and heauenly Father we testify our faith and the truth of our desires by saying Amen and giue the assent of our hearts to the words of our mouthes in all our petitions beleeuing that thou in thy good time wilt grant all our suites which we haue made according to thy will as shall best stand with thy Glory and our saluation in which perswasion we conclude our prayers and attend thy leisure through Iesus Christ our Lord. Amen A priuate Prayer for the Morning O Lord our God most glorious in maiesty and omnipotent in power who fillest heauen and earth with thy presence and yet in a more speciall manner vouchsafest to dwell with those who are of a broken heart and contrite spirit to heare and helpe them in all their necessities I thy poore humble seruant in the mediation of Iesus Christ doe make bold to approch into thy glorious and dreadfull presence that I may lay open before thee my wretched estate and condition by reason of my manifold and grieuous sinnes and those fearefull punishments both temporall and eternall vnto which by their guilt they haue most iustly obliged mee For though thou diddest create me holy and righteous according vnto thine owne Image yet I haue falne from that state of innocency and blessednesse in the loynes of my first father Adam and by beeing guilty of his sinne am become also liable to his punishment And as I am partaker of his sinne by imputation as being one of his taynted posterity so also of the corruption of his nature by propagation the which like a fretting leprosie or running canker hath wholy ouerspred all the powers and parts of my soule and body vtterly disabling them vnto all duties of thy seruice and making them the ready instruments of sinne and Satan And whereas in their creation they were fit habitations for thine owne Maiesty to dwell in by thy Spirit through this naturall corruption they became cages of vncleane birds yea noysome sinkes exhaling and breathing out the lothsome sent and poysonous vapours of carnall concupiscence and filthy lusts Mine vnderstanding is so darkened with ignorance that it is naturally vnacquainted with thy will and waies and though it bee wise to euill yet vnto that which is good I haue no knowledge my carnall reason and wisedome is enmity against thee and vnderstandeth not the things of thy Spirit but so foolish it is that it iudgeth them foolishnesse My iudgement is so corrupted that it hath no spirituall discerning being ready to mistake euill for good falshood for truth and wrong for right My conscience is either seared or superstitious either senselesse of sinne or scared with shadowes my minde and imaginations are onely and continually euill rouing wholy after earthly things and neuer minding spirituall and heauenly My memory is become a storehouse of iniquity with which it is so fully fraughted that there is no roome for good instructions and the rich treasures of thy sauing Truth My will is so corrupted that it standeth in flat opposition to thine holy will approuing and chusing that which thou dislikest and condemnest and refusing and abhorring that which thou likest and commandest My heart is wholy turned from thee and cleaueth to world and earthly vanities and is full of infidelity security and impenitency hardned in sinne and vnflexible to all good Mine affections are wholy corrupted and disordred louing fearing and trusting in the creature more then in the Creator and all the members and parts of my body are sluggish and slothfull vnto all duties of thy seruice but the apt and ready instruments of my sinfull soule for the acting of all manner of wickednesse From which cursed fountaine of originall corruption haue plentifully flowed those poisonous streams of actuall transgressions whereby I haue violated broken thy whole Law in thought word and deede For in stead of doing thy Law I haue wholy transgressed it in stead of obseruing the duties commanded I haue committed the vices forbidden in stead of continuing in obedience I haue continually disobeyed it from my tender infancy to this present day A great part of my time I haue lien starke dead in trespasses and sinnes not being able to thinke a good thought or entertayne a good desire because both my minde and will were enslaued vnto Satan in the chaynes of sin And all this while my eares were deafe mine eyes blinded and my heart without vnderstanding so as I could neyther heare see nor discerne the things which concerned thy glory and mine owne saluation but vtterly neglected thy many and gracious calls inuiting me to thy seruice Yea Lord since the time that thou hast through thy mighty power and of thy mere grace quickned and raysed me from this death of sinne how haue I like Lazarus come out of the graue bound hand and foote and still so fettred and hampred with the relikes of my corruptions that I walke slowly and lamely in the wayes of thy Commandements oftentimes neglecting vpon euery slight occasion the duties of holinesse and righteousnesse and oftentimes performing them with such weakenesse and imperfection as it is hard to say whether they were not better vndon then so done O how often doe I forget euen the mayne end for which I liue namely that by glorifying thee I may liue eternally and as though I were a citizen of the earth how haue I my conuersation here spending my thoughts and strength about worldly vanities which profit not and not so much as minding spirituall and heauenly things How slowly alas do I come to the duties of thy seruice who art so infinitely bountifull in thy
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
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
vnderstandings the wisdome of the flesh and errors of our iudgements our foolish phantasies and conceits our earthly mindednesse and all vaine and wicked thoughts that we may checke sinne in the first motions and kill this viperous brood before they come to growth strength Mortifie the frowardnesse and peruersenesse of our wils the corruption of our hearts and affections especially our self-loue and loue of the world vniust anger and desire of reuenge carnall concupiscence and vncleannesse intemperance ambition pride couetousnesse and voluptuousnesse Let vs hold our eyes and eares our tongues and taste and all other our senses vnder couenant and make all vaine and wicked sights all rotten and vnsauory speeches all intemperance and insobriety odious and loathsome vnto vs. Quicken vs in the inner-man and frame vs in all holy obedience vnto thy heauenly will make vs such as thou wouldest haue vs to be and renew thine owne Image in vs in wisdome holinesse and righteousnesse and let vs no more defile and deface it with our corruptions Let vs submit our selues in all things to be guided by thy good Spirit and yeeld cheerefull obedience vnto all the motions therof not grieuing it by checking and quenching them or putting them off by delayes to another time Let vs serue thee in holinesse righteousnesse and sobriety not deuiding those things which thou hast conioyned and not by fits and flashes but constantly and continually thorowout the whole course of our liues Inrich vs plentifully with all the gifts and graces of thy sanctifying Spirit as Faith Hope Humility Patience and the rest yea let vs dayly thriue in Spirituall strength and not stand at a stay but grow vp towards perfection from child-hood to a ripe age in Iesus Christ And with these our prayers and suites we doe with like humble heartinesse ioyne thy prayses and our thankesgiuing for thy manifold blessings and benefits respecting our soules bodies or estates For thine vndeserued loue whereby thou hast of thy free and meere grace elected created redeemed called iustified sanctified and preserued vs vnto an heauenly inheritance and hope of a better life For our present peace and prosperity health food apparell sufficiency of all temporall benefits and contentednesse in them and especially for causing vs so long to enioy the Light of thy Gospell with such liberty and safety For preseruing vs from all dangers this night past and this day hitherto and enabling vs by our rest and other comforts of this life to doe thee seruice O Lord we prayse and magnifie thee for these and all other thy mercies and are sorry and ashamed that we can be no more thankefull hauing nothing else to returne vnto thee for all thy benefits And now Lord seeing in thee we liue mooue and haue our beeing wee beseech thee to continue thy grace and fauour still vnto vs in the whole course of our liues and namely this day receiue vs into thy keeping watch ouer vs with thy prouidence and preserue vs with thy grace and power from all dangers both spirituall and temporall and from all euils both of sinne and punishment Let vs set our selues wholy to seeke and serue thee and propound thy glory vnto our selues as the maine end of all our thoughts words and actions and so direct and order them by thy holy Spirit that they may vpon all occasions further and aduance it And for as much as if thou dost not build the house wee shall but labour in vaine to build it O Lord blesse vs all in the duties of our seuerall places and callings that they may tend to the ioynt good of the whole Family and euery one of vs in particular that finding thy blessing vpon the workes of our hands wee may with more courage and comfort be faithfull and painfull in them Set thy feare alwayes before vs and let vs carry our selues in all our courses carefully and conscionably as in thy sight and presence that whatsoeuer wee doe or take in hand may be acceptable vnto thee Blesse together with vs thy whole Church this especially in which wee liue our gracious King and Noble Prince the Prince and Princesse Palatine with all their issue the Councell Magistrates Ministers and the whole people of this Land the afflicted members of Iesus Christ and this whole Family with all other our friends kindred and acquaintance beseeching thee to vouchsafe vnto vs all and to euery one of vs in our seuerall places and callings all things necessarie for our present comfort and future happinesse euen for Iesus Christ his sake in whose Name and words we conclude our prayers saying as he hath taught vs Our Father which art in heauen c. Another Prayer for the Family in the Morning O Lord our God who art in thine owne nature glorious and full of maiesty infinite in goodnesse wisedome power bounty truth and all perfection most iust in all thy waies and holy in all thy workes and our most gracious Father in Iesus Christ wee thine vnworthy seruants finding and feeling our selues loaded with the vnsupportable waight of our manifold and grieuous sinnes doe come vnto thee for ease and being sicke in sinne euen vnto the death doe flee vnto thee the alone Physicion of our soules that wee may be eased and cured and doe here lay open before thee our miserable estate and condition that thou mayest magnifie thy mercies in our recouery Wee confesse our hereditary diseases and that originall leprosie of our bodies and soules whereby they were infected and corrupted euen in our first conception and so disabled vnto thy seruice that we cannot of our selues thinke a good thought nor so much as entertaine into our hearts a desire to come out of the miserable thraldome of sinne and Satan Our wisedome is enmity against thee and we are not capable of that knowledge which thy Spirit reuealeth All the imaginations of the thoughts of our hearts are onely euill and that continually our consciences are loaded with dead workes our wills crooked and rebellious still resisting all good motions of thy Spirit our hearts hardened through the deceitfulnesse of sinne our affections desires and passions so disordred and poisoned with naturall corruption that they are become filthy and lothsome sinckes of sinne and all the members of our bodies the ready instruments of our defiled soules for the acting of all abominable wickednesse So that being through his naturall corruption a sinfull generation and viprous brood wee haue iustly deserued that thou shouldest reiect and pursue vs with thy wrath though wee were free from all other sinnes sauing those alone whereof wee were guilty as soone as wee were borne And yet alas we haue not stayed here but haue added vnto this our originall sinne innumerable numbers of actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deede both in the omission of all duties therein required and in the commission of the vices and sinnes therein forbidden whereby wee haue made
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
with a liuely hope and still waite vpon thee when thou seemest to defer thy helpe Let vs haue a sensible feeling of thy loue shed abroad in our hearts by thy holy Spirit that being inflamed thereby wee may loue thee againe with all our soules and strength and all others in and for thee Let this fire of holy loue shew and approue it selfe by the flame and heate of godly zeale in seeking thy glory in and aboue all things feruently yet wisely and discreetly opposing whatsoeuer hindreth it and furthering all the meanes whereby it is furthered Worke thy feare in our hearts and let vs stand in awe of thee not onely for thy Iudgements but also for thy mercies abhorring nothing more then thy displeasure who hast euer beene vnto vs so gracious and good a Father Giue vs grace to yeeld vnto thee all sonne-like and true obedience both by doing that which thou enioynest and suffring that which thou imposest Adorne vs with meekenesse and humility and let vs be base in our owne eyes that wee may be precious in thy sight Replenish our hearts with Spirituall ioy in the assurance of thy loue and our saluation that nothing may dant or dampe it and stablish vs with thy free Spirit that we may neuer fall from thee but may perseuere in the profession and practice of true godlinesse till death summoneth vs to Iudgement Let vs be iust towards all and mercifull towards the poore and afflicted still abounding in all good workes and make vs temperate sober and thankefull in the vse of all thy blessings that they may further and not hinder vs in all Christian duties And as we implore thy goodnesse for those things which we want so with thankfull hearts and voyces we prayse magnifie thy great and glorious Name for all thy mercies and fauours vouchsafed vnto vs respecting either this life or the life to come And namely for preseruing our liues and blessing our labors for releeuing our wants and defending vs from danger this day past We beseech thee vnto the multitude of thy other graces adde this with the rest that we may make right vse of them for the stirring vp of our thankfulnes and inflaming of our hearts with thy loue O Lord be still gracious vnto vs and now receiue our bodies and soules into thy hand this night that they may be safe in thy keeping from all euill both of sinne and punishment and as we cease from the workes of our callings so much more let vs rest from all workes of darkenesse with a full purpose neuer againe to vndertake them Giue vs comfortable and quiet sleepe that our spirits being thereby refreshed and our strength renewed wee may be the fitter to serue thee in the generall duties of Christianity and the speciall duties of our callings Let not our sleepe breake off our spirituall watch but let vs still be in readinesse for the glorious appearing of Iesus Christ When we wake let vs wake with thee lifting vp our hearts and soules in holy and heauenly Meditations and praysing thee for all thy goodnesse Together with vs blesse thy whole Church this in which we liue our soueraigne Lord and King our Noble Prince the Prince and Princesse Palatine the Councell Magistrates and Ministers those which are afflicted and thy whole people beseeching thee in our seuerall places to giue vs whatsoeuer thou knowest needfull for vs for Iesus Christs sake to whom with thee and thy holy Spirit wee ascribe all glory and prayse both now and euermore Amen A Prayer for the Lords Day in the Morning O Lord our God glorious in Maiesty omnipotent in power infinite in all goodnesse perfection and our most gracious Father in Iesus Christ who hast created all things of nothing for thine own glory and man especially for thine own seruice the which he is bound to performe both by the right of creation wherin thou hast vouchsafed vnto him his being of Redemption whereby thou hast giuen vnto him his wel-being by restoring him to that estate of blessednes which he had lost by his sins But yet in a more especiall maner ought this seruice to be performed on thine owne peculiar Day which thou hast appropriated to thy worship consecrated to an holy rest both by thy commandement and also thine owne example We thine vnprofitable seruants and vtterly vnworthy of these high and holy priuiledges doe here present our selues before thee desiring and in some poore measure indeuouring to sanctifie this Day of rest and to glorifie thee by performing as we are able such duties of thy seruice as thou requirest Howbeit we must needs acknowledge to thy glory our own shame that we haue vtterly disabled our selues vnto them by our manifold grieuous sins For through our naturall corruption thy Sabbaths which should be our delight are become tedious vnpleasant thy seruice which should be our meat and drinke and euen the very life of our life and ioy of our hearts is become so lothsome and distastfull to our carnall appetite that either we vtterly neglect it or else performe it after a cold and carelesse manner with much dulnesse drowzines and irksome wearinesse Our wisdome is enmity against thee our vnderstandings dull in conceiuing spirituall things our thoughts imaginations so wholy carried away with earthly vanities that when they should be wholy intent vnto spirituall exercises they roue and wander after worldly trifles Our consciences are so loaded with dead works the guilt of our sins that they weaken our faith in applying thy promises and depriue vs of that confidence and comfort which we should otherwise haue in our praying and hearing Our memories are like riuen vessels which suffer the precious liquor of thy Word to run out without vse or profit Our wils are so stubborne and rebellious that we cannot submit to thine holy Ordinances but resist both the outward ministry of thy Word and the inward motions of thy holy Spirit Our hearts are so hardned with the deceitfulnesse of sin that they are not easily mollified with thy sweet promises and gracious benefits nor terrified and broken with thy threatnings and righteous Iudgements Our affections are so wholy corrupted and disordred that they are wholy set vpon worldly things and little loue and delight in thee and thy sauing truth in thy seruice and Sabbaths doe wee feele in our dead hearts in comparison of that feruour of affection which we sensibly perceiue in the pleasures of sinne and worldly delights And with this corruption of our sinfull soules our bodies likewise are so tainted and infected that they are altogether indisposed vnto thy seruice and exceeding dead and lumpish in the performance of all holy and Religious duties From which totall corruption of our natures haue issued and sprung those innumerable numbers of actuall transgressions whereby we haue broken thy whole Law and euery Commandement thereof in thought word and deed But especially we acknowledge our fearefull
vnto vs and effectually apply vnto our selues Iesus Christ and all his benefits seeing thou hast not onely offred them in thy Word and couenant of grace but also sealed and thereby fully assured them vnto vs by thy seales the Sacraments Giue vs grace that we may approue this faith to be true and liuely by bringing forth plentifull fruits of it in repentance and newnesse of life bewayling our sinnes because they haue pearced our Sauiour and fearing to offend thee for the time to come seeing thine exact Iustice would not suffer them to goe vnpunished when thine onely and deare Sonne did beare them vpon his Crosse Let vs not by sinne hazard our soules againe to death for the wages of worldly vanities seeing to redeeme vs from them our Sauiour and surety payd vnto thy Iustice the inestimable price of his precious blood but being freed from sinne let vs become his seruants that hath redeemed vs seruing him in the duties of holinesse and righteousnesse all the dayes of our liues And as wee haue professed our selues to be of thy Family by taking vpon vs and wearing thy liuerie so let vs adorne our profession and glorifie thee our Lord and Master by hauing the light of our Christian conuersation shining before all men in all things behauing our selues as it becommeth thy children and seruants Let vs haue our Lords death in remembrance vntill he come not onely that it may stirre vs vp to vnfained thankefulnesse vnto thee for giuing thy Sonne and to him for giuing himselfe vnto vs and for vs but also that it may be as a shield of proofe to arme vs against all our spirituall enemies thy wrath the curse of the law Satan death sinne and condemnation that they may neuer preuaile against vs. Let vs also as wee haue in this holy communion professed our selues members of the same body approue our selues to be indeed so by performing all duties of loue towards one another both in releeuing those that want and forgiuing those who haue offended vs. Finally we beseech thee deare Father to enable vs by thy grace and holy Spirit that we may performe our vowes and promises which we haue made vnto thee especially in the time of preparation before wee came to thy Table and seeing in the sense and feeling of our wants and weakenesses in thy Spirituall graces required to the worthy receiuing of the Sacrament as knowledge faith repentance and charity wee were displeased with our selues and promised that we would indeuour to haue them increased and strengthened for the time to come good Lord we beseech thee giue vs grace to performe what we haue promised and to labour carefully and conscionably in the vse of all good meanes for the inriching of our soules with these and all other sauing graces of thy sanctifying Spirit that so also wee may bring forth the fruits of them in our godly and Christian liues to the glory of thy blessed Name and the comfort and saluation of our bodies and soules through Iesus Christ our Lord. Amen A Prayer for the Sicke MOst glorious and mighty God who are righteous in all thy wayes and holy in all thy workes most iust in all thy Iudgements and infinitely gracious and mercifull towards thy children in Iesus Christ euen in thy chastizements and Fatherly corrections who art the Author of health and sicknesse and hast in thy hand the issues of life death For as much as thou hast commanded vs to call vpon thee as at all times so especially in the time of trouble and affliction and hast encouraged vs hereunto by thy most gracious promise that thou wilt heare and helpe vs that being deliuered we may glorifie thee We thy poore humble seruants in obedience vnto this thy Commandement and in confidence of this thy promise doe here in the Name and mediation of Iesus Christ humbly prostrate our selues before thee acknowledging and bewayling our manifold and grieuous sinnes For we were not onely conceiued and borne in sinne and thereby so defiled in all the powers and parts of our soules and bodies that wee haue beene disabled vnto all good duties and made prone to all wickednesse but wee haue also from this bitter roote of originall corruption brought forth continually those cursed fruits of actuall transgressions by breaking all and euery of thy Commandements in thought word and deede from the beginning of our liues vnto this present houre And that not onely in the dayes of our ignorance whilest we continued the vassals of Satan and when as sinne raigned and ruled in vs and wee performed vnto it voluntarie and cheerefull obedience as vnto our King and Soueraigne but euen since thou hast graciously called vs out of the kingdome of darkenesse and hast wrought in our hearts some desires to serue thee we haue often rebelled against thee and for the base hire of worldly trifles haue beene allured to commit many sinnes not onely through frailty and infirmity but euen against our knowledge and consciences contrarie to our generall vow in Baptisme and many speciall promises which wee haue made vnto thee vpon sundry occasions And although thou hast giuen vnto vs our Beeing and preserued vs in it by thy speciall and good prouidence and hast redeemed vs by the death of thy deare Sonne out of the hands of all our spirituall enemies that wee might worship and serue thee in holinesse and righteousnesse all the dayes of our liues yet Lord wee humbly confesse that wee haue beene too too forgetfull of these inestimable mercies neglected the duties of thy seruice and spent the greatest part of our liues in pursuing worldly vanities These these deare Father haue beene for the most part the subiect of our thoughts the obiect of our desires and the chiefe markes at which we haue aymed in our most earnest indeuours And so haue wee in our vnderstandings minded earthly things in our hearts affected them with such longing desires and with all our strength pursued them in all our workes and actions as though we had no better hopes and had forgotten that we are pilgrims on earth and Citizens of heauen As for the duties of thy seruice we haue often through this eager pursuit of worldly vanities forgotten and neglected them and often haue performed them with much coldnesse and formality weaknesse and wearinesse dulnesse and drowzinesse of heart and spirit whilest our minds and affections haue been distracted and carryed away and our deuotion and zeale cooled and quenched by our ouer-much minding and louing of earthly things And though thou hast allured vs to performe vnto thee more sincere and cheerfull seruice by promising to giue vs the rich wages and free reward of heauenly happinesse yea for the present hast incouraged vs hereunto by multiplying vpon vs many temporall blessings as health strength peace plenty food apparell and such like yet wee haue abused these benefits by taking occasion thereby to goe on in our sinnes with greater security and haue been made by
to flee securitie pag. 50. § 3. That the examples of securitie fearefully punished in others ought to be warnings vnto vs. pag. 51. § 4. That Christs holy Apostles haue giuen vs many warnings to take heed of it pag. 52. § 5. That carnall securitie is a most dangerous sicknesse of the soule pag. 52. § 6. That it is a disease hardly cured pag. 53. § 7. That it is the cause of all sinne pag. 54. § 8. That it emptieth the heart of all grace and prepareth and maketh it fit to receiue Satan and all his tentations pag. 54. CHAP. IX Wherein is shewed that carnall securitie is the cause of many fearefull punishments § 1. THat carnall securitie depriueth vs of Gods fauour and protection and dispoyleeh vs of spirituall grace pag. 56. § 2. Of some speciall graces whereof it depriueth vs. pag. 57. § 3. That Gods Spirit will not dwell in a secure heart pag. 57. § 4. That carnall securitie depriueth vs of eternall happinesse pag. 58. § 5. That it exposeth vs to positiue euills and first to all dangers pag. 58. § 6. That it exposeth vs to Gods fearefull Iudgements pag. 59. § 7. The former point illustrated by Examples pag. 60. § 8. That it plungeth men into euerlasting condemnation pag. 60. § 9. That carnall securitie is a fearefull punishment of other sinnes pag. 61. CHAP. X. Of the meanes whereby we may be preserued from carnall securitie As first auoyding and taking away the causes of it § 1. THe first remedie is to auoid ignorance and to labour after knowledge pag. 63. § 2. The second remedie is to consider and meditate often on Gods Attributes pag. 63. § 3. The third meanes is to cast off all selfe-confidence pag. 65. § 4. That it is a notable meanes to weaken selfe-confidence if we consider the strength of our spirituall enemies pag. 65. § 5. The third remedie is to vse well our prosperitie pag. 67. § 6. The fift remedie is to shun customable sinning pag. 68. § 7. The sixt remedie is to make precious account of Gods grace and forbearance pag. 68. § 8. The seuenth remedie is to shun presumption pag. 69. § 9. The eighth remedie is to vse carefully the meanes of saluation pag. 69. § 10. The ninth remedie is to heare the Word with Faith pag. 71. § 11. The tenth remedie is to apply the Word vnto our selues pag. 71. § 12. The eleuenth remedie is not to misapply the promises pag. 71. CHAP. XI Wherein are set downe diuers other remedies whereby we may be preserued from carnall securitie § 1. THe first remedie is to withstand securitie in the first degrees of it pag. 72. § 2. The second remedie is to nourish in our hearts the true feare of God pag. 74. § 3. The third remedie is to make great account of a soft and relenting heart pag. 75. § 4. The fourth remedie is examination of our estate pag. 76. § 5. The fift remedie is to esteeme much of priuate admonitions pag. 77. § 6. The sixt remedie is to visit those who are in affliction pag. 79. § 7. The seuenth remedie is to meditate on the tentations and sufferings of Christ pag. 80. § 8. The eighth remedie is to consider that securitie in this life is vnseasonable pag. 81. § 9. The ninth remedie is to meditate often on the last iudgement pag. 82. § 10. The last remedie is frequent and feruent prayer for Gods blessing vpon all the former meanes pag. 83. THE CONTENTS OF THE SECOND BOOKE Intreating of Spirituall and Christian Securitie CHAP. I. Wherein spirituall securitie is defined and the definition explaned § 1. THat all securitie is not to be condemned but that it is in some kind commendable and to be desired pag. 85. § 2. The description of spirituall Securitie pag. 86. § 3. That God is the authour of spirituall Securitie pag. 87. § 4. That the Regenerate onely are the subiect of spirituall Securitie pag. 88. § 5. The grounds of spirituall Securitie on which it resteth pag. 88. § 6. Of the continuance and perpetuitie of spirituall Securitie pag. 89. CHAP. II. Of the Causes and Effects of spirituall Securitie § 1. THe causes of spirituall Securitie respecting God pag. 90. § 2. The causes of spirituall Securitie respecting God pag. 91. § 3. Of the particular causes of spirituall Securitie first sauing knowledge pag. 92. § 4. The second cause a liuely Faith in Christ. pag. 93. § 5. The third cause Charitie pag. 93. § 6. The fourth cause the true feare of God pag. 94. § 7. The last cause is new obedience pag. 94. § 8. Of the effects of spirituall Securitie pag. 95. CHAP. III. Of the meanes of spirituall securitie whereby it may be obtayned or preserued and increased § 1. THe first meanes is highly to esteeme it and to seeke it from God and in him pag. 96. § 2. The second meanes is to labour to be in the number of Christs Disciples and Sheepe of his flocke pag. 97. § 3. The third meanes is that we labour to be in the couenant of Grace pag. 98. § 4. The fourth meanes is to labour to haue the causes of it in vs. As first the Spirit of adoption and the chayne of sauing Graces pag. 99. § 5. The fift meanes is to labour to be indued with those speciall sauing Graces which are the causes of it first knowledge and remembrance of God and his Attributes Secondly Faith Thirdly Affiance fourthly loue of God fiftly the feare of God sixtly Christian righteousnesse seuenthly new obedience pag. 100. § 6. The sixt meanes contempt of the World pag. 101. § 7. The seuenth meanes to keepe our hearts vpright and our consciences pure pag. 102. § 8. The last meanes is Christian watchfulnesse and often examination of our estates pag. 103. FINIS Of Securitie first in Generall what it is lib. 1. chap. 1. § 6. In speciall and of the seuerall kinds which are 1. Natural which are either that in the state of lib. 1. Innocency which was holy and good chap. 1. § 6. Of corruption which is carnall in handling whereof is shewed 1. What it is and this is illustrated by Testimonies chap. 2. Examples chap. 2. 2. The causes of it which are twelue in number chap. 3. 3. The diuers kinds of it distinguished by the diuers degrees of it in which respect it is either naturall c. 4. § 1. affected and voluntarie § 2. subiects in which respect it is cōsidered as it is either in the Vnregenerate cap. 4. § 3. Regenerate where of the c. 4. kinds which are either insensible and not perceiued § 5. sensible and discouered § 5. causes of it which are two prosperitie § 6. pride § 7. 4. how we may know one kind from another where is shewed that they differ in their Causes and effects chap. 5. § 1. and 6. Subiects and properties chap. 1. § 6. 7. 5. The signes of it which arise from their seuerall Causes chap. 6. Effects and other arguments
chap. 7. 6. The meanes to be freed from it which are 1. Reasons to make vs abhor it chap. 8. 9. 2. Remedies which are either by taking away the causes of it chap. 10. or by vsing other helps which are ten in number chap. 11. Supernaturall where is shewed lib. 2. 1. What it is chap. 1. 2. The causes and effects of it chap. 2. 3. The meanes to obtaine and preserue it which are eight chap. 3. OF CARNALL SECVRITIE THE FIRST BOOKE CHAP. I. The Preface Of Securitie in generall and more specially of securitie in the state of Innocency and of that which is in vs after the Fall §. 1 That God the supreme goodnesse turneth all euen euill it selfe into good AS it is the nature and propertie of the supreme Goodnesse to make all things like vnto it selfe and euen out of euill to produce that which is good so is it the nature of sinne and corruption so to poyson and taint whatsoeuer it toucheth that though it bee of an indifferent nature yea originally good it maketh it like it selfe euill and sinfull Of the former wee haue God himselfe the best example who being infinite in wisedome power and goodnesse doth not onely effect his good ends by good meanes and instruments but is able to bring light out of darknesse good out of euill and to make the worst instruments fit tooles for the perfecting and polishing his best works And thus he ordinarily vseth the euill of punishment as crosses calamities and afflictions of all kinds corporall and spirituall not onely for the iust punishment of the wicked but for the triall of his owne Seruants the purging and Rom. 8. 28. purifying of them from their corruptions the exercise and by exercise 2. Cor. 4. 17. the manifesting and increasing of their spirituall graces and the furthering and assuring of their saluation Thus he vseth the wicked for the chastizement of his Children and the Deuill himselfe and his malicious tentations for the strengthning of them in Faith Loue Patience and all other sauing graces after they haue had experience of Gods power and goodnesse assisting and giuing them victorie in these spirituall conflicts Yea this chiefe Goodnesse can make euen sinne it selfe in others to serue as a meanes to execute his wise and iust Counsailes as the malicious practises of Iosephs brethren the meanes of his Gen. 45. 5. 7. 8. aduancement and their owne preseruation the sinne of Absolon Achitophel and Shemei for his rod to chastize Dauid and to humble 2. Sam. 12. 11. 16. 10. Act. 2. 23. 3. 28. him for his grieuous falls the sinne of Iudas the Scribes Pharisies and Deuill himselfe to set forward the worke of our Redemption by the death of our Sauiour Yea he can make of sinne in the same partie an Antidote against sinne and as it were smother it in its owne smoke and by letting his Seruants slip into lesser sinnes hee can preserue them from falling or being fallen can pull them out of those which are greater As when by the pricke of other sinnes he letteth 2. Cor. 12. 7. out the wind of pride which is most hatefull vnto him and pernicious vnto our selues and when by leauing vs he suffereth vs to slip Matt. 26. 33. 34. into sinne to make vs cast away selfe-confidence that wee may more firmely cleaue vnto him who alone is able to support vs by a liuely Faith §. 2 That it is the nature of sinne and corruption to turne all into euill Of the other wee haue lamentable experience not onely in Satan but principally in our owne sinfull corruptions which make vs apt and readie to abuse all things vnto sinne and out of the best premises to inferre the worst conclusions And thus our wicked flesh abuseth Gods sauing attributes vnto sinne as his infinite mercy which should cause vs to feare him to moue vs thereby to goe on in our wicked courses more sinning that grace may more abound His Patience and long suffering which should leade vs to repentance to worke in vs hardnesse of heart and by deferring our repentance to treasure vp wrath against the day of wrath His Iustice and righteous Iudgements which should aboue all things make vs afraid to displease him because he is a consuming fire and it is a fearefull thing to fall into the hands of the liuing God the flesh abuseth to make men to despaire of Ezech. 33. 10 11 Esa 22. 12 13. all grace or future good and therefore to lay hold of the present delights of sinne saying with the Epicures Let vs eate and drinke for to 1. Cor. 15. 32. morrow wee shall die But especially and most ordinarily our sinfull corruption abuseth Gods temporall benefits vnto euill which being originally good are vnto vs in respect of their vse of an indifferent nature good to those who vse them well and euill vnto those that abuse them vnto sinne And of this kind is wordly prosperitie with all earthly benefits which doe accompany it as health wealth peace plentie immunitie from dangers and such like the which our sinfull flesh abuseth for the robbing of our soules of all grace and the replenishing of them with all vice and sinne as forgetfulnesse of God pride prophanenesse neglect of Religion and contempt of Gods Ordinances tyrannie oppression crueltie with innumerable others of this Christian Warfare 2. Part. hellish broode as elsewhere I haue more fully shewed §. 3 That fleshly corruption abuseth prosperitie to the be getting in vs carnall securitie Psal 111. 10. Pro. 1. 7. But especially among and aboue the rest doth our fleshly corruption abuse this worldly prosperitie as a meanes to beget in vs carnall securitie which is the Mother and Nurse of all other wickednesse whereby mens hearts being emptied of all feare of God which is the head and beginning of true wisedome are made capable and fit to receiue all manner of wickednesse and to run in a head-long course into all kinds of horrible and hellish impieties Of which we haue too lamentable experience in these our dayes wherein few make conscience of any sinne not punishable by humane Lawes which offereth vnto them either pleasure or profit as neglect of Religion and duties of Gods Seruice bitter Cursing blasphemous Swearing profanation of Gods Sabbaths Crueltie Oppression Briberie Extorsion Whoredome Drunkennesse Fraude Vsurie deceitfull Dealing and matchlesse Pride shewed especially in shamelesse and monstrous fashions of Apparell whereby Women are transformed into Men and Men into Women And what is the cause of all these mischiefs but carnall securitie whereby Men blesse themselues in their wicked courses and put farre from them the Iudgements of God and the euill Day and together with them their Repentance and amendment of life And from whence doth this securitie arise and spring but from our abundance of Gods temporall Blessings long Prosperitie Peace and Plentie abused by our carnall corruption which maketh Men to forget God because they find
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
securitie when as men haue no sense of their owne wofull estate nor any desire to come out of it What doth it shew but that their hearts are frozen in the dregs of sinne when like a stone wall they beate backe all reproofes What doth it proue when being full of wounds and festred sores from the head to the foot they pull off and cast away the salues which are applyed by the skilfull Chyrurgeon for their cure thinking that they haue no need of them but that they are rotten in their corruption and their sores gangrened which maketh them secure and carelesse because they haue no sense of smart §. 12 The eleuenth signe misse-applying of the Promises The eleuenth signe is when as we misse-apply the Promises of the Gospell vnto vs which doe not at all belong vnto vs because we doe not performe the condition of Faith and Repentance For as the eager longing of the sicke patient after vnholsome meates and drinks doth shew vnto the skilfull Physician what humour aboundeth because it is the nature of euery one of them to affect that food whereby it is chiefly nourished so the Worldlings delight in feeding vpon the Promises of the Gospell doth argue his securitie seeing this spirituall Manna receiued into a carnall stomacke doth nourish and much increase this disease not in it owne nature but through the malignant propertie of the stomacke that receiueth it and the grosse abuse of these foolish Patients who will feed vpon these Cordialls of comfort before their grosse humours are purged by Faith and Repentance and so are not helped at all of their diseases but haue the heat of their Feauer much increased §. 13 The twelfth signe is to delight in a flattering Ministerie The twelfth signe is when as men delight in a pleasing and flattering Ministerie who will soothe them vp in their sinfull courses and let them sleepe securely in their wickednesse without any disturbance So the secure and hard-hearted Iewes being resolued to walke on still in their euill wayes would either haue the Prophets saue their labour and not prophesie at all or if they would needs take the paynes they condition with them to speake vnto them not right but smooth things Esa 30. 6. and to prophesie deceits So the Prophet Michah out of the experience of his time saith If a man walking in the Spirit and falshood doe lye or walking with the wind that is bee so vaine and ambitious of mens prayses that he will be carryed any way with the breath of their mouthes to speake falshood and vntruth saying I will prophesie vnto Mic. 2. 11. thee of wine and of strong drinke hee shall euen bee the Prophet of this people And secure and hard-hearted Ahab could not indure the sharpe though holsome reproofes of Elias nor to bee crossed in his courses by Michaias but is well pleased with the lyes of the foure 1. King 22. hundred false prophets because they spake according to his appetite and fitted their words and matter according to his humour The reason is because being fully resolued to continue impenitently in their sinfull courses and euen to hazard their soules to extremest perils rather then to leaue delighting of themselues with the pleasures of sinne they are willing to be free from all outward checkes of the Word and inward checkes of Conscience and to preserue as much as may be their minds in peace and securitie that they may take their fill of carnall delights when as they are not embittered with any disturbance Wherein they are like vnto foolish Patients who preferring their ease before their health will not haue their festred sores searched to the bottome by the skilfull Chyrurgeon because they will not indure the payne of the cure but rather entrust themselues into the hands of some Mountebanke and Impostuor who will take vpon him to cure them with a healing plaister Or like those who are sicke of the Lethargie who being insensible of their estate had rather continue in it without disturbance to their destruction then to be awakned out of it by any vnpleasing meanes though they are fit and necessary for their recouery CHAP. VII Of eight other signes of carnall securitie arising from the effects of it and other Arguments §. 1 The first signe not to profit by afflictions First on others ANd these are the signes of carnall securitie arising from the causes of it Other signes there are which arise from the effects and some other Arguments As first it is a signe of a secure and hard heart when as wee doe not profit in Gods feare and obedience by afflictions and Gods iudgments and punishments inflicted either vpon other men or our selues Vpon others for euery wise Man is made more wary and watchfull by other mens harmes If wee see another man fall that goeth before vs when we come to the same place we doe more carefully looke to our footing If our Neighbours house be on fire we make it our owne case and labour all we can to auoyd the like mischiefe When Malefactors are seuerely punished those that be guiltie of the same crimes if they haue any grace in them doe take warning and are moued thereby to desist from those wicked courses which bring vnto the Offenders such shame of smart On the other side we account him a most foolish retchlesse and secure person who taketh no warning by other mens euills We thinke him a carelesse child who seeing his brother dis-inherited for his vaine loose and riotous courses doth tread in the same steps and yet promise vnto himselfe to succeed his Father in all his possessions And we esteeme him a desperate Malefactor who seeing his Fellow executed for felony doth at the same time cut purses But yet much more secure and desperate is he to be accounted who goeth on in his sinnes against God when he seeth his fearfull Iudgements executed vpon others for the like wickednes For whereas one Malefactor may escape the hands of the Iudge when Esa 28. 15. another is taken or being apprehended may make better friends and find more fauour then another that is weaker in friends and meanes God is of such power and his hand guided by his all-seeing eye stretcheth out so farre that no man either by secret acting of his sinne or speedy and farre flying can escape his Iudgement seate and he is such an vnpartiall Iudge that he executeth righteous Iudgement vpon all men without respect of persons Now this securitie is much aggrauated when wee will take no warning by those Iudgements which wee see executed not onely on those that are farre off but such as are neere vnto vs as vpon those that haue beene Partners and Companions with vs in that wickednesse which wee see punished in our Neighbours or neere Friends on those who are of the same Family or Kindred and most especially when they are inflicted vpon our owne Children or Parents In which respect Daniel aggrauateth
the carnall securitie of Belshazzar who hauing seene Gods Iudgements Dan. 5. 3. 22. in fearfull manner executed vpon his Grand-father Nebuchadnezer for oppressing Gods people spoyling the Temple and sacrilegious taking and retayning the holy Vessells tooke no warning by it but liued in the same sinnes adding this further vnto them that he abused those holy Vessells in his prophane and drunken feasts And thou his sonne O Belshazzar saith he hast not humbled thine heart though thou knowest all this But hast lifted vp thy selfe against the Lord of Heauen and they haue brought the Vessells of his House before thee and Thou and thy Lords thy Wiues and thy Concubines haue drunke wine in them c. §. 2 Secondly such as are inflicted on our selues But much more doth it argue an heart full of carnall securitie when as we make no good vse for our repentance and humiliation of those afflictions which are inflicted vpon our owne persons For ictus piscator sapit the burnt child dreadeth the fire Et serò sapiunt phryges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae nocent docent euen those that are most dull of conceit wax wiser by many warnings And it is a signe that we are more senselesse through this securitie then the Horse or Asse if we are nothing moued with the Rod and Spur of Gods chastizements and punishments Euen many of the Iewes though very negligent and secure in their prosperitie haue this Testimonie giuen vnto them by the Prophet that they were awakned out of their dead slumber by afflictions and sought vnto God in the day of their aduersitie O Lord saith he in trouble they haue Esa 26. 16. visited thee they haue powred forth a prayer when thy chastning was vpon them Though there were others of them more senselesse in their securitie of whose stupiditie the Lord complayneth In vaine haue I Ier. 2. 30. smitten your Children they haue receiued no correction And the Prophet Thou hast stricken them but they haue not grieued thou hast consumed them but they haue refused to receiue correction they haue made their faces harder then a Rocke they haue refused to returne And againe The people turneth not vnto him that smiteth them neither doe they seeke Esa 9. 13. the Lord of Hosts But who were these euen such as were more brutish then the Oxe and Asse as he saith in the beginning of his prophesie Esa 1. 3 5. whom the Lord giueth ouer as a desperate cure because they grew worse by his corrections And yet many carnall Protestants who are so deeply asleepe in this securitie that they doe not know that they are in this Lethargie being nothing touched with Gods Iudgements doe blesse themselues in this state because they can couer all ouer with a conceit of patience saying Gods will be done without thinking any more of it to lay it to their hearts But these men will haue their victorie before any conflict they will at the first step leape to the top of perfection in patience and not ascend vnto it by any degrees They thinke that they can in all things submit themselues vnto Gods will and yet neuer care in any thing to doe his will They would seeme strong in this grace alone being weake or nothing in any other which is impossible seeing they are linked one with another and either are begun or not begun thriue or decrease liue or die altogether And therefore this is not patience wherewith they delude themselues For wee cannot possesse our soules in patience till wee possesse them in peace peace with God and peace of Conscience Neither can we haue this peace after our combate with afflictions till wee haue renued our Couenant with God whom wee haue by our sinnes displeased and moued to correct vs by renuing the condition on our part Faith and Repentance without which our patience is nothing but stupiditie and blockishnesse not in obedience to God but out of our senselesnes of his stripes not springing from the loue of God which maketh vs to yeeld in all things vnto him but out of selfe loue which causeth vs to put off all griefe as much as may bee and to this end to cast our selues into this Lethargie that wee may with more ease sleepe out our payne Finally it is no fruit of Faith and affiance in God but of our carnall securitie and hardnesse of heart which make vs that we cannot be affected either with Gods Mercies or Iudgements But much more doth it argue that mens hearts are deeply and desperately besotted with this Vice when they are not onely Stoicall and blockish in apprehending Gods Iudgements but also vse all meanes to stupifie their senses that they may not feele their smart and to intoxicate their minds that they may not consider of them making themselues drunke with pleasures that they may haue no sense of payne and casting themselues into this dead sleepe of securitie that no griefe of sorrow may pierce their hearts And when God by his chastizements calleth them with the Israelites to weeping and mourning to baldnesse and Esa 22. 12 13. to girding with Sack-cloth they spend their time in ioy and gladnesse feasting and reuelling musicke and merry companie eating and drinking because to morrow they shall dye §. 3 The second signe is to haue no desire to keepe Gods Commandements The second signe of carnall securitie is when as we haue no desire and indeauour to serue God and keepe his Commandements either Gen. 22. 14. Deut. 6. 13. Deut. 10. 12. 8. 6. Pro. 8. 13 16. 6. in doing the good which he requireth or in departing from the euill which he hath forbidden For the true feare of God doth alwayes stir vs vp to obedience whereof it is that they are vsually ioyned together and often taken the one for the other Thou shalt feare the Lord thy God and serue him And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God to walke in all his Wayes and to loue him and to serue the Lord thy God with all thy heart and with all thy soule to keepe the Commandements of the Lord and his Statutes So the wise Man saith that the feare of the Lord is to depart from euill Hence it is that the Law is called the feare of the Lord and all other Psal 19 9. Eccles 12. 13. Psal 111. 10 Pro. 1. 7. 9. 10. Psal 128. 1. vertues and obedience are comprehended vnder it alone The feare of the Lord is the head or beginning of wisedome And blessed is euery one that feareth the Lord that walketh in his Wayes And contrariwise the want of all grace and neglect of dutie and obedience is comprised vnder the want of Gods feare So the Apostle hauing set downe a large Rom. 3. 18. Catalogue of haynous sinnes comprehendeth all in this one as the cause of all the rest There is no feare of God before their eyes For
knocketh they may open vnto him immediately Blessed are those seruants whom the Lord when he commeth shall find watching c. And this know that if the good man of the house had knowne what houre the Thiefe would come he would haue watched and not haue suffered his house to be broken thorow Be therefore readie also for the Sonne of Man commeth at an houre when ye thinke not And elsewhere Take you heed watch and pray for Mark 13. 35 36. ye know not when the time is c. least comming suddenly he find you sleeping By all which wee see the necessitie of an holy and religious feare stirring vs to watchfulnesse and the extreme danger of carnall securitie For if that bee not without much hazard and perill and ought to bee carefully shunned of vs whereof our Sauiour giueth vs once warning then how jeaperdous and full of extreme danger is this carnall securitie and with how great care to bee auoyded of vs of which Christ giueth vs so many warnings as of nothing else more oft and earnestly in so many and such great varietie of Parables Examples and Admonitions And withall thus much is implyed hereby that as this sinne of securitie is great and dangerous so we are naturally most prone to be ouer-taken by it which moueth our Sauiour to vse so many and effectuall meanes to preserue vs from it or to awaken vs out of it if wee bee alreadie fallen into this spirituall Lethargie §. 4 That Christs holy Apostles haue giuen vs many warnings to take heed of carnall securitie With like care and earnestnesse doe Christs holy Apostles admonish and warne vs to take heede of this dangerous and pernicious Rom. 13. 11 12. sinne of carnall securitie The Apostle Paul telleth vs that now it is high time to awake out of sleepe because now our saluation is neerer then when wee beleeued that is then at our first conuersion when as wee begun to beleeue And therefore as Runners for a prize make most speed when they come neerest vnto the Goale so should we be most carefull in shaking off all securitie and sloth and in running swiftly in the Race of godlinesse when we approch to the Goale of blessednes and exhorteth vs that seeing the Night is farre spent and the Day is at Eph. 5. 14 15. hand we doe therefore cast off the works of darknesse and put on the Armour of light And againe Awake thou that sleepest and arise from 1. Thes 5. 6. the dead and Christ shall giue thee light See that yee walke circumspectly not as fooles but as wise redeeming the time because the dayes are euill And elsewhere Let vs not sleepe as doe others but let vs watch and be sober c. And because we are alwayes in danger he would haue vs to be at no time retchlesse and secure but seeing we haue innumerable enemies euer readie to assault vs he exhorteth vs to haue continually the whole Armour of God fast buckled vnto vs that we may be able Eph. 6. 11 to stand against the wiles of the Deuill So the Apostle Peter vpon the same ground exhorteth vs to shake off carnall securitie and to stand still vpon our guard with all care and watchfulnesse Bee sober saith he be vigilant because your aduersarie the Deuill as a roring Lion walketh 1. Pet. 5. 8 9. about seeking whom he may deuoure whom resist steadfast in the Faith §. 5 That carnall securitie is a most dangerous sicknesse of the soule But that wee may bee moued to abhor this sinne of carnall securitie with greater hatred let vs further consider that it is a most fearefull and pernicious vice which hath in it all relations of ill being not only in it selfe exceeding euil but also the cause of many grieuous euils In it selfe it is a disease of the soule most dangerous and desperate vnlesse it be cured by vnfayned repentance for there is no disease more pernicious to the spirituall Patient sicke in sinne then the stone in heart or if you will an heart of stone no stone so hard and hardly broken For though the voyce of the Lord bee so powerfull and full of Maiestie that it breaketh the Cedars shaketh the earth and maketh it to tremble yea renteth the Rocks turning them into a standing water Psal 29. 4 5. 114. 8. Num. 20. 11. and the Flint it selfe into a Fountaine of waters as the Psalmist speaketh yet it moueth not the secure and stonie heart nor resolueth it into the teares of repentance and therefore we reade that when the Word of God by the Prophet was so mightie that it claue insunder the stonie Altar yet the more hard and stonie heart of Ieroboam was not at all 1. King 13. affected and pierced with it but notwithstanding all Gods terrible Threatnings he goeth on securely in his sinne It is as the Prophet calleth it that Spirit of deepe sleepe which closeth vp mens eyes and depriueth them of the spirituall vse of their senses and vnderstanding making the Vision and Word of the Lord as the words of a Booke which is Esa 29. 9 10 11. sealed so as Gods Ministers may complayne of such as hee doth in the same place that they are drunken but not with wine they stagger but not with strong drinke Neither is it an ordinarie sleepe but that dangerous Lethargie of the soule which maketh men as vnfit to all holy duties and spirituall exercises as death it selfe makes them vnapt and vnable to performe any naturall or morall actions It is the Deuils cradle in which he lulleth men asleepe so as he may do with them what he pleaseth that deadly stinging Viper which bringeth them into the deepe slumber of death and destruction and that Cart of Hell which in the darke night of Ignorance carrieth quietly and without noyse huge multitudes into the Pit of euerlasting death Finally it is that Circes that Syren that Witch which transformeth men into bruit beasts and depriueth them not onely of all grace but euen of naturall reason and vnderstanding It is a seeming peace more Nimia securitas mentis tempestas est Gregor in Moral dangerous then any warre and in outward appearance a quiet calme but in truth the most perillous tempest in which many millions of soules doe suffer shipwracke and sinke into the gulfe of endlesse perdition §. 6 That carnall securitie is a disease hardly cured And as this securitie is a dangerous and grieuous disease so in this respect it is the more pernicious because it is hardly cured and that in a double respect first because insensible diseases are in themselues most desperate as the Lethargie dead palsie apoplexie And euen in acute sicknesses as Feauers and burning Agues we account the patient most hopelesse and helplesse when as he is past feeling of his sicknesse Thus also the wounded members are most hardly cured when by much effusion of blood and spirits they are become stiffe
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
direction in auoyding sinne and embracing godlinesse and this judgement threatned will light vpon me if I securely goe on in my sinnes and doe not preuent it by vnfained repentance For as our meat will not nourish vs if we giue it to be eaten by others nor our clothes keepe vs warme vnlesse wee put them on nor medicines and salues cure our sicknesses and sores vnlesse they be taken and applied no more will this food and physicke of our soules doe vs any good if we put it off vnto others and doe not make it our owne by application §. 12 The eleuenth remedie is not to misapplie the promises The eleuenth meanes is that we doe not make the Word vnprofitable by misapplying it as when we arrogate vnto our selues the gratious promises of the Gospell not performing the condition of faith and repentance but that wee learne rightly to applie it as our state and condition duely examined and considered doth require As wee must applie vnto our selues the threatnings of the Law reprehensions and admonitions when we find that we securely goe on in our sinnes and the comforts of the Gospell when as we find and feele the weight of our sinnes and are truely humbled vnder the burthen of them Otherwise the Word will haue the same effects that physicke and salues haue being misapplied as cordials to a strong bodie not well purged from grosse humours and strong medicines to a weake and feeble Patient healing plaisters applied to festred sores which haue more need of the lancer and strong corrasiues and these to small and greene hurts that would be healed with some gentle salue that is it will cast those who are dejected and hopelesse into deepe despaire and make the presumptuous and hard-hearted the more retchlesse and secure Finally it is a speciall meanes to be preserued from securitie when as taking no pleasure in being soothed and flattered in all our courses especially by our Teachers and Guides we doe affect and submit our selues vnto a faithfull Ministerie who will tell vs plainly of our sinnes and rouze vs vp by their exhortations and rebukes when as wee are readie to lie and sleepe in them through carnall securitie And this was Dauids choise who desired not to eate of the Wickeds dainties Psal 141. 5. but sayth he let the righteous smite me and it shall be a kindnesse and let him reprooue me it shall be an excellent oyle which shall not breake my head So Salomon Open rebuke is better then secret loue and the wounds Pro. 25. 5 6. of a friend because they are faithfull are better then the kisses of an enemie which are deceitfull For wee are naturally blinded with selfe-loue which hideth and extenuateth our sinnes and causeth vs to continue in them without feare making vs beleeue that all is well but a faithfull Minister will put off these fig-leaues and pulling off the maske of vaine pretenses and excuses will lay them naked before vs so as we may see their vgly deformitie And when wee are readie to sleepe in them through carnall securitie they being our spirituall Watch-men appointed by God to watch ouer our soules will awaken vs out of our slumber by sounding in our eares the threatnings of the Law against the impenitent and secure and the promises of the Gospell to those who acknowledging their sinnes doe rise out of them and forsake them by vnfained repentance CHAP. XI Wherein are set downe diuers other remedies whereby we may be preserued from carnall securitie §. 1 The first remedie is to withstand securitie in the first degrees of it BEsides those meanes of preseruing and deliuering vs from carnall securitie by remoouing the causes of it of which I haue entreated in the former Chapter there are diuers others remayning which are now to be spoken of And first if we would auoid securitie and hardnesse of heart in the highest degrees we must shunne the first beginnings of it and carefully foresee and feare it long before it comes For then wee may preuent it by vsing those good meanes which are fit for this purpose of which I haue spoken in part and shall more fully handle them in the following discourse But if it haue once seazed vpon vs then it will be too late by any thing that our selues can doe to come out of it because it taketh away all spirituall sense and feeling so as wee shall haue neither will nor power to vse any meanes to bee freed from it Wee must with all care and prouidence shun this Viper that it may not come neere vs or presently apply remedies as soone as wee are stung seeing it will bee too late when as the poyson hath ouer-spread our soules and hath made vs to bee altogether stupid and senselesse It is the sleepe of the soule and therefore it will bee too late to come out of it when we are fallen deeply into it seeing it depriueth vs of the vse of our spirituall senses so as we know not our estate but rather dreame that we are waking and exercised in such duties as God requireth but assoone as we feele it approching by our stretching and yawning when we are about good duties our coldnesse and dulnes our slacknes and negligence in holy exercises which we haue formerly performed with pleasure and cheerfulnes or when we are falling into a slumber and as it were nod in our sinceritie and zeale so as we haue some sense of our estate and are so much waking as that we know that we are readie to sleepe so as we may say with the Spouse in the Canticles I sleepe but my heart waketh and are Cant. 5. 2. able to heare the voyce of our Bridegroome Christ calling vnto vs in his Ordinances Open vnto mee my Sister my Loue my Doue then let vs not giue way to sloth but presently start vp and shake off this drowsinesse and vse all good meanes that we be not ouer-taken of it Yea it is the Lethargie of the soule and therefore must be preuented before it approcheth for after it hath seazed vpon vs it taketh away all sense and feeling and so benummeth and deaddeth all the spirituall faculties that the partie is not onely vnable and vnwilling to helpe himselfe but is also scarce recouerable by all meanes that can bee vsed by the most skilfull Physicians In which regard the faithfull doe feare this disease of carnall securitie more then any outward afflictions yea then any other sicknesse of sinne because it is scarce capable of any meanes whereby it may bee cured And they who feare it not nor vse any meanes to preserue themselues from this dreadfull and deadly Lethargie doe euidently shew that it hath alreadie seazed on them and brought them past sense and apprehension of the danger To which purpose Bernard speaketh excellently Doe not saith he ouer-much inquire after this hardnesse of heart to Nee pergas quaerere quid illud sit si non expauisti tuum hoc est
lose our best oportunities by ouer-sleeping our selues in carnall securitie if wee bee not rowzed vp and awakned with the admonitions exhortations and necessarie reproofes of our faithfull friends Those that are falling into a Lethargie being vnable to refrayne sleeping doe thinke themselues beholding after their recouerie to such about them as by their pricking and nipping them haue kept them waking though it may bee for the present it was a thanklesse office being so distastefull to their humour and appetite but we are prone to fall into this spirituall Lethargie of carnall securitie which is more dangerous and pernicious then ten thousand bodily deathes and therefore by so much more are wee to esteeme the kind office of such a faithfull friend who by the nips and pricks of admonitions and reproofes doth keepe vs from falling or continuing in this sleepe of death When our bodily sores begin to fester at the bottome and to breed dead flesh and when our bodies abound with hurtfull humours we not onely voluntarily send for the Chyrurgeon and Physician but thanke and reward them though to our smart and payne they vse to cure vs corrasiues and strong potions And shall we not be as carefull for the recouerie of our soules and as thankfull to those who vse these good meanes to effect the cure although they bee distastefull yea painfull and lothsome to our carnall sense and appetite But it is not enough that we highly esteeme those Christian duties for our spirituall good if our friends bee not also willing to performe them Now to an ingenuous nature it is in this cure as painfull and vnpleasant to bee the Physician as the Patient to admonish and reprooue our friends as to heare them admonishing and reproouing vs because it sauoureth of needlesse curiositie and censorious businesse And therefore it is necessarie for vs to vse all good meanes to moue one another to the performance of this dutie And this wee shall doe if wee performe it mutually as there is need on either side and watch ouer one another by turnes either partie being readie to awaken the other when hee seeth him falling into this deadly sleepe For this libertie of loue being vsed on both sides will make both more willing both to speake and heare prouided that it bee not by way of regeration and by retorting the admonition at the same time which sauoureth of some spleene and argueth a willingnesse to requite and a kind of impatiencie to be in debt or by our faultinesse to be obnoxious vnto our friend vnlesse he be as deeply engaged vnto vs. And secondly if our friend bee mistaken in vs and we are able to excuse and defend our innocency by a iust apologie yet this must bee done so as it may not giue any distaste or discouragement vnto him in performing the like dutie another time not by harsh contestations but with great mildnesse and loue thanking him much for his care in the generall although it causeth an errour in this particular And to this end let vs remember that it was an error of loue which as it is not suspicious and hideth a multitude of sinnes that they may not bee discouered to our hurt and shame so it is sometimes iealous when it commeth to play the part of the Chyrurgeon and whilest it searcheth our sores to the bottome it may at vnawares goe somewhat too deepe and touch the quicke fearing to leaue any of the dead flesh or core behind §. 6 The sixt remedie is to visite those who are in affliction The sixt meanes is often to visite those who are afflicted either outwardly in bodie and estate or inwardly in mind as those who are ruined in their estates or haue lost their neerest and needfull friends vpon whom they chiefly depended or lie groning vpon the bed of sicknesse or being afflicted and troubled in conscience in the sight and sense of their sinnes doe pitifully complaine of their wretched and disconsolate condition The which we are principally to doe in the time of our health wealth and prosperitie when as we are most apt to forget God and our selues and so to be ouertaken of carnall securitie For we may vse such distressed soules as glasses to represent vnto vs our owne condition and as liuely pictures in which we may see resembled our owne frailtie and mortalitie They may serue vnto vs as visible Lectures teaching and calling to our remembrance both our owne sinnes whereby we haue deserued the like or greater punishments the iustice of God in his righteous iudgements and our owne danger in respect of both to be attached with the like or more grieuous afflictions if we doe not make vse of these examples in others and by waxing wiser by their harmes doe not preuent them from falling on vs by turning from our sinnes by vnfained repentance And as it is profitable for young Gallants that are giuen to wastfulnesse to looke vpon such Vnthrifts as themselues not in their ruffe and riot when they are adored by Parasites and seeme to carry the world with them in a string for that will but make them the more secure in their wastfull courses but when hauing spent all they haue lost all their credit and esteeme with their wealth are forsaken of all their friends censured for their prodigalitie euen by those who for the time that the streames thereof did flow did quench their thirst and supplied their wants by sucking from them finally cast into prison without hope of deliuerie and not able to supplie themselues with the ordinarie necessaries of food and apparell seeing in them they may easily learne what will be the end of their iourny if they hold on in the way of their excesse and prodigalitie So is it behoofefull for those who flourishing in worldly prosperitie are readie to fall into the slumber of carnall securitie to acquaint themselues with such pitifull obiects not onely that they may hereby be put in mind of the bountie of God towards them who haue receiued though not deserued better then these in affliction and so may be mooued to be more thankfull vnto him and more cheerfull in his seruice being encouraged with the present pay of more liberall wages but also considering that they are alike fraile and all worldly things momentanie and mutable they may not sleepe in securitie but prepare themselues against the day of triall and tentation In which regard the Wise-man sayth that it is Eccles 7. 2. better to goe into the house of mourning then the house of feasting because that is the end of all men and the liuing will lay it to his heart namely not onely to be mooued hereby to a worke of mercie in mourning with those that mourne and partaking with them in some of their griefe that it may be easier when as wee beare a part of their burthen euen as wee communicate vnto them some comfort and refreshing but also that vsing them wisely as examples whereby we may be
though those who are in their youth and prime age be weary faint and vtterly fall yet if being humbled in the sense of our owne weakenesse we doe deny our selues and waite vpon the Lord he will renew Phil. 1. 6. our strength and we shall mount vp with wings as Eagles we shal run and not be weary and walke and not be faint This worke of regeneration is not our own but the Lords who is as able willing to perfect a work as to begin it for not to finish what he hath vndertaken and begun were a signe either of inconstancie or want of power whereas he is immutable and omnipotent according to that of the Prophet Shall I bring to the birth and not Esa 66. 9. cause to bring foorth saith the Lord shall I cause to bring foorth and shut the wombe saith thy God Though then the duties of a godly life seeme vnto vs hard difficult and euen vnpossible yet let not this discourage vs seeing nothing is impossible with God though they bee so farre aboue our abilities Luk. 1. 37. that they also exceed our hopes so as we scarce dare sue and seeke after that power of performance which God requireth and we desire let vs remember that the Lord is able to doe exceeding abundantly aboue all that we aske or Eph. 3. 20. thinke according to the power that worketh in vs. And though we are ready to stumble at euery stone of offence and to sinke in euery tentation let vs goe on cheerfully for all this seeing our God is able to keepe vs from falling and to Iude vers 24. present vs faultlesse before the presence of his glory with exceeding ioy Yea he is ready to preuent vs with his grace and not only to worke in vs as in the Prodigall son some good desires of returning vnto our heauenly Father Luk. 15. that we may serue him but euen when he seeth vs afarre off he will run to meet vs giue vs kind intertainment and feast vs so with a banket of his graces that we shall be inabled with cheerfulnesse to doe his worke And therefore though we find neuer so mighty opposition as soone as we are entred into the course of Christianity yet being assured of Gods presence and assistance let not this dismay vs For if God be with vs who can be against Rom. 8. 31. vs Pharaoh may wel frowne and storme against vs but his ruine shal be our safety The deuill may rage and as it were rend vs with his tentations but out he must come leaue his hold when God commandeth him Though we apprehend the greatnesse and difficulty of the worke and our owne weakenesse and insufficiency to goe thorow with it let not this discourage vs from vndertaking it for the Lord is with vs his grace is all-sufficient and his power is manifested and glorified in our infirmities Though we are weake 2. Cor. 12. 9. Eph. 6. 10 13. in our owne strength and able to doe nothing yet we are strong in the Lord and in the power of his might with the Apostle able to do all things through the power of Christ which strengtheneth vs. Though we through our corruption are prone to fall into any sinne the Lord shall deliuer vs from euery euill 2. Tim. 4. 18. worke and preserue vs vnto his heauenly Kingdome and finally though we are so fettred and gauled with our naturall corruptions that wee can scarce creepe in the wayes of Gods Commandements yet we may resolue to run Psal 119. 32. in them with great agility and swiftnesse when he shall be pleased to inlarge our hearts They saith an ancient Father who resolue to passe from the loue of worldly pleasure vnto an honest and vertuous life finde it at the Cyr. in Hesaiam lib. 4. cap. 55. first a rough and vncouth way which is hardly passable For the sweetnesse of a long settled and confirmed custome opposeth and hindreth them and lothnesse to breake it doth much intoxicate and disturbe their mindes Neither can our carnall affections be easily shunned or subdued nor is the way of vertue plaine and easie to euery one who offereth to run in it But yet God prospering and helping vs forward and smoothing and leuelling these rough and vnpassable wayes a man may easily escape or ouercome the assaults of his owne carnall affections and couragiously mount vnto the top of the hill of vertue §. Sect. 3 That God the Sonne ioyning with vs taketh away all difficulty Secondly God the Sonne ioyning with vs in the duties of a godly life will take away all difficulty and enable vs to performe them with all cheerefulnes and delight For being vnited vnto him by a true and a liuely faith and ingrafted into this blessed fruitfull Vine as liuing branches wee shall receiue such spirituall life and sap of grace from him that we shall bring forth the ripe grapes and pleasant fruits of holinesse and righteousnes Being knit vnto him in this blessed vnion and becomming liuely members of his body wee shall haue communion with him and receiue such vertue and vigour as shall be effectuall not only for our iustification but also for our sanctification From his death Rom. 6. 4. we shall receiue vertue strength for the mortifying of the flesh and the sinfull lusts thereof so as it shall no longer reigne and rule in vs as in former times and from his Resurrection such a quickning power as will enable vs to rise out of the graue of sin and to walke in the waies of holinesse and righteousnesse bringing forth the plentifull fruits of new and true obedience Besides our Sauiour who exhorteth vs to take his yoke vpon vs offreth himselfe to ioyne with vs and to be our yoke-fellow and as the taller and stronger Oxe drawing together with one that is lesse and weaker easeth him of the chiefest part of the burthen so our Sauiour so farre exceeding vs in greatnesse and strength doth free vs from all irkesomnesse and cumbersome tediousnesse of that burthen which he layeth vpon vs by bearing it vp vpon his owne blessed necke and shoulders Neither doth he call vs vnto him to trouble and vex vs but to ease and comfort vs. Not to oppresse vs with a burthen aboue our strength but to lighten vs of the intolerable load of sin by taking it vpon himselfe in stead wherof he layeth vpon vs his sweet and easie yoke of Euangelicall obedience according to that his gracious call and inuitation Come vnto me all yee Matth. 11. 28 29 30. that labour and are heauie loaden and I will ease you take my yoke vpon you and learne of me for I am meeke and lowly in heart and yee shall finde rest vnto your soules for my yoke is easie and my burthen light So that though it be a yoke and burthen yet it needs not dismay vs seeing it is but light and easie in comparison of that
vnsupportable waight of sin the wrath of God and curse of the Law from which he hath freed vs and not such an one as will toyle and turmoile vs but a burthen that bringeth ease and a labour which causeth rest It is not Christs purpose to surcharge and oppresse vs by imposing a burthen aboue our strength for he that hath taught vs that a good man is mercifull vnto his beast Pro. 12. 10. will not be hard-hearted and cruell to his yoke fellowes yea to his owne body and bowels but onely he desireth that we would beare him company promising that if our weight be ouer-burthensome he will ease vs if it be irksome and tedious he will make it sweet pleasant and if there be any defects wants in vs he will supply them by vertue of that communion which we haue with him If we be dead Rom. 6. 4. and cannot mooue in the actions of piety and righteousnesse by touching his dead body he will giue vs spirituall life and motion For as the Father rayseth vp the dead and quickneth them euen so the Sonne Joh. 5. 21 25. quickneth whom he will He is the Resurrection and the Life he that beleeueth Ioh. 11. 25. in him though he were dead yet shall he liue So if being raysed we want spirituall illumination that we may walke in those wayes which God hath prescribed our Sauiour will supply it according to that of the Apostle Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light If we be weake feeble he will strengthen vs with might Eph. 5. 14. by his Spirit in the inner man If we feele the exercises of a godly life so Eph. 3. 16. difficult vnpleasant to our corrupt nature that we haue little hope of proceeding in them that which is defectiue through naturall corruption he wil supply by grace aboue all that we can expect for he is able to doe exceeding abundantly aboue al that we aske or thinke according to the power Vers 20. that worketh in vs. If we be faint he will support vs if weary he will refresh vs if we fall he wil lift vs vp If we be discomforted and discouraged with afflictions tribulations which we meet with in the way he will strengthen vs with faith patience that we may be able to beare them so as we may say with the Apostle We are troubled on euery side 2. Cor. 4. 8 9. yet not distressed we are perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed §. Sect. 4 That the duties of a godly life are made easie by the assistance of the holy Spirit Finally the holy Spirit so assisteth vs with his grace that the duties of a godly life which are to the flesh difficult and vnpleasant become Rom. 8. 11. sweet and easie For when we feele our selues most dull dead and vtterly vnable to moue in the wayes of godlinesse this Spirit of life and power will quicken and reuiue vs according to that of the Apostle If the Spirit of him that raysed vp Iesus from the dead dwell in you he that raysed vp Christ from the dead shall also quicken your mortall bodies by his Spirit that dwelleth in you If our flesh rebell and labour to hinder vs in all good duties the Spirit of God will mortifie and subdue it If carnall corruption be so strong in vs that it withdraweth our hearts and affections from God and his seruice This Spirit of God as a sharpe razour will circumcise our hearts and purging vs from our naturall Deut. 30. 6. corruption will inflame them with Gods loue and with feruent desires to please him in all things If we be so straightned in our zeale and deuotion that we can neither read heare nor pray yet our comfort is that the Spirit of God is not straightned but can like fire thaw our Mic. 2. 7. frozen hearts open our eares and hearts that we shal be able with Lydia to attend vnto those things which concerne our saluation and helping Luk. 16. 14. our infirmities will make intercession for vs with gronings which cannot be Rom. 8. 26. vttered If we be destitute of all sauing graces in our owne sense and feeling and doe thirst after them like the drie lands Gods Spirit will quench our thirst and be in vs as a fountaine of liuing water springing vp Ioh. 4. 14. into euerlasting life Finally if wee be stiffe and vnactiue vnto euery good worke so as we cannot performe any dutie of Gods seruice or if we doe yet with much difficulty and with murmuring and complayning of the flesh this oyle and holy vnction of the Spirit will supple and soften our hearts and stiffe ioynts making vs to goe with ease and agility in the wayes of godlinesse like the wheeles of a cart which being drie goe hardly and with a creaking noyse but when they are oyled runne with much ease and swiftnesse And therefore when wee finde our selues indisposed to Gods seruice prayer or any other duty and see some difficulty in them to our sinfull flesh let vs not hereby be discouraged but feeling our owne weakenesse let vs craue the helpe and assistance of this holy Spirit that we may be strengthened Eph. 3. 16. thereby in the inner man with all might according to his glorious power and so Col. 1. 10 11. walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke Let vs goe boldly vnto the Throne of grace crauing the Spirit to support vs seeing we haue Gods promise that he will giue it to those that aske him Let vs begge the Spirit of Grace and supplication seeing the Luk. 11. 13. Zach. 12. 10. Lord hath promised to bestow it vpon all the faithful and finding our selues so drie and emptie of all goodnesse that we thirst after Gods grace which inricheth vs with it let vs by faith goe vnto Christ inuiting vs to come vnto him and to drinke plentifully of these waters Ioh. 7. 37 38. of the Spirit that we may be nourished thereby vnto euerlasting life §. Sect. 5 That the sauing graces of the Spirit wrought in vs make the godly life easie and familiar And as the Spirit it selfe so the gifts and graces which it bringeth with it and worketh in vs are notable helpes enabling vs to ouercome all difficulties which we find in the way As first a true liuely Faith which not onely ouercommeth the world and all the enemies of our saluation and vniting vs vnto Christ doth cause vs to bring forth fruits in him but also perswadeth assureth vs that notwithstanding all lets and difficulties we shall attaine vnto that sanctification and holinesse of life which we labour after The which as a singular encouragement hearteneth vs to take paines to vse all diligence in all Christian duties when as we are sure that we shall