A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

THE FIFTH BOOKE OF A GODLY LIFE, CON∣TAINING IN IT THE HELPES AND MEANES WHICH INABLE VS VNTO IT. (Book 5)

CAP. I.

Of the rules of a godly life, whereby we may be directed in the right perfor∣ming of all Christian duties. And first, of such rules as respect the causes of it, both principall and subordinate.

§. Sect. 1 Of the helpes inabling vs to leade a godly life.

HAuing shewed what the godly life is, and the du∣ties wherein it consisteth, with the properties be∣longing to them, which serue as way-markes and signes, whereby wee may know that wee are in a right course; it now remaineth, that wee intreat both of the helpes whereby we may be furthered in the wayes of godlinesse, and also of the impe∣diments, which hindring vs in our Christian course, are to bee carefully remooued out of the way, if we would trauell in it with any ease and comfort, and come hap∣pily to the end of our iourneys. For as they who are to run a race for a corruptible crowne, thinke it not sufficient to know perfectly the way, with the nature and properties of it, as whether it be long or short; vp, or downe the hill; rough or plaine: but also carefully vse all helpes which may further them in the race, and remooue all impediments which may hinder their speed, and frustrate their hopes of comming seasonably to the goale, and winning the Garland: so must we all take the same course in running of the spirituall Race of a godly life, that we may obtaine that Crowne which is heauenly and immortall. The helpes whereby wee may bee furthered and inabled to leade a godly life, are either the meanes which tend to the aduancing of it; or the arguments and reasons which may induce and per∣swade vs to vse them, and to practise all Christian and holy duties in the whole course of our liues & cōuersation. The meanes respect either directi∣on or practice: The former consisting in certaine rules which are to be ob∣serued, that we may profitably proceed in the wayes of godlines: The other in wel vsing of certaine special meanes which God hath ordained & sancti∣fied to this end, that they may inrich vs with his spirituall & sauing graces, & strengthen vs to the performing of those Christian duties which belong

to a godly life. The rules to bee obserued, haue either reference to such things as belong to all Christian duties, or to the duties themselues.

§. Sect. 2 The first rule is, that wee make God the supreme end of all Christian duties, and wholly deny our selues in them.

Of the former sort, are such as concerne either their causes or their cir∣cumstances. The causes are chiefe and principall, or else subordinate and * 1.1 instrumentall. The chiefe and principall cause of working all holy duties, in, and by vs, is God himselfe, the Father, Sonne, and holy Spirit. Con∣cerning whom, this first rule is to bee obserued, that seeing God is the chiefe Author of all good duties which can be performed by vs, that there∣fore we also make him the supreme end of them, propounding vnto our selues his glory in the vndertaking of any action, as the mayne motiue that induceth vs vnto it. And seeing he is first and last in all holy duties which are performed of vs, and both beginneth, continueth, and finisheth his workes of grace in and by vs; yea, seeing wee our selues are wholly his, * 1.2 both by right of creation, preseruation, and redemption; therefore being his and not our owne, we must deuote and consecrate our selues wholly, and all our actions and intentions to his seruice, performing all Christian duties, not as acts of our owne wills, to please or profit our selues, but as workes which he willeth and commandeth, and are therefore pleasing and acceptable in sight. So that this must be our first step & entrance to the Christian duties of a godly life, vtterly to deny our selues and our owne wills, and acknowledging God to be all in all, wee are to resigne both our persons & actions to be directed and guided as he pleaseth, and to make his will in all things the rule of ours; not performing the duties of a godly life, because they are pleasing vnto vs, or plausible vnto others, but because God requireth them, and it is his will, that being sanctified, we should glorifie * 1.3 him, in bringing forth much fruit. We must, if we wil be Christs Disciples, in the very first place deny our selues, and take vp our crosse and follow him. We * 1.4 must not, like vntamed Heifers, run & range which way we list, but we must take vpon vs his easie yoke and light burthen, and casting off our pride and * 1.5 selfe-will, we must learne of him to be humble and meek in spirit. We must be content to be, not what we would, but what God wil haue vs, both doing and suffring whatsoeuer he cōmandeth or imposeth. We must go the way that nature shunneth, if God chuse it for vs; and walk with Peter, not whither * 1.6 we would, but whither we would not. An example of which obedience we haue in the Saints of Macedonia, who resigned themselues vnto the Lord in doing * 1.7 his wil, & in him to the direction of his holy Apostle. And in Paul also, who before his conuersion applied himselfe to do his own wil, and to please the * 1.8 chiefe Priests, but no sooner was he cast down & humbled, but presently he offreth himselfe to Gods seruice, and desireth to be guided by the will of Christ. Yea our Sauiour himselfe, who is the most perfit patterne for our imitation, though his humane will were most iust and holy, yet professeth that he sought not his owne will, but the will of his Father who sent him. Neither * 1.9 must we only deny our own wils in al our doings, that we may submit them vnto Gods, but also in our suffrings, that so we may say with Dauid; Here am * 1.10 I, let him doe to me, as seemeth good vnto him; and with our Sauiour Christ himselfe; If this Cup may not passe by me, not my will, but thine bee done. The * 1.11 fruits and benefits of which resigning vp our selues wholly to the direction and disposing of Gods will, are great and manifold. For thus all our

actions must needs be pleasing vnto God, seeing they are conformable to his owne will. We shall liue the life of Christ, when being wholly mooued * 1.12 and ruled by his Spirit, we shall doe, not our owne wills, but his, and the will of his & our heauenly Father. We shal be partakers of the diuine nature, as the Apostle Peter speaketh, when as keeping his residence in vs by his * 1.13 Spirit, his holy will doth raigne and rule in vs. Wee shall greatly profit in humility, which is that Christian ornament that chiefly maketh vs glori∣ous in the sight of God. Wee shall be contented in all estates, and reioyce euen in tribulation and affliction, because the will of God is fulfilled in vs, vpon which our will dependeth. Finally, the will of God shall be vnto vs as a most skilful and faithfull Pilot, which standing at the sterne, will di∣rect vs in all our courses, in this our dangerous passage thorow the sea of this world, and preserue vs safe in all tempestuous troubles, from falling vpon the rocks and shelfes, vpon which we would often run and make ship∣wracke of our soules, if we followed not this guide, but were led by the di∣rection of our owne corrupt and vnskilfull wills, or by the traditions of others who are as ignorant as our selues.

§. Sect. 3 The second rule respect∣ing our Saui∣our Christ; namely, that we aime at him as the mayne scope of all our actions.

The second rule of direction for the leading of a godly life, respecteth our Sauiour Christ, namely, that we propound him as the maine scope and marke at which we ayme in all our actions, not resting in the best duties which we performe, as hauing in them any sufficiency to make vs happie and blessed, but vsing them as helpes to gaine Christ, and to confirme and assure our vnion and communion with him, by whom alone wee at∣taine vnto happinesse. The end of our legall knowledge, is not chiefly that wee may obey it, and so liue in our owne righteousnesse, but to discouer our misery both in respect of sinne and punishment, that thereby we may be driuen out of our selues vnto Christ, and seeke in him righteousnes and * 1.14 saluation. The end of the knowledge of the Gospell and of all other know∣ledge, learning and wisedome, is to bring vs to the knowledge of Christ and him crucified; for the sauing knowledge of this onely, would make vs happie, though we were meere Ideots in all other things; whereas if we had all other knowledge of the secrets of nature, the profundity of all Arts and sciences, yea euen of the highest and darkest mysteries of Reli∣gion, yet wanting this alone, wee should bee miserable. And therefore the Apostle neglecting the excellency of all other wisedome, determined * 1.15 not to know any thing, saue Iesus Christ, and him crucified. In respect of this, hee esteemed all other gaine but losse and dung, and propounded this vn∣to himselfe, as his chiefe marke vnto which he pressed with all his power, that he might know Christ, and the power of his Resurrection, and the fellow∣ship * 1.16 of his sufferings, being made conformable vnto his death. In which, when he had attained vnto it in some measure, hee chiefely gloried. The end * 1.17 of our faith must not bee to rest in it, as an infused grace, for which in its owne vertue we are accepted, but that it may serue as an instrument to ap∣ply and appropriate vnto vs Christ and his righteousnes, in and by whom alone we are iustified in the sight of God. The end of our hearing and rea∣ding the Word, is not chiefely to commend vs vnto God by the per∣formance of a religious act of his seruice, but that wee may thereby come to the knowledge of Christ, & apply him vnto vs by a liuely faith. The end

of our receiuing the Sacraments, is to confirme and assure our vnion and communion with Christ. The end of our prayers, is not that for them∣selues and their owne feruency and holinesse, they should bee heard and granted of God, but onely in the mediation and intercession of Iesus Christ. Finally, the end of all the duties of a godly life and fruits of new obedience, is not to satisfy Gods Iustice and merit heauen, but to assure vs that wee are ingrafted as liuely branches in the true Vine Iesus Christ, and that wee haue from him this sap of grace which maketh vs fruitfull, seeing without him we could doe nothing; and that we are partakers of the ver∣tue * 1.18 and power of his death and Resurrection vnto Iustification, and the re∣mission of the guilt and punishment of all our sinnes, seeing wee feele them powerfull in vs for our sanctification, and for the abating of the corrupti∣on, and subduing in vs the power of sinne, so that it no longer raigneth in * 1.19 our mortall bodies. Now the reason why we must not rest in our Christi∣an graces and holy duties themselues, but onely vse them to another end, propounding vnto them as their mayne scope the gayning of Christ, and that wee may hereby be more neerely and firmely vnited vnto him, is, be∣cause nothing in vs, nor any thing done by vs is pleasing vnto God in it owne worth and excellency, but only as it is accepted in Christ the Sonne of his loue, in whom onely hee is well pleased; for euen our prayers them∣selues * 1.20 are but a lothsome sacrifice, vnlesse our high Priest taking them at our hands, doe put them into his golden Censor, and sweeten them with * 1.21 the odoriferous Incense, and fragrant breath of his mediation and inter∣cession. Our best righteousnesse, being imperfect and stayned with our corruptions like a polluted cloth, will not indure the pure and parching eye * 1.22 of Gods strict Iustice; vnlesse our imperfections be couered with the per∣fect righteousnesse of Iesus Christ, and the pollution washed away in his most precious blood. And therefore let not this bee the end of all our Christian duties in a godly life, that they may bring vs directly vnto God, in their owne credit, or procure his fauour in their owne worth and excellency, for then hee will iustly reiect both vs and them; but let vs propound the getting of Christ as the maine scope of them all, that so being vnited vnto him, we and our duties may in him be accepted before God, and receiue a rich reward by vertue of his merits and perfect obe∣dience.

§. Sect. 4 The third rule, respecting the Spirit of God dwelling in vs.

The third rule respecteth the holy Spirit of God dwelling in vs, name∣ly, that seeing we cannot of our selues pray, or heare, or reade, or meditate, * 1.23 or else performe any other Christian and holy duties, but as this Spirit helpeth our infirmities, and giueth vs power to bring them to some good effect; therefore stopping our eares to carnall disputes, and shaking off the yoke of naturall & corrupted reason, we must, in the performing of all the duties of a godly life, giue our selues ouer to be gouerned and guided by it, both in respect of the matter, manner, and time of doing them. And when wee heare the voyce of the Spirit secretly whispering in our hearts (like the voyce of one standing behind vs) saying, This is the way, walke thou * 1.24 in it, when thou turnest to the right hand or to the left, we are to be directed by it. And when it putteth into our mindes any good motions, or inciteth vs vnto any holy duties, as praying, hearing, reading, meditating, renew∣ing

of our repentance, or doing the workes of mercy, and such like, wee must not quench the Spirit, by checking these motions, nor by delaying and * 1.25 putting them off to another time, but vndertake them presently, and la∣bour to bring them to good effect, whilest it offereth vnto vs its helpe and assistance, without which, of our selues wee are able to doe nothing that is good. Let vs not grieue the good Spirit of God dwelling in vs, whereby wee are * 1.26 sealed to saluation, by refusing his gouernment, (as the Israelites dealt with Samuel) notwithstanding it is so profitable vnto vs, pulling (as it were) his * 1.27 Scepter out of his hand, and saying vnto him, as those Rebels to Christ, This man shall not raigne ouer vs: but like obedient subiects, let vs submit * 1.28 our selues in all things to be ruled by it; and when wee discerne that the motions which are put into our minds, are his, (as wee may easily know them from all others, both by their holinesse resembling their Author, and their agreement with the voyce of the Spirit in the holy Scriptures) let vs * 1.29 not onely yeeld vnto them, but also giue them the best entertainment; nourishing and cherishing them when they seeme weake, and inciting and re-inliuing them when as they begin to languish and dye in vs, by me∣ditation, prayer, reading, and other such like religious exercises. Let vs open the doore of our hearts when he knocketh, and giue kind entertain∣ment * 1.30 to this holy Ghest, who bringeth his cheere with him, and will feast vs with a delicate banquet of spirituall graces. But especially when he visit∣eth vs after an especiall & extraordinary manner, and giueth more euident signes of his presence then at other times, by working more powerfully good motions in vs, kindling our zeale, and inlarging our hearts with the loue of God, and the duties of his seruice, then are we not by sloth to let slip so good an opportunity of inriching our soules with sauing graces, but we must (as we vse to say) strike whilest the iron is hot, and reape our haruest, whilest this Sun-shine continueth: we must set vp all our sailes, whilest this faire gale of wind lasteth; and so wee shall in a shorter time make a farre greater progresse in our course of godlinesse, then in many moneths, when being left by the Spirit, in respect of this extraordinary efficacie and operation, we shall be becalmed, and haue neither will nor power to goe forward. When hee offereth himselfe in an vnusuall man∣ner vnto vs, in our trauelling of the spirituall iourney, (as the Angell to Iacob) wee must take fast hold of him, not suffering him to depart, be∣fore he hath giuen vs an extraordinary blessing. And when hee mooueth our hearts, as the Angell the Poole of Bethesda, and by his speciall pre∣sence infuseth into them more then wonted vertue; let vs not suffer so good an opportunity to passe, without making of it some spirituall ad∣uantage, for the curing of our sores and sicknesses of sinnes, and the confirming and increasing of our health and strength in our inner man.

§. Sect. 5 That we often renew the Co∣uenant of grace between God and vs.

The rules which respect the subordinate causes and helpes, whereby we are inabled to performe the duties of a godly life, are diuers. The first, that we often renew the couenant of grace betweene God and vs, by renew∣ing the condition of it on our part, faith and repentance. In which exer∣cise, as we are to renew our sorrow for all our sinnes, and those aboue the rest, which we haue most often committed, and thereby most offended and

dishonoured God; so especially for those sinnes and corruptions which haue most disabled vs vnto the duties of a godly life, and haue plunged vs into the contrary wickednesse, whereby we haue serued sinne and Satan. As our negligence and want of zeale, and holy care to glorifie God by the light of our Christian conuersation, and bringing forth the fruits of new obedience, and adorning our profession by our holy conuersation, where∣by contrariwise we haue caused Gods holy Name to be blasphemed, and our Christian profession to be slandered and euill spoken of, as though it were the cause of all our inormities. Our security and hardnesse of heart, whereby we haue made no good vse either of Gods Word or workes, his mercies or iudgements, to be drawne by them to repentance, and made more diligent in the duties of his seruice; but putting the euill day farre * 1.31 from vs, haue taken occasion thereby, with the euill seruant, to be slothfull and negligent in all good duties, and to take liberty in running licentious courses, loathing the meanes whereby we should haue bin wakened and rowzed vp out of this spirituall lethargie. Our cowardize and slothfulnes in making warre against our flesh and fleshly lusts, whereby they haue of∣ten gotten to such an head, strength, and height of rebellion, that they haue preuailed, and haue shamefully foyled the spirituall part, and led vs captiue vnto sinne. Our negligence in preuenting the occasions, and with∣standing the first motions and beginnings of sinne, and our want of care, in banishing out of our minds and hearts the desires and concupiscence of the flesh, when they were first suggested vnto vs; whereof it hath come to passe, that suffering them to rest in vs, wee haue been allured and tick led with carnall delight in thinking of them, which hath drawne vs from our former sincerity, and moued vs to like and approue them, to consent vnto, and produce them into act, when wee haue had fit occasion. Our worldlinesse and earthly mindednesse, which haue made vs, by affecting transitory trifles, to neglect spirituall and heauenly excellencies, and neg∣lecting Gods seruice, to serue Satan, in hope of receiuing this base wa∣ges and rewards of iniquity. Our little profiting by the long inioying and vsing of the light of the Gospell, and plentifull meanes of our salua∣tion, for the inriching of our selues with Gods spirituall and sauing gra∣ces, knowledge, faith, affiance, loue, zeale, patience, or the fruitfull exerci∣zing of them in the duties of a godly life: which hath come to passe by our irreuerent, slothfull and sluggish vsing of the meanes, nor bringing vnto them any faith, zeale, feruency of spirit, or a good conscience. Our want of Christian valour and resolution in the Christian warfare, and our often yeelding vnto the tentations of Satan, the world, and our own flesh. Finally, our abuse of prosperity and temporary blessings, which being gi∣uen vs of God as present wages in our hands, to make vs more cheerfull in his seruice, we haue abused as meanes and occasions to make vs more sinfull, more forgetfull of God, and negligent and cold in his seruice: more proud, worldly, and vnconscionable in all our courses. And when we haue called to our remembrance these, and such other sinnes, whereby we haue been hindred in the wayes of godlinesse, and haue vnfainedly la∣mented and bewailed them with bitter griefe, and resolued amendment for the time to come; then are we also to renew and strengthen our faith,

by applying afresh vnto vs the gracious promises of the Gospell which are made in Christ vnto all repentant sinners. The which often renewing of our couenant with God, will be a notable meanes of strengthening vs vnto all the duties of a godly life; seeing this couenant of grace is the ground and foundation of them, God hauing promised therein, that hee will take away from vs our stony hearts, and giue vs hearts of flesh; and that hee * 1.32 will put a new spirit within vs, that we may walke in his statutes, and keepe his or∣dinances and doe them. That he will giue vs one heart, and one way, that wee * 1.33 may feare him for euer; and put his Law in our inward parts, and write it in our hearts, that we shall not depart from him. And as thus on Gods part wee are strengthened vnto all good duties by his Spirit, which hee promiseth and giueth vnto vs; so also on our part, this renewing of our faith in∣abling vs hereunto; for the more we are assured of the remission of our sinnes, and of all Gods benefits, both spirituall in this life, and heauenly in the life to come, the more we loue him who hath so loued vs, and of his infinite bounty hath multiplied vpon vs such inestimable blessings; and * 1.34 the more wee loue him, the more loth wee are to doe any thing which may displease him, and the more forward and willing to glorifie him, and to performe all good duties acceptable in his sight.

§. Sect. 6 That we must take more care to approue our wayes to God and our owne consciences, then vnto men.

The second rule is, that we chiefly labour to approoue all our workes and wayes to God and our owne consciences, rather then vnto men, the testimony whereof is much more to be esteemed then publike fame, and humane censures. For fame being but a breath of the often deceiued multitude, may also deceiue vs, by giuing a false testimony, either on the worser or better part; but our cōsciences, which are priuy euen to our secret actions, and inward intentions in doing them, will not easily bee corrup∣ted to giue in false euidence, especially in those who are sanctified and regenerate. Humane and vulgar censures are often false and friuolous, ri∣diculous and impious, applauding that which God condemneth, and con∣demning that which he commendeth; and commonly that best pleaseth the multitude, which displeaseth him. They call him honourable, not who honoureth God, and is honoured of him, who is a sonne of God, bro∣ther of Christ, and heire of heauen; but who is innobled by the vertues of his parents, or who hath bought glorious titles (as it were a slaue in the market, or as the Centurion his freedome) with a great summe. They call him rich and happy, who is poore, beggerly, naked, and vtterly destitute of the riches of Gods graces, because he hath some worldly pelfe, which euery day may be taken from him, or he from it. And hee of the world is esteemed valorous and magnanimous, who is so impotent in ruling his passions, that he cannot beare the least iniury without taking reuenge; and contrariwise he base and cowardly, who dissembleth wrongs, and ac∣cording to Christs Commandement doth readily forgiue them, leauing vengeance to God, vnto whō alone it belongeth: Though nothing is more contrary to true fortitude, or the magnanimous constancy of a sound and well-settled minde, then with euery wind of words to bee moued out of a right state; and with other mens folly to become furious and fran∣tique. But a good conscience giueth in true euidence, as witnessing with God, or that which he witnesseth, not out of a blind opinion mis-led by

passion, but according to the booke of holy Scriptures, with which this booke of conscience commonly agreeth. And therefore if wee would leade a godly life, and constantly performe those Christian duties which are pleasing vnto God, let vs lightly regard the censure of the multitude, who ordinarily outface and discountenance vertue and piety, and com∣mend and magnifie vice and wickednesse, iustifie those whom God con∣demneth, and condemne those that hee iustifieth; accounting their false praises a great dishonour, and their scornes and disgraces for innocency and piety, our praise and glory, seeing he cannot be but honourable whom God honoureth, nor want glory, whom Christ, his Saints and holy An∣gels approue and applaud. And contrariwise, let vs highly esteeme, in all our actions, the testimony of our owne conscience, which will restraine vs from secret sinnes, as well as from open and notorious, and mooue and incite vs to all Christian duties, euen in our secret closets, when there is none by to censure our actions. And as no wise man in running of a race is much moued with the speeches of the standers by, which hee assuredly knoweth to be false and friuolous, thinking euer the better of himselfe when he is cast behind all the rest of the company, because they commend his speed, or the worse when he hath outstripped them and is neere the goale, because they discommend him for his slownesse: so neither must we be lifted vp with a good conceit of our selues, when others commend vs for our swiftnesse in the spirituall race, if our owne consciences tell vs, that wee are slow and behind all the rest with whom wee contend for the Garland; nor yet deiected and discouraged when they dispraise vs: if we are priuie vnto our selues, that with all our indeuour wee striue to make our best speed.

§. Sect. 7 That we must performe all good duties with a quiet and peaceable minde.

The third rule is, that we labour to performe all the duties of a godly life with a peaceable and quiet minde, which is not disturbed with dis∣heartening * 1.35 feares, or tumultuous passions. The which calme quietnesse ariseth from two causes. The chiefe and principall is our peace with God, and peace of conscience, which are effects and fruits of our iustification by faith. The which assuring vs of the remission of our sinnes, our recon∣ciliation with God, victory ouer all the enemies of our saluation, and that the Lord so watcheth ouer vs with his prouidence, and ruleth vs in all our wayes with his Wisedome and Power, that wee shall neuer fall from him, and so ouer-ruleth all things which oppose vs, that nothing shall be able to hurt or hinder vs, and all things shall turne to our good, and further our saluation; we are made heereby constant, cheerfull and couragious in all Christian duties, seruing the Lord in holinesse and righte∣ousnesse, * 1.36 without feare, all the dayes of our liues. For then our sinnes, and the iudgements of God due vnto them will not terrifie vs, the malicious as∣saults and tentations of our spirituall enemies will not affright and dis∣courage vs, afflictions and persecutions for righteousnesse sake, and for the profession and practice of Gods true Religion, will not daunt and dis∣may vs, but we will, in despite of all these oppositions, hold on our way, and finish our course with ioy. Whereas if wee want this inward peace and tranquillity, our sinnes will presse vs downe as an heauie burthen, and * 1.37 hinder our proceeding in the wayes of godlinesse, our consciences will

accuse and terrifie vs; Satan with his tentations will affright and beate vs downe, and outward troubles, ioyned with those inward discouragements which we finde in our selues, will so vexe and disquiet vs, that either wee shall desist in the wayes of godlinesse, as despairing to ouercome all these difficulties, or else proceed slowly, and vnsettledly with much vnconstan∣cy and discomfort. The second cause of this inward peace and tranquilli∣ty of mind, is the subduing and mortifying of our carnall lusts and tu∣multuous passions, as worldly loue, fleshly feare, rash anger, and the rest; and the right ordering of all our affections when they are sanctified. For where those vnruly passions doe still liue and beare sway, they blind the mind, that it cannot discerne the right way; corrupt and ouer-rule the will, that it cannot chuse, euen that which the iudgement approueth, and so vnsettle vs in all good courses, that we can keepe no constant tenour in them, but vpon euery slight occasion, all our good resolutions are ouer∣throwne, and we quite turned out of the right way. Whereas if these bee subdued and kept (as it were) vnder hatches, the mind being quiet, is able to iudge vprightly, and the will to imbrace that which holy reason com∣mendeth to its choyce, and the worke of piety prospereth and procee∣deth without any disturbance. And as we are thus to mortifie our carnall lusts; so we must rightly order our affections and passions, euen after they are sanctified; that they may performe their duties in due time and place, and like seruants, attend vpon holy reason, that they may assist it, and not as commanders and chiefe agents, goe before it. For as when a right and due order is obserued in the performing Christian duties, reason being inlightened by Gods Word and Spirit first approuing them, the will, vpon the commendation of reason chusing them, and the affections and passions subiecting themselues to the seruice of them both, affect and desire them, and oppose, with all their strength, all impediments which hinder their producing into act; out of this orderly proceeding (as in a well gouerned state) wee become constant in all good courses: contrariwise, when affections beare chiefest sway, and are the first mouers vnto Christian duties, reason being thrust from his throne, and will from the councell table, though we may by fits and flashes performe them, yet doing them in a disorderly manner, not out of sound iudgement rightly informed, but out of sudden and vngrounded passions, wee can neuer bee constant in any good course, but hot and zealous whilest the heat of pas∣sion lasteth, remisse and indifferent when this feruour abateth, and stone∣cold when it ceaseth. And this is the true cause why so many, who haue beene zealous professours in their youth, become luke-warme when they come to riper yeeres, and wholly cold and negligent, worldly and pro∣fane in their old age; because their Religion and deuotion was but a flash of youthfull passion, and not well-grounded vpon sanctified reason, and a sound and settled iudgement, conuinced by the euidence of truth, and rightly informed by the Word of God. And therefore seeing the first be∣ginnings were disorderly and confused, it is no maruell if the procee∣dings be vnsettled and vnconstant; and hauing laid so vnstable and vnsure a foundation, it is no great wonder, if the whole building, in short time, become ruinous.

§. Sect. 8 That all our duties must a∣rise from the fundamentall graces of a godly life.

The fourth rule is, that all the duties of a godly life, doe not only arise and spring from those inward and fundamentall graces, sauing know∣ledge, a liuely faith, purity of heart, a good conscience, and feruent loue, as I haue already shewed at large in the beginning of this Treatise, but al∣so that they be ioyned and accompanied with other Christian and inter∣nall vertues, and principally Christian prudence, zeale and humility, without which they cannot be acceptable vnto God. Christian prudence is most necessary to the well performing of all good duties, because it guideth and directeth vs in all particular actions, that they may bee done aright, both in respect of the matter, and the manner, the substance and circumstances, of which if we faile, or of any one of them, our workes, o∣therwise commendable, doe lose all their grace and excellency. For though they be neuer so good in the matter, yet if they be done in an ill manner, and though for their substance they seeme neuer so glorious, yet if we faile in the circumstances, not obseruing due time, place, or persons, that which is generally good in the Thesi and Theory, ceaseth to bee so in the Hypothesi, and in respect of the particular act, as it is done by vs; neither can we safely passe thorow all these narrow straits and difficult passages, vnlesse Christian prudence sit at the Helme, and direct vs in all our courses. Besides, this prudence is necessary for the guiding and tem∣pering of our zeale, which is a good Souldier in the Christian warfare, but an ill Commander, as being fit for execution, but not to giue directi∣ons; and if it be not vnder the conduct of prudence, it becommeth blind and preposterous, rash and wilfull, like a headstrong horse, full of courage, which being well backed, may doe good seruice, but if he be ill managed, carryeth his rider into headlong danger. But zeale, ioyned with prudence, is most necessary for our well proceeding in all vertuous actions, seeing (like the spirits in the body) it giueth to our soules liuely heat, wherby they are moued in the course of godlinesse, and are made actiue in all Chri∣stian duties, laboriously vsing all good meanes whereby they may bee furthered, and couragiously opposing and remouing all lets and impedi∣ments which crosse vs in our way. And therefore if we would deserue the name of true Christians, wee must take heed that wee incline not to that damnable errour of carnall worldlings, who make zeale and pru∣dence flat opposites, thinking those that are most feruent, most foolish, and with Iehu his companions, censuring them as mad fellowes, that with * 1.38 any zeale performe their duty; seeing holy Dauid, who in wisedome ex∣ceeded * 1.39 his teachers and ancients, was so zealous in Gods seruice, that scoffing Michol condemned him of folly: yea, our Sauiour Christ him∣selfe, * 1.40 who is the Wisdome of his Father, and in whom all the treasures of wisedome are hid, as the Apostle speaketh, as hee excelled all men in pru∣dence, so also in holy zeale, seeing he was not onely thorowly heated, but * 1.41 euen consumed in this diuine flame, as hee professeth. Neither can true prudence be more seuered from holy zeale, then zeale from prudence, be∣ing * 1.42 herein like the naturall heat and radicall moysture of the body, which preserue mutually one another, and both faint and faile, when either lan∣guisheth and decayeth. For prudence without the warmth of zeale (like frozen waters) loseth its motion in Christian duties, and (like the parts

of the body, from which the animall spirits are stopped) becommeth senselesse and benummed, falling (as it were) into a dead Palsie. Yea, if zeale doe not put into it Christian courage, it groweth so wary and full of caution, that it attempteth nothing, because in all things it foreseeth dan∣ger; and so at last degenerateth into worldly wilinesse, and irreligious policie. Finally, we must decke our selues, and all Christian duties, with true humility, ascribing all the glory of them vnto God alone, from whom onely we had power and will to doe them, and reseruing nothing vnto our selues but the shame of their imperfections and corruptions, let vs ac∣knowledge that we are sufficiently rewarded, if our frailties and infirmities be graciously pardoned. But of this also I haue spoken in the beginning of this Treatise.

§. Sect. 9 That we must chiefly esteem, chuse, & affect the duties of godlinesse, ac∣cording to their worth and ex∣cellency.

The fifth rule is, that in our iudgements we esteeme, in our wills chuse, with our affections desire and imbrace, and in our actions practise and ex∣ercise Christian vertues and duties, according to their worth and excel∣lency, profit and necessity; keeping (as much as in vs lyeth) a due propor∣tion betweene them, in our iudgements esteeming and preferring, in our wills chusing, in our affections louing and desiring, and in our actions see∣king after, and practising euery good grace and duty in their due time and place, preferring in our estimate, choyce, desires and practice, the chiefe and principall vertues and duties, before the meane, and the meane before others that are inferiour vnto them. Not that we may neglect the least grace of God or Christian duty, or so regard the greatest and most excellent, as that we dis-esteeme the least and meanest; for as our Sauiour saith, Whosoeuer breaketh one of these least Commandements, and shall teach men * 1.43 so, he shall be called the least (that is, none at all) in the Kingdome of heauen; but that we must, when they may all stand together, giue the priority and precedencie, in iudgement, desire, and practice to the chiefest, both in time and earnestnesse of indeuour, spending our first and best time, the fer∣uour of our zeale, and chiefe vigour and strength both of body and minde about them; or if wee are brought into such straights of necessity, that all cannot bee done, but some must necessarily bee omitted, that then the lesser giue place to the greater, till wee can get fit opportunity of performing both. Thus wee must preferre Theologicall vertues, as faith, affiance, hope, charity, humility, and the feare of God before those which are humane and ciuilly Morall, as temperance, chastity, ciuill iustice, almes-deeds, and such like; and generally our duties towards God, before our duties towards our neighbours and our selues, the Com∣mandements of the first Table, before those of the second, a due pro∣portion being obserued, Morall duties being compared with Morall, de∣gree with degree, as the greatest with the greatest, middle with middle, and least with least; more desiring, and zealously indeuouring to get the chiefe graces, and performe the religious duties of Gods seruice, then those which meerely concerne our selues or our neighbours. Thus wee are more feruently to effect, and diligently to practise Morall and sub∣stantiall duties, then those which are ceremoniall and circumstanciall; yea, to reiect these latter, when both will not stand together, accor∣ding to that; I will mercy and not sacrifice; and the practice of our Saui∣our, * 1.44

who neglected the outward rest of the Sabbath, that hee might doe the workes of the Sabbath, in curing and healing the lame and dis∣eased. The contrary whereof, God condemneth in the Iewes, and re∣iecteth * 1.45 their ceremoniall seruice, as odious and abominable, because they tooke occasion thereby to neglect the Morall. And thus they offend, who spend their chiefe zeale about ceremonies and circumstances of Gods seruice, and imploy their best strength and indeuour, either in defending or opposing them; being in the meane time more cold and slacke in the mayne parts of Gods seruice, and the principall duties of a godly life. Thus we must preferre the seruice of God it selfe before the meanes of it, and the duties of piety and charity, before the helpes which further vs in them; as the doing of the Word, before hearing, the practice of godli∣nesse, before the teaching or learning of it, when both cannot well stand together; prayer, and the workes of piety and righteousnesse, be∣fore fasting and outward abstinence. In which regard, the Lord reiecteth * 1.46 the fasts of the Iewes, because they preferred them before the workes of Iustice and charity, neglecting these, vnder colour of doing the other. And thus likewise they faile, who place their Religion chiefly in hearing the Word, in the meane time neglecting the practice of what they heare and learne, in the duties of their callings, and in the workes of Iustice and mercy towards their neighbours; heerein like vnto rich misers, which spend all their time and strength in gathering riches, and when they haue got them into their possession, neuer care to make further vse of them. But we are to know that the end is to be preferred as more excellent, before the meanes that conduce vnto it. As the life is better then food and rayment; health, then the medicine; treasure, then the paines that getteth it, or the chest, locke and key that keepeth and preserueth it. In which respect, the practice of religious duties in our liues and conuersations, which is the end of our teaching and learning, is to be preferred before either of them, and accordingly, our chiefe zeale and most earnest indeuour is to be imployed and spent in doing the Word, rather then in hearing of it; though both are most necessary in their due time and place, to all that intend to lead a Chri∣stian life. Finally, we must preferre both in our choice and practice, inter∣nall duties of the mind and heart, before the externall and bodily seruice, for that is the life & soule of Religion, this the body, and without the other but a dead carkasse, which God accepteth not, nor will bring vnto vs any * 1.47 profit, as the Apostle teacheth vs. And lastly, the great and waighty matters of the Law, as iudgement, mercy, and faith, before those of small importance, * 1.48 as tything Mint, Annise, and Cummin; seeing our righteousnesse shal be Pha∣risaicall and Hypocriticall, if we spend our chiefe zeale and strength about trifles and things of small importance, and be in the meane time cold and slacke in the maine parts of Gods seruice.

§. Sect. 10 That we must vse all helpes and meanes which may in∣able vs vnto godlinesse.

The sixth rule is, that as wee desire spirituall graces, and to expresse them outwardly in the duties of a godly life, so also that we vse all good meanes and helpes wherby we may obtaine the one, and practise the other. For the meanes and the end doe inseparably goe together in all ordinary courses of proceeding, & they who neglect the one, in vaine professe either their loue and desire, or their hope, that by their idle wishes the other

may be obtained. Neither is it more possible, that wee should obtaine any sauing graces, or performe the duties of a godly life, if wee neglect the meanes which inable vs vnto them; then it is for a man to liue without meate and drinke, or come to his iourneys end, and neuer trauell in the way that leadeth vnto it. Contrariwise, with no lesse care and diligence wee are to auoyd or ouercome all lets and impediments, which stop and hinder vs in our Christian course, of which, I shall haue occasion to speake at large in the following discourse. Heere let it suffice to name one or two, as examples of all the rest. First, euill company, which will taint and infect vs with the poyson of their breath, and by their euill exam∣ples and corrupt communication, will first bring vs to a neglecting, and then to a lothing and vtter forsaking of all vertue and Christian du∣ties. Among these, wee must shun with greatest care those dangerous tame beasts, clawing flatterers, which are (as one calleth them) the pe∣stilence of the soule, and the poysoners of good mens minds and manners. * 1.49 For so powerfull are their cunning insinuations, being assisted with our pride and selfe-loue, that wee are ready to giue more credit to their false praises, then to the vnpartiall testimony of our owne consciences, and to thinke our selues (because they say so) such proficients in all ver∣tue * 1.50 and godlinesse, that wee neede not further to vse any meanes where∣by wee might bee bettered and improoued in our spirituall state; when as wee are so farre from the marke of perfection, that wee haue scarcely as yet aimed at it. But aboue all other impediments, let vs carefully shunne the immoderate loue of the world and earthly things, which will so whol∣ly take vs vp, that we shall haue neither leasure, power nor will to thinke on spirituall and heauenly things, or to spend any time in the duties of a godly life, or vsing any good meanes to further our assurance of heauenly happinesse. And therefore we are not to set our hearts vpon them, but to vse them onely as comforts of our pilgrimage; and as steps to lift vs vp in diuine contemplation, and to inflame our hearts with greater loue of hea∣uenly excellencies; concluding with our selues, that if the Lord in grea∣test plentie imparteth the best things the world can boast of to his ene∣mies; then how vnspeakeable are the riches, pleasures, and glory of his owne Kingdome, which hee hath reserued as his peculiar blessings for his owne children and faithfull seruants?

CAP. II.

Of the rules of a godly life, which respect the circumstances of it.

§. Sect. 1 That we must make precious account of our time which God hath al∣lotted vs for his seruice.

ANd these are the rules which concerne the causes both prin∣cipall and fundamentall of a godly life, and those also which are inferiour and subordinate. Those which respect the cir∣cumstances of it, are these; First, that wee make precious account of our time which God hath allotted vnto vs for his seruice, suffering (as much as in vs lyeth) no part thereof to be spent vaine∣ly and vnfruitfully, about those things which profit not, either for the in∣riching of our soules with spirituall grace, or the furthering and assuring

of our saluation. But either we must continually be taken vp with spiritu∣all exercises, as Prayer, Meditation, hearing the Word, Reading, holy conferences, and such like; or in the workes of our honest callings, and of iustice and mercy for the good of our brethren, or in honest and moderate recreations, that wee may bee refreshed, and better inabled to performe these duties with more fruit. To which purpose, let vs often consider, that these are the mayne ends for which wee came into the world, and are suffered by God to liue and continue in it, and therefore that time which is not imployed to aduance these ends, is spent in vaine. That time is the most precious Iewell in the world, which cannot bee bought at any price, nor the least minute of it redeemed when once it is past, with the treasures of the richest Monarchy. That wee haue onely assurance of the time present for our vse, and cannot promise vnto our selues one mo∣neth or moment of that which is to come. That our whole time were farre too little, though it were all spent in the duties of Gods seruice, from whom wee haue receiued so great and manifold blessings, as pledges and pawnes of farre greater, which wee assuredly expect in the life to come. That our imployments in our course of Christianity are so many and important, so full of difficulties, and yet so necessary, as at∣taining to the knowledge of God and his will, and the practice of that we know, the furnishing of our soules with sanctifying and sauing graces, and bringing foorth the fruits of them in the whole course of our liues, the ma∣king of our calling and election sure, and getting into our owne custody the assured euidences of our saluation, that if we be wise, wee will thinke all too little for these vses, and finde none to spare for idle and vaine exer∣cises. Let vs consider, that the time which is spent in the pleasures of sinne, and pursuing of worldly vanities, brings for the present no true profit, or sound and solid comfort, and ending at the best in late repentance, lea∣ueth nothing behinde it but griefe and vexation of spirit. That now is the acceptable time and day of saluation, which wee were best present∣ly to take hold of, if wee loue our owne soules, because wee know not how soone it will bee past, and withall that when it is gone, it can by no possible meanes bee recouered. That our momentany and vncertaine time being well spent, shall bee rewarded with infinite and eternall happinesse; but being idlely and vnprofitably wasted, shall bring vpon vs euerlasting woe and misery. Finally, that in this short time, hea∣uenly happinesse is either wonne or lost, which shall continue beyond all times, and that damnation and hellish torments most intolera∣ble, and endlesse, are either escaped, or else procured and sealed vp vnto vs.

§. Sect. 2 That we must not stay for oc∣casions of Christian du∣ties, but seeke for them be∣fore they offer themselues.

The second rule is, that we doe not stay for occasions and opportunities of performing the Christian duties of a godly life, but that wee seeke for them earnestly before they offer themselues, and carefully take hold of them when we haue found them. Concerning the former, we are with our longing desires, to preuent the occasions of well-doing before they are offered, and vse all our best indeuours to finde them out when they seeme to lye hid, and to pursue them with all our speed, when they seeme to flee from vs. Heerein imitate we the practice of worldlings, who hauing set

their hearts vpon earthly things, doe not sluggishly stand still till they bee put into their mouthes, but with all vigilancie and diligence spie out all opportunities, whereby they may atchieue their ends, and become rich * 1.51 and honourable in the world. And seeing spirituall and heauenly wise∣dome, which chiefly consisteth in true godlinesse, is much better then riches and worldly honours, according to that of the Wiseman; How much better is it to get wisedome then gold? and of greater price, and more to be desired then precious stones, or any worldly thing besides; therefore we must seeke it as siluer, and search for it as for hid treasures; and being (as * 1.52 he teacheth vs) the principall thing and chiefe end of all, we must labour to get it with all our gettings; that is, make it our chiefe businesse to attaine vnto it; according to the example of the wise Merchant, who hauing by * 1.53 diligent search found the hid treasure, neuer resteth till he hath made him∣selfe owner of it, and gotten it sure in his owne possession. Neither is it sufficient with all diligence to seeke for all opportunities of godlinesse, but when we haue found them, we must with all speed lay hold of them, and not suffer them to slip from vs through our carelesse delayes. And first, when God offereth vnto vs opportunity and meanes of seruing him in the duties of a godly life, calling and exhorting vs vnto them in the Ministery of his Word, and incouraging to imbrace them, by offering vnto vs the gracious assistance of his holy Spirit, we must in this very day hearken vnto his voyce, and not harden our hearts; when he inuiteth vs to his Supper, wee * 1.54 must not pretend excuses, and put him off with delayes, and whilest hee knocketh at the dore of our hearts, by the sound of his Word and finger of his Spirit, we must open vnto him, that hee may come in and feast vs * 1.55 with a banquet of his spirituall graces. Whilest hee calleth vs to repen∣tance, * 1.56 and offreth vnto vs the meanes which formerly haue beene denyed, let vs hearken and turne vnto him, whilest the acceptable time and day of saluation lasteth. For it is but a day, and nor an age, and when the Sunne∣shine of the Gospel setteth, and the night of ignorance and superstition commeth, there will be no time of working. Now our Bridegroome cal∣leth and knocketh, and if we open vnto him, we shall solace our selues in * 1.57 our sweete communion with him, and the fruition of his loue. But if with the sluggish Spouse we pretend excuses, and will not let him in, hee will withdraw himselfe, and then we may long seeke him, before we shall find him. Now wisedome cryeth out vnto vs in our streets, and happy are we * 1.58 if we hearken to her voyce; for if wee now stop our eares to her call, wee shall in the day of our affliction, cry and call, and not be heard, as the Lord * 1.59 threatneth.

§. Sect. 3 That we must set our selues most seriously about Christi∣an duties, whē wee finde our selues best pre∣pared and fit∣ted for them.

Secondly, when we finde our selues best fitted and prepared for the per∣forming of holy and religious duties, the Spirit of God disposing vs vnto them, by inlarging our hearts, and inflaming vs with the loue of spirituall exercises, by the sweet taste and comfortable feelings which wee finde in them, we are not to let slip this opportunity, but entertaining these good motions, and nourishing in vs these spirituall inclinations, we must set our selues seriously about them. As when the Lord calleth vs in the Ministery of the Word, and thereby awakeneth vs out of the sleepe of sinne, we must be ready to say with Samuel, Speake, Lord, for thy seruant heareth. When * 1.60

the Lord boreth the eare and openeth our hearts, we must with Lydia, at∣tend * 1.61 vnto the things that are spoken, imbrace them by faith, and bring foorth the fruits of it in the workes of loue. When he powreth vpon vs the spirit * 1.62 of grace and supplication, we must retire our selues a-part into our Closets, and powre forth our soules and suites before him by feruent prayer. When our hearts (like Dauids) are with meditating vpon Gods manifold mer∣cies, and the sweete taste of his inestimable benefits duly prepared, wee must not lose this opportunity by delayes, but presently with him sing and * 1.63 giue praise. When God hath giuen vnto vs ability to performe spirituall duties, whereby we may mutually further the saluation of one another, and put also some zeale into our hearts, whereby we are disposed vnto them, let vs make no delayes, but exhort one another daily, whilest it is called to day, * 1.64 lest any bee hardned through the deceitfulnesse of sinne. Finally, if God hath put power into our hands, and some pitty and charity into our hearts, whereby we are inabled and mooued to doe the workes of mercy, we are to lay hold vpon these opportunities, and not hazzard the losing of them by our slothfull delayes; according to the counsell of wise Salomon; With∣hold * 1.65 not good from them to whom it is due, when it is in the power of thine hand to doe it; Say not vnto thy neighbour, Goe, and come againe, and to morrow I will giue, when thou hast it by thee. For if we neglect our opportunity when God offereth it, he may iustly deny it vs when wee would haue it; or if it still continue, he may withdraw his grace more and more, which we haue neglectfully abused, and so giue vs vp to our owne hardnesse of heart, to goe forward and increase in our former neglect. Finally, seeing our hearts are deceitfull, fickle, and flitting, and we haue them not so at command that we can keepe them close vnto good duties, or preserue in them at our pleasure the fire of deuotion, it would be our wisedome to take them in their good mood, and to lay hold of the opportunity, for the performing of holy duties, as Prayer, Meditation, renewing of our Repentance, and such like, when we finde and feele them best affected towards them; and when wee discerne that they are well warmed with the fire of Gods Spirit, we are to stirre it vp, and (as it were) to blow it more and more, giuing vnto it vent in our holy actions, that it may not be choked and smothered. For if we doe not take them at this aduantage, they will slip away, and the heate of our zeale and deuotion growing coole in vs, we shall become vnfit for any religious duties, and as vnable to worke our hearts to any frame of godlinesse, as to fashion the yron to a new figure and forme, when the fire is extinguished, and the heate gone out of it.

§. Sect. 4 That we must obserue an or∣der in doing these duties, & auoid confu∣sion.

The last rule, respecting the circumstances of a godly life, is, (which I haue already in part touched) that for the auoyding of confusion and vn∣settlednesse in our course of Christianity, we doe not confound and inter∣mingle duties one with another, but that we, vpon good aduice and ma∣ture deliberation, propound vnto our selues some good order in the do∣ing of them, allotting vnto euery houre and part of the day, some speciall duties to be ordinarily performed in them: As such, and so much time for Prayer, Meditation, Reading, and other religious exercises; such, and so much for the duties of our callings, recreations, and ciuill imployments; for sleeping, waking, rising, going to bed, eating and drinking, confer∣ring,

and the like. The which, howsoeuer we may not superstitiously tye our selues vnto for conscience sake, because God hath left the fitting of all times and occasions to our Christian liberty and to spirituall wisedome, as shall be most agreeable and profitable for vs in our seuerall places and callings; yet for order sake, and to auoyd confusion, vnconstancy and vt∣ter neglect of good duties; after that vpon sound aduice wee haue set downe a good order and method for our proceeding in Christian duties, and what time is ordinarily to be spent in them, we are not easily and vp∣on euery slight cause to alter our course, but to keepe our selues, as neere as we can, vnto it, vnlesse either necessity, charity, or some vnlooked for opportunity of better and more profitable imployment, offering it selfe vnto vs, doe mooue vs in Christian wisedome and discretion, at some times to varie from our common course of proceeding. And this wee shall finde profitable, not onely to auoyd disorder and confusion, but also to settle our hearts in a constant practice of all good duties, which other∣wise naturally affecting variety, nouelties, and often changes in religious exercises, by reason of that saciety and carnall lothing which they bring to our corrupt nature, would euery hand while bee flitting and starting, sometimes performing them in a confused manner, and sometimes neg∣lecting them altogether.

CAP. III.

Of the rules of a godly life, respecting the matter, forme and substance of it.

§. Sect. 1 That we can no otherwise aspire to per∣fection in Christian du∣ties, then by proceeding by degrees.

THe rules of a godly life which respect the matter, forme and substance of it, come now to be intreated of. The first wher∣of is this, that we aspire vnto perfection by degrees, and not dreame or imagine, that we can the first day, and in the be∣ginning of our conuersion attaine vnto it. For howsoeuer the Lord is not tyed to times and meanes, but can as soone, and as well perfect the worke of our Regeneration, as he did the worke of our Crea∣tion, wherein he did but say the word, and it was done; and howsoeuer sometimes, to shew the absolutenesse and greatnesse of his wisedome, po∣wer and goodnesse, he maketh quicke dispatch of his great worke of grace, and causeth some to attaine vnto a great measure of perfection, by the extraordinary assistance of his holy Spirit, especially such as are con∣uerted in their latter times, and hauing long loytered, are cast behind hand, and haue much way to trauel, and worke to finish, in the very euen∣ing of their liues; and some others also whom hee sanctifieth from their * 1.66 birth and tender youth, to be his greatest lights shining in his Church: yet this is not vsuall in Gods ordinary course of proceeding, nor much more to bee expected of vs, then that wee should haue the stature and strength of men as soone as we are borne, vnto which wee ordinarily at∣taine by degrees, because we were at once made perfect and compleat in the extraordinary worke of our Creation. Besides, we haue all true sauing graces according to the measure and proportion of faith, vnto which we

cannot at once ordinarily attaine in any great perfection, both because it selfe also must hold some proportion with our knowledge, which is not * 1.67 suddenly attained, as soone as we are conuerted, vnlesse we had it before; and also because faith (as we haue shewed) increaseth by degrees, and wee cannot attaine vnto any great measure and fulnesse of perswasion, but by much exercise in holy duties, and great experience of Gods loue and goodnesse towards vs. We must not then, in the childhood of our Chri∣stianity, thinke that we can attaine vnto the perfection of old men in Christ, and so accordingly in our words and profession, after a glorious manner take vpon vs; but we must be content, with the Apostle, whilest * 1.68 we are children, to doe and speake as children, and when wee become men, to put away childish things. We must not thinke, when wee are first bound to this spirituall trade, that wee can learne and practise it in any perfection the first yeere; when as seuen yeeres are thought little enough for manuall trades, which are not so difficult to flesh and blood. No libe∣rall Art is gotten without much paines and study, and many yeeres are re∣quired, before we can bee any great proficients in any of the chiefe pro∣fessions, Diuinity, Law, or Physick: and shall we thinke that Christianity, which is the highest and hardest of all, can be attained vnto in any perfe∣ction, without much study, practice, and experience? It is not possible. Well may we deceiue our selues with shewes and shadowes, and deceiue others with outward flourishes of a glorious profession; but wee cannot otherwise attaine vnto any perfection in substantiall practice, but by de∣grees; and as possible it is at one leape to mount to the top of an high lad∣der, which others climbe step by step; as to come to the top and perfecti∣on of Christianity, vnlesse we proceed from one degree to another. If we would be wise builders, we must not thinke that we can in the very begin∣ning set vp the roofe, and adorne the house within, that it may be fit for habitation; but we must finish our worke by degrees, and after wee haue prouided store of materials, holy desires and good resolutions, wee must spend much time and paines in laying a sound and sure foundation, large and deepe, which (being as it were vnder ground) maketh no great shew to our selues or others; euen that foundation of which the Apostle spea∣keth, repentance from dead workes, faith towards God, and the knowledge of * 1.69 the principles of Christian Religion.

§. Sect. 2 Of the degrees by which we must aspire to perfection.

First, we must see and feele our misery, both in respect of sinne and pu∣nishment, in the looking glasse of the Law, wherewith being thorowly humbled, and vtterly denying our selues in the worke of saluation, wee must flee vnto Christ, hungring and thirsting after him and his righteous∣nesse, and then apply him vnto our selues by a true faith, the which at the first (like the hand of an Infant) is weake in apprehension, but by degrees commeth to more strength. And if we proceed not by these steps, wee build vpon a false or sandy foundation, and our building in short time, seeme it neuer so stately, will become ruinous; and our faith which at the beginning is in our conceit a full perswasion, will by our fearefull relapse, when we come to be tryed by the winds and flouds of tentation, shew that it was, at the best, but carnall presumption. If wee would approue our selues to be good grounds, after wee haue receiued the seed of the

Word into good and honest hearts, we must keepe it, till it haue taken fast rooting in vs, and bring forth fruit with patience; and not like those that are compared to the stony grounds, who incontinently as soone as the * 1.70 seed is sowne, without any pricke of conscience, or sound humiliation for sin going before, doe receiue the Word with ioy, and forthwith bringforth * 1.71 a greene blade of a flourishing profession, which for want of root neuer commeth to bring forth fruit, but withereth as soone as the sunne of per∣secution ariseth. We must not be like meteors, which soone after their first beginnings make the greatest shew; nor like a fire of thornes, which as soone as it is kindled, giueth the fairest blaze, and maketh the most noyse and crackling; both which decrease by little and little, till they dis∣appeare and be wholly extinguished; but like the morning light, which shi∣neth * 1.72 more and more vnto perfect day. We must not be like mushromes, which come to their perfection in one nights growth; but trees of righteous∣nesse of Gods planting, which are still in growth, and bring forth most * 1.73 fruit in old age. We must not resemble Summer-fruits, which are soone ripe, and soone rotten, and best of taste when they are first gathered; but winter fruits and long lasters, which are a great while in comming to their perfection, and rellish best, and giue wholesomest nourishment in their latter end. We must be like Infants in the wombe, which stay their time and come to their growth by degrees, and not, by making more hast then good speed, proue abortiue births; for as in nature there is a growth by degrees, from the least to the greatest perfection, both in respect of the bo∣dy and mind, from which common course of nature our Sauiour Christ himselfe was not exempted, who is said to haue increased in wisedome and * 1.74 stature, and in fauour with God and man: so in our spirituall growth, we can∣not attaine to the pitch of perfection in our first beginnings, but being then little children and weaklings in grace and goodnesse, we grow from knowledge to knowledge, from faith to faith, and from one degree of grace to another, vnto a perfect man, and vnto the measure of the stature of the fulnesse of Christ. Whereof it is that one of the Ancients saith; I would * 1.75 not vpon the sudden attaine to my highest pitch, but grow towards it by little and little. For looke how much the rash impudency of sinners dis∣pleaseth God, and so much he is pleased with the modesty of the penitent. And therefore let vs not nourish in vs this fond conceit, that wee either haue already, or may in our first entrance into the course of Christianity, attaine any great perfection, vnto which others scarcely aspire, after great paines, and long time spent in spirituall exercises; for this will but puffe vs vp with pride, and make vs ready to despise and censure others which were in Christ long before vs, whom we seeme to our selues to haue out∣run, whereby wee shall moue the Lord to deny his grace, which being withdrawne, we shall by some fearfull fal discouer our weaknesse. It will make vs rest in that which we haue, as though it were sufficient, and not to labour and striue after more perfection, and so keepe vs from being some∣thing, by pleasing our selues in our owne nothing; seeing all the seeming perfection vnto which wee haue attained, is not grounded vpon fauing knowledge, a liuely faith, and a sound iudgement, but a sudden flash of vnconstant passion, and hath in it no substance and solidity, but is like an

empty bladder, which is suddenly blowne vp with the wind of pride. Or finally, if we be awakened out of our dreame, and vpon serious examina∣tion finde how farre short we come of our account, wee are ready to sit downe discouraged, despairing of comming to any perfection, seeing wee haue scarce attained to the first degrees of it.

§. Sect. 3 That we must fit our bur∣then accor∣ding to our strength.

The second rule is, in the exercise of Christian duties, that wee fit our burthen to our strength, so as we may be able to performe them in since∣rity and truth, yea with cheerfulnesse and delight, and not oppresse our selues with an vnsupportable waight, by taking vpon vs more then we are able to beare. In which respect many offend, especially young professours, who being children in Christ, and indued but with a small measure of the gifts and graces of Gods Spirit, doe seeke to match and exceed those who are come to a ripe age, and to a great measure of perfection, in all outward duties of Religion and a godly life. As for example; because these being indued with a great measure of knowledge and grace, besides excellent gifts of nature, and both much helped and perfected with long practice and experience, are able, according to all occasions, to conceiue prayers, and to continue in them with perseuerance, powring foorth their soules with great freedome and liberty of speech and spirit, words comming at will, and not being any stop, in inuenting of them vnto their deuotion and feruency of affection, but like streames from the fountaine, flow freely and kindly from them: therefore they also, wanting knowledge and the spirit of supplication in any good measure, doe notwithstanding tye themselues to the same taske, and not onely contemning all formes, impose a necessi∣ty vpon thēselues of conceiuing all their prayers vpon the sudden; but also of continuing and holding out as long a time in this exercise, as those that haue been longest practised in it. Vpon which it must necessarily follow, that their deuotion and affection must bee much cooled and distracted, when as the powers of their soule are taken vp wholly with inuention of words and matter; and that through ignorance and want of gifts, many things will be impertinent, the same things often repeated, because new matter commeth not to mind, many imperfect, and scarce sensible spee∣ches, without any order or coherence vttered, to make vp the breach, where knowledge, inuention and memory haue failed them. Others see∣ing some great proficients in godlinesse, and long exercised in mortifica∣tion, strict in their courses, denying the world with all vnlavvfull plea∣sures, subduing their flesh vvith moderate fasting and abstinence, and such like spirituall exercises, they also, though but newly entred into the pro∣fession of Religion, will not onely labour to imitate, but exceed and goe beyond them, though not in invvard truth and spirituall duty, yet at least in bodily exercise and outvvard shevv. If they abstaine from vnlavvfull pleasures, these vvill restraine themselues of those vvhich are lavvfull. If they be moderate in their honest recreations, these vvill not vse any at all. If they subdue the flesh vvith fasting, that they may be more fit for prayer, and other parts of Gods seruice, these vvill pine their bodies, and so im∣paire their health and strength, that they are made vnfit to performe any Christian duties vvith any cheerfulnesse. If they auoyd immoderate mirth, carnall ioy, and scurrilous iests, these vvill scarce admit a smile, and

place much of their Religion in continuall mourning, in a sorrowfull and deiected countenance, and in an austere carriage of themselues in all companies, not knowing, that as there is a time for mourning, so also for reioycing; that Christian ioy beseemeth none but Christians, seeing they * 1.76 onely haue interest and right in the causes of it, and that wee may, yea ought to reioyce in the Lord with a double ioy. Finally, they content not themselues to match in these outward shewes and bodily exercises, those who farre excell them in inward graces, nor to ouertake those who haue set out long before them in the race of Christianity, vnlesse they quite out∣strip them, and leaue them farre behind. The which must needs proceed either from spirituall pride, which maketh them ouerweene their gifts, and to thinke their strength fit for the hardest taske; or from hypocrisie, which maketh them to supply, in outward shewes, what is wanting in in∣ward substance, or at best, from blind zeale, which transporteth them be∣yond themselues and their abilities in a flash of passion. But if we meane to hold on a constant course in Christianity, we must auoyd this practice, and being truly humbled in the sight and sense of our owne frailty and weaknesse, let vs so begin, as wee may continue, and hold out to the end, with daily increase in all grace and goodnesse. Let vs so bee carefull to tame the flesh with due and seasonable seuerity, as that we do not impaire our health, disable our bodies to the seruice of God, nor depriue our soules of all comfort, whereby they are made cheerfull in all Christian duties. Let our zeale carry vs as farre and fast as it wil, but let it not ouer-carry vs beyond all bounds of spirituall wisedome and discretion. Let vs not rash∣ly vndertake a taske, before we haue examined our strength, whether it bee sufficient for it; and ere we cast the burthen vpon our shoulders, let vs poyze and waigh it, that we may know whether wee shall be able to con∣tinue vnder it without fainting, till we come to the end of our iourney. Finally, let vs so labour to bring our outward man to conformity in bodi∣ly exercises and externall duties, with those which are greatest profici∣ents in Christianity, as that wee doe not forget to spend our greatest paines and strength in mortifying our sinfull lusts; as pride, couetousnes, rash anger, malice, enuie, vncharitablenesse, and the rest; and not onely to adorne our soules inwardly with all sanctifying graces, loue, humility, pa∣tience, zeale, and such like, but also to approue the truth and sincerity of them by our workes of piety, righteousnesse and mercy towards the af∣flicted members of Iesus Christ. For to neglect these, and to bee strict in outward shewes and bodily exercises, is (as it were) to bestow much cost vpon the outside of the house, and to let the inside lye full of rubbish; to decke the body, and neglect the soule and life of Religion, which consist∣eth chiefly in inward graces, and the practice of them in the maine duties of holinesse and righteousnesse; to esteeme the shell more then the ker∣nell, * 1.77 and to make our selues (as our Sauiour compareth such) like vnto painted sepulchers, which are outwardly trimmed, and gorgeously gilded and painted, but within, full of rottennesse and putrifaction. What doth it profit (saith one) that thou afflictst thy body, when as thine hart is neuer the better? To fast, and watch, and not to mend thy manners, is as if a man should bestow great paines without the Vineyard, in weeding and ma∣nuring,

but leaue the Vineyard it selfe neglected and vnhusbanded, and fit for nothing but to bring forth thornes and thistles.

§. Sect. 4 That we must exercise our selues in the duties of a godly life, ac∣cording to the measure of grace receiued.

To which purpose let vs consider, that the Scriptures require, that wee should exercise our selues in the duties of a godly life, according to the measure of grace giuen vs, and not in such things as are aboue our reach and strength. They doe not command that we should torture our deuo∣tion, by setting it vpon the racke, and vndertaking things aboue our abili∣ty, but that our seruice of God should be a free-will offering, and perfor∣med with cheerfulnes & delight: not that Christians should be all of one size and spirituall growth, and performe their duty in equall perfection; but that we performe that which we are able, in sincerity and truth, accor∣ding to the measure of the gift of grace receiued, and that wee should grow vp by degrees vnto a perfect age in Christ. So the Wise man wil∣leth * 1.78 vs, not to be righteous and wise ouermuch; whereby hee meaneth, not onely a righteousnesse and wisedome of our owne framing and fan∣cying, which is contrary to the Word of God; for so it is not lawfull, not onely ouermuch, but not at all to be wise and righteous; but that we doe not take vpon vs more outward shew and semblance of wisedome and righteousnesse, then our inward substance of grace will beare out in sin∣cerity and truth; or such a degree of it as is quite aboue our reach and strength. To which purpose the Apostle speaketh and exhorteth, that no * 1.79 man should thinke of himselfe more highly then he ought to thinke; but to think soberly, according as God hath dealt to euery man the measure of faith. And this is that which our Sauiour meaneth, (when excusing his Disciples for not fasting like the Pharises, he saith, that no man putteth a new piece of cloth into * 1.80 an old garment, nor new wine into old bottles:) namely, that there is no wis∣dome to impose strict and hard exercises vpon young beginners and ten∣der weaklings in faith, seeing it is the next way to discourage them quite in their good proceedings, and to bring all to nought. For when the du∣ties which they vndertake exceed their strength, and the measure of their faith and inward grace, hauing no internall vertue to support themselues, they grow presently faint and wearie both of their practice and professi∣on. When they haue put themselues into an vnpleasing prison, they are neuer well till they haue broke out, taking their liberty euen vnto licenti∣ousnesse. * 1.81 When in the course of Christianity they haue ouer-loaded themselues, they are soone tyred, and cast off their burthen in the mid∣way. When in running the spirituall race they striue and straine them∣selues at their first setting out, euen aboue their strength, they are presently out of breath, and giuing ouer the race, leaue the goale and garland vnto those who wisely fit their pace to their power and actiuity, so as they may hold out vnto the end. In which regard one of the Ancients (otherwise strict enough) professeth, that immoderate fastings, especially in weak∣lings, did much displease him, because he had learned by experience, that an Asse wearied in his way, is ready to seeke many turnings. And prefer∣reth sparing and sober diet, and a stomacke alwayes retaining an appe∣tite, before fasts of three dayes continuance.

§. Sect. 5 That they who vnder∣take matters aboue their strength, can∣not doe them in sincerity, but in shew onely.

Againe, for small proficients in Christianity, to tye themselues vnto the same exercises, which are performed by those that haue attained to grea∣test

perfection, both in respect of matter and manner, measure and de∣gree, what is it, but as if a child should trauell in a mans shooes? what is it, but to bring the exercises of Religion vnto a fashion, of which, euery one must be, who will be in any esteeme? what is it, but to fit all bodies with the same garment, and to make all Christians of one size and stature, lea∣uing no distinction of childhood and riper age? And what doe they who thus doe, but open a gap to grosse hypocrisie, and shut sincerity out of dores? For how can wee be sincere, when wee haue no measure of in∣ward * 1.82 grace in any proportion answerable to the shew of our outward du∣ties? or how can wee performe seruice vnto God in them, heartily and cheerefully as hee requireth, when as wanting a support of inward gifts, we toyle our selues aboue our strength? Finally, how can we thinke that to exercise our selues in things aboue our power and reach, is to take vpon vs Christs yoke and burthen, and not rather such as are of our owne ma∣king and imposing, seeing he hath taught vs, that his yoke is easie, and bur∣then light, bringing quiet rest vnto our soules, and not an intolerable waight, * 1.83 which pressing vs downe and vexing vs, maketh our liues vnpleasant vn∣to vs, and our hearts neuer at ease vntill wee haue againe cast them off? Rather let vs imitate the example of Dauid, who hauing an humble con∣ceit of himselfe and his owne gifts, euen like a child new weaned, kept * 1.84 himselfe quietly within his compasse, and did not exercise himselfe in great matters, or in things too high for him. To which purpose, let vs obserue these two rules; first, that wee doe not set foorth all that wee doe gloriously to the shew, but alwayes so order the matter, that our practice of Christian duties doe not come short, but alwayes exceede our outward profes∣sion, and that wee bee more holy and religious in truth, then wee de∣sire to bee in outward appearance. For nothing maketh men so forward to vndertake great matters which are aboue their strength, as a desire to gaine a greater esteeme of their inward gifts and outward duties in the sight of men, then they any wayes deserue in their true worth. Se∣condly, in the vndertaking of any exercise of godlinesse, let it bee our care, that wee haue a sufficient measure of inward grace and spirituall strength to support vs, that wee may continue constant in it vnto the end. For if the fountaine bee not sufficient to nourish the streames, they will soone grow dry; whereas if it bee full, they will plentifully flow of their owne accord. If wee haue not an inward stocke of grace to main∣taine our expenses in outward and bodily exercises, all quickly will bee spent and consumed, and we shall become beggers and bankrupts in all grace and goodnesse. And vnto this our Sauiour aduiseth vs in the para∣ble of the wise builder, who intending to erect a Tower, sate downe first and * 1.85 counted the cost whether hee had sufficient to finish it, lest happly after hee had laid the foundation, and not being able to finish it, all that beheld it, should be∣gin to mocke him, &c.

§. Sect. 6 That we must not vndertake too many things at once.

The third rule is, that we doe not cumber our selues with too many bu∣sinesses at once, but that wee orderly proceed from one duty to another, not vndertaking a new imployment, till we haue brought that which we had first in hand, to some good effect. For as nature intendeth not many things at once, because being of finite vertue and operation, it cannot

compasse and atchieue them all together, but vniteth all its forces and vigour, that it may perfect that at which it chiefly aymeth: so vpon the same reason, grace followeth the same course, and because our vnder∣standing is but of small capacity and extent, and cannot without confu∣sion comprehend many things at the same time; and our wills weake and vnable to make sound and good choyce, when as they are troubled with confused variety of many obiects, and the zeale and ardency of our af∣fections much weakened and cooled, when as they are distracted and diuided betweene many things desireable; and finally, the wit dulled, the spirits spent, and the body tyred, when as they are exercised about more imployments, then by their vertue and vigour they can atchieue; there∣fore it chuseth this as the best course, to doe one thing after another, and vndertaking the best and most necessary duties in the first place, not to thinke of or affect another, vntill that bee brought vnto some perfecti∣on. For as the fire lying together giueth great heate, but being scatte∣red abroad, soone goeth out; and the Riuer running in the same cur∣rent, is of such force that nothing can stop it, but being diuided into ma∣ny little streames and riuelets, becommeth weake, and of little strength: so, if the fire of our zeale bee vnited about one obiect or Christi∣an duty, it vvill bee able to atchieue it with great feruencie, and the streame of our deuotion, running wholly in one course and current, will bee of such force, that nothing shall bee able to diuert or hinder it; but let them bee scattered and diuided about multitudes of imployments at the same time, and their heate will be abated, and their strength so wea∣kened, that they will not be able to bring any one good duty to any rea∣sonable perfection.

§. Sect. 7 That we must not busie our selues in other mens matters.

The fourth rule is, that wee bee not busie and curious in prying in∣to the liues of other men, and spying out their infirmities; nor strict and seuere in censuring and condemning their faults and imperfections, when wee haue taken notice of them. For hee that vndertaketh much businesse abroad, must of necessitie neglect his owne at home; hee that is curious in searching and examining other mens manners, will finde no time to looke into his owne. The which wee see daily verified by wo∣full and lamentable experience in many Professours of these times, who spend all their zeale in censuring of others, and in exclaiming against the corruptions of the times, the disorders in the Common-wealth, the faults of Gouernours Ciuill and Ecclesiasticall, the defects and blemi∣shes of the Church, and in the meane time are cold and negligent in searching out their owne sinnes, in reforming their owne manners, and in the duties of sanctification, and of a godly life. The vvhich, is oftentimes done, not so much out of a true mislike and hatred of o∣thers vices and corruptions (for then they would make speed to pursue * 1.86 and subdue them with greater detestation in themselues, out of a fee∣ling experience of the manifold euils which they bring vpon them) but to magnifie their owne zeale, vvhich will not suffer them with any pa∣tience to tolerate such faults and corruptions, to disguise and hide their owne vices, vnder this shew of misliking others sinnes, and to commend themselues, and get the name of forward Christians, by dispraising those

who come farre behind them in outward shew. But if wee would make any good progresse in the wayes of godlinesse, wee must bee more dili∣gent in reforming our owne liues, then in censuring other mens; and in vsing all good meanes, which may furnish vs with sauing graces, and further vs in all good duties, then in spying out how farre others come short in them, and in censuring them for these defects. For as it is not the way of thriuing in our worldly estate, to sit still and exclaime a∣gainst others ill husbandry, but diligently to follow our owne busi∣nesse; so it is no course to grow richer in grace, and in the fruits of god∣linesse, to censure and inueigh against others, as vnthriuing Christi∣ans; but carefully to looke vnto our owne estate, and to vse all good meanes whereby wee may better it. Yea in trueth, this supercilious pride, in ouer-weaning our owne gifts, and censuring and condemning other mens defects, mooueth the Lord oftentimes, to withdraw from vs those graces and good parts which wee seeme to haue, whereby wee are disabled, either in substance or shew to proceed in any Christian course, and oftentimes ouertaken with some foule sinnes, to the end, that being humbled in the sight of our owne frailty, wee may become the more charitable towards others, and ceasing to pry into their in∣firmities, wee may vvith all our indeuour, seeke to amend our ovvne liues.

§. Sect. 8 That we must take heed, lest daily vse of Christian du∣ties make vs cold and for∣mall in them.

The fifth rule is, that wee carefully take heed, that through the daily vse of Christian and religious duties, they doe not become cold and for∣mall, and performed, rather for custome then conscience sake, doing them still, because wee haue long done them, rather then out of a liuely sense of their profit and necessity; like those who goe to feed, not be∣cause they haue any appetite to their meate, but because it is dinner time; and betake themselues to rest, not in regard that they finde themselues sleepy, but because their ordinary time is come of going to bed. But let the same causes which mooued vs first to vndertake them, mooue vs still to continue in them, namely, the loue of God, and obedience to his Commandements; an earnest desire to glorifie him, by doing the du∣ties of his seruice, and so to carry our selues, as that wee may please him in all things, and haue both our persons and actions accepted of him, that wee may heereby adorne our profession, edifie our brethren by our good example, bee more and more inriched with all sanctifying and sauing graces, strengthened to all good duties, and so more and more assured of our owne saluation. For if wee bee not still mooued by these causes and considerations, to performe the duties of Gods seruice; but doe them in an ordinary course, and neuer thinke why, nor to what end, we shall soone grow cold and formall, seruing God after such care∣lesse and negligent manner, as that neither wee nor our seruice shall bee accepted of him.

The sixth rule is, that with all care and watchfulnesse, wee preserue our zeale and deuotion in holy duties in their full strength, and not suffer them to decline in any part of their heate and feruency, seeing as in all things that are good, declinations are dangerous, so most of all in spi∣rituall graces and holy duties, which being no naturall habits, but con∣tinually

opposed by our inbred corruption, and the malicious fury of all our spirituall enemies, declinations in them doe speedily bring vs to headlong ruine, the least remissions causing intermissions, and these totall neglect and vtter defection. An example whereof wee haue in the Church of Ephesus, who falling from her first loue, that is, remitting * 1.87 some degrees of the feruour and zeale of her affection, and not repen∣ting of it, when by Christ shee was admonished, stayed not in this first degree of declination (for who can stay himselfe that is going downe the hill, who besides his owne naturall pronenesse to goe on, hath so many malicious enemies at his backe to thrust him forward?) but from one degree to another, fell within a while to vtter Apostacie. Neither must it in our declinations giue vs any comfort, that we still retaine some parts and remainders of our former goodnesse; for as no man can rise to any height of perfection, but by degrees; so neither any that hath had any shewes of goodnesse, though meerely ciuill, can at the very first become extremely euill, but by degrees declineth, till at last hee com∣meth to the height of wickednesse. And as a small chinke in a ship doth not at first let in water enough to sinke it, if it bee carefully looked to, and the water pumped out as fast as it commeth in; but if it bee neg∣lected, from a little rift, groweth at last to a desperate leake: so our small slips will not sinke our soules into the gulph of perdition, if they bee quickly espied, and carefully repented of and amended; but if wee con∣tinue in them with carelesse neglect, they will inlarge themselues, and increase from one degree to another, till they come to a full height of desperate wickednesse. The same care and prouidence therefore which wee take for our bodies, let vs also take for our soules, vsing wholesome spirituall food and diet, to preserue them in their perfect health and strength; or if wee so much as feare any declinations, let vs withstand the first beginnings with timely Physicke, seeing small and scarce sensi∣ble remissions, will by degrees bring vs into deepe consumptions of all grace and goodnesse. And as wee finde it necessary for the preseruing of water in its full heate, to keepe a good fire still vnder it, because it is not a naturall property of it, and therefore if it bee not preserued by the same meanes by which it was first caused, it will within a while grow luke∣warme, and soone after stone-cold; and as the fire it selfe will continue no longer burning then wee put fuell vnto it, because it is not in its pro∣per element, but will slake and abate by degrees, vntill at last it vanish into ayre, and leaue nothing behind it but cold ashes: so our zeale and deuotion in holy duties, being supernaturall gifts and qualities, con∣trary to corrupted nature, and being spirituall, and of an heauenly na∣ture, when they bee in vs, who are earthly and sensuall (as it were) out of their owne proper place and element, they will not continue, if wee nourish them not by the same meanes by which they were bred, adding daily vnto them new fuell to preserue their heate, but will soone grow remisse, and quickly after soone cold. And as they, so also their motions in the duties of godlinesse, not being naturall, if they bee not followed with a continued strength, by which at first they were made to mooue, they will, like the vnnaturall motion, bee violent in the beginning, slacke

and slow in the middle, and in the latter end faint, and vtterly desist. The which wee haue seene often verified, by the too lamentable experience of many professours in our dayes, who hauing beene forward and feruent in their youth, by remitting some degrees of their zeale, and through the tentations of the world fawning or frowning vpon them, become more slacke and slothfull in religious duties (resting in a formall fashion, and in the outward act; without any quickning power, or internall life of zeale and deuotion) haue declined in their riper yeeres to a lothsome luke∣warmenesse, and to dead and desperate coldnesse, worldlinesse, and pro∣phanenesse in their old age.

CAP. IIII.

That wee must not content our selues with a small measure of grace, but labour to grow vnto perfection.

§. Sect. 1 That the Scriptures require this growth in grace, from the least de∣grees to the greatest.

THe last rule of direction for the leading of a godly life is, that wee content not our selues with that small measure of grace which wee haue receiued, nor rest in those du∣ties which wee haue already performed, but that wee labour to grow daily, and increase in grace, and in the Christian practice of a godly life. For as in nature, things stand not at a stay, but as weary of the state of imperfection, tend to perfection, gro〈…〉〈…〉p therein from one degree to another, till they come to the high 〈…〉〈…〉 as the graine of come taking roote in the earth, shooteth vp into 〈…〉〈…〉ade, and then groweth to haue an eare, and so ri∣pening, multiplyeth it selfe in its kinde; and the little kernell springeth first into a small shute, and then groweth by degrees to a flourishing and fruitfull tree; and man himselfe conceiued of a little excrementall matter, groweth first in the wombe, by degrees to a perfect shape in all the parts and lineaments of a true humane body; and then after the birth, from childhood to youth, and from thence to ripe age and full sta∣ture) so the growth of grace proceedeth from imperfection, to one de∣gree of perfection after another, vntill wee come vnto a perfect age in Christ. And as sicke men newly recouered, cannot rest contented that they liue, but long after their wonted strength, desiring first to sit vp, and when they can doe this, are not satisfied, but desire ability to walke, and to recouer their stomacke and appetite, and then to goe abroad, and not so content, wish to bee freed from faintnesse, to bee restored to their former good habitude, plight, and liking, and in a word, are ne∣uer quiet in their desires, till they haue recouered their perfect health: so wee, hauing beene sicke in sinne vnto the death, after wee are reuiued and quickened by Gods Spirit, doe not content our selues vvith some first degrees of spirituall life, and beginnings of health and strength, but long and labour by all good meanes, that wee may daily increase in them, vntill wee attaine vnto them in full perfection. And this growth in grace, and in the practice of all holy duties is commended vnto vs, both by testimonies and examples. The Apostle would haue vs to bee no more * 1.88

children, but to grow vp vnto him which is the Head, euen Christ. And be∣seecheth and exhorteth the Thessalonians, not onely to continue constant in the wayes of holinesse, and to please God, but that they would abound * 1.89 more and more. And the Apostle Peter requireth, not onely that wee should continue stedfast, but that wee should grow in grace, and in the * 1.90 knowledge of our Lord Iesus Christ. To which purpose, Austine thus adui∣seth; Let that which thou art, alwayes displease thee, that so thou mayest * 1.91 come to that which thou art not. For where thou hast pleased thy selfe, there thou stayest. And if thou once commest to say, I haue enough, thou art vndone. And another perswadeth vs so to liue, that alwayes the present dayes may be better then those which are past, lest beginning to decline by little and little, it bee at length sayd vnto vs, Yee did runne well, who hindred you, that you should not obey the truth? A notable example heere∣of wee haue in the Apostle, who when he had long runne in the Christian Race, and outrunne all others that set out long before him, yet forgot those * 1.92 things which were behind, and reached foorth to those things which were before, and still pressed towards the marke, for the price of the high calling of God in Iesus Christ. And in the Church of Thyatira, who hath this commendation, not onely that they excelled in good works, charity, seruice, faith, patience, but also * 1.93 that their last workes were more then their first. The contrary whereof, the A∣postle reproueth in the Hebrewes, namely, that when for the time, they ought * 1.94 to haue beene teachers, they had need to be taught themselues the first principles of the Oracles of God, and were become such, as had need of milke, and not of strong meate. And our Sauiour condemneth it in the Church of Ephesus, that she * 1.95 had falne from her first loue. And in the Church of Sardis, of whom he saith, that he had not found her works perfect before God, that is, tending and grow∣ing towards perfection. Neither must we be content with some degrees of spirituall growth, but we must propound vnto our selues the marke of per∣fection, vnto which, because we cannot attaine in this life, therfore we must put no end here to our labour and indeuour, but striue daily to come nee∣rer and neerer vnto it. So the Apostle exhorteth vs neuer to leaue, till wee haue cleansed ourselues from all filthinesse of the flesh and spirit, and till we * 1.96 haue perfected our holinesse in the feare of God; propounding vnto vs no other marke to ayme at, but the marke of perfection. And telleth vs that God hath therefore instituted the Ministery of the Word, that he might therby bring vs vnto a perfect man, and vnto the measure of the stature of the fulnesse of * 1.97 Christ. Thus he exhorteth the Hebrewes, that leauing the principles of the * 1.98 doctrine of Christ, they should goe on vnto perfection. And the Apostle Iames exhorteth vs to ayme at such a perfection, as wherein there is no want: Let * 1.99 patience haue her perfect worke, that ye may be perfect and entire, wanting no∣thing. And lest we should grow sluggish, because we suppose that we haue already matched our patternes in perfection, we haue not onely examples of Gods Saints set before vs for our imitation, as Noah, Abraham, Iob, Dauid and the rest, but euen of God himselfe, who is infinite in all perfection. Be perfect (saith our Sauiour) as your heauenly Father is perfect; not in de∣gree, * 1.100 seeing his perfection is aboue all degrees; but that we should striue to be heerein like vnto him, seeing wee professe that he is our Father, and we his children.

§. Sect. 2 Reasons mo∣uing vs to aspire vnto perfection.

Besides which testimonies and examples of holy Scriptures, tending to perswade vs vnto this continuall growth, till we attaine vnto full per∣fection, there are also many reasons grounded vpon them, which may quicken our indeuour in this kind. As first, because though we haue made good beginnings and proceedings, yet if we be not still growing and go∣ing * 1.101 forward towards perfection, all wee haue done already, is not praise∣worthy in the sight of God, who being in his owne nature most perfect, liketh of nothing which is not like himselfe, and tendeth not vnto perfe∣ction. Secondly because we cannot stand at a stay in the course of Chri∣stianity, but are still proceeding, or else declining and going backe; either we are rowing against the streame, or else are carryed downward, though we perceiue it not. To which purpose one obserueth, that Iacob in his vi∣sion * 1.102 saw Angels vpon the Ladder, ascending and descending, but none sit∣ting or standing still: because we haue not here an abiding City, but wee seeke for one to come. Either wee must be still ascending, or wee shall des∣cend: if we will stand still, we shall surely fall; like those who are vpon an high & narrow bridge, whose greatest safety in passing ouer is in their best speed. For howsoeuer Christians, which haue attained vnto some good degree of perfection, and to a settled course in godlinesse, may car∣ry themselues with such vniforme constancy in all outward duties, that themselues cannot discerne any remarkable difference, yet euen in them there is daily some proceeding in respect of their inward graces, hearts and affections, and although their actions and operations may, by reason of tentations and spirituall dissertions, decay in their sense and feeling; yet in respect of their habits and disposition, they are still proceeding to more perfection. Thirdly, because we can no otherwise be assured of our spirituall life in grace, of which, motion and proceeding is an inseparable consequence. For it is not with our soules as it is with our bodies, which are of short life, and shorter growth, hauing their increase, full stature and declination, seeing they, as long as wee liue, doe proceed from one degree of perfection vnto another, till after this life they come to a perfect age in Christ. They are heerein like vnto the morning light, which still increaseth and shineth more and more vnto the perfect day; but * 1.103 heerein vnlike the Sunne, in that there is in this life and light of grace, no time of setting or declination; and therefore the beauty of Christs Spouse, is compared to the brightnesse of the morning, which still * 1.104 increaseth, and not to the afternoones light, which abateth more and more. They are trees of righteousnesse of Gods planting, which alwayes * 1.105 flourish; and when they come once to bring foorth their fruits, they neuer grow dry and barren, but are still purged and pruned by him that * 1.106 set them, that they still bring foorth fruit in more abundance; heerein vnlike other trees, and resembling onely the Palme and Cedar, in * 1.107 that they continually flourish, and most exceed in fruitfulnesse in their old age, as the Psalmist noteth. Gods children are not like false concep∣tions and dead moles in the wombe, which quickly come to full growth, and then standing at a stay, proue abortiue births; but staying their ap∣poynted time, are perfected by degrees in their shape, parts, and all their lineaments, and after their birth stand not at a stay, (for there are no

dwarfes in Gods family) but grow from strength to strength, and from stature to stature, till they come to a perfect age in Iesus Christ.

§. Sect. 3 That except we grow in grace, we can haue no sound comfort in our estate.

And therefore when there is no growth in grace, nor in the practice of holy duties, we can take little comfort in such a state: but as it is a griefe to parents, when as their children grow in age, and not in wisedome; and an ill signe that nature is out of frame, and hindred in her course, when as in their bodies they stand at a stay, and though they eate, and drinke, and sleepe, yet doe not grow at all in their stature: so haue we more iust cause to grieue, when after many yeeres we remaine children in knowledge, and weaklings in all sauing grace; and may take it as an ill signe, that there is little grace in vs, or some notable impediment which doth stop and hin∣der it in its operations, when as hauing inioyed for a long time, the spiri∣tuall food of the Word and Sacraments, we grow not vp thereby, nor any whit increase in our strength and stature. Wee are pilgrims and trauel∣lers (as we professe) towards our heauenly home, who are still going on, and euery day dispatch some part of the way; but if we stand at a stay, and after many yeeres spent, are no more forward in our iourney, then we were at our first setting forth, it sheweth plainly that we are no true trauellers, but loyterers, that lazily lye lusking in our Inne, or that we haue not gone in the right way that leadeth to our Countrey. Wee would bee counted souldiers in the Christian warfare, and professe that wee fight against the spirituall enemies of our saluation: but if Satan in euery tentation pre∣uaileth with vs; if the world hath so allured vs by her bewitching baits, that we are in league and loue with it, if after many yeeres wee haue got no conquest ouer our corruptions, pride, couetousnesse, voluptuousnes, malice, enuie, and such like; but that they still raigne and rule in vs as in former times, it is a signe that we either are none of Gods▪ Souldiers, see∣ing we haue made a peace with his enemies, or that wee are notable co∣wards, who iustly deserue to be casheered, and that there is little grace or goodnesse in vs, seeing so long time, and large meanes haue so little im∣prooued and increased it. Doubtlesse (saith one) he is not good, who will * 1.108 not be better: and when thou ceasest in thy desires to become better, thou ceasest also to be good. And againe, no man hath attained to any perfecti∣on, who doth not desire, and labour to be more perfect: and so much the perfecter doth euery man approue himselfe, by how much the more ear∣nestly he striueth after perfection. Moreouer, true vertue knoweth no end, nor is circumscribed with time; and the feare of the Lord indureth for euer. The iust man thinketh with Paul, that hee hath neuer apprehen∣ded that which hee pursueth; nor euer saith, I haue enough, but alwayes hungreth and thirsteth after righteousnesse; so that if he should liue for euer, he would also for euer desire still to be more iust, and would striue with all his strength to proceed from good to better. For he is not a mer∣cenary that hath hired himselfe to doe God seruice for a yeere, but a sonne of the family which continueth for euer. Finally, let vs labour daily to grow in grace, by exercising it continually in the duties of godlinesse, both because otherwise we can haue no assuracne that it is true and sub∣stantiall, but hypocriticall, and a bare shadow, seeing all true grace is growing grace, like the graine of mustard-seed, small at the first, and great

afterwards; and also because if we doe not increase our Lords Talents, he will take them from vs, and giue them to faithfuller seruants; and seeing through our negligence we haue depriued our selues of the substance, he will also take away from vs the shew and shadow; according to that of our Sauiour; Vnto him that hath, shall be giuen, and he shall haue abundance; * 1.109 but from him that hath not, shall be taken away, euen that which hee seemeth to haue.

§. Sect. 4 That if we de∣sire to grow in grace, we must carefully vse the meanes which may further vs in it, and what these meanes are.

Now if we would attaine to this Christian growth, wee must vse all good meanes which may further vs in it: for in vaine hee professeth his great desire to be rich, who neglecteth all good husbandry and meanes of thriuing; or to grow in strength and stature, who will not vse food and clothing, which are the ordinary meanes to attaine vnto them. Yea, if wee desire spirituall growth in grace and goodnesse, we must take more then vsuall paines, seeing as to the augmenting of the body, there is required more meat, and better concoction, then for the preseruing of it in that stature and strength vnto which it hath already attained; so vnto our growth in grace, and increasing of our spirituall stature, it is necessary that we more diligently vse the meanes, and receiue the food of our soules in greater quantity, and with better stomackes, then onely to hold (as wee say) life and soule together, and to preserue our graces in their bare being and present plight. Now the meanes of increasing in grace, and procee∣ding in the practice of all Christian duties, are the same by which they had their first beginnings; as the carefull and conscionable hearing of the Word preached; for we must, like new-borne babes, desire the sincere * 1.110 milke of the Word, (which is also the seed of our Regeneration and new∣birth) if euer wee meane to grow vp thereby. So also the reading of the Word, and vse of the Sacraments, meditation, holy conferences, of which wee haue spoken in part, and shall say more in the following dis∣course. But aboue all, inuocation and prayer, desiring God, who is the Authour of our spirituall birth and being, and also of our pre∣seruation and growth in godlinesse, that hee will perfect his good * 1.111 worke which he hath begun in vs, sanctifie vs throughout in our soules and bodies, and bring vs from one degree to another, till at last wee come to a perfect man in Christ; whereof we haue the holy Apostles in many places as fit precedents and examples, who by their feruent prayers craue at Gods hands this growth in grace for themselues and others. Fi∣nally, if we would be good proficients in Gods seruice, wee must often thinke of the worthinesse and excellency of our heauenly Master, who is the chiefe Goodnesse, and infinite in all perfection, and therefore, aboue all, deserueth our best paines and diligence; of his inestimable loue to∣wards vs shining in our Creation, Preseruation, and that great worke of our Redemption, by the death of his deare and onely Sonne; for who would not loue him, that hath so loued vs, and labour to approoue it by striuing to serue him daily in more perfection? Of the Passion and suffer∣ings of Christ, which will make vs thinke that we can neuer doe too much for him, who hath done and suffered so much for vs. Of the perfection which the Law requireth, vnder the penalty of a fearfull curse, and of the gracious promises, and sweet incouragements of the Gospell, belonging

to all those who striue and labour daily to attaine vnto this perfection. Of the manifold and inestimable blessings, both temporall, spirituall and e∣ternall, which God hath partly put presently into our hands, and partly confirmed vnto vs by infallible assurances: all which liberall and bounti∣full wages, if we be not too too ingratefull, will make vs daily to double our diligence in doing him seruice. Finally, we must oftentimes meditate of the breuity of our liues, and vncertainty of this short time, compared with the excellency and eternity of our heauenly happinesse, promised to all them who spend this momentany and vncertaine time in the duties of Gods seruice; the which, if any thing will moue vs to improoue the time present to the best aduantage, seeing we are not sure of another day; like wise Merchants who lay hold of a good penny-worth when it is offered; and the prudent Pilot, who setteth vp all his sailes whilest the wind and tide fauour him, because he is vncertaine how long it will last, and his op∣portunity being once past, cannot be recouered at his owne pleasure.

CAP. V.

Of the meanes whereby we may be inabled to leade a godly life: and first, of the ministery of the Word.

§. Sect. 1 That if we will leade a godly life, we must vse the meanes inabling vs vnto it.

VNto the rules of direction, which helpe and further vs in the duties of a godly life, wee are to adde the consideration of certaine speciall meanes respecting practice, whereby wee may be the better inabled to performe them. For as God in his Decree hath ordained the ends at which we must chiefly aime, that we may attaine vnto them; so also the meanes which conduce vnto these ends. As for example; hee hath propounded his glory as the supreme end of all things; and withall, diuers meanes whereby it is ad∣uanced and magnified, as our faithfull seruice and obedience to his Com∣mandements, faith in Christ, and such like. He hath ordained vs to salua∣tion, and that we may attaine vnto it, hee hath linked his Decree to this end by certaine subordinate causes and meanes, as Creation, Redempti∣on, Effectuall calling, Iustification, Sanctification, and Preseruation. Hee hath decreed that we should liue our naturall life vnto our appoynted time, but withall, that we should vse the meanes of food, clothing, sleepe, physick, by which it is preserued and maintained. And thus also as hee hath ordained that we should liue the life of grace, so likewise that wee should vse the helpes and meanes which hee hath appoynted for the be∣ginning, continuing, and finishing of it: which if wee neglect, wee can haue no more hope of attaining vnto it, whatsoeuer faire pretences wee make of our feruent desires to atchieue this end, then of comming to hap∣pinesse, being destitute of holinesse, without which, the Apostle telleth vs, * 1.112 we shall neuer see God; or of liuing to old age, without the vse of the meanes, meate, drinke, and apparell; or of liuing to Gods glory, when as we delight in the workes of darknesse, and shine not in the light of an holy life. The which as it must make vs carefull to vse all good helpes ap∣poynted by God for the inabling vs vnto the duties of a godly life; so our

second care must be, that wee vse them as meanes, and not supreme and principall causes, but relying our selues chiefly vpon God, his wisedome, and goodnesse, power, and promises, the death and Resurrection of Christ effectually applyed vnto vs by the holy Spirit, let vs vse these meanes, as being his ordinances which hee hath appoynted to serue his prouidence, yet without putting our trust and confidence in them, as suf∣ficient in themselues to conferre grace, or to inable vs vnto the duties of a godly life; seeing without the chiefe Worker assisting vs in the vse of them by his holy Spirit, they are able to doe nothing; and contrariwise, if they be wanting, he is all-sufficient without them, to make vs liue holily in this world, and happily in the life to come. Now these meanes are ei∣ther ordinary, and in continuall vse vpon all occasions; or extraordinary, and to be vsed but at some times, when some speciall causes mooue vs vn∣to them; and both of them either publike or priuate, or else mixt, and to be performed sometimes publikely in the Congregation, and sometimes priuately by our selues, or with others. The publike meanes are the mini∣stery of the Word, the Sacraments and prayer. The which admit of a dou∣ble consideration in respect of their diuers relations to seuerall ends. For as they are duties performed vnto God, that wee may glorifie him by do∣ing vnto him seruice in them, they are parts and branches of piety and a godly life, in which sense we haue already intreated of them; but as they helpe and further vs for the begetting and increasing in vs of all spiritu∣all graces, and the inabling of vs vnto all other Christian duties, they are the meanes of a godly life, in which sense we are now to speake of them. Wherein they may be resembled vnto coyne and treasure, the which is not onely a part of our wealth, but also the meanes of purchasing and procuring house, lands, goods, and all other riches: or vnto the hand, which in one relation is a part or member of the body, but in another re∣spect, an instrument and speciall meanes for the preseruing and nourish∣ing of all our other parts.

§. Sect. 2 That the mi∣nistery of the Word is a chiefe meanes of our spirituall life.

The first meanes of a godly life, is the ministery of the Word; the which is the ordinary meanes of begetting vs to the life of godlinesse, and of beginning in vs all spirituall and sauing graces, by which, as in∣ward causes, we outwardly mooue in all Christian and holy duties. Of raising vs from the death of sinne, and cleansing and purging vs from the guilt and corruption of it; and also of so quickening and reuiuing vs, that we are inabled to performe the actions of holinesse, and to bring forth the fruits of a godly conuersation. Thus the Apostle calleth it, Gods * 1.113 strong power, whereby hee pulleth vs out of the state of death, into the the state of life and saluation; and the Apostle Peter, The immortall and incorruptible seed, which begetteth vs vnto God, liuing and abiding in vs for * 1.114 euer. And hence it is that the Ministers of the Word are called our spiri∣tuall * 1.115 fathers, who beget vs vnto God, because being dispensers of the Word of grace, they are instruments and meanes of our Regeneration. Thus our Sauior saith, that the houre was comming, yea euen then was, that * 1.116 the dead should heare his voyce, and liue; that is, those which were dead in trespasses and sinnes, should be quickened, and haue their part in the first Resurrection, by vertue of his Word preached; for at this death and Re∣surrection

that whole discourse aimeth. And as we haue first our spiritu∣all life from the ministery of the Word, so also our cleansing and sancti∣fication from the corruption and filth of sinne, whereby we are wholly dis∣abled vnto all holy duties of a godly life. For so our Sauiour telleth his Disciples, that they were cleane, through his Word which hee had spoken vnto * 1.117 them. By which meanes he desireth his Father, in his holy Prayer, to san∣ctifie them more and more. Sanctifie them with thy truth; thy Word is truth. * 1.118 So the Apostle saith, that our Sauiour gaue himselfe for his Church, that hee * 1.119 might sanctifie and cleanse it with the washing of water by the Word; and im∣plyeth elsewhere, that we cannot ordinarily haue faith, by which the iust man liueth, but by the preaching and hearing of the Word. How can they * 1.120 beleeue in him of whom they haue not heard? and how shall they heare without a Preacher? And after expressely affirmeth; That faith commeth by hearing, * 1.121 and hearing by the Word of God. And in another place he intimateth, that we cannot put off the old man, and being renewed in the spirit of our minds, * 1.122 put on the new, which after God is created in righteousnesse and true holinesse, vnlesse we haue first heard Christ, and been taught by him, in the ministery of his Word. But here we must take heed, that we doe not attribute our new birth and spirituall cleansing vnto the Word preached, as hauing in it any inherent power to giue life and grace in it owne nature, or as it is by man preached vnto vs, (for then all that heare it, would be quickened vn∣to holinesse and new obedience, whereas common and wofull experience teacheth vs, that after the Gospell hath been long preached in diuers pla∣ces, the greatest number remaine vnregenerate and dead in their sinnes,) nor yet as vnto a principall and chiefe cause of reuiuing vs; for this were to make an Idol of it, by attributing vnto it Gods prerogatiues and pecu∣liar * 1.123 actions; who alone is able to regenerate vs, as hee onely could first create vs. But we are to attribute this vertue of giuing spirituall life to the Word preached, not as comming from man, but as it is the Word of God, and his holy ordinance which hee hath instituted and sanctified to this vse of giuing spirituall life, and the begetting and increasing of his graces in vs. By vertue of which ordination, and the blessing of God vpon it, the Word receiueth all its power and vigour to quicken and preserue our spirituall life; euen as by the ordinance of God, and his blessing, wee receiue our naturall life by generation, and the preseruation of it by food and clothing, which in themselues exceed not other creatures in their vertue for these vses, but onely so far forth as God by his blessing inableth them vnto them. The which if he withdraw, our meate will not nourish * 1.124 vs, but rather become our bane and poyson; and the Word preached will be so farre from being a Word of life and saluation, that it will become the sauour of death vnto death, to our deepe condemnation. In which regard * 1.125 wee must not rest in the preaching and hearing of the Word, as in the deed done, for the begetting of Gods graces, and beginning in vs the life of godlinesse: (for thus it is onely the Spirit that quickeneth, making the * 1.126 same Word, and at the same time, effectuall vnto some for these ends, by an inward, secret and powerfull operation, which for want hereof is heard of others without any profit) but vse it as Gods ordinance, vnto which his blessing is promised, and doth so ordinarily accompany it, in the harts

of all those that vse it in obedience to God, and desire to profit by it for the former ends, that we may as well hope for spirituall life by feeding on this food, as for the preseruing of naturall life by meate and drinke, see∣ing both alike are Gods ordinance, and by his power he is effectuall in the one as well as the other. And so contrariwise the neglect of this meanes, when God giueth it, doth take away all hope of the spirituall life of grace; seeing we tempt the Lord in refusing the meanes, and despising his ordi∣nance; like those, who pretending that they rest vpon Gods sole power and promise for the preseruing of their liues, should vtterly refuse to eate or drinke. Againe, whereas I say, that the preaching of the Word is the ordinary meanes of life and grace, when the Lord granteth it vnto vs, we are to beware that we doe not limit Gods power vnto it, as though hee could not any other way quicken, sanctifie and saue vs. For he is able, with∣out all meanes, to doe all these by the sole and secret worke of his holy Spirit, being such an All-sufficient workman in himselfe, that he needeth not the helpe of any instruments; as we see in his sanctifying and sauing of elect Infants, dying whilest they are vncapable of outward meanes; for euen in them these two goe together, seeing the rule is generall, that without holinesse no man shall see the Lord. And hee is able to sanctifie other * 1.127 meanes for these vses, (as he ordinarily doth where the publike ministery and preaching of the Word is wanting) as the reading of the Word, priuate catechizing, holy conferences, instruction, exhortation, admoni∣tion, good examples, extraordinary blessings strangely conferred, sharpe afflictions, and by them great and vnusuall humiliations, the Lord vsing his corrections as an hand to lead vs to our sinnes, which haue brought them vpon vs. And therefore as when we haue the Word, wee may heare diligently, in hope of Gods blessing vpon his owne ordinance; so when we are depriued of this ordinary meanes of life and saluation, we are not to despaire and cast away all our confidence, seeing the Lord is able, either without meanes, by the sole operation of his holy Spirit, to worke his owne worke of grace and sanctification in vs, or to make other meanes, more weake in themselues, as powerfull and effectuall vnto vs as the other, yea will assuredly doe it, rather then hee will faile of any part of his pro∣mise, which he hath made vnto all those who trust and depend vpon him for life and saluation.

§. Sect. 3 That it is the ordinary meanes of our new birth, and of working Gods graces in vs.

Secondly, as the ministery of the Word is the ordinary meanes of our new birth, and of beginning in vs Gods spirituall graces, whereby we are * 1.128 inabled to moue in the duties of a godly life; so also of our spirituall growth from strength to strength, and of increasing Gods graces where they are begun; according to that of the Apostle Peter; As new borne babes desire the sincere milke of the Word, that ye may grow thereby. Neither are we to thinke that the Word read, either by our selues or others, is or∣dinarily sufficient to worke in vs grace and godlinesse; for if faith (as I haue shewed) commeth by hearing the Word preached, then also the life of faith, and fruits of sanctification which spring from it, all which are nou∣rished and increased by the same meanes whereby they were first begun in vs. Neither are we to dispute of the excellency and power of other means in themselues, or compared with this, seeing neither this, nor any other

worke by any inherent vertue in themselues, but as they are Gods ordi∣nances, which by his blessing attaine to their ends, and are made power∣full and effectuall by the inward operation of his holy Spirit, to worke and increase grace and sanctification in vs. And therefore seeing the Lord hath ordained in all ages, not onely that his Word should be read for the edification of his people, but also that it should bee expounded to their vnderstanding, and applyed to their particular vse, (as we see in the exam∣ple of the Priests in the dayes of Nehemiah, who caused the people to vnder∣stand * 1.129 the Law, and not onely reade the Booke of Gods Law distinctly, but also gaue the sense, and caused them to vnderstand the reading: And in the pra∣ctice of our Sauiour Christ and his Apostles, who when the Law and * 1.130 Prophets were read to the people, contented not themselues therewith, but expounded and applyed them to their vse, according to the custome * 1.131 of those times) let not vs therefore take vpon vs to bee wiser then God, supposing that we can doe his worke better by tooles of our owne chu∣sing, then by the meanes and instruments which hee hath ordained and sanctified, seeing nothing can bee done in this supernaturall worke of grace, without Gods blessing, which we may expect with most assurance in the vse of his owne ordinances. So that if either wee desire the new birth of grace, or being borne, to grow therein from one degree to ano∣ther, let vs conscionably vse the ministery of the Word to both these ends. Neither let vs thinke that being once regenerate, we may grow vp of our selues by sole vertue of those principles then infused vnto vs, and need no further the ministery of the Word to preserue vs in that state and being. For as the child new borne, cannot long continue in life by vertue of his naturall heate and moysture, and much lesse can grow in strength and stature to a perfect man, vnlesse hee receiue daily nourish∣ment; so neither can we subsist in our spirituall state and being, and much lesse grow in grace vnto a perfect age in Christ, vnlesse our soules be duly nourished with spirituall food, the Word of God, which is not onely the immortall seed of which we are begotten, but our Manna and meate; milke for babes, and strong meate for men growne to riper age. Especial∣ly seeing to our naturall defects and sinfull corruptions, which as inward impediments hinder the growth of grace in vs, there are added the out∣ward assaults of our malicious enemies, the world and the diuell, who by their tentations will keepe vs from thriuing and increasing, vnlesse what is diminished by their malice, bee supplyed plentifully by our spirituall nourishment. Neither doe I thus magnifie the ministery of the Word, to derogate any thing from other excellent means, as prayer, Sacraments, the reading of the Scriptures, and the rest, but am ready to giue vnto them their deserued praise in their owne place. For howsoeuer, in the first acts of Regeneration, the preaching of the Word is the chiefe, if not sole meanes of our new birth; For how shall they call vpon him in whom they * 1.132 haue not beleeued? and how shall they beleeue in him of whom they haue not heard? and how shall they heare without a Preacher? yet in our spirituall growth, the other are no lesse necessary for the increasing of Gods graces in vs, especially prayer, which is an ordinary and most powerfull meanes to preuaile with God, for the obtaining of whatsoeuer is wanting vnto

vs, although we cannot pray with hope to be heard, vnlesse we pray in faith, as the Apostle Iames teacheth vs, and we cannot ordinarily haue faith, till first it be wrought in vs by the preaching of the Word. And therefore let vs not set these meanes of grace, to contend together for eminence and excellency, and much lesse magnifie one of them to exclude another, but acknowledging all to bee excellent and necessary in their place and time, let vs carefully ioyne them all together, that being nourished in our soules with this plenty and variety of food, we may grow vp the faster in all grace and godlinesse.

§. Sect. 4 What is requi∣red in the Mi∣nister, that by his preaching he may further the people in the duties of godlinesse.

Now that the Ministery of the Word may be an effectuall meanes of grace, and of strengthening vs vnto all holy duties of a Christian life; there are some things required, both to the right preaching and hearing of it. Vnto the former, there are some things necessary in the person of the Preacher, and some things in the act and execution of his Ministery. In the person, there must be skill to diuide the Word aright, not onely gi∣uing a true sense of it to all, but to apply a fit portion vnto all sorts of hea∣rers; and a great measure of wisedome and vnderstanding, through the outward helpes of study and learning, and the inward illumination of Gods Spirit, that he may bee able to instruct those which are ignorant; according to that in the Prophet Malachy; The Priests lips should keepe * 1.133 knowledge, (namely, as Iosephs corne in the store-houses for the common vse, and not a close Prisoner, with whom none may bee admitted to conferre, sauing his Iaylour) and the people should seeke the Law at his mouth. Vnto which knowledge and skill, there must bee added industrious diligence, whereby he is ready to preach the Word in season, and out of season, reprouing * 1.134 and rebuking, with all long suffering and doctrine, although hee seeth small fruit of his labours. For though the Minister be neuer so rich in the spirituall treasures of learning and knowledge, yet if miser-like, he doe not communicate them, but locketh them vp in his owne braine; the poore people are neuer the better, but may perish in their ignorance, euen as he * 1.135 shall doe in his sloth and vnfaithfulnesse. Thirdly, he must haue his heart affected with sincere loue of the people, whereby hee is mooued in all * 1.136 things to seeke their good, and to preferre their saluation before his owne priuate profit. The which loue in the teacher, will make way in the hearts of his hearers, not onely for his instructions and comforts, but also his ad∣monitions and reproofes, seeing they come not out of any spleene, but out of meere loue, and feruent desire of sauing their soules. In the act and exe∣cution of his Ministeriall function, he is to speake nothing but Gods Truth, as from him, and as before him, in his pure sight, which discerneth all errour, and in his glorious presence, who hateth and abhorreth all va∣nity and hypocrisie: And that not after his owne manner, chiefly ayming to magnifie himselfe in the ostentation of his owne learning and gifts, but in the demonstration of the Spirit, aboue all desiring and indeuouring to glorifie God in the saluation of his hearers.

§. Sect. 5 That the word must be prea¦ched power∣fully and plainely.

Whereunto these two things are required; namely, that he preach the Word powerfully & plainly; powerfully to the consciences of all, & plain∣ly to the capacity (as much as in him lieth) of those which are most simple. Of both we haue the Apostle Paul for our patterne, who though he were

most learned aboue all other the Apostles, both in arts and tongues, and all other learning of the Iewes, yet came not in excellency of speech, nor the * 1.137 inticing words of mans wisedome, but in demonstration of the Spirit and of power; desiring to know nothing (that is, to make shew of no other knowledge) sa∣uing Iesus Christ and him crucified; and preferring fiue words spoken to the vn∣derstanding * 1.138 of his hearers, aboue ten thousand in an vnknowne tongue. Yea, we haue heerein our Sauiour Christ himselfe, as our Precedent, who preached the Word, not like the Scribes and Pharises (after a ieiune and Scholasti∣call manner) but with all power and authority. And though hee were the wisedome of his Father, in whom all treasures of knowledge and learning were * 1.139 hid; and the word of his Father, exceeding in sound eloquence both men and Angels, yet preached the Word in a plaine phrase and humble man∣ner of speech, not respecting what hee was able to speake, but what his Disciples were able to heare, conceiue, and carry away; like a louing and * 1.140 carefull nurse, chawing the harder and stronger meate in his mouth, that they might the better receiue it, whilst he explained more difficult points, by easie and familiar similitudes. Neither had hee onely care of more thorowly informing those who were men growne in knowledge, by tea∣ching them the high and hidden mysteries of his Kingdome, but also of * 1.141 instructing his little children and yong nouices in the first principles of true Religion, as it was prophesied of him by Esayas, All thy children shall * 1.142 be taught of the Lord, and great shall be their peace. And like a faithfull and * 1.143 carefull Shepheard, hee did not onely apply himselfe to feed his whole flock, but extended his care and loue chiefly to his yonglings, gathering his * 1.144 Lambes with his arme, and carrying them in his bosome, and gently leading those which were great with yong. The which care and charge, when hee was to ascend on high, hee deputed to the Apostle Peter, and in him to all the whole Ministery, that they should feed his tender Lambes, as well as his older and stronger Sheepe. And therefore though the ouer-wise Grecians account the simple preaching of Christ crucified, foolishnesse; and the lear∣ned * 1.145 Doctors of the world make themselues sport with this easie plaine∣nesse: Let all that truely feare God, chuse rather to imitate Christ and his Apostles in their course of preaching, labouring to speake vnto the capa∣city of the meanest and simplest, seeing the charge of their soules is com∣mended vnto them by our great Shepheard, as well as theirs who are of greatest vnderstanding, and the soules of all being alike deare vnto God, they shall giue account of one as well as of another, of the little Lambes, as well as of the Rammes of the flocke. And seeing we must not only take care for our selues, that wee may goe to heauen alone, but are appointed Captaines and Leaders of Gods Armies, wee must not skorne plaine wayes, wherein all our company may goe with vs, the weake and sicke, as well as the strong and healthy; and mount aloft in learned discourses and Scholasticall speculations (as it were vpon the Alpes) which are no lesse high aboue their capacity, then cold and heartlesse, giuing no warmth to their zeale and deuotion; or trauell in the craggy and rough wayes of knottie controuersies, needlesse genealogies, and abstruse difficulties, where wee shall leaue all our hearers afarre off behind vs: but chuse rather such faire wayes and beaten paths, as will bring vs and our company with vs,

with most speed and safety to the end of our iourney. For though heereby we cannot commend our strength and swiftnesse, though we outrun others that haue set out before vs, because they go in mountainous wayes, & farre about, yet we shall commend our wisedome and prudence, in that we haue chosen the fairest and neerest way. And surely if an vnpartiall view were ta∣ken of seuerall congregations, and iust tryal made, whether those haue best thriuen in the Christian growth, who haue bin diligently fed with ordina∣ry food and daily bread, or those who are sometimes feasted with a banket of delicate dishes; I doubt not but it would be found, that as sometime Da∣niel * 1.146 and his fellows, that fed vpon plaine pulse, which God had sanctified to their vse, were fatter and in better liking then they that did eate the portion of the kings meate: so those people and Parishes would be found more thri∣uing Christians, both in knowledge & practice, who are fed with the pulse of plaine Preaching, & with wholsome, though homely food, because they can feed vpon it, and better disgest it, then others that haue a kingly porti∣on of abstruse learning, wit, and eloquence, sometimes (though rarely) al∣lowed vnto them, seeing they are meates of too hard disgestion for their weake stomakes, causing crudities, humorous and ill-concocted conceits, and seldome affording any wholesome nourishment.

§. Sect. 6 Of the duties of the people, respecting the Ministery of the Word.

The consideration whereof, as it should effectually moue Gods Mini∣sters to take such a course in their preaching, as is most fit and profitable for * 1.147 their hearers, and denying themselues, and the praise of their great lear∣ning and gifts in the worke of their Ministery, to become as weake to those that are weake, that they may gaine them to Christ; so also should it moue the people, who desire to bee built vp in sauing knowledge, and in the practice of all holy duties belonging to a godly life, to affect such teachers, as being learned and sufficient, doe conscionably apply themselues to their capacity, for their instruction and edification. To which purpose, they must striue with God in their feruent prayers, that he will send such labourers in∣to * 1.148 his haruest; and in humility and submissiue obedience, as their place and calling wil permit, labour by earnest suite with superiour Magistrates ouer Church and Common wealth, and especially with Patrones and disposers of Church-preferments, that they will prouide and set ouer them such faithfull and painefull Pastours, as will feed them with food conuenient for the preseruing of their soules in spirituall life, and the nourishing and in∣creasing of Gods graces in them; not foolishly affecting and admiring (as it is common with those that are most ignorant) such teachers, as desiring the praise of their great learning, more then the saluation of their peoples soules, doe most exceed the short reach of their shallow capacities; like vnto cold stomacks, which haue a greedy appetite after meates of hard dis∣gestion, but when they haue receiued them, for want of naturall heate turne them into wind, which affecteth their braine with noysome vapours, and are not able to conuert them into any wholesome nourishment. Se∣condly, their care must be, as much as in them lyeth, and the necessary pre∣seruation of their state will suffer them, to place themselues vnder such a Ministery, as will helpe them forward in their spirituall thrift and growth of grace, and counting (according to Maries choyce, and our Sauiours ap∣probation) this one thing necessary, let them preferre it before all worldly * 1.149

things; as fertile soyles, good ayre, well-seated houses and shops fit for trading, delightfull walkes and prospects, and plentifull prouision for house-keeping; which without the other, may make full purses and Barnes, but hearts empty of all grace and goodnesse; healthy and well-liking bodies, but hunger-starued, leane and sickly soules. Thirdly, they must ioyne their cost with their care, and like the wise Merchant, esteeme this * 1.150 precious pearle and hid treasure, aboue all other their possessions; they must, if it be in their power, purchase it at any rate, seeing it only can make them truely rich, according to the counsell of the Wiseman; Buy the truth, * 1.151 and sell it not; thinking that part of their wealth well spared, which serueth as a meanes to bring them vnto the right vse of all the rest, and to inrich their soules with the incomparable treasures of Gods sauing graces, where∣by they are strengthened to the wise performance of all Christian duties. Fourthly, hauing Ministers, though not eminent and excellent in their gifts, yet of some good towardlinesse and willingnesse to grow vnto more perfection, they must giue them no discouragements, by their bitter cen∣sures, awke and froward carriage, backwardnesse to pay vnto them their right, or running from them vpon euery slight occasion to heare others; but rather they must nourish and cherish the good things which they see in them, that they may increase more and more, by shewing all loue and kindnesse, due reuerence and respect; especially by regarding them in the worke of their Ministery, and hearing them with all diligence, constancie, and attention. For by thus drawing the brests of their spirituall nurses, they shall bring downe their milke, and cause it to increase and abound, at least, to a sufficiency of nourishment, whereas if it be not sucked, it will curdle in the brest, and make them heart-sicke to be thus neglected, or else in short time turne backe, and quite drying vp, leaue vnto them no nourishment at all. Finally, when God hath prouided for them such as are eminent in their gifts, and painefull in their Ministery, labouring in word and doctrine, and going out and in before them as good guides in their gouernement, and holy example, they must not grudge to giue them the double honour of re∣uerence and maintenance, and together with the heauy waight of their Ministery, suffer them to lye gasping and groning vnder the burthen of pouerty and contempt, but giue them all good incouragement, not thin∣king much, that those who impart vnto them heauenly treasures, should be * 1.152 partakers with them of their earthly blessings: but especially, they must labour to profit by their paines, in knowledge and fruitfull obedience, which is the ioy of their hearts, the life of their life, and the Crowne of * 1.153 their Ministery; lest when they see that they sow all their good seed in bar∣ren soyles, and with the Prophet, and our Sauiour Christ himselfe, haue iust cause to complaine, that they haue laboured and spent their strength in * 1.154 vaine, they be forced to make choyce of better and more fruitfull grounds, and to imploy their labours in some other place, where they may more glorifie God, and receiue more ioy and comfort to their owne hearts.

CAP. VI.

Of the duties of the people in hearing of the Word; and first, of such as are to be performed in their preparation.

§. Sect. 1 That we must vse preparati∣on before the hearing of the Word, and wherin it con∣sisteth.

ANd these are the things which are required vnto the right preaching of the Word. Vnto the right hearing of it, that it may be a powerfull meanes to inrich vs with Gods graces, and to strengthen vs vnto all Christian duties of a godly life, some things are required before wee heare, some things in hearing, and some things after we haue heard it. Before we heare, we must vse due preparation; vnto which is required first, that we enter into a seri∣ous consideration of Gods glorious presence, before whom we are to pre∣sent 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 preser∣ued 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, * 1.155 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 euerla∣sting 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 spiri∣tuall 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 hurt∣full humours) which otherwise will take away our appetite, and make vs lothe and refuse, or eating against stomacke, not able to disgest our spiri∣tuall nourishment. Of which kinde are wrath, maliciousnesse, guile, dissimu∣lation, * 1.156 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 in∣creasing 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 ap∣petite, by considering our spirituall wants, which can no otherwise be sup∣plied, 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. A∣gaine, 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 na∣kednesse, 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 saluati∣on, * 1.157 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 retur∣neth * 1.158 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 * 1.159 vtility and profit of it, being a perfect and pure Law, that conuerteth the soule, * 1.160 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 vn∣to * 1.161 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 bring∣eth 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 * 1.162 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 spea∣king, & 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 perfor∣med 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 * 1.163 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 ma∣ner, but with feare and trembling, if we would haue God that speaketh, take any delight in vs. Secondly, we must heare it, not as the word of man, but as it is the Word of God, by which wee shall one day bee iustified or condemned. Thirdly, wee must hunger after the sincere milke of Gods * 1.164 Word, without the mixture of humane traditions, carnall eloquence, and worldly wisedome, that we may grow vp thereby. Fourthly, wee are to heare with all attention, hauing our eyes fastened vpon the Teacher, and hanging vpon his lips, as the child vpon the mothers brest, like the hea∣rers * 1.165 of our Sauiour Christ; to which end wee must carefully banish all worldly cogitations and wandring thoughts, and also all drowzinesse and sleepinesse, seeing we would not so heare our equals, and much lesse our superiours. Fifthly, we must heare with alacrity and cheerfulnesse, and shake off all dulnesse and carnall wearinesse, which makes no part of the Sermon pleasing but the conclusion onely. Sixthly, wee must heare with all due reuerence, the Word, as being the Word of God, and not of man, as from him, and before him, in whose presence the hils and moun∣taines shake and tremble. Seuenthly, with all humility, submitting our selues vnto it, as vnto the Scepter of Gods Kingdome, to bee ruled and directed, instructed and reproued by it, and not rebell against Gods holy ordinance, and repine and rage against our Teachers, when they touch our consciences to the quicke, and sharpely repro••e vs for our sinnes. Lastly, we must heare the Word with faith and a good conscience, giuing cre∣dit * 1.166 vnto all the parts of it, as well threatnings as promises, and applying all to our owne vse; with an earnest desire to profit by it, and to lay it vp in the closet of our hearts, that we may not be forgetfull hearers, and like lea∣king * 1.167 and riuen vessels that will hold nothing.

§. Sect. 3 Of duties to be performed after the hea∣ring of the Word.

After the hearing of the Word, two duties are to be performed. The first is, that publikely in the Church we ioyne with the Minister in giuing praise and thankes vnto God for his mercy towards vs, in feeding our soules with the bread of life, and for the liberty he hath giuen vs to come in peace and safety into his holy Assemblies, to heare vs speake vnto him in our prayers, and to speake vnto vs by his Minister and Ambassadour; and that priuately at home, at least in some short manner, wee renew our thankesgiuing, and desire the Lord to write that which we haue heard, in our hearts, by the finger of his Spirit, and to make it effectuall for the in∣riching of our hearts with sauing grace, and the strengthening of vs to all holy duties. And if our memory, ability and gifts will serue, it is profita∣ble for vs, and acceptable to God, if we can frame our prayer according to that which we haue heard, confessing those sinnes which haue been re∣proued, bewailing those wants which haue been discouered, desiring those graces which haue been commended vnto vs, or praising God if we alrea∣dy haue them, and desiring grace and spirituall strength, that we may per∣forme those duties, vnto which wee haue been perswaded and exhorted. The second duty is, that we lay vp that which we haue heard, in our hearts

and memories, that we may practise them in our liues. For as it is not e∣nough to haue good seed sowne in our grounds, if wee doe not couer it that it may take root, but let the fowles of heauen take it away, nor to feed vpon wholesome meate, vnlesse we retaine it in our stomackes that it may be digested, and like good nourishment applied to all the parts of the body; so it will little auaile vs to heare many Sermons, and neuer thinke more of them after we are gone out of the Church, and to receiue this spirituall food with greedy appetites, if we keepe it not, but presently cast it vp againe, out of hearts surfetted with worldly cares, and clogged and cloyed with the grosse humours of our sinfull lusts. The which (as I am perswaded) is one chiefe cause why the most, euen amongst diligent hea∣rers, haue, after so long inioying the light of the Gospell, so little profited either in knowledge or holy practice; namely, because they haue been so carelesse in keeping what they haue heard, and haue put this spiritual trea∣sure into broken bags, and this precious liquor into riuen vessels. Now the meanes to retaine and imprint the things which we haue heard in our hearts and memories, is first to loue, regard, and set our hearts vpon them; for euen old men (as we say) who are weakest in memory, doe yet retaine those things which they most affect. The second is, that wee heare the Word with diligent attention, obseruing the method of the Teacher, and how he proceedeth from poynt to poynt, fastening the former poynt in our mindes, by casting our eye backe vnto it, when as hee is leauing of it, and proceeding to another. For as it is not possible that the fault of the first concoction, should be amended in the second, seeing euery part and faculty is wholly taken vp about its owne proper worke; so is it no more possible that we should remember that which wee neuer minded, or that the memory should bring forth that, which the vnderstanding neglected to lay vp by due attention and obseruation. And therefore the Apostle telleth vs, that we ought to giue the more earnest heed to the things wee heare, * 1.168 lest at any time we should let them slip. Thirdly, this may make vs rub our me∣mories, and make vs carefull to imprint in them the things which wee heare, if we consider that our diligent hearing of the Word will not make vs happy, vnlesse we also retaine it in our memories, and practise it in our liues: for so the Apostle Iames saith, that if we looke into the perfect Law of * 1.169 liberty, and continue therein, being not forgetfull hearers, but doers of the worke, we shall be blessed in our deed. And the Apostle Paul limiteth the promise of saluation made vnto the preaching and hearing of the Word, to the con∣dition of retaining it in our memories. I declare (saith hee) vnto you the * 1.170 Gospell which I preached, and ye receiued, by which also ye are saued, if you keepe in memory that which I preached vnto you. Fourthly, wee must vnto our hea∣ring, adde meditation, which is a notable meanes of imprinting it in our hearts and memories. Fifthly, wee must conferre with others, that they may helpe vs where we are wanting, and we them, where they haue failed. Sixthly, Gouernours of families may helpe themselues, and those which are committed to their charge, for the better vnderstanding and remem∣bring of what they haue heard, by repeating the chiefe poynts of the Ser∣mon after they are come home, by strength of their memory, or helpe of their notes, and examining their children and seruants, and putting them

to giue an account of what they haue heard and learned. Lastly, we must make what we haue heard, our owne, by applying it to our owne vse, and bringing it to practice in our liues and conuersations; whereby we shall * 1.171 intitle our selues to that blessednesse which is promised to all those who both heare the Word and keepe it. And so much of the first meanes of inabling vs to the duties of a godly life, the ministery of the Word, and the things that are required vnto it. The which I haue the more brief∣ly * 1.172 passed ouer, because I haue touched diuers of the poynts before, and more fully handled some of them in another Treatise.

CAP. VII.

Of the second publike meanes of a godly life, which is the admi∣nistration of the Sacraments.

§. Sect. 1 That the Sa∣craments fur∣ther vs much in a godly life, as they are seales of the Couenant.

THe second meanes of inriching vs with all sauing graces, and strengthening vs vnto all the duties of a godly life, is the right vse of the Sacraments, Baptisme, and the Lords Sup∣per, both which doe much conduce hereunto, and each of them seuerally. For the Sacraments are seales annexed to the Couenant of grace, purposely instituted of God to strengthen and confirme our faith in this assurance, that Christ and all his benefits doe belong vnto vs; that in him, and for his righteousnesse, death, and full sa∣tisfaction vnto Gods Iustice, he hath pardoned and forgiuen vnto vs all our sinnes; that in him he is well pleased with vs, and hath giuen vnto vs iust title and interest to all his promises both of grace in this life, and glo∣ry and happinesse in the life to come; that hee will giue vnto vs his holy Spirit, and thereby write his Law in our hearts, that we shall not depart from him, mortifie our corruptions, and quicken vs vnto new obedience. Of all which benefits, the Sacraments are not onely significant signes, but al∣so infallible seales, annexed purposely by God vnto his Couenant, to as∣sure vs that he will performe all his promises, and to giue vnto vs (like a bond and conueyance legally signed and sealed) iust title and interest vn∣to all those blessings, euen before we sensibly haue them in possession and fruition. Yea not onely so, but they also serue like instruments and con∣duit pipes to conuey to the worthy receiuer, Christ, and all his benefits. Now what can more forcibly perswade, or more powerfully inable vs to the duties of a godly life, then the representing, assuring, and exhibiting of all these inestimable benefits, in the right vse of the Sacraments? What can more inflame our hearts with most feruent loue towards God, then the consideration, yea sense and feeling of this admirable loue of God towards vs, in giuing vnto vs when wee were sinners, strangers and enemies vnto him and his grace, Christ Iesus, and with him all these vn∣speakable benefits? and what more then loue can effectually mooue vs to an holy desire in all things to glorifie and please him, and to walke wor∣thy his loue in all holinesse of life and conuersation? What can more lighten the burthen of our labour, and make vs to thinke all too little which we can doe and suffer for him? Againe, the Couenant of grace

sealed vnto in the right vse of the Sacraments, doth singularly incourage vs to lay aside all doubts and difficulties, seeing God thereby assureth vs that he will, yea hath giuen vnto vs his holy Spirit, to direct and assist vs in all our good indeuours, in the mortifying of all our sinfull corruptions, seeme they neuer so strong and vnresistable, and strengthening vs to the performance of all good duties, seeme they neuer so difficult and vnplea∣sing vnto flesh & blood. And what can more effectually moue vs to go on in the worke of sanctification, then to haue such an assistant to ioyne with vs, vnto whom nothing is difficult, being infinitely able to performe and perfect whatsoeuer he vndertaketh? What can more powerfully perswade vs to doe God faithfull seruice, then to haue the pardon of our sinnes put into our owne hands, signed and sealed, so dearly purchased, and so freely giuen? then to haue the present pledges and pawnes of Gods loue and fauour, the earnest of his Spirit, the first fruits of his graces, and the con∣ueyances of our heauenly Inheritance, sealed and deliuered into our own keeping. For who would be so sluggish, as not to doe faithfull and dili∣gent seruice to such a glorious and gracious Master, for such liberall and bountifull wages? Finally, seeing in the right vse of the Sacraments wee doe really and truly, though spiritually and by faith, receiue Christ, that he may dwell in vs, and we in him, and not onely communicate with him in his diuine graces imputed by God, and applyed by faith, but also by vertue of his Spirit assisting this ordinance, haue all sanctifying and sa∣uing graces confirmed and increased in vs, whereby wee are strengthened vnto all the duties of a godly life: hence also it appeareth how much they conduce and further vs in them; seeing we haue Christ himselfe a co-wor∣ker with vs, who by his holy Spirit sustaineth the greatest part of the waight of that his easie yoke, and light burthen, which he layeth vpon vs; in which respect we may take courage vnto vs, and say with the Apostle, that we are able to doe all things, through the power of Christ which strengthen∣eth * 1.173 vs; and seeing also they cherish and increase his gifts and graces in vs, whereby we are moued and inabled to worke together with him, in all holy duties of Gods seruice, and of a godly and Christian life.

§. Sect. 2 That the Sa∣craments fur∣ther vs in god∣linesse, as they are testificati∣ons of our ser∣uice to God.

Secondly, the Sacraments are helpes vnto vs for this purpose, as they are solemne testifications of our seruice and obedience vnto God, seeing they are his liueries and cognizances whereby his seruants are knowne from others; and the sacramentall oath which he causeth all his souldiers to take, when he entertaineth them into his spirituall warfare; and the pres-money which he putteth into their hands, whereby hee obligeth and firmely bindeth them to continue constant in this warfare, and to fight couragiously vnder his colours. Now this may mooue vs to doe faithfull seruice vnto our great Lord and Master, partly because hee hath so inno∣bled vs by giuing vs entertainment into his Family, and graced vs, by let∣ting vs weare his liuery and cognizance, seeing it is a farre greater ad∣uancement and dignity, to be one of his meanest seruants, euen a doore∣keeper in his House, then to be the greatest Monarch in the earth; partly * 1.174 because he incourageth vs to faithfull and diligent seruice by such boun∣tifull wages and inestimable rewards; and partly because wee shall other∣wise dishonor our Lord and Master, & weare his liuery to do him shame;

yea also disgrace our selues, whilest we doe discouer our grosse hypocrisie, in not answering to our profession, nor performing such holy duties as are sutable vnto it; whereby we shall moue the Lord, in his iust displea∣sure, to pull our liueries ouer our eares, and so vncasing vs, to lay open our hypocrisie to our shame, and to turne vs out of doores. This may moue vs also to fight couragiously vnder his Standard, against the spirituall ene∣mies of our saluation, seeing if we slip out of his Campe, after we haue re∣ceiued this pres-money, and runne away, wee deserue death by our aposta∣sie; or if we cowardly yeeld vnto the assaults and tentations of our spiri∣tuall enemies, and doe not fight valiantly, and performe faithfull seruice to our grand-Captaine, euen vnto the death, wee are well worthy to bee cashiered, to haue no part in the glory of his victory, nor any portion of ioy in his heauenly triumph.

§. Sect. 3 That the Sa∣crament of Baptisme fur∣thereth vs in godlinesse, as we are thereby ingrafted into Christ.

More specially, the Sacrament of Baptisme is to the worthy receiuer, a notable meanes to inable vs vnto the duties of a godly life. First, because * 1.175 thereby we are sacramentally ingrafted into the body of Christ, and made members of his body spiritually by faith, as wee are outwardly initiated, entred and admitted by the Congregation, as members of the visible Church, according to that of the Apostle, Ye are all the children of God, by faith in Iesus Christ; for as many of you as haue been baptized into Christ, haue put on Christ. By vertue of which incision, we are inabled to bring forth the fruits of holinesse and righteousnesse; according to that of our Sauiour; I am the Vine, ye are the branches; he that abideth in me, and I in him, the same * 1.176 bringeth forth much fruit, (namely, by that life and sap of grace which hee receiueth of me) for without me ye can doe nothing. For as the Impe or Cion liueth not by his owne life, but being cast out of the stocke, dyeth and withereth; so being ingrafted into Christ, we liue not our owne life, but by vertue of that liuely sap of grace which wee receiue from him, accor∣ding to that of the Apostle; I liue, yet not I, but Christ liueth in me; and the * 1.177 life which I now liue in the flesh, I liue by the faith of the Sonne of God, who hath loued me, and giuen himselfe for me; whereas he that abideth not in the true Vine Iesus Christ, he is cast forth as a branch, and is withered, and men gather * 1.178 them, and cast them into the fire, and they are burned. More specially, being baptized into Iesus Christ, we are baptized into his death and Resurre∣ction, from which such vertue and vigour is deriued vnto vs, that wee are not onely thereby washed and purged from the guilt and punishment of all our sinnes, but also inabled to mortifie and crucifie the old man, the flesh, with the sinful lusts therof, & raised from the death of sin, to holinesse and newnesse of life. The which is not onely sacramentally signified by the outward washing and sprinkling with water, which serueth to cleanse vs from our bodily defilements, by our stay, and (as it were burying) vn∣der it, representing our mortification, death and buriall to sinne, and our rising out of it, signifying our spirituall Resurrection to a new life, but al∣so certainly sealed and assured, and powerfully conueyed to the worthy receiuer, that is, to little children elected to saluation, potentially, the in∣ward vertue lying hid in them, till being come to age, it be produced into act by a liuely faith; and to those of yeeres actually, who with the out∣ward washing, apply by faith the blood of Christ for the purging of

them from the guilt, punishment and corruption of their sinnes, and the vertue of his death and Resurrection, for the killing and crucifying of the flesh with the lusts thereof, and their spirituall quickening vnto holinesse and new obedience. And hereof it is, that the Apostle draweth from our Baptisme effectuall arguments to perswade vs vnto, and worke in vs san∣ctification and holinesse of life. How shall we (saith he) that are dead to sin, liue any longer therein? Know ye not, that so many of vs as were baptized into Iesus Christ, were baptized into his death? Therefore we are buried with him by Baptisme into death, that like as Christ was raised vp from the dead, by the glory of the Father; euen so we also should walke in newnesse of life; for if we haue bin planted together in the likenesse of his death, we shall be also in the likenesse of his Resurrection; Knowing this, that our old man is crucified with him, that the bo∣dy of sinne might bee destroyed, that henceforth wee should not serue sinne, &c.

§. Sect. 4 Secondly, as it is the Sacra∣ment of our new-birth.

Secondly, Baptisme doth inable vs vnto the duties of a godly life, as it is the Sacrament of our Regeneration and new-birth, not onely signify∣ing, but sealing and assuring, yea powerfully conueying to the worthy re∣ceiuer (by the inward operation of Gods Spirit, which powerfully work∣eth together with his holy ordinances) the spirituall life of grace, poten∣tially to the elect Infants, as they potentially haue faith, and by Gods De∣cree are ordained to beleeue, and actually to those who by faith apply vn∣to themselues Christ and all his benefits. By which spirituall life and quic∣kening power, they are inabled, according vnto their age and growth in Christ, to moue and worke in the duties of holinesse; euen as the child which is new-borne moueth as soone as it liueth, first more weakly, and af∣terwards more strongly, as it increaseth in age and growth, in strength and stature. Neither is the vertue of Baptisme thus quickening vs to new∣nesse of life, to be limitted and restrained to the time past, or to the pre∣sent act of administration, as though it did no more but purge and cleanse vs from the guilt and punishment of our sinnes past, and morti∣fie our originall sinne in which we were borne, or raise vs who were dead in trespasses and sinnes, vnto the first beginnings of spirituall life and mo∣tion, bringing vs (as it were) to the birth, and then vtterly leauing vs to be nursed and nourished by other meanes; but the power and vigour of it continueth and extendeth it selfe to the whole course of our liues; and is an effectuall meanes, being recalled to our minds, and afresh applyed by faith, both to assure vs of the pardon of all our sinnes, as it is the seale of the Couenant, whose vertue continueth not onely at the first act of sea∣ling, but as long as the tearme specified in the writing, and therefore must continue in full vertue for euer, to our vse, seeing it is a seale affixed to an euerlasting Couenant; and also with no lesse efficacy to mortifie daily more and more, all our sinfull corruptions, and to quicken vs vnto holi∣nesse 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 gi∣uen Christ vnto vs, and all his benefits, but also hath promised and assu∣red 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 re∣surrection, 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 conti∣nuall quickning and further growth in all duties of holinesse and righte∣ousnesse.

§. Sect. 5 Thirdly, as it is our restipulati∣on in the Co∣uenant 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 renoun∣cing 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 be∣tweene him and vs, we can haue no true ioy and comfort in our liues, be∣cause 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 in∣deuour of performing that seruice in the duties of a Christian life, which we haue vowed and promised vnto him, lest wee should be found Coue∣nant-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 admi∣nistred, doe not only thereby sinne against God, the Church, and the party baptized (as I haue before shewed) but also are very iniurious vnto them∣selues, in that they lose a good opportunity of calling to minde and re∣newing their Couenant with God, and depriue themselues of one speci∣all helpe, whereby they might bee inabled to performe the duties of a god∣ly life.

§. Sect. 6 That the Sa∣crament of the Lords Supper is a powerfull meanes to fur∣ther vs in Chri∣stian duties, first, because thereby our Communion with Christ is confirmed, and secondly, our faith streng∣thened.

* 1.179 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, see∣ing from him all grace is communicated vnto vs, and all vertue and quickning life, whereby we are inabled to bring foorth the fruits of holi∣nesse and righteousnesse. Secondly, it strengtheneth vs vnto all good du∣ties, 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 fur∣ther 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 * 1.180 in any of them, being thus established and confirmed. In which regard, the Apostle calleth the Sacraments, the seales of the righteousnesse of faith, * 1.181 because as seales, amongst men, are annexed to writings, to giue them se∣curity, 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, be∣cause it is the spirituall food and nourish∣ment 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 * 1.182 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 pre∣serue our spirituall life, and to strengthen vs vnto all duties of holinesse and righteousnesse. And as the bodily life languisheth, and strength de∣cayeth, 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, * 1.183 except ye eate the flesh 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 Com∣mons, 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 spiri∣tuall 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 affor∣ding 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 * 1.184 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 * 1.185 then wine. Yea, vnto his feast he addeth a banket of spirituall comforts, im∣bracing 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 fa∣uour, and such inward ioy; that being with the Spouse thus brought into * 1.186 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 inesti∣mable fauours, without any desert vouchsafed vnto them; saying with the Prophet Dauid, What shall I render vnto the Lord for all his benefits towards * 1.187 mee? And finding themselues to be vtterly vnable to make any other re∣quitall, 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 * 1.188 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 im∣ploy 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, be∣cause it is an action which we doe in re∣membrance 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 bit∣ter griefe, abhorre his present corruptions with mortall hatred, and vtter∣ly 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 clen∣sed 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 in∣grained 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 ex∣presse 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 righ∣teousnesse and obedience?

§. Sect. 9 Because there∣by we are oc∣casioned to renew our Co∣uenant 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 occa∣sion 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, and Christs all-sufficient merits, the gracious and indefinite promises of the Gospell, and the truth and omnipotencie of God, whereby he is willing and able to performe them; vpon Gods Com∣mandement, inioyning vs to beleeue, and his bounty and goodnesse, in giuing his Word and Sacraments made effectuall by his Spirit, whereby he inableth vs to doe that which he commandeth. Wee renew vpon this occasion our repentance also, by bewailing our sinnes past, and strengthe∣ning our resolution, to leaue and forsake them for the time to come, and to serue God in the contrary duties of holinesse and righteousnesse. And seeing our great wants and imperfections in all Gods graces and Christi∣an duties, we promise and vow in our selues, and vnto God, that wee will carefully vse all good meanes whereby we may attaine vnto them in more perfection. So likewise after the receiuing of this Sacrament, wee take oc∣casion to examine our selues, how we haue profited and increased in spiri∣tuall strength and growth of grace, by being feasted at the Lords Table with this food of our soules; and being mindfull of our promises made be∣fore we come to the Lords Table, we become more diligent in vsing the

meanes whereby Gods graces may be perfited in vs, and we strengthened vnto all good duties. And that we may not appeare to be Couenant-brea∣kers with God, and to haue receiued his grace in vaine, we are made more carefull and conscionable in looking to all our wayes, for the auoyding of all those sinnes wherewith formerly we haue beene ouertaken, and practi∣zing those duties which we haue heretofore neglected, and so to carry our selues in the whole course of our liues, that we may at all times and in all things please the Lord, whom we haue found and felt so gracious vnto vs. In all which respects, who doth not plainly see, that the often resorting to the Lords Table, if we come vnto it duely prepared, is a most effectuall meanes to inrich vs with all Gods graces, and to strengthen vs vnto all good duties of a godly life? And therefore they are most iniurious vnto their owne soules, who seldome come to this spirituall feast, and take euery slight occasion of defrauding them of their due food, seeing heereby they make them droope in their spirituall life, to languish and waxe faint in all sauing grace, and to become vtterly, both vnable and vnwilling, to performe vnto God any sincere and cheerefull seruice.

CAP. VIII.

Of the third publike meanes of a godly life, which is Prayer.

§. Sect. 1 That prayer is Gods ordi∣nance to ob∣taine his gifts and graces.

THe third meanes whereby we may be inriched with all sauing grace, and strengthened vnto all the duties of a godly life, is Prayer; Of which I shall not need to say much in this place, hauing before intreated of it at large. Onely it shall suffice to shew, that it is a singular meanes ordained of God, for the obtaining of grace and strength to serue God in all Christian du∣ties. For of our selues we haue no ability vnto any thing that is good, no not so much as to thinke a good thought, or to entertaine into our hearts * 1.189 a good desire, but whatsoeuer we haue in this kind, it is the gift of God, according to that, What hast thou that thou hast not receiued? and that of the * 1.190 Apostle Iames; Euery good and perfect gift is from aboue, and commeth downe from the Father of lights. Now the meanes which God hath sanctified for * 1.191 the obtaining of all those gifts and graces which he hath promised, is fer∣uent and effectuall Prayer; for though he be most bountifull and ready to bestow all good things, yet not to the idle and slothfull, but to such as ac∣knowledging them to be his gifts, doe sue and seeke vnto him for them; and though he infinitely abound with all blessings, yet he communicateth them onely to those that craue them at his hands; according to that of the Apostle; The same Lord ouer all, is rich vnto all that call vpon him: and that * 1.192 of the Psalmist; The Lord is neere vnto all those that call vpon him, to those that call vpon him in truth. And the reason is, because such only doe glorifie * 1.193 him in his gifts, seeing those alone, who haue obtained his blessing by Prayer, will acknowledge him the Author of them, and returne vnto him to giue him thankes. Hence it is, that being willing to bestow all good things vpon his children, and vnwilling that they should neglect their duty, or haue them without suite; and taking delight to conuerse with

them, he withholdeth his gifts till they aske them, that they may haue this occasion to resort vnto him. And because through their negligence, hee would not keepe from them any thing, which he knoweth good and neces∣sary, ouer-long; like a most louing, yet wise Father, he leaueth not the mat∣ter to our own foolish and wayward will, but by expresse commandement inioyneth vs to call vpon him, & incourageth vs in these our suites by pro∣mising before-hand, that he wil heare and grant them. Aske (saith he) and ye * 1.194 shall haue, seek and ye shal find, knocke and it shalbe opened vnto you. And againe; Whatsoeuer ye shall aske the Father in my Name, he will giue it you. Aske, and ye * 1.195 shall receiue, that your ioy may be full. So the Apostle telleth vs, that this is the confidence which we haue in him, that if we aske any thing according to his * 1.196 will, he heareth vs; and if we know that he heares vs whatsoeuer we aske, we know also that we haue the petitions that we desired of him. In which regard, the A∣postle exhorteth, that we should be carefull for nothing (namely, with a * 1.197 carking and distrustfull care) but that in euery thing, by prayer and supplica∣tion with thankesgiuing, we should make our requests knowne vnto God. In which regard, the Lord may be truely said to be the Author of all good gifts, and Prayer, the hand whereby we knocke at the dore of his grace, and when it is opened, receiue his blessings from him. He the liuely and inexhaustible fountaine of all good; and Prayer, the bucket whereby wee draw it from him. He, a rich treasury of all grace and desireable riches; and Prayer, the key that openeth it vnto vs, in the Name and mediation of Iesus Christ. To this purpose, one of the Ancients speaketh fitly; Prayer (saith * 1.198 he) in an admirable manner conduceth to a holy life, and worthy Gods ser∣uice, and being begun, doth much improoue it, and like a treasure, storeth it vp in our mindes. For if any man indeuoureth to doe any thing be∣longing to a right course of life, Prayer being his guide, and prepa∣ring the way before him, hee shall bee sure to finde a commodious and easie passage, &c. And it is a signe of madnesse, not to bee perswaded that it is the death of the soule, if wee doe not often cast downe our selues at Gods feete. As the body without the soule is a dead carrion: so the soule, if it flee not to God by Prayer, is dead, miserable, and loth∣some.

§. Sect. 2 That by pray∣er we obtaine Gods Spirit and the graces thereof.

More specially, Prayer is the chiefe meanes on our part, whereby wee obtaine his spirituall gifts and graces, by which wee are inabled to per∣forme * 1.199 the duties of a godly life: For by it we obtaine the Spirit of God, who is the Author of all grace and godlinesse, seeing, as our Sauiour hath taught vs, the Lord will giue his Spirit to those that aske it. And if wee want the graces of the Spirit, the Scriptures admonish vs to vse Prayer, as a speciall and chiefe meanes whereby we may obtaine them. So the Apostle Iames; If any man want wisedome, let him aske of God, that giueth to all men li∣berally, * 1.200 and vpbraideth not, and it shall be giuen him. And the Apostle to the the Hebrewes, setteth vs in this course for the obtaining of all grace; Let * 1.201 vs (saith he) come boldly to the throne of Grace, that we may obtaine mercy, and finde grace to helpe in time of need. Yea, these spirituall graces, whereby we are inabled to serue God in all holy duties, are things absolutely good for vs in some degree and measure; and therefore we may absolutely pray for them, without interposing any condition; first, because our heauenly Fa∣ther

is so infinitely gracious and true of his promise, that he will deny no∣thing vnto vs that is good; and therefore much lesse these things which are most necessary, and in an high degree of goodnesse. For if wee being * 1.202 euill, know how to giue good gifts vnto our children, how much more shall our Father which is in heauen giue good things to them that aske him? Secondly, because he hath commanded vs to pray for these spirituall graces; and therefore it is not to be imagined, that the God of all bounty and good∣nesse, would euer haue inioyned vs to aske those things, which hee is vn∣willing to giue: neither will any wise father draw his children to come with suits vnto him, by giuing them repulses; onely it may be, that the Lord, to inlarge our hearts, and to make our desires more feruent and earnest, doth for a time with-hold these graces, at least in respect of our sense and feeling; but if we perseuere in prayer, and continue importu∣nate * 1.203 suiters, we are sure to obtaine them in the end, and that in greater measure, seeing he that by holding his hand backe hath inlarged our de∣sires, and made vs more empty and hungry, hath promised also to fill and satisfie vs. To which purpose Augustine speaketh excellently; So long * 1.204 (saith he) as the Lord doth not take away from thee thy prayer, he will not remoue from thee his mercy; for he that giueth thee his Spirit, that thou maist pray, will also giue vnto thee that, which by helpe of the same Spi∣rit thou doest desire. By all which it appeareth, that prayer is a principall meanes to obtaine all grace and strength at Gods hands, for the well per∣forming of all holy duties. Whereof it is, that the Saints in all ages haue so ordinarily vsed it for this end, in the behalfe both of themselues and o∣thers. So Dauid, in many places of the Psalmes: Shew mee thy wayes, O * 1.205 Lord, and teach me thy paths. Leade me in thy truth, and teach me. Teach mee, O Lord, the way of thy Commandements, and I shall keepe them vnto the end. And the Apostle Paul; The Lord make you to increase, &c. to the end he may stablish * 1.206 your hearts vnblameable in holinesse before God; And the very God of peace sanctifie you wholly, and I pray God your whole spirit, and soule and body, may be preserued blamelesse vnto the comming of our Lord Iesus Christ. Wheras with∣out prayer there is no hope of any growth in grace; for as in nature all things that grow haue in them an appetite and attractiue force, wherwith they draw that nourishment vnto themselues, whereby they come to growth and augmentation: so in the spirituall growth, none receiue any increase of grace, but they who haue an appetite and spirituall desires, which they expresse by the attractiue force of prayer, whereby they draw from God, the fountaine of all goodnesse, spirituall nourishment, and all things needfull to the furthering of their growth in Christ.

§. Sect. 3 That publike prayer is most effectuall for the obtaining of all Gods graces.

Now as prayer generally is a notable means to further vs in all duties of a godly life; so especially that which is publike, when as many of Gods Saints and seruants being met together in his holy Assemblies, doe ioynt∣ly with one heart and voyce, implore the gracious assistance of his good Spirit, whereby they may be inabled to serue him in all Christian duties. For if the prayers of one alone doe offer vnto God an holy kind of vio∣lence, (as we see in the example of Moses) so as he seemeth vnable to de∣ny * 1.207 and reiect them, because he hath graciously bound himselfe, by his free and infallible promises, to heare and grant them; how powerfull must the

prayers of the whole Congregation needs bee to preuaile with God, in any suit made according to his will, seeing he hath tyed himselfe to heare and helpe them by more speciall promise; according to that of our Sa∣uiour, If two of you shall agree on earth, as touching any thing that they shall * 1.208 aske, it shall be done for them of my Father which is in heauen. For where two or three are gathered together in my name, there am I in the midst of them. So the Lord hath promised that he will cause his seruants to reioyce in the granting of their suits by speciall fauour, which they shall make vnto him in his owne House: I will bring them (saith he) to mine holy Mountaine, and * 1.209 make them ioyfull in my House of prayer; their burnt offerings and sacrifices shall bee accepted vpon mine Altar; for mine House shall be called an House of prayer for all people.

Vpon which promises made by God, Salomon, at the consecration of the * 1.210 Temple, groundeth his prayer, that the Lord would in speciall manner heare the suits and supplications of his seruants publikely assembled in his Temple to call vpon him. And hereof it is that the Apostle conten∣teth not himselfe with his owne prayers, or the priuate suits of others, that he might still be preserued for the seruice of God, and of his Church, but desireth that the Church of Corinth should ioyne together in prayer for him, that the gift bestowed vpon him by the meanes of many persons, might giue * 1.211 occasion vnto many, of giuing thankes also in his behalfe. For as much fuell and fire laid together, doth make the flame and heate so much the more vehe∣ment; and many small streames meeting in the same channel, grow great and vnresistable: So the fire and fuell of our zealous and feruent prayers ioyned together in the publike Congregation, maketh a flame that scor∣ning all stop, mounteth vp to heauen; and when we ioyntly powre out our soules before God, like many waters met in one current, they haue the force of a great torrent and vnresistable flood, which beare downe all be∣fore them, and neuer stay, till falling into that infinite Ocean of all mer∣cy and goodnesse, they are graciously receiued and accepted of him. And therfore let no man proudly attribute so much vnto his priuate deuotion, that he should be moued thereby to neglect the publike prayers of the Congregation, as needlesse and of lesse efficacy; seeing they are a much more principall and potent meanes to preuaile with God, then our pri∣uate and proud deuotions, scorning such excellent helpes, which may well kindle in vs that elementary and flashing flame of blind and vngrounded zeale, which lasting but a while, serueth for no vse, but to set the Church on fire with hurtfull Schismes and furious contentions, but will neuer kindly warme our hearts with that heauenly heate of feruent zeale, which maketh vs fit and forward vnto all Christian duties, and the substantiall parts of Gods seruice. In which regard I may well say to such, as proudly presu∣ming of the strength of their owne deuotions, thus single themselues from the Congregation by their priuate duties; as the Wise man in another case; Woe vnto him that is alone; for if hee falleth, and faileth in this duty, * 1.212 through want of attention, and wandring thoughts, faintnesse of faith, and lacke of feruency, there is none by to helpe him; whereas praying in the Congregation, wee mutually supply one anothers defects, one being de∣uoutly diligent, when another groweth cold and remissely negligent, and

he rising againe, as ashamed of his foyles and falls, and recouering the fer∣uor of his zeale and deuotion, requiteth the other with his assistance, when he beginneth to faint and grow weary. Herein like vnto souldiers, who be∣ing singled from one another, are easily ouercome, but ioyned in a bat∣tell, doe mutually second and succour one another, one fighting, when the other fainteth, and he with renewed strength giuing a fresh charge, bring∣geth of the other farre ingaged, when through weaknesse and wearinesse he is able no longer to beare the brunt. And thus much of the third pub∣like meanes of a godly life, to wit, prayer. Concerning the fourth and last, which is the reading of the Scriptures, I will speake when I come to in∣treat of priuate reading, because many things to be spoken are coincident to both, and I would not distract them in my Discourse. Onely let it be remembred, that whatsoeuer can be said of the benefit and efficacy of pri∣uate reading, is in a higher degree of excellency verified in that which is publike, because being a ministeriall function, ordained of God, for the common good of the whole Church, and euery particular Congregati∣on, it is more powerfull to all good vses then priuate reading, Gods more speciall blessing by the inward operation of his holy Spirit, alwayes more effectually accompanying his more excellent and publike ordinances, then such as are priuate, and of an inferiour nature. And therefore as the Word publikely preached is more powerfull and profitable, then a Ser∣mon priuately read in our owne houses (as I haue shewed) not in regard of the substance or matter contained in both, nor onely in respect of elo∣cution and action (wherein preaching excelleth reading) but chiefly be∣cause Gods blessing accompanyeth more effectually that ordinance vnto which he hath giuen the preeminence; so by the same reason, publike reading is to be preferred before priuate, not onely because the Minister ordinarily readeth with more iudgement and vnderstanding, more plain∣ly and distinctly, giuing euery word and sentence their due waight, em∣phasis and accent, and thereby giuing such light to the vnderstanding, and life to the affections of the hearers, that such reading is not much in∣feriour to a meane comment; but chiefly and principally (as I said) be∣cause it is a ministeriall function, vpon which we may expect a larger bles∣sing then vpon our owne priuate actions. The which I touch by the way, to shew vnto those their errour in iudgement, and fault in practice, who highly esteeme, and diligently exercise themselues in their owne priuate reading of the Scriptures, and yet so despise publike reading in the Con∣gregation, that they will hardly, or not at all vouchsafe their presence, or if that, yet not their reuerent and diligent attention.

CAP. IX.

Of the priuate meanes of a godly life: and first of Christian watchfulnesse.

§. Sect. 1 That we must not rest vpon the publike meanes onely, but vse the priuate also.

BVt howsoeuer, we are to ascribe to the publike meanes, the chiefe preeminence, as being of greater vertue and effica∣cy, for the inriching of our soules with all sauing grace, and strengthening of them vnto all Christian duties of a godly life: yet wee must in any case take heed, that wee doe not (as it is the custome of many cold and carelesse Christians) content our selues with them alone, and rest vpon them as being alone sufficient for all purposes. But we must also with no lesse diligence, care and good con∣science, adioyne vnto them the vse of priuate meanes to helpe vs forward in our spirituall growth. First, because God hath inioyned vs the vse of them as well as of the publike, and the Saints from time to time, yeelding obedience herein vnto God, haue made them their daily exercise, as wee shall see when we come to speake of them in particular. Secondly, because they adde strength to our faith, and fuell to our deuotion, whereby we are inabled to performe vnto God publike seruice with more life and zeale, delight and profit: whereas if we neglect priuate duties all the weeke, and suffer our hearts to be taken vp with worldly things, they will be quite out of frame for spirituall exercises, and hardly brought vnto any religious duties of Gods seruice. But when we present our bodies in the Congrega∣tion, we shall leaue our hearts at home, about our earthly affaires, and drawing neere vnto God with our lips, shall in the meane time haue our hearts farre remoued from him; offering vnto him a dead and formall, cold and * 1.213 heartlesse seruice, wherein he taketh no delight. Thirdly, because Gods publike seruice cannot sometime be inioyed at all, as in the dayes of per∣secution, and is alwayes stinted and limited to one or few dayes in the weeke, when as our soules, no lesse then our bodies, need their daily bread, and to be refreshed continually in their spirituall strength, which is aba∣ted 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 nourish∣ment; 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 de∣light, reuerence and attention, but also fasten it in our minds and memo∣ries, and make it fruitfull in our liues; and not onely helpe our vnderstan∣dings, that we may better conceiue of what is spoken, being well acquain∣ted 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 ex∣cellency, 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 pri∣uate prayers, we are more incouraged to goe with boldnesse and confi∣dence vnto the Throne of grace; vnto which wee cannot attaine, if wee estrange our selues from him, by our seldome approching into his pre∣sence. Finally, we cannot come as worthy ghests to the Lords Table, vn∣lesse 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 need∣full and necessary for the receiuing of the Sacrament with fruit and com∣fort. And therefore it is no maruell if those who content themselues only with the publike meanes of saluation, and altogether neglect these pri∣uate helpes, leauing all their Religion and deuotion at the Church doore, and neuer looking after it till their next returne, doe prooue such vnthri∣uing 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 infee∣bled in their strength, and abated in their appetite, that they can neither receiue the food publikely offered, nor yet disgest and turne it into nou∣rishment when they haue fed vpon it. Whereas our soules need more con∣tinuall 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 a∣lone; 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 lear∣nedly * 1.214 handled in a Treatise lately published, that were not this Worke imperfect without it, I should haue needed to haue said nothing of it, see∣ing 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 where∣to it tendeth, or the obiects about which it is exercised. For the better ex∣planing 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 metaphori∣call

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 no∣thing else but the body it selfe, and that mortification of the flesh, con∣sisteth 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 * 1.215 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, the souldiers at * 1.216 his Sepulchre, and theeues and adulterers, that lye in wait to make spoyle of their neighbours goods and chastity, and yet sleepe and snort in the deepe lethargie of sinne and wickednesse. So that it is not the bodily watchfulnesse or sleepe that is commanded or forbidden; for of this, as of all of like kinde, the Apostles saying is verified, namely, that bodily exer∣cise profiteth little; yea it hurteth much, if we rest in it as the deed done, or doe it as a worke satisfactory and meritorious; not subduing the flesh, but puffing it vp with pride and presumption, nor inabling vs to Gods ser∣uice, but making the body vnfit to bee a ready instrument for the soule, whilest by immoderate watching it is weakened and infeebled, and be∣commeth more dull and drowzie, more lumpish and vncheerfull to all good duties of a godly life.

§. Sect. 3 The former poynt proued by the Scrip∣tures.

And yet I deny not but that there may be good vse of bodily watching, when as it is moderate and seasonable, not onely in respect of ciuill and morall affaires, as the dispatching of our necessary businesse, ministring to our friends vpon their bed of sicknesse, and such like, but also as it con∣duceth vnto spirituall ends; as when it furthereth vs in keeping our spiri∣tuall watch, & is not rested in as a bodily exercise, but referred and desti∣nated

to an holy and religious end. As when with Dauid, Paul, and Silas * 1.217 we abridge our selues of sleepe, that wee may praise God by singing of Psalmes, or lifting vp in silence our thankfull hearts vnto God for extraor∣dinary benefits; or when with our Sauiour Christ, and his Church in per∣secution, we spend the night in prayer and other religious exercises. And thus our Sauiour requireth of his Apostles bodily watchfulnesse to a spiri∣tuall end; Watch and pray (saith he) that ye fall not into tentation. But yet the Christian waking and watching, which in the Scriptures is so much commended vnto vs, is not corporall, but spirituall, or onely corporall, so farre foorth as the Spirituall thereby may be aduanced and furthered. For which the Word of God is so cleare, that it needs not the light of any o∣ther Comment; Awake thou that sleepest, and arise vp from the dead, and Christ * 1.218 shall giue thee light. Out of which sleepe of sinne when they are awakened, he exhorteth them to keepe the Christian watch: See then that ye walke circum∣spectly, * 1.219 not as fooles, but as wise; redeeming the time, because the dayes are euil. And againe, Continue in prayer, and watch in the same with thanksgiuing. So hauing * 1.220 commended vnto vs the spirituall armour, he willeth vs to pray alwayes, and watch thereunto with all perseuerance. And yet more plainly, Awake to righte∣ousnesse, * 1.221 and sinne not. Watch ye, stand fast in the faith, quite your selues like men, be strong. Neither doth the Apostle inhibit bodily sleepe and naturall rest, but carnall security and sleepe in sinne. Ye are (saith he) children of light * 1.222 and of the day; not of night, nor of darkenesse; therefore let vs not sleepe, as doe others, but let vs watch and be sober, &c. putting on the brest-plate of faith and loue, and for an helmet, the hope of saluation.

§. Sect. 4 What the Christian watchfulnesse is.

By all which it appeareth, that the Christian watchfulnesse which is commended vnto vs in the Scriptures, is not bodily and naturall, but super∣naturall and spirituall. Now let vs consider in the next place what it is, and wherein it consisteth. Concerning the former: The Christian and spi∣rituall watch, is an heedfull obseruation of our selues in all things, and a serious, carefull, and diligent circumspection ouer all our wayes, that wee may please God by doing his will, and neither commit any sinne which hee hath forbidden, nor omit any duty which hee hath comman∣ded. The which description setteth foorth vnto vs the nature of the Chri∣stian watch, as it is commended vnto vs in the holy Scriptures. Thus the Lord inioyning this watch by Moses the Captaine of his people, saith; Take heed to thy selfe, and keepe thy soule diligently, lest thou forget * 1.223 the things which thine eyes haue seene, and lest they depart from thine heart, all the dayes of thy life. And our Sauiour prescribing it, doeth expresse it in these words, Take yee heed, watch and pray; for yee know not when * 1.224 the time is; watch yee therefore, lest comming suddenly hee finde you sleeping. So the Apostle expoundeth that phrase, of awaking out of sleepe, and ari∣sing * 1.225 from the dead, in the next words; See that yee walke circumspectly, not as fooles, but as wise; redeeming the time, because the dayes are euill. And exhorting the Watch-men of the Church, to keepe diligently this watch, hee willeth them to take heed vnto themselues, and to all the flocke, ouer which, * 1.226 the holy Ghost had made them ouerseers to feed the Church of God, which he had purchased with his blood.

§. Sect. 5 That this watch is to be kept in all things.

Now if we would know wherein this obseruation and circumspection

consisteth, and in what it is to be vsed and exercised; the Apostle telleth vs, that it must not be in some few things onely, the rest being neglected, but in all things whatsoeuer; Watch thou in all things; so that wee must keepe * 1.227 this watch at all times, in all places, vpon all occasions, when we are alone, and when we are in company, abroad and at home, in the workes of our callings, and in our recreations, when we haue to deale with others, and when we are exercised in our owne businesse; in ciuill affaires and morall actions, and in our religious duties which we performe vnto God, as hea∣ring, reading, praying, meditating; according to that of our Sauiour; Take heed how ye heare, watch and pray. And seeing the deuill layeth baites * 1.228 and snares to catch vs in all places and in all things, we must be very heed∣full and circumspect, that we doe not fall into his nets of perdition. When wee are alone, we must take heed that wee be not idle and vnprofitable, wholly taken vp with worldly thoughts and sinfull imaginations, nor o∣uertaken by Satans tentations, inticing vs to the committing of secret sinnes, seeing solitude exempteth vs from the feare, either of shame or pu∣nishment. When we are to goe into company, we must looke to our selues, that we be not corrupted with euill examples, and vaine and rotten com∣munication, and that we doe not thus corrupt others, but edifie them by our sauoury speeches, and holy conuersation. When we looke to be ta∣ken vp in Christian conferences, we must watch ouer our selues, that wee fall not, through selfe-loue ouer-weening our owne gifts, into pride and vaine-glory, nor through pride breake out into anger and contention. When we go to compound differences between neighbours, we must take heed, that we be not partial to either side for worldly respects, nor through stiffenesse and obstinacie, cause more discord in stead of making peace. When we are going to a feast, let vs set a watch ouer our appetite, that it doe not draw vs to gluttony and excesse; but that we so vse Gods greater blessings, as that wee be fitted by them to doe him better seruice. When we are about to doe the workes of mercy, we must take heed of pride and affectation of humane praises, or that wee haue in them any opinion of meriting thereby any thing at Gods hands. When we are to pray, or heare the Word, or to performe any other religious duty of Gods seruice, know∣ing that in them also Satan layeth his snares, and spareth for no paines to make these exercises vnprofitable, and euen turne them into sinne; let vs obserue our watch when we goe about them, that we may be well prepa∣red, and performe them with all reuerence and attention, faith and fer∣uencie of spirit, carefully looking to our minds and hearts, that they bee not hindred in these duties with worldly distractions, and wandring thoughts, dulnesse, drowzinesse, and carnall wearinesse. In a word, there is nothing wherein this watch is not to bee kept, seeing in all things, through Satans wiles, and the deceitfulnesse of our owne hearts, wee are indangered vnto sinne; either sayling in the matter of our actions, or in our manner of doing them.

§. Sect. 6 That we must watch ouer all the powers and parts of our soules and bodies.

Neither must this watch be kept ouer some of our parts onely, neglect∣ing the rest, as ouer the body alone, but not the soule, or the soule, and not the body, but ouer the whole man, that in all our powers and parts, in∣ward faculties and outward actions, we may please God by doing his will.

But yet the more accurate and diligent watch must bee ouer the soule, as being the more subtile and excellent part, according to that expresse charge of Almighty God; Take heed to thy selfe, and keepe thy soule diligent∣ly: implying, that though this watch must be kept ouer the whole man, yet * 1.229 the soule, which is the better part, must bee looked vnto with greatest care and circumspection. Thus wee must watch ouer all the speciall faculties of our soules, as ouer our reason and iudgement, that they be not darkned with ignorance (for if the light be darkenesse, how great is that darkenesse?) nor corrupted and mis-led into errours and heresies. Ouer our memories, * 1.230 that they neither retaine those vanities and sinfull impression which should be rased and blotted out, nor forget those things which God hath entrust∣ed to their keeping. Ouer our consciences, that they bee pure and cleane, purged from dead workes, and that they be not slacke in doing their duty, in excusing and accusing, nor wee negligent in giuing heed to their eui∣dence. Ouer our wills, that they goe not before, but waite vpon holy rea∣son, chusing and imbracing that which it commendeth, and refusing and reiecting that which it condemneth and dis-alloweth. But especially, wee must keepe this carefull watch ouer our mindes and imaginations, which naturally are euill, and that continually, being most disordered and licen∣tious, and not to be kept within any compasse, if we leaue them vnto their owne liberty. And therefore if we would keepe our soules in good plight and free from danger, we must not foolishly imagine that thought is free, or that wee may suffer our phantasies and imaginations to take their full scope and pleasure, in rouing and ranging which way they list; for if they thus get the bridle (as it were) betweene their teeth, they will run with vs in a headlong course into vanity and sinne; whereby displeasing God, we shall mooue him to giue vs ouer to our owne imaginations, and to the ten∣tations of Satan, suggesting into them horrible blasphemies. For when hee findeth them (Dina-like) wandring abroad, and from vnder the gard of Gods protection, he defloureth and defileth them with hellish polluti∣on, and turneth the pleasure of their liberty into horrour and griefe. More∣ouer, by giuing liberty to our thoughts and imaginations to range whither they list, and not accustoming to keepe them in any compasse, and within the bounds of Gods feare, we shall not be able, when we most desire it, to bring them into any order, but they will be ready to disturbe and distract vs in our best duties. For like runagate seruants, they will bee to seeke when we most need them, and be ranging about worldly vanities, when wee would haue them wholly exercised in religious duties. Or if with much paines we doe bring them home, and binde them to their taske, be∣ing inured to liberty, and delighting themselues in rouing abroad, they will, to recouer their lost pleasure, breake all their bonds, run away from vs, and be taken vp with worldly cogitations, so as we shall not be able to heare the Word, or pray, or meditate, or performe any other religious du∣ties, without being distracted and interrupted in them with these earthly thoughts and wandring imaginations. From which if wee would be free, our best course is to watch ouer our cogitations and phantasies at other times, and to keepe them vnder command, that they may bee exercised about things profitable. For if wee vsually giue them liberty to range

whither they list, custome will cause an habit, and this liberty will grow to licentiousnesse, so as we shall reduce them into no order, nor make them fit for any good imployment. Neither is it enough, that we restraine our thoughts from rouing after worldly vanities, but we must also haue them taken vp and exercised in spirituall, heauenly, or at least ciuill and morall Meditations about the affaires of our honest callings; for if they bee not busied about these, Satan will thrust in the other, and finding them emp∣ty of any good thing, hee will easily replenish them with those that are euill.

§. Sect. 7 That we must chiefly watch ouer our hearts.

But aboue all other our internall parts, we must keepe our watch with greatest care ouer our hearts, according to the Wisemans counsell; Aboue * 1.231 all keeping, or with all diligence keepe thy heart, for out of it are the issues of life: and the admonition of the Apostle; Take heed, brethren, lest there be in any of you an euill heart of vnbeliefe, in departing from the liuing God. For the heart is the treasury either of all good or euill, and out of it the tongue speaketh, and the hand worketh. It is the fountaine of all our words and actions, and if it be corrupt, it will defile them too; but if it bee clensed and purified by faith, it will also purifie the streames which flow from it. * 1.232 It is a vessell apt to receiue all liquors good or euill, and therefore 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 profita∣ble 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 de∣spairing * 1.233 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 rea∣son, 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, tem∣pests, 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, stum∣bling

and falling at euery stone of offence? But especially we must watch ouer our hearts, that wee may keepe out carnall concupiscence from en∣tring, 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 pre∣sently, 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 corrup∣tions which are most dan∣gerous.

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 car∣nall 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 ab∣horre 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 distur∣bed our inward peace, and depriued our hearts of spirituall ioy in the as∣surance of Gods loue. Fourthly, because we are still most prone to fall in∣to them, by reason that our corrupt natures are so much inclined towards them; and our carnall loue doting vpon them, are ready vpon all occa∣sions to renew their league and giue them entertainement. And therefore as with greatest care and vigilance, wee arme our selues against such ene∣mies, 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 cir∣cumspection take heed of those vices and sinnes, which doe most ordina∣rily 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 Ma∣gistrates must watch ouer themselues, that they doe not peruert iudge∣ment,

by taking bribes and rewards, and that they haue no respect of per∣sons, 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 vnfaith∣fully 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 exacting more then their due; and the Souldiers, that they should beware of offering violence vnto any man, but bee content * 1.234 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 * 1.235 Peter, speaking vnto Ministers and Pastors, exhort them to take heed to * 1.236 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 * 1.237 ready mind. Finally, we must watch ouer our hearts, that they be not cor∣rupted and drawne away from God with the sins of the times and Coun∣trey 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 re∣morse, 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 in∣fected, 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 visi∣ted, further then necessity and charity requireth, and carefully and conti∣nually 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 grea∣ter care, when we liue in places and times infected with speciall and hay∣nous 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 a∣gaine 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 mo∣mentany. 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 me∣mory, 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 en∣ter, 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 spiri∣tuall 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 them∣selues, 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 ex∣ercised 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 al∣low 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 las∣ciuious 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 de∣lights; so our care must be, that we not onely make choyce of lawfull ob∣iects, 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 pam∣per 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 sen∣ses.

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 a∣bout 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 see∣ing * 1.238 comes louing; and of louing, lusting and desiring. We must keepe them from beholding any thing that may be vnto vs a ground of tentati∣on, whereby we may be drawne into any sinne, or which may be a distra∣ction 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 watch∣ed ouer his eyes, and because he would be sure to keep them within com∣passe, 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 vp∣on * 1.239 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 * 1.240 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 go∣uerneth them with wisedome and discretion, not suffering them to be∣hold vnlawfull obiects, or those which are lawfull, vnlawfully, either in respect of manner, or measure; whereas a foole vseth no restraint, but suf∣fereth 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 frail∣ty, 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 * 1.241 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 vn∣sauory talke, bitter taunts, and vnchristian and spitefull iests, all whisper∣ings, 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 spi∣rituall phrenzie, that we are ready to leape ouer-boord into a sea of per∣dition. And therefore we must stop our eares against these bewitching sorcerers; and not for the pleasing of our carnall sense, hazard the destru∣ction of our precious soules. The hearing is called the learned sense; and happy are they, who by their care and watchfulnesse prouide for them∣selues

profitable and good Masters, of whom they may learne sauing wis∣dome; 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 there∣fore 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 refresh∣ing 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 de∣light. 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, lum∣pish heauinesse and vnaptnesse to any good action, drowzie dulnesse, or vaine mirth and futilous babbling, shortnesse of memory, and blockish∣nesse 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 effe∣minate 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 * 1.242 houses) in soft rayment; or (like Diues) be clothed in Purple and fine linnen * 1.243 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 te∣stimony of his truth. And much more must wee restraine this sense from all vnlawfull obiects; as vnchaste kisses, lasciuious imbracements, and wan∣ton 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 Salo∣mon, A wholesome tongue is a tree of life, but peruersenesse therein is a breach in * 1.244 the spirit. If we vse it well, it will be our glory, as being a notable instru∣ment 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 * 1.245 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 * 1.246 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, * 1.247 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 * 1.248 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 * 1.249 wisdome, and his tongue talketh of iudgment. And, If any man offend not in word, * 1.250 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 * 1.251 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, and they that loue it, shall eate the * 1.252 fruit thereof: and as our Sauiour telleth vs; By our words we shall be iustified, and by our words we shall be condemned. In which regard it standeth vs vpon, to keep a narrow watch ouer our mouthes, that we offend not in our spee∣ches; and to resolue with Dauid, that our tongues shall speak of righteousnes all * 1.253 the day long; so speaking & doing, as those that shal be iudged by the law of liberty.

§. Sect. 3 That this watch consist∣eth in the right ordering of them.

Now this watch ouer our tongues must tend to the right ordering of thē, both in respect of silence, & of speech. For we must not only restraine our tongues from euill and corrupt communication; but also order them a∣right in speaking that which is good, taking care not alone to speak good things, but also in a good maner, when as they are seasonable & profitable in respect of circumstances, time and place, the causes mouing vs, and the persons hearing vs: not powring out good speeches without discretiō, but obseruing measure, grauity and modesty, not thinking it enough to speak that which is good, when some others are present that could speake better. And therefore, as we doe not suffer pots and glasses of sweet waters, to haue their full vent, but keepe their mouthes close stopped, to preserue their sweetnesse for such times wherein it may most seasonably be vsed; so though our hearts be full of sweetnesse, and (as the Psalmist speaketh) inditers of good matter; yet we must not vent it with open mouth, which * 1.254 will make it lose much of its sweetnesse, but let vs keepe it in, till we haue got some seasonable time, when as we may hope to spend it to some good purpose. For which moderating of our tongues by seasonable silence, and auoyding of too much talking, the wise Salomon giueth vs good caueats and counsell: In the multitude of words (saith he) there wanteth not sinne, (see∣ing * 1.255 a man that speaketh much, venteth some euill, or commonly is tainted with pride and selfe-loue in speaking that which is good) but hee that re∣fraineth * 1.256 his lips, is wise. And againe, He that hath knowledge, spareth his words, (so that he hath but a shew of knowledge that lauishly spendeth them) and a man of vnderstanding is of an excellent spirit, knowing when to speake, and when to keepe silence. And euen a foole, when hee holdeth his peace, is * 1.257 counted wise; and he that shutteth his lips, is esteemed a man of vnderstanding. In which regard Iob wisheth earnestly that his friends would hold their * 1.258

peace, that it might bee imputed vnto them for wisedome, because they spoke many good things, yet not to the purpose, nor did prudently fit them to Iobs person or state, which being so grieuously afflicted and de∣iected, needed (if they would haue spoken seasonably) cordials of com∣fort, and not bitter purges, or the distastfull infusion of gall and worme∣wood. And the Apostle Iames exhorteth vs, to be swift to heare, and slow to * 1.259 speake. To which purpose (as one obserueth) God hath wisely appointed a double gard to keepe in the tongue, the lips, and two row of teeth, that it might be restrained from breaking out by this double fence, and might be preserued from slipping, being seated by nature in such a moyst and slippery place. And as we must keepe this watch ouer our tongues in re∣spect of keeping silence; so also in respect of speech; for our tongues are not giuen vs to this end chiefly, that wee should restraine them and say nothing, but that they might be our glory, in glorifying God by setting forth his praise. And the Wise man telleth vs, that as there is a time to keepe * 1.260 silence, so also there is a time to speake. And here our first care must be, that ac∣cording to the Psalmists counsell, we keepe our tongues from euill, and our * 1.261 lips from speaking guile. And as the Apostle admonisheth, that wee suffer no corrupt communication to proceed out of our mouthes, but that which is good * 1.262 to the vse of edifying, that it may minister grace to the hearers; and that wee vse neither filthinesse, nor foolish talking, nor iesting, which are not conuenient, but ra∣ther * 1.263 giuing of thankes. But especially, let vs watch ouer our soules, and our tongues, that we doe not (as it is the common custome of the most) abuse them to slanders and reproches, backbiting, and sharpe censuring of our neighbours; but taking all things, doubtfully spoken and done, in the best part, excusing that which is tolerable, commending that which is good, and extenuating faults of frailty and infirmity, let vs approoue our selues to be truly charitable, by making our loue to serue as a couer to hide a multitude of sinnes. Yea, so farre should we be from wronging our neigh∣bours, * 1.264 by being the authours of euill reports, that we should not lend our eares to others that spread them, but approue our selues by this signe, to be Citizens of heauen, that we will not receiue a reproch against our neighbours, * 1.265 nor so much as vouchsafe to take it vp, though we found it by the highway side. For (as one saith) he is blessed that hath armed himselfe so against this * 1.266 vice, that no man dare detract from any before him. And in the next place we must watch ouer our tongues, that our speech may bee alwayes with grace, seasoned with the salt of wisedome and Christian prudence, which * 1.267 teacheth vs to know how we may answere euery man, and speake to their pro∣fit and edification. The which wise and religious ruling of our tongues, is a matter of great moment, and no lesse difficulty; For as the Apostle Iames telleth vs, though the tongue be but a little member, yet it is a world of * 1.268 iniquity, and boasteth of great things. And as a little fire is sufficient to in∣flame great store of matter: so the tongue defileth the whole body, and setteth on fire the course of nature, and is it selfe set on fire of hell; and such an vnruly euill, full of deadly poyson, as no man can tame by sole strength of nature. And yet such is the necessity of the well-gouerning of it, that all our Religion is to no purpose without it. For if any man amongst vs seeme to be religious, * 1.269 and bridleth not his tongue, but deceiueth his owne heart, that mans Religion is

vaine. In which regard we must keepe ouer it the straighter watch; as we vse to curbe and keepe in a head-strong horse, with so much the sharper and stronger bit; and seeing no man can with his owne circumspection rule it sufficiently, but that it will breake from him at vnawares, and the Lord onely is sufficient to manage and direct it, according to that of Sa∣lomon, The preparation of the heart, and the answere of the tongue is from the * 1.270 Lord; therefore we must pray with Dauid, that he will set a watch before our * 1.271 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 watch∣fulnesse 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, * 1.272 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 remo∣uing 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 head∣long in all his enterprises, A prudent man looketh well to his going: and * 1.273 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 ene∣mies, on all sides beset with snares, wherewith, if wee be not very circum∣spect, we shall easily be caught; therefore in this regard he saith, that hee * 1.274 is blessed that feareth alwayes, and seeing we daily tread vpon slippery pla∣ces, 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 re∣specting 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 tentati∣ons, 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 spe∣ciall 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 whol∣ly corrupt, so as wee can please him in nothing, it is not possible, with∣out 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 watch∣fully auoyd the sinnes themselues, but also all the occasions and meanes which may allure and draw vs vnto them. For where God hath forbid∣den 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 * 1.275 with the meanes and occasions of death? And therefore if we would pre∣serue 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 * 1.276 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, * 1.277 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 acti∣ons, * 1.278 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 * 1.279 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 sea∣sons. Yea, this watch must extend it selfe, not onely to the matter of Chri∣stian duties, but also to the maner; as that they be done in loue and obe∣dience

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 circumstan∣ces of persons, time, and place. In all which respects, if wee doe not care∣fully keepe the Christian watch, it is not possible but that wee shall con∣tinually faile, both in the matter and manner of our duties: seeing wee are naturally auerse and backward vnto them, sluggish and slothfull, rash and vndiscreete in doing of them; and therefore if wee doe not care∣fully watch ouer our hearts, wee shall vpon euery slight occasion neglect them altogether, or grow cold and carelesse, slacke and remisse, drow∣zy and soone weary in performing them. Whereas, if keeping this watch, wee stirre vp and re-enliue Gods graces in vs, when they are ready to lan∣guish and die, and (with the Ostridge) hasten our speed, by adding vnto our wings of faith and loue, the spurres of Gods feare, wee shall, without thinking of wearinesse, run much more swiftly and surely in the wayes of Gods Commandements.

§. Sect. 2 That we must watch ouer our selues, that we be not circum∣uented by our spirituall ene∣mies.

Finally, in this our watch we must carefully take heed, that whilest wee set our selues to performe the duties of a godly life, wee be not hindred by * 1.280 the tentations of our spirituall enemies, or at least so disturbed and disa∣bled, that not doing them in that manner as we ought, we lose all the fruit of our labours. In which respect, our Sauiour exhorteth his Apostles to ioyne watching with their prayer, that they might not fall into tentation, not onely vnderstanding thereby a bodily watchfulnesse opposed to natu∣rall sleepe, but also the spirituall watching opposed to carnall security, the sleepe of the soule, with both which they were at that time ouertaken. For howsoeuer the consideration of the multitude, might, and malice of our spirituall enemies, is a motiue sufficient to make vs stand watchfully vpon our gard, seeing they assault vs on all sides with their engines of battery, lay secret ambushments in euery corner, and fill all places so full of their nets and snares, that without singular circumspection we cannot auoyd them: yet seeing they neuer bend their malice and might so furiously against vs, as when they see vs exercised about Christian duties, that they may either discourage vs, or make them vnprofitable; who seeth not that wee had heere need to keepe a double watch? Like wicked theeues, often fleshed with blood and cruelty, they are alwayes ready to doe vs a mis∣chiefe, and to beate vs euen to the death when they find nothing about vs; but then they double their watch and diligence, in surprizing vs by the way, when as we are going about the seruice of our heauenly Master, and carry with vs the rich treasures of his graces; in which regard, wee must be no lesse vigilant for our owne safety, then they for our destruction; for our perseuerance in the wayes of godlinesse, and preseruing of our spiri∣tuall riches, then they to stop vs in our course, and to spoile vs of all our wealth. The deuill, like a roring Lyon, goeth alwayes about, seeking to deuoure * 1.281 vs, and therefore it behooueth vs continually to watch and to be sober; but * 1.282 then he is most watchfull in sowing his tares, when he seeth that our hea∣uenly Husbandman hath sowne his good seed and wheate of sauing gra∣ces in our hearts. The world alwayes maligneth those whom Christ hath

chosen out of it; but in nothing doth it shew greater malice against them, then when they most seriously set themselues to doe God faithfull seruice, as we see in the examples of all ages. The flesh is alwayes ready to betray vs into the hands of them both; but neuer doth it more spitefully play its prizes, then when it seeth vs exercised in religious duties; carrying away our hearts with a thousand distractions, and like a massie and heauy waight pressing vs downe, maketh vs lumpish and heauy, vnweildy and soone weary in our Christian race. In which regard, we must at all times watch to defeate their malice, but we must double and triple it, against this triple opposition of the deuill, the world, and our owne flesh, when we intend to performe any Christian duties.

§. Sect. 3 That we must keepe this watch in all places, and at all times.

In all which respects, we are to keepe a carefull watch ouer our selues in all places, when we are at home, and when we are abroad; when we are alone, and when we are in company; in the Church and open streetes, and in our owne houses and priuate Closets; seeing there is no place free from danger, by reason of those inward corruptions and secret traytors, which we carry euery where about vs, and those outward enemies, the de∣uill and the world, which are ready in all places to set vpon vs. So likewise there is no time exempted from this watch, neither youth nor old age, day nor night, but it must be kept continually, according to that; Take * 1.283 heed to thy selfe, and keepe thy soule diligently, lest thou forget the things which thine eyes haue seene, and lest they depart from thine heart all the dayes of thy life. For the causes of it are continuall, and therefore the watch must not be intermitted. At all times we must labour to please God, and not by fits, and obedience at all times must be yeelded to him. At all times sinne must be shunned, vnto which we are prone by nature, and all vertues and Chri∣stian duties to be imbraced and practised, when any good occasion is of∣fered, vnto which naturally we are backward and auerse. No time is ex∣empted from the Christian warfare, nor secure and safe from the assaults of our spirituall enemies. And therefore we must continually stand vpon our guard and keepe our watch, that we be at no time vnfit for any of these purposes, lest being surprized vpon a sudden, wee be easily vanquished by our spirituall enemies. Besides, through the intermission of our watch, we doe not onely lose the present time, which should be spent in the seruice of God, but also indanger our selues to lose much more, before we can againe set our watch in good order. For our hearts hauing broke the bounds of Gods feare, will not without much labour be restrained of their licentious liberty; our deuotions being once cooled, will not without much fire and fuell recouer their lost heate. And sooner might wee with well ordered hearts, haue performed the duties of Gods seruice which we intend, then bring them in frame and rightly prepare them, when through neglect of this watch they are out of tune. Finally, wee must keepe this watch in all estates and conditions, in the time of health as well as in sicknesse, as well when we are rich, that our wealth do not wedge and fasten our hearts vpon the world and earthly things; as in our pouerty, that wee vse no vnlawfull meanes to become rich. In our prosperity, that we forget not God, nor loue his gifts better then the giuer; and in our affliction, that we murmure not through impatiencie, but draw neerer vnto God when he correcteth vs.

§. Sect. 4 That we must watch ouer our brethren.

Neither is it enough that we thus watch ouer our selues, but wee must also with like care and circumspection watch ouer our brethren; seeing the Lord hath not committed vs to our owne single watch, but hath in∣ioyned vs to be mutuall obseruers and keepers one of another; not curi∣ously to pry out one anothers faults, to censure and aggrauate them, but charitably to take notice of them, that wee may helpe to amend them. Thus the Apostle inioyneth vs, to consider one another, to prouoke vnto loue * 1.284 and to good workes, and that we should exhort one another daily, while it is cal∣led to day, lest any of vs should be hardned through the deceitfulnesse of sinne. For this care and watchfulnesse being an inseparable effect and fruit of Chri∣stian charity, extendeth it selfe, not onely to our owne persons (for this were nothing but selfe-loue) but as farre as it stretcheth, that is, to all our neighbours. Thus Dauid tooke notice, not onely of his owne sinnes, to mourne for them, but saith that riuers of waters did runne downe his eyes, be∣cause * 1.285 other men did not keepe Gods Law. Yea, this his care extended to his enemies; My zeale (saith he) hath consumed me, because mine enemies haue * 1.286 not kept thy Word. But though our care must extend to all, yet wee must keepe this watch in a speciall manner ouer those who are committed to our speciall charge; as the Housholder ouer his family, and the Pastour ouer his flocke, according to that of the Apostle, Take heed to your selues * 1.287 and to all the flocke, ouer the which the holy Ghost hath made you ouerseers, &c. Which whoso neglecteth, and taketh care onely for himselfe, hee is worse then an Infidell, and plainely discouers that hee is of Cains speech and spi∣rit, * 1.288 thinking it enough to looke to himselfe, and scorning to bee his bro∣thers keeper.

CAP. XII.

Of the reasons whereby wee may bee perswaded to keepe this Christian watch.

§. Sect. 1 That this watch is neces∣sary, because God requi∣reth it.

THe next point to be considered, is the meanes whereby wee may both be stirred vp, and also inabled to keepe this Chri∣stian watch, which are partly reasons that may mooue vs to vndertake it, and partly helpes inabling vs to performe it. The reasons which may perswade vs vnto this watchfulnesse, are diuers; all which may be reduced vnto two heads. 1. Because it is most necessary. 2. Because it is exceeding profitable. The necessity of it appea∣reth diuers wayes. First, because God hath expresly required it; Take heed to * 1.289 thy selfe, & keep thy soule diligently, &c. Let your loynes be girded about, and your lights burning; and ye your selues, like vnto them that wait for their Lord, when he will returne from the wedding, that when he commeth and knocketh, ye may open vnto him immediately. So Ioshua exhorteth the people, to take diligent heed to doe the Commandement and the Law, to loue the Lord their God, and to * 1.290 walke in all his wayes, and to cleaue vnto him, and serue him with all their heart, and with all their soule. And our Sauiour Christ exhorteth all to watch and * 1.291 pray, because we doe not know when the time of his comming should be. And stir∣reth vp the Church of Sardis to be watchfull, and to strengthen the things * 1.292

which did remaine and were ready to die. The which his Commandement, he powerfully and effectually presseth by diuers parables; as of the good∣man * 1.293 of the house, who carefully watcheth the comming of the thiefe, that hee may not rob and spoile him. Of the wise and faithfull seruant, who watcheth for the comming of his Lord, that hee may finde him imployed in his businesse, who being found faithfull, is richly rewarded for his care and diligence. And of the euill seruant, who neglecting this watch, is feare∣fully punished. And of the ten Virgins, whereof fiue were wise, and fiue * 1.294 foolish; the wise watching diligently for the comming of the Bride∣groome, and being found prepared, were receiued with him into the bri∣dall Chamber of ioy and happinesse; the foolish, through their carelesse negligence, being taken at vnawares and vnprouided, were excluded from his glorious presence for euermore. So that no duty is more straightly in∣ioyned and earnestly inforced then the spirituall watch, to the end wee might obserue it with the greater care and diligence, or if wee neglect it, hauing had so many and effectuall warnings, wee might bee left without excuse.

§. Sect. 2 Other reasons shewing the necessity of keeping this watch.

The second reason to inforce the necessity of this watch, is taken from our estate and condition heere on earth. First, because through our cor∣ruption we are exceeding weake, and full of frailty and infirmity, by rea∣son whereof we are prone vnto sinne, and easily ouercome with the tenta∣tions of our spirituall enemies, if wee neglect the keeping of this vvatch, and be taken vnprouided. The which reason our Sauiour vseth to inforce the necessity of vvatching and praying. Watch and pray (saith he) lest ye fall into tentation: The Spirit indeed is willing, but the flesh is weake. So the Apo∣stle * 1.295 in this regard, vvilleth him that thinketh he standeth, to take heed lest he * 1.296 fall; and exhorteth vs to worke out our saluation with feare and trembling. And the Wiseman pronounceth him blessed, vvho in the sight and sence of * 1.297 his ovvne frailty and infirmity, feareth alwayes. For as it is necessary for * 1.298 those vvho haue vveake and sickly bodies, to obserue a strict diet; and for those Citizens, vvho being besieged by mighty and malicious enemies, and haue many breaches in their vvalls, to be very diligent to make them vp againe, and in the meane time, to keepe a carefull and strong vvatch ouer those vveake places, because their enemies are ready to take all ad∣uantages, and to giue the fiercest assaults vvhere they are likeliest to haue the speediest entrance and least resistance: So vve vpon the same grounds, must thinke it necessary to double our vvatch, because our soules are sick∣ly, and full of vvants and vveaknesses, and many breaches are made in the chiefest Bulvvarkes of our ovvne strength, by the cruell and continuall as∣saults of our spirituall enemies. Secondly, our care is necessary in keeping this vvatch, because naturally vvee are drovvzy and sleepy, like those in a Lethargy, vvho need to haue some continually standing by, and to keepe them avvake, by pricking and pinching them, that they may not fall into the sleepe of death. Yea, and after that vve are regenerate, and are espou∣sed vnto Christ, vve are apt vvith the fiue vvise Virgins, to nod often, and take a nap, vvhen as vvee should vvaite for the comming of our Bride∣groome. And if hee did not avvake vs daily, by his Spirit knocking at the doore of our hearts, and his gracious call sounding in his Word, saying

vnto vs, Awake, thou that sleepest: and Open vnto me, my sister, my loue, my * 1.299 doue, my vndefiled, we would quickly fall into our old Lethargy of carnall security. In respect of which drowzinesse of nature, by reason of the re∣liques of sinne remaining in vs, we are vnfit to keepe the spirituall watch, vnlesse we continually rowze vp ourselues, and shake off this sloth of car∣nall security. And therefore as it is said of the Nightingale, that being to delight her selfe with her night songs, and fearing lest falling asleepe, shee should indanger her selfe to birds of prey, doth set her brest against a thorne, to keepe her waking; so we, being to sing the songs of Sion, and to spend our time continually in holy duties, must vse all good meanes to keepe vs waking, because wee are euery hand-while apt through our sluggishnesse, to take a nap, and thereby to indanger our soules to those rauenous and hellish fowles, who take their chiefe delight in the workes of darkenesse, and are ready to seaze vpon vs, if they find vs sleeping. Third∣ly, this watch is necessary, in regard of the wickednesse and deceitfulnesse * 1.300 of our owne hearts, which are ready continually to withdraw themselues from God, to start aside like a deceitfull bow, when wee aime at any good * 1.301 duty, and so make vs to misse the marke; and to breake from vs when wee set our selues to performe any religious exercises, distracting and pulling our minds from them, that they may wander about in worldly cogitations. And therefore seeing it is such a slippery Eele, we must take the surer hold of it, seeing it is such a false and flitting seruant, which hath often deceiued vs, accompanying vs into the Church, and euen vnto our Pewes, and then secretly slipping frō vs, that they may spend the time allotted to Gods ser∣uice, in ranging abroad about worldly vanities; there is no way but to set it before vs in Gods presence, and to keepe it continually vnder the straight watch of a vigilant eye, that it may not slip away at vnawares, as it hath done often in former times. And this the Lord requireth as necessary in this case; Take heed to your selues, that your heart be not deceiued, and ye turne * 1.302 aside; that is, lest you heart deceiue your heart, your corrupt and deceitfull heart, preuailing against your heart which is sanctified and regenerate; for neither can the world, nor the deuill draw vs away from God, till our sinfull flesh and corrupt nature betray vs into their hands. And of this also the Apostle giueth vs warning; Take heed (saith he) brethren, lest there bee * 1.303 in any of you an euill heart of vnbeliefe, in departing from the liuing God. Fourthly, this watch is necessary, because without it we are apt to relapse into our former condition of the sleepe of sinne. For wee are in this life like men not thorowly awaked, but betweene sleeping and waking, so as we may say with the Spouse, I sleepe, but my heart waketh: and if we be not * 1.304 continually vsing all good meanes to keepe vs waking, wee will but open our eyes and shut them againe, and (as it vvere) but turne vs to the other side, and so returne to our former sleepe. Wee are like men but nevvly re∣couered out of dangerous diseases, vvhich haue great need to looke vnto themselues, seeing vpon euery slight cause, the least taking of cold, or di∣stemper through ill diet, they are ready to relapse into their former sicke∣nesse. Wee are like vveakelings, that can but hardly goe, and yet must needs trauell in slippery places, or (as it vvere) aloft vpon a narrovv beame, vvhere vve often slip, and are sure to catch grieuous falls, vnlesse vvee care∣fully

watch ouer our selues, and looke diligently to our footing; and be∣ing falne, are sure to perish, vnlesse wee rise vp againe, and recouer our selues by vnfained repentance; according to that of our Sauiour; Re∣member from whence thou art falne, and repent, and doe thy first workes, or else * 1.305 I will come against thee quickly, &c. The which relapses and falls be most dangerous vnto our spiritual life, because they make our estate worse then it was before our conuersion, when as we were sicke in sinne and death, seeing we are but like men who in their departure are dawed (as they say) and wakened by the out-cries of the standers by, who reuiue not to liue, but to dye againe, and so to indure the paines of a continued sicknesse and double death; in which respect our Sauiour Christ saith, that the end of * 1.306 such is worse then their beginning. And the Apostle Peter affirmeth, that it * 1.307 had been better for them, not to haue knowne the way of righteousnesse, then af∣ter they haue knowne it, to turne out of it, like the dog to his vomit, or the washed sow to her wallowing in the mire. Lastly, in regard of our selues this watch is necessary, because without it we can haue no assurance that we are spiri∣tually inlightened and awakened out of the sleepe of death. For this is the difference which the Apostle maketh betweene the faithfull and the vnbeleeuer, that these still lye sleeping and snorting in the darke night of ignorance and errour, doing in the darke, the workes of darknesse, and wholly neglecting the Christian Watch; but the other being children of * 1.308 the light, and of the day, doe not sleepe as doe others, but watch and are sober; and being of the day, doe the workes of the day, putting on the brest-plate of faith and loue, and for an helmet, the hope of saluation. And as there are great and manifold causes respecting our selues, which make this watch necessa∣ry; so also in respect of the enemies of our saluation, who being power∣full and politicke, farre mightier then we, and yet many to one, doe labour by all meanes to worke our destruction. The which argument alone should keepe vs waking, (for when should we vvatch, if not in the time of our Christian warfare, when as we are beset on all sides with such dan∣gerous and malicious enemies?) especially if we consider that the chiefe commander of all these forces, Satan, that roring & rauening Lion, neuer * 1.309 slumbreth nor sleepeth, but goeth continually about, and watcheth all op∣portunities of working our destruction. And therfore if they be so watch∣full that they may worke our ruine, by casting vs into the deep sleepe and spirituall lethargie of sin & death, how vigilant and carefull should we be, by preuenting their malice, to escape this imminent & desperate danger?

§. Sect. 3 That this watch is most profitable, be∣cause it help∣eth vs much to the leading of a godly life.

The reasons which may induce vs to keepe this watch respecting our profit, are also diuers. First, because it helpeth vs much to the leading 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 lea∣ueth vs to be foyled of them, that we may learne the next time to take bet∣ter 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, * 1.310 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 increa∣sed, 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 * 1.311 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 cou∣rage, 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 po∣licies, by our carefull watch, is a principall meanes of preuenting them, the finding out of their secret ambushments, more then halfe the way vn∣to 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 poy∣son 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 momenta∣ny gaine and delight, and to behold her in her naturall deformity and vg∣ly 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 vnlaw∣full 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 van∣quished, we are easily led captiue into all sinne. Of which we haue lamen∣table 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 dan∣gerous and shamefull foyles. But most euidently doth this appeare in the example of our first parents, who so long as they obserued this watch, con∣tinued constant in their integrity; but remitting their care and circum∣spection, 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 them∣selues 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 Instru∣ments 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 * 1.312 Word.

§. Sect. 4 That by this watch we are made constant in the course of Christia∣nity.

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 discou∣ragements, 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 * 1.313 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 * 1.314 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 con∣sciences, * 1.315 though all the world should proclaime warre, it needs not to dis∣may 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. * 1.316 From which security and peace, ariseth spirituall ioy, vnspeakable and glo∣rious, when as we are sure that nothing can hurt vs, or hinder our saluatiō, but all things, euen afflictions themselues, shall worke together for the best. Now what is this, but to haue a heauen vpon earth, when as in this momentany life those eternall ioyes are begun in vs? For as the Apostle telleth vs, The Kingdome of God is righteousnesse, peace, and ioy in the holy * 1.317 Ghost. Fourthly, by this Christian watch we are fitted to beare all estates, so as the great saile of prosperity shall not ouer-set vs, whilest vvee take heed vnto our hearts, that they be not vvithdravvne from God, and fasten∣ed vpon vvorldly things; nor be forced by the stormes of afflictions, to strike saile, and desist in our course tovvards our heauenly Countrey, much lesse to dash against the rockes of despaire, being assured that they * 1.318 are the signes of our adoption, euidences of Gods loue, and that by these manifold tribulations we shall enter into the Kingdome of heauen. Fifthly, by * 1.319

this vvatch vve are made ready for the comming of Christ vnto Iudge∣ment, and prepared to enter into the ioy of our Master, as we see in the pa∣rable of the faithfull seruant, and the wise Virgins; so as when the time ap∣procheth, the terrours of it need not to daunt vs, but rather expecting him with his reward in his hand, we may with confidence and ioy hold vp * 1.320 our heads, because our full Redemption draweth neere. Finally, by this watch∣fulnesse we are assured of blessednesse; seeing our Sauiour hath pronoun∣ced such as thus watch for his comming, blessed in so doing. Blessed (saith he) * 1.321 are those seruants whom the Lord when he commeth shall finde watching. Verily I say vnto you, that he shall gird himselfe, and make them to sit downe to meate, and will come forth and serue them, and make them owners of all his goods. In which regard he calleth them Blessed, blessed, and the third time blessed, to * 1.322 shew that they are thrice blessed, and euen perfected and consummate in blessednesse which keepe constantly the spirituall watch, and are thereby alwayes in readinesse and prepared for his comming.

CAP. XIII.

Of the meanes whereby we may be inabled to keepe the Christian watch.

§. Sect. 1 The 1. meanes is temperance and sobriety, and the se∣cond, the feare of God.

THe last thing to be considered in this spirituall watch, is the meanes whereby we may be inabled to keepe it; the which I will but briefly touch, because they are so fully handled in the fore-named Treatise. The first meanes are sobriety and temperance, the which as they much further vs in the naturall watch, so are they singular helpes to in∣able vs vnto the spirituall. Whereof it is that in the Scriptures they are ioyned and inioyned together, as mutuall causes one of another. Be sober * 1.323 and watch. We are not of the night, nor of darknesse; therefore let vs not sleepe * 1.324 as doe others, but let vs watch and be sober. And our Sauiour Christ perswa∣ding vs to this spirituall watch, and arming vs against the deepe security of the latter dayes, giueth vs in charge, as a notable meanes to cause the one, and preuent the other, that we take heed vnto our selues, lest at any time * 1.325 our hearts be ouercharged with surfetting and drunkennesse, and the cares of this life, and so that Day come vpon vs at vnawares. Which meanes of watchful∣nesse when Noah and Lot neglected, they soone fell into a dangerous sleep of sinne. Neither must this temperance and sobriety extend onely to meates and drinkes, seeing we may be drunke with the intoxicating cups of pleasures and carnall delights, and surfet vpon worldly prosperity and earthly things, when we doe too hungerly affect them in our desires, and set our hearts immoderately vpon them; but they must reach also (as I shewed before, when I spake of sobriety) to the right ordering of our minds in the vse of all temporary blessings, in a due manner and measure, so as they may be helpes and not hinderances vnto vs in all the duties of a godly life; which if we neglect, we may surfet and be spiritually drunke, * 1.326 though we be neuer so temperate in the vse of meats and drinkes. The se∣cond meanes to make vs watchfull is, to nourish in our hearts the true

feare of God, not a seruile feare, which will make euery slaue watchfull o∣uer his wayes, for feare of the whip; but a filiall and child-like feare, which will cause vs to keepe ouer our selues, in all things, a diligent watch, that we may doe nothing displeasing in his sight, who so loueth vs, and whom we so loue; and contrariwise, that wee may so carry our selues in the performing of all good duties, as that God may be well pleased in vs, and we in him; he delighting to doe vs good, and wee delighting to praise his goodnesse. Of which filiall feare the Psalmist speaketh; There is * 1.327 mercy with thee that thou maist be feared. And this is the feare which the Lord * 1.328 promiseth in the couenant of grace, that he will put it into the hearts of his children and seruants, that they may not depart from him. This is it which (as the Wise man telleth vs) causeth men to depart from euill; as wee see in * 1.329 the example of Iob, who is said to be a man, fearing God, and eschewing euill. And therefore Dauid desiring to restraine men from sinne, putteth (as it were) into their mouthes the bridle of Gods feare; Stand in awe (saith he) * 1.330 and sinne not. And contrariwise, if this feare be not in vs, and our hearts be taken vp with carnall security, wee presently neglect to keepe any watch, (like a City which feareth not the approch of any enemies) and rush, with∣out care, into all wickednesse. And this the old Serpent knew well, who hauing no hope to preuaile against our first Parents, so long as being a∣fraid * 1.331 of Gods threatening, they kept their watch; hee perswaded them first to cast out this feare by vnbeliefe, whereby becomming secure, they were easily drawne into transgression. This made Abraham thinke that the Egyptians were ready for all wickednesse, because the feare of God was not * 1.332 in the Land. And the Psalmist telleth vs, that the transgression of the wicked perswaded him to conclude, that there was no feare of God before their eyes. And finally, the Apostle hauing repeated a whole bead roll of many sinnes, which had defiled euery seuerall part of wicked men, maketh the same conclusion with the Psalmist, that because they were destitute of Gods feare, this was the cause which made way for all the rest. * 1.333

§. Sect. 2 The third 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 * 1.334 continued in their wickednesse with carelesse security, and wholly neg∣lected 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 at∣tached with Gods fearfull Iudgements when they least thought of them, and were wholly destroyed with fire and brimstone. Thus Babylon excee∣ding * 1.335 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 a∣gainst * 1.336 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 * 1.337 Treatise; onely let it suffice here to shew, that as neglect of Gods Iudge∣ments

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 se∣curely * 1.338 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 no∣tice of our wayes. And thus also the Apostle hauing called to remem∣brance Gods heauie Iudgements inflicted vpon the Israelites, saith, that all these things were written for our learning, vpon whom the ends of the world * 1.339 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 fal∣ling.

§. Sect. 3 Of the fourth meanes, which is, to remem∣ber 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 ano∣ther 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, whe∣ther 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 vp∣on 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 o∣ther 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 gi∣uing 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 cir∣cumspect 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 Iudge∣ment.

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 * 1.340 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, when∣soeuer Christ commeth, be found ready. And this vse our Sauiour him∣selfe maketh of his assured and yet vncertaine comming: Of that day and * 1.341 houre (saith he) knoweth no man, no not the Angels which are in heauen, nei∣ther 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 there∣fore * 1.342 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 pro∣nounced * 1.343 them blessed already, shall then enter them into the full fruition of blessednesse, and make them ioynt-owners of all that hee hath, the vn∣speakeable ioyes, inestimable riches, and triumphant glory of his King∣dome; and on the other side, with what shame and confusion of face, vexa∣tion of spirit, and horrour of conscience, they shall bee plagued and tor∣mented, who with the euill seruant haue securely gone on in their sinnes, and haue vtterly neglected the spirituall watch, hoping that the Masters comming was farre off; wee would be mooued heereby to shake off all carnall security, and thinke no care and diligence too great in keeping this watch, that wee may not bee taken vnprouided and vnprepared at the comming of our Lord. And these are the meanes, which if we care∣fully vse, will much helpe vs in keeping this watch. But let vs take heed that wee doe not rest wholly or chiefly vpon our owne watchfulnesse; see∣ing when we haue done all we can, wee shall with the wise Virgins bee ouertaken sometimes with drowzinesse, and intermit our watch; but see∣ing if the Lord, the great Watchman of Israel, who neuer slumbreth nor sleepeth, doe not watch ouer the house of our earthly Tabernacle and City * 1.344 of our soules, all our watching is but in vaine, let vs often and instantly pray vnto him, that hee will continually watch ouer vs, and inable vs with his * 1.345 grace and holy Spirit, to watch ouer our selues and waite vpon him; know∣ing assuredly, that if hee giue ouer his watch, and leaue vs to our owne, we shall soone be ouertaken of carnall security, and fall into the dangerous Lethargy of sinne and death.

CAP. XIIII.

Of Meditation, which is the second priuate meanes of a godly life, what it is, and the causes thereof, with the reasons which may mooue vs to this holy exercise.

§. Sect. 1 The reason why it is heere handled.

THe second priuate meanes whereby we are inabled vnto the duties of a godly life, is Meditation. For howsoeuer reading of the Word, and of other holy writings, doth goe before it in order of nature, because it inlighteneth the minde, and teacheth vs how to meditate, and also prepareth and mini∣streth vnto vs matter of Meditation, the which must be first knowne, be∣fore we can thinke and meditate vpon it, or make vse of it, by working it vpon our hearts, wills, and affections: yet seeing it is an action done by our selues alone, and the other is a duty, which may and ought to be per∣formed both by our selues, and others with vs; I will reserue the handling heereof, till I come to intreate of the res••▪ which are in this respect of like nature. Concerning Meditation, it is so much beaten vpon, and thorow∣ly handled already, both by more ancient Writers, and also moderne, who of later times haue spent much study and paines about it, and whose * 1.346 workes are extant, both in our owne and ••••her languages, that it might well haue saued me a labour, this Treatise now beginning to swell aboue the bounds and bankes, which in my 〈◊〉〈◊〉 intentions I had prefixed vnto it. Yea so exactly, sweetly, and sauourly is it handled, in a compleate Treatise purposely written of this Argu〈…〉〈…〉e, who in his kind leaueth all others farre behind him, be 〈…〉〈…〉 Physician for the soule, that he is able by his Art to ioy〈…〉〈…〉, eloquence with holi∣nesse, wit with spirituall wi〈…〉〈…〉 ••holesome Physicke, and euen purging Medicines as 〈…〉〈…〉s taste as banketting dishes; that I should haue beene 〈…〉〈…〉 quite discouraged to haue written (as it were an Iliads after 〈…〉〈…〉 any thing of this Argu∣ment, did not the necessity of perfecting ••hi•• ••reatise impose it vpon me, in which, being ••n essentiall member, It could not haue beene wanting without a maime. In which regard, rather then I would leaue the Reader in his studious course to a new disquisition, I haue made bold with this learned Authour, to borrow some materials for my building, of him who is so rich to lend, and to inrich my Cabinet with some of his Iewels, (though set out after an homely manner in mine owne foyles) seeing these spirituall treasures are of such a nature that community hindreth not pro∣priety, and he that lendeth, hath neuer the lesse.

§. Sect. 2 What Medita∣tion is, & how it differeth from other ex∣ercises of the mind.

But that we may proceed to our purpose; Meditation in a generall sig∣nification, is nothing else, but to thinke a•••• consider of any thing often and * 1.347 seriously. And as we heere more strictly ••••ke it, restraining it to a speciall subiect, Meditation is a religious exercise of a Christian, wherein he pur∣posely applyeth his minde to discourse diuersly vpon some diuine subiect, spirituall or heauenly, that heereby hee may glorifie God, and further his owne saluation, by improouing the light of his vnderstanding, increasing the sanctity of his heart and affections, and the better inabling him vnto

all duties of a godly life. The which description, in some sort both shevveth the nature of Meditation, and also distinguisheth it from other acts and exercises of the mind vvhich may seeme somevvhat like vnto it. For it dif∣fereth from cogitation, vvhich is but a simple act of the minde, thinking of its obiect slightly and ouerly, and so leauing it; whereas Meditation is more aduised and serious, and reflecteth its light vpon the heart, will and affection, to direct them in their choyce, both in chusing and imbra∣cing that which is good, and the refusing and abhorring of that which is euill. It differeth also from consideration, which is exercised in delibera∣ting about some thing doubtfull, true or false, good or euill, that discer∣ning it aright, we may know whether to take or leaue it: but Meditation is conuersant about things in some measure knowne in the vnderstanding, that by this further discourse of reason, they may not onely bee better knowne, but also that this knowledge may reflect vpon the will and affecti∣ons, and be made more effectuall for our vse in the well ordring of our liues. It differeth also from Prayer, in that howsoeuer both are the speech of the minde; yet in that, we speake to our owne soules, but in this, we speake directly to God himselfe. Notwithstanding, there is such affinity betweene them, that in the Scriptures they are both signified by the same word, and often taken the one for the other. For they haue both for the most part one subiect-matter, and both alike effectuall for the obtaining of all things needfull; seeing whether we confesse our sinnes vnto God, or acknowledge our wants, or craue supply in a Meditation directed to our owne soules, or in a prayer to him he alike heareth both, and is alike rea∣dy to satisfie our desires in 〈…〉〈…〉 soeuer they are presented vnto him. Neither doe wee conf〈…〉〈…〉 lay open our wants for his better information, to 〈…〉〈…〉e already, but that wee our selues may take notice 〈…〉〈…〉g to a more thorow sense and feeling of them, m〈…〉〈…〉amed with feruent desires to haue our sinnes pardone〈…〉〈…〉 wants supplied, which are no other then prayers in his estima〈…〉〈…〉 what forme soeuer they are expressed. Fi∣nally, howsoeuer in nature ••••ere is 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; Contempla∣tion more high and heauenly, fit only for such as by long exercise haue at∣tained 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 Vni•••• of essence, the ioyes of heauen, and o∣thers of like nature. Finally, it is an exercise, which of the most is per∣formed 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 effici∣cient 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 * 1.348 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 ap∣proach 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 contri∣tion, 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 hou∣ses, 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 bet∣ter welcome. The formall cause of this exercise, is a serious cogitation, or intentiue deliberation; Neither is this worke of the Lord to be done neg∣ligently 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 aduan∣ced, 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 iudge∣ments, 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 Medita∣tion is an exer∣cise which be∣longeth to all Christians.

And thus we see generally what Christian Meditation is, and the cau∣ses 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 profes∣sion or sort of men (which were a dangerous Monopolie, tending to the inestimable preiudice of the Christian Common-wealth, when such a sin∣gular 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 them∣selues 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 gran∣ted 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 * 1.349 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 * 1.350 heart, and in thy soule, and thou sha•••• bind them for a signe vpon thine hand, and they shall bee as frontlets betweene thine eyes. Binde them continually vpon * 1.351 thine heart, and tye them about thy necke. So the Lord inioyneth Ioshua, though a Captaine and chiefe Magistrate, that hee should not suffer the * 1.352 Law of God to depart out of his mouth, but that hee should meditate therein day and night, that he might obserue to doe according to all that was written therein. And thus we are, as the Apostle exhorteth, to haue our conuersation in hea∣uen, * 1.353 which is chiefly done, when as we chiefly mind heauenly and spirituall things, and set our affections (as he speaketh elsewhere) on things aboue, and * 1.354 not on things vpon the earth. For where our chiefe life is, there our heart and soule should be: but we are dead to the world and flesh, and our life is hid with Christ in God; being then to appeare, when as Christ shall appeare in glory. Of which duty and Christian exercise, wee haue an example in holy Dauid, who in many places professeth, that hee meditated in Gods Law day * 1.355 and night, that is, had his thoughts fixed vpon holy things at all times, and vpon all good occasions: and that they were sweeter to his soule and spiri∣tuall * 1.356 taste, then honey to his mouth, and that hee esteemed them in his iudgement, and answerably affected them in his heart, aboue gold, yea much fine gold; which made him not to put it off, as a worke to be done * 1.357 at his best leasure, but rather then hee would want time to doe it; his eyes * 1.358

preuented the night watches, that he might meditate in Gods Word. And thus the blessed Virgin hauing heard the words of our Sauiour Christ, is said to haue pondred them in her heart; that is, by meditating vpon them in her * 1.359 mind, she had wrought them into her heart and affections.

§. Sect. 5 The first rea∣son taken from the excellency of this exercise.

Which examples, that wee may imitate, let vs consider the reasons which may perswade vs vnto it. The first whereof, is the excellency of this holy exercise, which aduanceth vs vnto high and heauenly priuiledges. For it increaseth our sweet communion with God, the chiefe Goodnesse, in whose fruition consisteth all our happinesse, and giueth vs admittance in∣to his presence, and liberty to talke and conferre with him, as with our friend, about all things which concerne his glory and our owne saluation. It exalteth our mindes and soules aboue the highest pitch of worldly things, and causeth vs, euen whilest we are vpon earth, to haue our conuer∣sation in heauen. It causeth vs, whilest we carry about with vs this body of flesh, to be heauenly minded, and partakers of the Diuine nature, whilst by this neere society and familiarity, it maketh vs like vnto God, with whom wee conuerse in holinesse and happinesse. It entreth vs into the first de grees of the heauenly ioyes, and as our state of mortality will beare, it imparteth vnto vs some first beginnings of the vision and fruition of God, and inableth vs (with Moses) to discerne, as we are capeable, some small glimpses of his glory. And as his face did shine, when hee had conuersed with God in his bodily presence; so our soules doe shine in purity, bright∣nesse, and glory, by comming neere vnto him, and entertaining with him this spirituall communion. And as the waxe, which is yellow in its owne nature, by lying long in the beames of the Sunne, changeth the colour, and attaineth vnto a Virgin-like whitenesse and purity; so wee, who with the Spouse in the Canticles, are browne and blacke through naturall in∣firmities, doe become more bright and beautifull, whilest conuersing with our Bridegroome Christ in this neere familiarity, the beames of his loue and fauour doe shine vpon vs.

§. Sect. 6 The second reason, taken from the pro∣fit of it.

The second reason, is the profit of Meditation, which is inestimable; seeing it is fit and vsefull to all purposes. For if we bind Gods will and Word * 1.360 continually vpon our heart, and tye it about our necks; when we goe, it shall leade vs; when we sleepe, it shall keepe vs; and when we are awake, it shall talke with vs. By the helpe of it, we make vse of all other helpes, it seruing to the soule, as the stomacke to the body, for the well disgesting of all spirituall nou∣rishment. In which respect, one holdeth it for no better then presumption, * 1.361 for any to take vpon them to teach any other Arts, vnlesse himselfe haue first learned, and made it his owne by intentiue Meditation. By it we come to the sight and sense of our corruptions, which lye lurking and hid∣den in vs, impossible to be purged and reformed, because they are not so much as discouered. By it we finde out our wants, that we may vse meanes whereby they may bee supplied; and discouer our weakenesses, that wee may labour to get more strength. By it we discouer the subtile stratagems of our spirituall enemies, that wee may auoyd them; and are fore-armed against their tentations, and strengthened to ouercome them. By it wee spie out the wiles of our owne deceitfull hearts, their shifts and cunning deuices, their windings and turnings, rouings and wandrings; and bring∣ing

them in subiection to the spirituall part, doe reduce them into some order. By it we banish vaine cogitations and lusts of the flesh, and cause our minds and hearts to be taken vp with such thoughts and desires as are holy and religious. It is the best preseruatiue against all sinne, and a most soueraigne antidote against carnall security, whilest it discouereth our spirituall danger, and mooueth vs to preuent it by timely repentance. It singularly improoueth our spirituall estate, by increasing sauing and fruit∣full knowledge, inward sanctity in our affections, and the outward pra∣ctice of it in our liues. It inricheth our soules with all spirituall and sauing * 1.362 graces, faith, hope, charity, affiance, and the true feare of God. It is the spur of our deuotion, the fuell of our zeale, and the common incentitiue to all vertue. It is the food of our soules, by which they are spiritually nourished, and euen the life of our life, as an Heathen could see by the light of nature. It weaneth our hearts and mindes from the world, and lifteth them vp to heauen. It maketh vs to walke with God as Enoch, and (like Elias his body in the fiery Chariot) it carryeth our soules into heauen. By it, in our solitarinesse, wee inioy God and our selues, and by conuersing with him, we are fitted and made profitable for all good com∣pany. In a word, as one saith, all spirituall profit and progresse in godli∣nesse, proceedeth from reading and meditation; for what wee know not, we learne by reading, and by meditation hold it when we haue it. And as it is the meanes of all grace and goodnesse in this life, so also it assureth vs of all glory and happinesse in the life to come. For, Blessed is the man who so delighteth in the Law of the Lord, that hee doth meditate in it day and night.

§. Sect. 7 The third rea∣son taken from the necessity of this exer∣cise.

The third and last reason is taken from the necessity of this holy exer∣cise, the neglect whereof depriueth vs of all the former benefits and priui∣ledges. For thereby we lose the comfort and ioy which wee haue in this sweet communion with God; we become insensible of our sinnes and spi∣rituall wants, and so grow carelesse in vsing those good meanes for the mortifying of the one, and supplying of the other. Wee take the ready way to continue in carnall security, and to liue in our sinnes without re∣pentance. We lye open to the tentations of our spirituall enemies, and easily fall into their secret ambushments at vnawares, by reason wee ne∣uer thinke of them, nor of the meanes whereby we may escape them. We are soone deceiued with our owne false hearts, when as wee neuer sound their deceits vnto the bottome, and giue Satan leaue to fill them with worldly and wicked thoughts, and with sensuall and carnall desires and lusts, when as he findeth them like empty houses, swept cleane, and clee∣red * 1.363 of all good meditations, and garnished with sloth, vanity & security, the chiefe ornaments wherein he delighteth. We lose piece-meale all our spirituall armour, and not repairing the breaches which haue been made by the enemies of our saluation, we lye open to their assaults, & are easily vanquished in the next incounter, whilest wee neuer thinke of any ap∣proching danger. We defraud our soules of a chiefe part of their food, whereby they should be nourished in all sauing grace, and strengthened vnto all Christian duties: we lose the heat and feruour of our zeale and de∣uotion, which being no naturall qualities residing in their proper ele∣ments,

coole and decline vvhen we withdraw from thē the fuell by which they are nourished. Wee lose the comfort of our heauenly freedome, when as we neuer haue our conuersation there, and suffer our hearts to lye groueling vpon the earth without any spirituall motions, which like the peyzes & plummets of a clock, do naturally descend & sinke downe, vnlesse they be often pulled vp with spirituall and heauenly meditations. Finally, we put out, or cloze vp the eyes of our soules, so as they cannot looke into our selues, nor into our spirituall estate, to see our miseries, that we may be humbled, nor the meanes of our freedome and deliuerance, that wee may be comforted; our pouerty and defects, nor Christs riches and full pay∣ment, our naturall defects, and spirituall abilities in him that strengthen∣eth vs, our gifts and graces, our wants and weaknesses; our sinnes com∣mitted, our duties neglected or performed, our dangers, and meanes to escape them; our way to happinesse, and what progresse wee haue made in it. And as we cannot, through this neglect of meditation, take notice of our selues, so are we thereby estranged from God, neither seeing nor obseruing his nature or attributes, his mercy to loue him, his iustice to feare him, his power and truth in his promises, that we may beleeue and trust in him; the administration both of his benefits conferred vpon those that loue and obey him, nor of his Iudgements and punishments, threa∣tened and inflicted vpon those who continue in their sinnes, that by this experience of others good and harmes, wee may become wise in chusing such a course as may gaine the one, and auoyd the other.

CAP. XV.

Of extraordinary Meditation.

§. Sect. 1 What extra∣ordinary me∣ditation is, and the subiect of it.

ANd thus much of meditation in generall: The which, how∣soeuer it doth not easily admit of any formall distribution * 1.364 according to the strict rules of art, yet it may, like prayer, be distinguished into two kinds. For as prayers are either extraordinary and at large, the which are continually to bee made, and at any time whatsoeuer, when any fit occasion or opportunity is offered either of petition, or thankesgiuing, the which we call Eiacula∣tions; or else ordinary and at set times, when as with due preparation wee purposely compose our selues to performe this duty in a solemne maner: So our meditations may be distinguished into such as are extraordinary and at large; or else ordinary and at set times, when as with due delibera∣tion and preparation, setting all other things apart, we settle our selues to spend some time in this religious exercise. The former sort of meditations are sudden, and continually in vse, when any occasion or opportunity is offered and obserued, by outward obiects presented to our senses, especi∣ally the sight and hearing, or by some inward conceit in our imagination or discourse of our minds, whereof we may make some spirituall vse, and raise vp our minds from the earth towards heauen, in some holy medita∣tion. The which may be done at all times, and in all imployments, as in the workes of our callings, or in our honest recreations, when wee are in

company, or solitary and by our selues. But especially the large booke of the creatures affordeth vnto vs most plentifull matter of this kind of me∣ditation, when either they put vs in mind of their and our Creator, or of some of his attributes shining cleerly in them. In the former respect, Da∣uid saith, that the heauens declare the glory of God, and the firmament sheweth * 1.365 his handy worke, that is, offer vnto vs fit occasion of glorifying God, when as we see their excellency and order, and of admiring and magnifying his wisedome and power, who was able of nothing to make so goodly a frame and excellent workmanship. And in regard of the latter, hee telleth vs in another place, that they did occasionally, as good Schoole-masters, teach him another lesson, namely, to see and admire the infinite loue and vnde∣serued goodnesse of God towards mankind. When I consider (saith he) the * 1.366 heauens, the worke of thy fingers, the Moone and the starres which thou hast or∣dained; What is man that thou art mindfull of him, and the sonne of man that thou visitest him? And thus Salomon sendeth the sluggard to the Ant, to * 1.367 learne of her diligence; and Esay a refractory people, to the Oxe and Asse to learne duty and obedience; and Ieremy the negligent and secure * 1.368 Iewes, to the Storke, Turtle, Crane and Swallow, to learne of them to ob∣serue Gods appoynted times, that they might not let his iudgments passe vnregarded, but seasonably turne vnto him by true repentance. And our Sauiour Christ sendeth such as vex themselues with distrustfull and cark∣ing cares, to the Fowles of the ayre, and to the Lillies of the field, which without their care onely by Gods blessing and good prouidence liue, * 1.369 grow and flourish. And thus he himselfe, from the water of Iacobs well, ta∣keth * 1.370 occasion to thinke and discourse of the Water of Life; and from the * 1.371 meat that perisheth, and the Manna in the Wildernesse, to meditate and speake of the Bread of Life which came downe from heauen. And after the same manner may we take occasion of some holy meditation by the view and consideration of any action or occurrent, especially where wee may in a liuely manner behold the administration of Gods mercies or iudgements, in rewards or punishments, or when we seriously behold any of Gods creatures. As when vve see the beauty of the heauens, and the brightnesse of the Sunne, vvee may take occasion thereby to thinke of his infinite glory, beauty and brightnesse that made them; vvhen vvee be∣hold their goodly and constant order, to thinke of his immutability. So their durablenesse may put vs in mind of his eternity, their vast greatnesse, of his immensity. The earths barrennesse, of our fall and sinne; her fruit∣fulnesse, of Gods blessing renevved in Christ, and hovv vvee ought to an∣svvere this mercy, in bringing forth the fruits of obedience, lest being of∣ten * 1.372 vvatered and remaining fruitlesse, vvee bee the second time accursed. Neither hath the Lord created his mighty host of innumerable creatures, adorned them vvith such beauty, distinguished them in such varieties, fur∣nished them vvith such excellent properties, that vve should onely haue a sensuall vse of them, vvherein the brutish creatures may exceed vs, but that vve should take occasion by them, to glorifie him in his excellent vvork∣manship, and learne something from them for our better instruction, that vve may imitate them in that vvhich is good, or shunne and auoyd that vvhich is euill in them. Which vvho so neglect, depriue themselues, in

their vse, of the best part, vvhereby they might receiue as much profit for their soules, as they doe for their bodies in that vse vvhich is common and ordinary. And thus vve are to furnish our selues vvith fit matter for these extraordinary and sudden meditations. But here (as our learned Artist hath well obserued) some cautions are to be vsed: as first, that there bee some similitude betweene the matter, and the meditation which is raised from it; that it may not be strained and far-fetched, but kindly and fami∣liar. For want of which resemblance, our meditations will prooue loose and wandring, and leaue behind them no impression: whereas similitude and likenesse in the matter to the meditation, will recall the one to our remembrance, as oft as we see or obserue the other. Secondly, wee must auoyd such matter of meditation as God hath expressely forbidden, as namely, Images, to put vs in mind of him, or any essentiall part of his wor∣ship; * 1.373 seeing they leade vs vnto idolatry, will-worship and superstition, and teach vs nothing but vanity and lyes, namely, to conceiue of him as visible and corporall, who is incorporeall and inuisible; and as circum∣scriptible and finite, who is immense and infinite. Thirdly, seeing God hath giuen vs such plentifull variety of matter in this kind, wee must not dwell too long vpon, or follow too much one thing in our meditations, which will cause satiety & wearines, but take our liberty of choyce in this great plenty, prouided that this liberty turne not to licentiousnesse, and giue occasion to our minds of idle rouing and wandring from one thing to another, without serious thinking of any thing, that wee may fit it for some good vse. And finally, these meditations must not bee long and tedi∣ous, which is not agreeable to their nature, nor will conueniently suit with our company and occasions, but rather distract vs from our businesse, and duties of our callings, which ordinarily we must tend; but they must, like eiaculations in prayer, be short, as they are sudden, vnlesse time, leisure and solitude affoord vs more liberty.

§. Sect. 2 What ordina∣ry meditation is, and the sub∣iect of it.

The other kind of meditation which is ordinary, set, solemne and deli∣berate, is, when as purposely setting apart all other businesse, and seque∣string our selues from all company, we doe bend our mind, with all studi∣ous intention, to discourse deliberately vpon some spirituall subiect or part of Gods Word, which we know in some measure, that by diligent in∣sisting, serious debating, and deepe musing vpon it, till wee haue brought it to some spirituall vse and good issue, we may apply it to our particular vse for the further inlightening of our vnderstandings, and the confirming of our iudgments, and also for the purging and sanctifying of our hearts and affections, the stirring vp of our zeale and deuotion, and the bettering and amending of our liues and conuersation; making choyce of such place, time, gesture, and other circumstances, as may best fit and further vs in this holy exercise. And this is that kind of meditation which is chiefly intended and commended vnto vs in the holy Scriptures, both by the precepts before quoted, and also by the examples of Gods Saints and seruants, as of Isaac, who is said, towards euening, to haue gone out into * 1.374 the fields to meditate, of which that Scripture speaketh in such a manner, as though it had been his daily exercise. So Dauid professeth, that Gods Law and Word was his daily meditation, as wee may see in the hundred

and nineteenth Psalme, wherein he not onely testifieth his doing of it, but also, as by an example, proueth it, seeing that Psalme is nothing else but an heauenly meditation, the subiect matter whereof is the holy Law of God. Euen as in many other Psalmes he meditateth vpon diuers other subiects. As who are to be esteemed truly happy, and heires of eternall * 1.375 blessednesse; the temporary prosperity of the wicked; the passion and sufferings of Christ; the benefits of God conferred vpon his vnworthy people, and many others: all which doe plainly proue, that which he pro∣fesseth, namely, that this meditation in Gods Law was his daily exer∣cise.

§. Sect. 3 The difficulty of this religi∣ous exercise.

Which examples that we may imitate, I will first consider the reasons which may moue vs, and remoue the impediments which might hinder and discourage vs from the vndertaking of this exercise, and then set downe the doctrine and practice of it in a forme of meditation, that so we may be instructed in the right vse of it; and haue a plaine example to leade vs as it were by the hand, and to inable vs to frame the like vpon o∣ther occasions. The reasons may be reduced to the same heads which I propounded in the generall consideration of this duty; all which doe specially and chiefly belong to this kind of meditation, as being aboue the other much more excellent, profitable and necessary. For if it bee a priuiledge of excellency to come into Gods sight, then much more for some good time to continue and conuerse with him; if wee may thinke our selues highly aduanced, if we may for the least moment be admitted into his presence, and suffered to salute him: then how much rather, when we may be permitted to haue free conference with him, and our soules in his presence? But as it is truly said of all things excellent, that they are al∣so hard and difficult; so may both these be truly verified of this exercise, then the which, as no other is more excellent, (prayer and contemplation excepted, which exceed in some degrees in the same kind) so there is none besides them of greater difficulty. First, in that our corrupt nature is not more auerse vnto any other duty; both because we take our whole delight in things that are connaturall and subiect to the senses, and our mindes are soone tired with meditating seriously vpon those things which are meerly intellectuall and abstracted from the senses; and also because our carnall hearts, which take their chiefe pleasure and contentment, in think∣ing vpon, and affecting worldly things, are ready to murmure and repine when they are restrained of their liberty, and kept hard to this spirituall taske; and to breake loose and fly out euery hand-while, that they may roue and wander after their wonted delights. Secondly, because in other spirituall exercises, as hearing the Word, reading and conferring with o∣thers, we haue but to deale with men (as we conceiue it) at least in respect of immediate actions, obiects and intercourse, which wee performe with greater alacrity, because the senses are exercised in them about outward things: But in this exercise of meditation wee are soone wearied (as the senses exercized about excelling obiects) both because the subiect matter about which we discourse in our minds, is spirituall and heauenly, and al∣so because vve cast vp our accounts, lay open our sinnes, search out our vvants and vveaknesses, seriously examine our hearts hovv vvee haue be∣haued

our selues in the doing or neglecting of our duty, and laying them naked before God without all hypocrisie, confessing our sins of which we finde our selues guilty, accusing our selues where wee are faulty, discouer∣ing our wants and weaknesses wherein we are defectiue; all which are not done before our equals, but before the glorious King of heauen and earth (as malefactors before their Iudge) whose might and Maiesty, soueraign∣ty and power of life and death may iustly ouer-awe vs. The which diffi∣culties notwithstanding must not so much discourage vs from this exer∣cise, as the excellency must incourage vs to vndertake it with so much the more strong resolution and earnest indeuour.

§. Sect. 4 The singular profit of ordi∣nary medi∣tation.

To which purpose let vs further consider, that as this kind of medita∣tion is aboue all other most excellent, so also it exceedeth in vse and pro∣fit. For it is the spirituall food of the soules, by which they liue and thriue in all sauing graces, and are strengthened vnto the performance of all Christian duties. It weaneth our soules from the world and worldly vani∣ties, and sequestreth and appropriateth them to religious vses. More espe∣cially, it inlighteneth our vnderstanding, and maketh vs in discoursing of spirituall things, to see them much more cleerly and perfectly; for as wee are wont to say of our bodily parts and members, Vse them and haue them, because their exercise is the meanes to continue their health, and increase their strength; so may it also be truly said of the inward faculties of the soule, the vnderstanding and discourse of reason, which if they bee vsed, grow more strong and vigorous; but if we accustome them to sloth and idlenesse, they will soone languish, and waxe faint and weake in their functions and operations. Now by this inlightening of the mind, wee come to a more cleere knowledge of God and Iesus Christ, whom to * 1.376 know is life eternall. By it we vnderstand more perfectly his Word and will, (in which respect meditation may be fitly called the hearts commen∣tary) and are thereby guided in the way of his Commandements. For if by meditation we bind them continually vpon our hearts, when wee goe, they * 1.377 shall leade vs, as the Wise man speaketh. By it also we attaine vnto the true knowledge of our selues, and of our owne hearts, which are so deceitfull, that they cannot otherwise be well discerned. For as our Sauiour hath * 1.378 taught vs, such as the thoughts are, such also is the heart; such as the streames are, such likewise is the fountaine from which they spring. And therefore euill thoughts doe argue an euill heart; euen as contrariwise, good thoughts, and holy meditations, doe shew that the heart is good al∣so. For howsoeuer our words and workes are liable to much hypocrisie, because in them we may often aime at worldly respects, and to approoue our selues vnto men, rather then vnto God; yet it is not so with our thoughts, which are onely knowne to God and our owne consciences, and not subiect to the view and censure of any other. By it wee come to the knowledge of our manifold corruptions, and the malignity of our natures, and to discerne the blindnesse and worldlinesse of our mindes, the peruersenesse of our willes, the security and hardnesse of our hearts, and innumerable other vices and corruptions which otherwise would bee vnknowne vnto our selues, euen as they are now vnknowne to others. Yea, by this disquisition we doe not onely finde out this noysome filth and

heapes of vncleannesse (as it were) in secret corners; but also are set aworke, to vrge out of our hearts and mindes, these wicked thoughts, and filthy lusts, which would otherwise, like pernicious humours in the body, lye lurking in them, and bee the causes of our soules sicknesse, and innumerable euils; and being emptied of these wicked thoughts and noysome lusts, wee are heereby mooued, and stirred vp to reple∣nish our mindes and hearts with heauenly cogitations and holy desires, and when wee haue admitted them, to hold them fast, that the other may not returne and recouer their possession. Moreouer, by this Medi∣tation our memories are exceedingly strengthened, and made faithfull Registers of good things. Our consciences are preserued pure, when as heereby wee are kept from falling into any knowne sinne, or if wee haue falne through infirmity, doe not lye in it, but purge away these spiritu∣all defilements by faith, applying vnto them the blood of Christ, and by rising out of sinne through vnfained repentance. Our iudgements like∣wise heereby are much improoued, quickned, and confirmed, whilest as one saith; It distinguisheth things confused, and collecteth them be∣ing * 1.379 scattered, searcheth out secrets, and seeketh after truth; examineth things probable, and findeth out such as are fained and coloured; dis∣poseth of things to bee done, and thinketh and considereth of that which wee haue done. Our wills likewise heereby are purged from their stub∣bornenesse and rebellion, and by conuersing with God, learne to frame and fashion themselues in obedience to his most iust and holy will, and to chuse and refuse good and euill, according to the direction of holy reason.

§. Sect. 5 That this Me¦ditation ef∣fectually wor¦keth vpon the heart and af∣fections for the sanctifying of them.

And as it thus powerfully worketh vpon the superiour faculties of our soules, so with much more efficacie vpon our hearts and affections. For it not onely purgeth our hearts from vncleane and noysome lusts, and re∣plenisheth them with holy and heauenly desires; but also mollifieth their hardnesse, and maketh them soft and tender; and as the waxe, when it li∣eth in cold places, groweth so hard and stiffe, that it will breake, rather then bow; but being laid in the Sunne, becommeth soft, ready to melt, and fit to take any impression; so when wee neglect this duty, our hearts being estranged from God, become hard and obdurate; but when by Me∣ditation we draw neere vnto him, the beames of his fauour shining vpon our hearts, doe make them soft and flexible, and so fit for any holy im∣pression which hee is pleased to make in them. And thus when our hearts are dead and dull, this holy exercise will quicken and reuiue them, and when they begin to bee drowzie, through carnall security, it awakeneth and rowzeth them vp, that they doe not lye snorting in the sleepe of sinne. It doth as much as any other Christian exercise, worke vpon our affecti∣ons, purging them from worldlinesse and sensuality, and sanctifying and fitting them for Gods seruice. It inflameth our loue towards God and all spirituall and heauenly things: for as in worldly matters of looking, commeth louing; so heere by meditating vpon these greater excellencies, and taking (as it were) a full view with the eyes of our minde, of their beauty and perfection, wee come to haue our hearts inflamed with their loue, and long after nothing more then their fruition. It kindleth also

our zeale and deuotion in Gods seruice, when as thereby we come to see, that it is the maine end of our comming into the world, that all other la∣bour is vtterly lost, and all our strength is spent in vaine, which is imploy∣ed in the pursuite of worldly vanities that profit not; and finally, that what∣soeuer paines we take in Gods seruice, is to good purpose, being richly re∣warded in this world and the World to come. It worketh in our hearts affiance in God, when as we consider of his truth in his promises, and all∣sufficiencie in performance; and a true and sonne-like feare of him, when as we thinke seriously of his infinite loue, his soueraignty, power, and glo∣rious Maiesty. It draweth vs on to performe sincere obedience, not onely passiue, in suffering what God inflicteth, when we consider that it procee∣deth from loue, and tendeth to our good, and the furthering of our sal∣uation; but also actiue: for who will not willingly serue such a Master, that duely meditateth on his goodnesse in himselfe, and bounty towards vs? Besides, by meditating vpon Gods Law, we are drawne on to keepe it, when as wee consider the excellencie of it, and the benefits and fruits of our obedience; and as euill thoughts are a strong inducement to bring vs to euill workes; so also it is in those that are good. For as the Apostle Iames seemeth to make it, the thoughts are the first seeds which are sug∣gested * 1.380 into our minds and hearts, the which being entertained with de∣light, doe cause (as it were) the first conception of our actions; and this is done, when the affections are tickled and allured with the things, that by the thoughts are propounded vnto them; which are as ready to im∣brace what the iudgement approoueth, as the hungry stomake such meate as is commended vnto it by the taste. And the affections moouing and in∣clining the will, doe nourish the conception, as the child in the wombe, till it come to perfect shape, whereupon consent follovving, it is brought to the birth, and produced into act, opportunity seruing as the Midvvife, the vvill, as Vice-roy to reason, hauing command ouer all the inferiour povvers and parts, and inioyning them to execute that vvhich the mind first suggested, the affections imbraced, and it selfe liketh and approo∣ueth. Finally, as it dravveth vs on to obedience, so it maketh vs constant in it; because it is not grounded vpon Booke-knovvledge, or that vvhich en∣tring by the eare, goeth not much further, but floteth in the braine, and neuer descendeth into the heart, the which faileth & vanisheth vpon many occasions; as the scorching heate of persecution, the tentations of the deuil, the sophisticall wiles of cunning heretikes, which ouerturning such a speculatiue knowledge (as it were) the foundation, doe bring all to ruine that is built vpon it; but it is settled vpon such a knowledge, as is wrought into the heart and affections by Meditation, which vvill not lose their hold of those good things and sweet comforts, of which they haue tasted and thorowly fed vpon, to the nourishing of the soule in all * 1.381 grace and goodnesse, and strengthening of it vnto all holy duties; although the knowledge of the braine, being too weake to withstand such opposites, doth vtterly faile, both in offensiue arguments, and defensiue answeres. In a Word, this Meditation is most profitable for all parts and pur∣poses. For as one saith, It purifieth the minde, that is, the first foun∣taine from which it springeth; it gouerneth the affections, it directeth the

actions, correcteth excesse, composeth our manners, orderly amendeth and graceth our liues, and finally, conferreth experimentall and feeling knovvledge, both of things diuine and humane.

§. Sect. 6 That the exer∣cise of Medita∣tion is very ne∣cessary.

Finally, this exercise of Meditation is no lesse necessary then profitable; for it is the food of our soules, or if you will, the stomake and naturall heate whereby it is disgested, which preserueth our spirituall life; without which we can no more continue in good liking and well-being, then our bodies without meate. For as they may liue for a good time in a weake estate and poore plight, if they cast vp their food soone after they haue eaten it, by vertue of some small reliques that remaine behind, but can neuer bee fat, healthy, and strong, if the meate bee not retained, concocted, and ap∣plied to the seuerall parts: so our soules may liue the spirituall life of grace, by hearing and reading the Word, though for want of Meditation, and thinking vpon it afterwards, they retaine little of their spirituall food, but cast vp all againe, sauing some reliques, which vpon occasions will come into their mindes; but they cannot be in good plight, and increase much in spirituall growth and strength, vnlesse they disgest what they heare and reade by Meditation, and make it truely their owne, by applying it to themselues. And as those beasts that haue that property of chewing the cud, are neuer in good health, but when they are either feeding or chew∣ing; so is it to be thought of vs, though we seeme to feed neuer so eagerly (seeing it may as well be a disease, as the goodnesse of our stomakes) if we take no care afterwards to ruminate and meditate vpon it. Neither hath it onely the necessity of food, but also of Physicke, for the preseruing and well ordering of our spirituall liues. And if we would but duly consider, how full our hearts and inward parts are of noysome lusts, and the corrupt and glutinous humours, of vice and sinne; how false and fickle, how slip∣pery and wandring, how soone weary of good things, and how ready and prone to all euill; we would easily conclude that it were more then neces∣sary, that besides our ordinary diet, we should sometimes vse this whole∣some Physicke, which is most effectuall to purge out all these corruptions, and to preuent and cure these spirituall diseases; and to set purposely some time apart for this holy exercise, that we may keepe our hearts in good or∣der, and auoyd the mischiefes which these corrupt humours of sinne will bring vpon our soules, if we suffer them to lye still lurking in vs, and take no care to be purged of them. Finally, this exercise of Meditation hath in it the necessity, not onely of sustentation, but also of defence; as it is a notable meanes to spie out the wiles and subtilties of our spirituall ene∣mies, to discouer their might, and our wants and weakenesses, and to fit vn∣to vs the spirituall armour, without which wee cannot stand in the day of battell; and consequently, the neglect thereof, a ready way to lay vs open to all danger, by denying one of our best helpes, and giuing opportunity to our enemies of all aduantages.

CAP. XVI.

Containing answeres vnto diuers obiections made against this exercise of Meditation.

§. Sect. 1 The obiection of difficulty acknowledged and answered.

ANd thus I haue spoken more largely of the profit & necessity of this holy exercise, then some, perhaps, will think either ne∣cessary or profitable; because I well knew how auerse & back∣ward our corrupt nature is vnto it. In which regard, we no more need to be instructed in the knowledge of it, how we may doe it aright, then strong motiues & inducements to inforce the pra∣ctice of that we know. For when our iudgmēts are inlightened in the right vse of this exercise, we are still ready to frame excuses, to blind and delude our reason, and to stop the cry of our consciences, when they accuse vs for the neglect of so necessary a duty; and euen when wee are ready to goe about it, our sloth and security pretendeth such necessary impediments, and casteth such stumbling blockes in our way, that wee are discouraged from proceeding in it. As first, we are ready to alleadge, that it is a matter of great difficulty for vs that are in the world, to sequester our mindes wholly from worldly things, that they may be wholly taken vp with those which are spirituall and heauenly, and are so farre out of the reach of our naturall abilities. And surely it cannot be denied, but that this duty, as all other things excellent, is hardly atchieued; for being but children in knowledge, and weakelings in grace, it is no more easie to attend any seri∣ous exercises, profitable for our soules health, then it is for boyes to banish out of their mindes childish vanities, and to apply themselues wholly to their studies, that they may get learning, and become good schollers. But this must not make vs to neglect this exercise, but considering how excel∣lent, profitable, and necessary it is, we must be so much the more earnest in our resolutions, and diligent in our indeuours, to set our selues seri∣ously about it, by how much it appeareth to be of greater difficulty. To which purpose, let vs know, that as children finde most discouragements, and greatest difficultie in attaining to learning in their first entrance, but afterwards, when they are come to some proficiency, finde it more easie, and tasting the sweetnesse of it, goe on in their studies, with cheerefulnesse and delight: so the greatest difficulty is in the first beginnings of this holy exercise; seeing vse and practice will make it easie and familiar; and the sweetnesse which we shall find in it to our spirituall taste, and the fruit and benefit which we shall reape by it, richly recompencing all our labour, will take away all tediousnesse, and make vs to performe it with all cheereful∣nesse. And as those which haue beene trained vp in the delightfull studies of Poetry, Philosophy, and History, in the Vniuersities, can hardly apply themselues to the study of the Law, yet doe at the first bend, and euen in∣force their minds to it, being incouraged with golden hopes, and after∣wards comming to practice, proceed with delight, when they become sensible of the gaine; so our mindes, hauing beene inured to wander about earthly things, which are most pleasing to our carnall appetite, can hard∣ly apply themselues to spirituall and heauenly Meditations, which are

harsh and vnpleasant to our corrupt nature; but euen then we must with an holy violence bend our minds vnto them, being incouraged with our more then golden hopes; and then without doubt, when we haue made some good proceedings in our spirituall practice, the sensible sweetnesse which we shall rellish in it, and the manifold benefits, and plentifull fruits which wee shall reape by this exercise, will incourage vs to proceed in it with much comfort and delight.

§. Sect. 2 The obiection of naturall want and weakenesses in performing this exercise answered.

Secondly, we are apt to pretend our naturall weakenesse and imbecil∣lity to performe so high and hard a duty, as the ignorance of our mindes, the auersenesse of our hearts, the coldnesse of our zeale, deuotion, and such like. But these wants and inabilities should not discourage vs from this exercise, but mooue vs to vse it so much the rather, because it is a chiefe meanes ordained of God to increase our strength, and to bring vs to more perfection. We doe not, because we are weake and sickly in our bodies, abstaine altogether from food and Physicke, but the rather vse them, that we may recouer our health and strength. Yea, when our appetite is small, we force our selues, that by eating a little at once, we may get a stomake. We doe not shut the windowes, because the house is darke, and wee dim∣sighted; but are ready the sooner to open them, to let in the light, of which we stand in need more then others, in respect of our naturall defects, that we may the better dispatch our businesse; and the colder wee feele our selues, the more necessary we thinke it to come vnto the fire, or to vse some exercise, that we may recouer our naturall heate. And so in like manner, the sight of these defects should not hinder vs from this exercise; seeing it is the meanes to inlighten our mindes with more knowledge, to get spi∣rituall health and strength, whereby wee may be inabled to performe this and all other good duties daily in more perfection; and to warme our cold and frozen hearts, that we may performe seruice vnto God, with more heate of godly zeale and feruour of deuotion. Besides, though we be not able of our selues, so much as to thinke a good thought, yet if in obedience to God we vse this his holy Ordinance, he will inable vs vnto it, being all∣sufficient to make vs both to thinke and do whatsoeuer he requireth at our hands.

§. Sect. 3 Their obiecti∣on answered, who pretend want of matter to meditate vpon.

Thirdly, we are ready to obiect want of matter to meditate vpon, and that we are so barren in our inuention, that the fire of our deuotion is rea∣dy to goe out as soone as it is kindled, for want of this fuell to nourish and preserue it. But this is to excuse one negligence with another, seeing the Lord hath set before vs, and euen put into our hands the large Volume of his Creatures, and the Booke of holy Scriptures, in both which, there is abundant matter of Meditation, if we had but the hearts to view and reade them; besides, the consideration of our owne misery, our manifold sinnes and corruptions, wants and imperfections, Gods manifold mercies, and innumerable blessings vouchsafed vnto vs, the administration of his iudge∣ments, and such like, of which I shall haue occasion to speake more heere∣after. And therefore there being no want of good seed, we haue no cause to complaine of any thing but the barrennesse of our hearts, and their auersenesse to good things, if they bring not foorth, in this kind, plentifull fruits. The which, as it is to be bewailed with true sorrow, that wee who

haue matter enough to thinke and meditate vpon in vvorldly things, for a whole yeere together, though none be prepared to our hands, being heere∣in such quick Workemen, that wee can both gather our straw, and burne our bricke in full tale, should bee so barren of matter, when wee come to thinke of things spirituall and heauenly; so it must mooue vs with so much the more diligence and earnestnesse to reade and study the Scriptures, and to obserue the workes of God, and finding our emptinesse, to resort to Gods store-houses (like the Egyptians to Iosephs) that wee may be filled with such prouision as hee hath made for vs, and haue no more cause to complaine of want.

§. Sect. 4 Other hinder∣ances remoo∣ued.

Fourthly, wee are hindred from performing this duty by manifold di∣stractions both inward and outward. Of the former kinde is the indisposi∣tion of our hearts to spirituall and heauenly things, and their readinesse to be carried away from them (when they take them into their considera∣tion) after worldly vanities. The which so much discourageth many, that they neglect this duty altogether, because they finde themselues so vnfit to performe it. But our vvants and vveakenesses should not driue vs further from God, but make vs rather dravv neerer vnto him, and by earnest prayer to craue the gracious assistance of his holy Spirit, that we may be inabled thereby to serue him better. Neither must our imperfections and distractions in performing Christian duties, mooue vs to neglect them al∣together, for this is that which the deuill would haue: and if wee thus farre yeeld vnto him, wee shall be sure to performe nothing that is good, seeing he will neuer let distractions and discouragements to bee wanting vnto vs; but being thorowly humbled in the sight of our infirmities, and bewailing our wants, let vs labour daily after more perfection. And to this end let vs vse due preparation before wee vndertake this exercise, of which I shall speake afterwards. Secondly, let vs keepe the Christian watch, before spoken of, ouer our hearts, and repell these distractions at their first entrance. Thirdly, let vs pray against them, and desire the Lord to strengthen vs, that they may not preuaile to pull away our hearts from him. Fourthly, wee must at other times restraine our hearts and minds, that they may not wander whither they list, and keepe them vnder some command, that they may not be to seeke when wee would imploy them a∣bout holy duties. Fifthly, we must fit the length of our Meditations to the strength of our deuotion, and let them be inlarged as it increaseth. Which meanes, when we haue vsed, let vs set vpon this exercise; and if our distracti∣ons are so great and many, that they would giue vs leaue to thinke vpon nothing else, let vs make them the matter of our Meditation, accusing our hearts for their loosenesse and worldlinesse, their deadnesse and backward∣nesse to all good duties, that so we may bring them to vnfained repentance.

§. Sect. 5 That company and worldly busines should not hinder vs from this exer∣cise of Medi∣tation.

The outward distractions, which are alleadged as necessary impedi∣ments of this holy exercise, are the company of friends, who comming to visit vs, take vp that time which should bee spent about it, the multitude of businesse, which affordeth vs no leasure, and want of conuenient place, wherein we might be priuately by our selues, to performe this duty which cannot bee done in the company of others. But for the first; no company should be so deare vnto vs, as that it should cause vs to breake off our com∣munion

and society with God. Or if to auoyd inciuility and giuing of∣fence, we doe intermit this exercise, and put it off to another time: this must not make vs to neglect it altogether, but wee must set our selues a∣bout it when our company is gone, and redeeme this losse by doubling our diligence in this holy exercise. And for our businesse and imploy∣ments, we are, according to our Sauiours counsell, to thinke this one thing * 1.382 necessary, and to be preferred before all other, and first to seeke the King∣dome of God, and his righteousnesse, esteeming no businesse so necessary, as * 1.383 the inriching of our soules with spirituall grace, and vsing the meanes which may further and assure vs of our saluation; accounting those im∣ployments worldly, carnall, and not worthy our paines, which shoulder and thrust out spirituall exercises. And yet if our important businesse should wholly take vs vp, and that the necessity of our estate and calling should so strictly at all times bind vs vnto them, that wee had no leisure for religious duties, there were some colour (and but a colour) of excuse: but the fault is not in the multitude of our imployments, but either in our want of wisedome and prouidence, that wee doe not rightly dispose of them, and allot to all sorts of duties their seasonable times; or in our worldlinesse and immoderate loue of earthly things, which maketh vs thinke all time lost that is not spent about them, and that we are quite vn∣done, if but a little while we intermit our diligence in seeking of them. For God by one Commandement doth not crosse another, nor bringeth vs into such straits, but that we may (if it be not our owne fault) haue sea∣sonable time of yeelding our obedience to them all. Hee would haue vs looke to our state, and prouide for our families, but he would not haue vs so immoderate in our care and labour, that we should mind nothing else, and haue no leisure for religious duties, seeing hee is both able and wil∣ling to prouide all necessaries for vs and them, if casting our care vpon him, and relying vpon his prouidence, wee set apart seasonable time for both. And therefore he would not exempt Ioshua (though as a man would * 1.384 thinke, wholly taken vp in the warres, and in the gouernment of a migh∣ty people) from spending some good part of his time in this duty of me∣ditation. And we see that Dauid himselfe, though wonderfully imployed in warre and peace; the gouernment of a whole Kingdome, and the care of his owne family, did yet much exercise himselfe in this religious duty. Yet say (which we ought not to doe) that our worldly businesse must haue the precedence; if wee would not haue it appeare to be a false, friuolous and carnall pretence, deuised of purpose to hide our vtter neglect and contempt of religious duties; let vs at least allot vnto them some of that time which we can spare from our worldly and necessary imployments, and set our selues about this exercise when our businesse is ouer. Or sup∣pose they will take vp the whole day, let vs allot to this vse some small part of the night, and make bold to borrow some little time from our sleepe, that we may not by the vtter neglect of this duty sleep in sin, and so much intend the refreshing of our bodies, as that we suffer our soules to droope and languish, by with-holding from them their spirituall food, and the comfort of their communion and secret conferences with God. For if wicked men are so vigilant and diligent in plotting and perfor∣ming

euill towards others and themselues, that they are content to allot the time of their rest, to labour in these workes of darknesse, and as Dauid saith of them, deuise mischiefe vpon their bed. Yea, if their minds bee so in∣tentiue, * 1.385 and their hearts so wholly set vpon it, that vnlesse they haue de∣uised or executed some mischieuous designe, their sleepe departeth from * 1.386 them, as Salomon speaketh: how much rather should wee bee willing to spare some time from our sleepe, that we may spend it in some such holy and heauenly meditations, as may inrich vs with spirituall grace, inable vs to Gods seruice, and helpe vs forward in the way of saluation? Finally, suppose that we are so wholly diuided betweene businesse and sleepe, that neither night nor day we can finde any time for this holy exercise; yet we haue no colour of excuse, if wee doe not set apart some time vpon the Lords Day, which may be spared from publike duties in the Congrega∣tion, and priuate with our families, to be spent in meditations, seeing then in what state soeuer we be, whether bound or free, Masters or seruants, rich or poore, we cannot reasonably pretend any such excuses of distracti∣on by our worldly businesse, all which we are bound to set apart, and to consecrate our selues wholly, our actions, words, and secret thoughts to the seruice of God, and to vse all good meanes which may inrich vs with grace and further our saluation; and this especially among the rest, for though our case and state may be such, that wee are necessarily restrained from Gods publike seruice in his holy assemblies, as we see in the example of Dauid, and of captiues and prisoners, the sicke, and seafaring men, and * 1.387 some seruants; yet all men, and in all conditions, may on this day spend some time in holy meditations, vpon some things which they haue ob∣serued out of Gods Word, or workes. As for that last pretence of wan∣ting a fit and priuate place for meditation, by reason that we are straiten∣ed in our dwellings, and haue alwayes some with vs in the same roome, who would hinder vs in this exercise; it is of so small waight, that it is scarce worth the answering. For there is no man that earnestly desireth to performe this duty, who may not at one time or other, find some con∣uenient place for the doing of it. For if hee haue no roome in the house, he may with Isaac, walke abroad into the fields: or if dwelling in the City he be debarred of this priuiledge, hee may as Dauid exhorteth, commune * 1.388 with his owne heart vpon his bed, and be still; of which his precept hee pro∣poundeth himselfe for an example in diuers places of the Psalmes, where∣in, as thinking the day too short, or too much taken vp with other imploy∣ments, he professeth that he spent also some part of the night in diuine meditations. And so much concerning the reasons which may mooue vs to this exercise, and the impediments which hinder vs from vndertaking and performing it.

CAP. XVII.

Of the circumstances of Meditation, as the place, time, and gesture of the body.

§. Sect. 1 Of the place of meditation.

IN the doctrine of meditation (which is the next poynt to be handled according to that order which I before propounded) I will intreat, first of the circumstances of this duty, and then of the substantiall parts of it. The circumstances are either the subiect place, or the ad∣iuncts, which either respect the time of it, or the dispo∣sition and gesture of him that meditateth. The place ought to be priuate, that being solitary and alone, wee may be free from outward distractions, which would hinder vs in this exercise, and that be∣ing wholly sequestred both in mind and body from all worldly impedi∣ments, we may intirely and seriously deuote our selues to the seruice of God in the performing of this duty. And thus Isaac when hee would me∣ditate, walked solitarily in the field; our Sauiour retired himselfe some∣time to the Desart, sometime to the Mount of Oliues. Dauid meditated * 1.389 vpon his bed, Daniel in his chamber, and by the riuer of Vlai, Peter vpon the house top. So that there is no place limited to this exercise, seeing God is present euery where, and will be found in all places alike, if we seeke him with deuout and holy hearts. And therefore it is not much materiall whether we meditate either vpon our bed in the morning, euening, or in the night watches, or in our secret closets, or in the fields, and in our reti∣red walkes. Onely these two things are to be obserued in our choyce of the place; first, that it be free from company and noyse; for our meditati∣on must be a soliloquie with God and our owne soules; and secondly, this priuate place must be such, as in our experience we find freest from distra∣ction, and fittest to further vs in our deuotion. In which regard (as I take it) those places are most conuenient, wherin there are fewest obiects to draw away the senses with vnusuall delights, seeing they are ready to carry to the imagination, what they obserue with pleasure, and that being distra∣cted, withdraweth also the mind and heart from this exercise. And con∣sequently our closet and chamber, or our ordinary and vsuall walke a∣broad, where nothing is to be obserued but that which is common and of∣ten seene, are to be preferred before such places, wherein there is variety of new and pleasing obiects, and one ordinary place better then diuers and many, because we can there soonest, and with most ease recollect our thoughts, and being gathered, keepe them together without distracti∣on.

§. Sect. 2 Of the time, that it must not be conti∣nuall, but as we get fittest opportunity.

Concerning the time of this set and solemne meditation, diuers things are to be obserued. First, it must not be perpetuall and continuall; for howsoeuer the other kind of meditation, which is sudden, short and occasionall, may be at times performed when we haue any opportunity; yet this serious and solemne kind cannot be so, in regard of our weaknes which cannot beare it and indure the labour, and in respect of other du∣ties which wee are bound to performe as well as this, both religious and

ciuill, and must be all done in their due and seasonable time. In which re∣gard it is to be esteemed so farre off from a state of Angelical perfection, which is wholly taken vp with contemplation, that it cannot bee excused nor wiped from the blemish of deserued blame, because many other du∣ties as necessary in their due time and place, are vtterly omitted and neglected. Besides, the obiect of this exercise being spirituall, diuine and supernaturall, is farre too excellent for the weake sight of our minds to be alwayes gazing on, or if it should, it would soone bee dazeled and dulled, yea distracted and quite lost; like the bodily eyes with beholding the Sunne in his full brightnesse. Yea, as this exercise must not bee continu∣all, so neither should it be ouer-common: the which as it causeth weari∣nesse and satiety, they lothing, and this remissenesse and slacke perfor∣mance, which faileth as much in the manner, zeale and deuotion, as it ex∣ceedeth in time and number; so doth it by assiduity lose in our iudge∣ment that esteeme, and in our hearts that awfull reuerence, and feruor of affection which is due vnto it; and so becommeth cold and formall, heart∣lesse, and vselesse; like physicke, which being ordinarily taken, becommeth familiar to nature, and so worketh not any extraordinary effect. Neither can the most men be often exercised in this duty in a set and solemne manner, vnlesse they cause other necessary duties of Christianity, and of their callings, to giue way vnto it with great losse and inconuenience. In which respect, great difference is to be made between the rich and weal∣thy who haue much spare time, and poore men who liue by their daily labour, and haue little time to spare for the performance of many religi∣ous duties no lesse necessary. And amongst those who haue worldly ne∣cessaries without bodily toyle; mee thinkes there should bee some diffe∣rence in the frequency of this exercise, betweene ordinary Christians, and vs of the Ministery, and that we should more often apply our selues vnto it, then any other sort of men, both because spirituall and heauenly things are the chiefe obiects about which our minds should bee exercised; and because these holy meditations doe more directly and immediately fit vs for the duties of our callings, then they doe other men in theirs. In which regard it were to be wished, that wee would let few or no dayes passe, without some time spent in this holy duty, which will make vs much more profitable both to our selues and others. The which I speake, not to spurre on any to outrunne his deuotion, which being left behind, will make this exercise cold, formall, and not worth the while, and much lesse to bridle and restraine the zeale of other men, who haue will, and time to per∣forme daily this holy duty, but onely because I would not insnare weake consciences with doubts and difficulties, by laying vpon them this taske as a necessary burthen, which the Lord hath left free and at their deuo∣tion.

§. Sect. 3 Of the fittest time for medi∣tation.

The second thing required in respect of the time, is, that it be not left at randome and at large, without any certaine limits bounding it to one part of the day more then another, but then doing it, when we are best at leisure, or when some good mood or pang of deuotion driueth vs to it; for then we shall neuer be constant in this exercise, but shift it off from one time to another, at the first, rarely performing it, and at the last, neglecting

it altogether. But when with good aduice we haue made choyce of that time of the day which is fittest, both in respect of our abilities and occa∣sions; it is our best way (not for conscience but conueniency) to keepe vs strictly to it, if some important cause and vnexpected and waighty busi∣nesse doe not presse vpon vs and change our course; obseruing constantly (as neere as we can) the same dayes of the week, and the same houre of the day, for the ordinary performing of this exercise. For as order in all good duties is a cause of constancy, so an orderly constancy, or constant order is a notable meanes of continuance and perseuerance: whereas if wee in∣termit them and doe them onely by fits, our false and deceitfull hearts, vn∣der pretence of putting them off to a more conuenient time, will make vs at last wholly to omit them. For if we bee vnfit to day, wee shall bee more vnfit to morrow; and indisposition, if wee yeeld vnto it without re∣sistance, not labouring with our hearts to bring them into better frame, and to recouer the heate of our cooled deuotion, will quickly bring vs to a loathing auersenesse and vtter neglect. But though it bee concluded that some certaine dayes and houres must be wisely chosen, and constant∣ly deuoted to this exercise, yet what speciall time this should be, as what dayes of the weeke, or what houre in the day, should be set apart for it, is not so easily determined; onely the Lords Day so challengeth this duty as most proper vnto it, that it cannot then be neglected in some kind or other, without sinne. For the choyce of other dayes, and set houres in them, it must be left to Christian prudence, ayded by euery mans owne experience, which will teach vs what time we can best spare from our o∣ther waighty and ordinary imployments, and when wee are best disposed and fitted for the deuout performance of this religious duty, yet (sauing other mens better iudgement) ordinarily, and for the most part, the first houre of the morning (as I suppose) is fittest for it: first, because gene∣rally the morning is fittest for all studies and exercises of the minde, when the decayed strength is repaired, and the spent spirits refreshed and re∣newed by our rest, and all the faculties of our soules more strong and vi∣gorous. Secondly, because if by our waighty imployments, wee are scan∣ted of time in the rest of the day, wee may, to performe so good a duty, borrow an houre from our ordinary time of sleepe, without any hinde∣rance to our other businesse. Thirdly, because hauing not as yet inter∣meddled with worldly affaires, we may performe it with lesse distraction. And lastly, because meditation is a good preparatiue to our morning sa∣crifice of prayer. Yet if any man, vpon other reasons, or his owne experi∣ence teaching him that he is best fitted, both in respect of his deuotion, and other occasions, doe chuse rather to meditate in the euening, I leaue it as a thing indifferent to his free choyce: onely I would aduize, that wee make choyce of such a time, wherein we are fresh and vigorous in our spi∣rits and minds, and not when they, or our bodies are spent and wearied, either with bodily labour, or studies of the mind.

§. Sect. 4 Constancy in this exercise.

The third thing respecting the time is, that as we must be constant in setting apart, & obseruing of some certaine time of the day for the vnder∣taking and beginning of this exercise; so much more in continuing our meditations the time appoynted. Neither must it bee performed by fits

and snatches, intermingling with them our worldly thoughts, or other businesse, sometime intermitting, and then againe afresh setting vpon them: For when the mind is thus distracted betweene things so opposite in nature, the one is an hindrance to the other, and like the dog that run∣neth or hunteth after two Hares at once, it catcheth neither. Besides, when our minde is let loose to wander after earthly things, it is not easily againe composed and reduced into order; but we shall stand in need of a new preparation; and so be still beginning, and neuer bring any thing to per∣fection. And therefore when wee haue begun this exercise, wee must con∣stantly proceed (as neere as we can) without distraction or intermission, for that whole space of time which we haue allotted vnto it; not break∣ing off our meditation, vntill wee haue brought it to some issue, and re∣ceiued by it some spirituall refection. Now what proportion of time is to be allotted to this exercise, we cannot prescribe any certaine stint or li∣mits, but must leaue it to be measured out vnto euery one by his owne deuotion, which is not a like in all, nor in the same man at all times. Be∣sides, there is great difference betweene one & another mans leisure in re∣spect of variety of important occasions, pressing some, more then others, and euery man more or lesse, at sundry times. Neither are wee alwayes a like fitted, but sometimes are more dull and dead to spirituall exercises, and sooner weary of them; sometimes more cheerfull and heauenly-min∣ded, and able to hold out in this spirituall race without breathing or inter∣mission; at one time sooner prepared, and better able to performe, and at another, longer in working our backward hearts to this duty. Onely this in general may be said, that our outward exercise must not in time exceed our inward abilities, nor the burthen which wee impose, our spirituall strength: Both because the Lord is onely delighted with cheerfull ser∣uice, and cannot brooke that which is dead and forced; and also because if we ouer-weary our selues, it will coole and quench, and not inflame and increase our deuotion, and make vs the more loth to come the next time to take our spirituall repast, when as wee did not leaue with an appe∣tite, but departed away glutted with lothing satiety.

§. Sect. 5 Of the dispo∣sition and ge∣sture of the body.

The last circumstance to be obserued is, the disposition and gesture of the body, which doe not a little further the deuotion of the soule. In which there is required, first, that the body be composed to rest and quiet, that it doe not by much agitation and violent motion disturbe and di∣stract the mind, nor by spending the spirits, and wearying of the outward parts, make the exercise tedious and toylesome. Secondly, here is required silence, that the mind may more freely discourse with it selfe, without any interruption of outward noyse; vnlesse it be in case that the heart be sur∣charged with the heat and vehemency of our passions, and feruour of de∣uotion, and doe need some vent to giue it ease. As for the gesture of the body, no certaine rules can be giuen; but it must be left to be ordered and disposed by Christian prudence and experience. Onely in generall wee may obserue these things: First, that our gesture and carriage of our bo∣dies be reuerent, in respect of that glorious presence before which we pre∣sent our soules and bodies, and the waightinesse of the duty about which we are imployed, seeing this may somewhat further the inward reuerence

of the heart. Secondly, that wee vse that gesture which in our experience we find most auaileable to stirre vp our deuotion; for these outward ge∣stures of the body, are but the hand-maids of the mind and heart; which must giue their attendance, that they may bee ready to yeeld vnto them that seasonable seruice, which they shall appoint as most fit and profitable. To which purpose, diuers gestures are diuersly commended. Some in their Meditations preferre quiet resting of their bodies vpon their bed or pallet, whereby they find their minds and soules best fitted for spirituall motion and discourse, and most free from the distraction of all outward obiects. Some sitting and inclining their bodies to one side, their table or cheare supporting their elbow, and their hand their head. Some standing still, with their eyes lifted vp towards heauen, the Hauen of their hopes, and visible place of Gods inuisible presence, but yet closed to auoid distracti∣ons. Some walking, which being a healthfull exercise, refresheth the body, and maketh it a more fit instrument of the soule, to performe this duty without wearinesse. But which of these we vse, it is not much materiall, seeing in themselues one is not better then another, though in respect of vs, they may be more or lesse conuenient, in regard of the variety of seuerall mens dispositions. Thirdly and lastly, it is not vnprofitable to frame the gesture of the seuerall parts, according to the matter in hand, vpon which we meditate, and our inward affection in thinking of it. As when wee are humbled in the sight and sense of our sinnes, and are ashamed and grieued, because we haue by them dishonoured and displeased our gracious God and louing Father, we may with the Publicane cast downe our eyes vpon the earth, as not worthy to looke vp vnto heauen; and smite our brest, as la∣menting the corruptions that are therein contained. When we offer vnto God the sacrifice of praise and thanksgiuing, humble hearts, and holy de∣sires, and beg in the name of Christ with confidence, the benefits which he hath commanded vs to aske, and hath promised to giue, we may lift vp to∣gether with our hearts, our eyes and hands towards heauen, from whence we expect to receiue the things we aske, with the hand of faith. When our hearts are rauished with the apprehension of Gods gracious promises, and the sweet and delightfull feelings of his loue, and assured hopes of those inestimable ioyes which he reserueth for vs in heauen, we may hold vp our * 1.390 heads with comfort and reioycing, as our Sauiour speaketh, eleuate our hearts towards that place, whither our bodies and soules shall one day tri∣umphantly ascend, and with Abraham, testifie vnto our owne soules, and * 1.391 God, the Author of them, these rauishing comforts, with secret smiles, and outward cheerefulnesse of our face and countenance; seeing these inward feelings of Gods loue, are better then wine, to glad the heart, and this vncti∣on of the Spirit with these diuine consolations, do make the countenance * 1.392 more cheerefull then the choysest oyle. * 1.393

CAP. XVIII.

Of our entrance into Meditation by due preparation.

§. Sect. 1 That this pre∣paration is ne∣cessarie▪ and wherein it consisteth.

ANd so I come from the circumstances, to intreate of the ex∣ercise it selfe: In which I will consider, first, the ingresse and entrance into it; then the progresse, and manner of procee∣ding in it; and finally, the egresse and conclusion of it. The ingresse or entrance, consisteth in a due preparation, which the gloriousnesse and Maiesty of Gods presence, before whom this action is to bee performed, the important waight of the duty to bee done, the profit and necessity of doing it well, and our owne frailty and imbecillity, wants and weakenesse, auersenesse and great indisposition to this high and holy exercise, doe necessarily require. For if wee dare not, without due preparation, approch into the presence of an earthly king, to deale with him about such waighty businesse, as importeth vs no lesse then our whole estates, yea our liues themselues; how much lesse should wee presume to come into the presence of the Soueraigne Monarch of heauen and earth, about such important affaires as concerne our spirituall estates, and the euerlasting saluation of our soules, vnlesse before-hand wee be duely pre∣pared? And if we cannot hope to make any good musicke, vnlesse we first string our Instruments, and put them in good tune: so neither shall wee euer be able to make any harmonious melody in Gods hearing, vnlesse we duely prepare all our powers and parts, and put our minds and hearts, our wills and affections in good tune, and prouide spirituall Songs and diuine Ditties, as the subiect matter of our Musicke, about which we are to ex∣ercise our Art and skill. In which two points our preparation chiefly con∣sisteth; For either it is taken vp, in preparing and fitting our persons for this exercise; or in prouision of profitable matter, as the subiect of our Meditation. In the former respect, besides that generall preparation be∣fore spoken of, by renewing of our repentance, that we may not come pol∣luted with our sinnes into so holy a presence, nor touch such pure things with vnwashed hands, wee are with all care and diligence to prepare all and euery of our speciall faculties and parts both of soule and body. And first, we must come with prepared minds and vnderstandings, both in re∣spect of their illumination and intention. For before wee can meditate a∣right, our minds must be inlightened by Gods Word and holy Spirit, that we may vnderstand in some measure the matter on which we are to medi∣tate, with the causes, effects, properties, and circumstances of it, without which wee cannot at all performe it. Neither must this knowledge bee onely in speculation and theorie, but also a fruitfull sauing knowledge, which sanctifieth the heart, and worketh it and all other parts to an holy practice, without which, this exercise cannot be done profitably, and as it ought. In the intention of our mindes wee must not chiefly and princi∣pally propound vnto our selues our owne profit and benefit, but performe it in obedience to God, as a dutie which he requireth, and whereby we are made more fit to doe him seruice; aiming therein chiefly at the setting foorth of his glory. And then as subordinate heereunto, we may, and

ought to ayme at the inriching of our soules with all spirituall graces, the cheering and comforting of our hearts with diuine consolations, the in∣crease of our holinesse, and the strengthening of vs vnto all Christian du∣ties of a godly life.

§. Sect. 2 That we must chiefly prepare our hearts and affections.

Secondly, before we vndertake this holy exercise, we must prepare our hearts and affections, by laying aside all worldly cares and earthly desires, which if they bee retained, will interrupt and distract vs in our spirituall Meditations. And as Moses was to put off his shooes before he could be admitted to heare God speaking vnto him, or so much as to stand vpon that ground, which was sanctified by Gods presence; so must we cast off the worldlinesse of our wills and desires, before there can be any profita∣ble conference betweene him and vs. For there is such dissimilitude, yea contrariety betweene God and the world, spirituall and earthly things, that when we turne vs to speake vnto the one, wee turne away from the o∣ther; and when our minds and hearts are fixed vpon the cares of this life and transitory trifles, by reason of the great distance betweene them, they are quite deuided and distracted from those which are heauenly and spi∣rituall: so that it is more possible to mixe together gold and clay, oyle and water, then the gold of diuine Meditations, and the oyle of spirituall thoughts, with the clay of our earthly affaires, and water of worldly vani∣ties. The fountaine of our hearts must be cleere and well settled, the mud of earthly cares being sunke to the bottome, if wee would behold in them any diuine Contemplations; for if they be stirred and troubled, nothing will appeare through this muddy thickenesse. And as before wee can see the brightnesse of the Sunne, the clouds must be dispelled; so before our minds and hearts can be illuminated and cheered with any heauenly light, or the beames of Gods loue in our spirituall Meditations, the foggie va∣pours and mists which rise from the earth and sea of the world, must first be blowne away and scattered. Neuer (saith one) can heauenly contem∣plation ioyne with earthly commotion: neuer is the troubled minde pos∣sibly * 1.394 able to behold those diuine things, which without much difficulty it cannot see when it is most quiet. And therefore if wee will meditate with any fruit and profit, wee must not be more carefull to sequester our selues outwardly from company, then our hearts inwardly from worldly cares; nor (according to our Sauiours counsell) to shut our Closet dores, then to shut the doore of our hearts against earthly distractions, and to keepe a narrow watch ouer them, that none may enter at vnawares and distract vs in this holy exercise. Neither must we onely take care to exclude at this time such wicked thoughts, and such carking and carnall cares, as are al∣wayes vnlawfull, but euen those which are at other times honest and ne∣cessary, about our ordinary imployments and duties of our callings; yea, those likewise which are religious and spirituall, if they be vnseasonable, and nothing pertinent to the present purpose, nor any way suteable to the matter we haue in hand; seeing, though in respect of their matter, they be good and holy, yet they are cunningly thrust into our hearts and minds by the tempter, who can transforme himselfe into an Angell of light, in an ill manner, vnseasonably and vnprofitably, and to a worse end, namely, to distract our present Meditations, and that by thinking on two things

at once of a diuers nature, we should receiue benefit by neither, nor brings our thoughts vnto any good issue. In which regard, we are not vtterly to banish such things out of our hearts, but onely to shut them out for the time, and to let them stand at the doore, like suters, till we haue dispatched with those, vnto whom for the present we haue giuen hearing, lest rushing in vncalled, and speaking altogether after a tumultuous manner, nothing be dispatched through this disorder, whereas by seasonable admittance in due course, and conferring with one after another, all may be brought to good effect. Secondly, as we must clense our hearts from these incum∣brances, so we must decke and adorne them with the ornaments of vertue, that they may be fit to entertaine so high and holy a Ghest; but especially we must decke them with humility, in which he so chiefly delighteth, that he will not onely be content to conferre with vs for a little while, but will * 1.395 euen dwell and keepe residence with vs if wee be of an humble spirit. And therefore when we approch into Gods presence to performe this duty, let vs thinke and consider of his glorious greatnesse, and awfull Maiestie, and of our owne basenesse and vilenesse, weakenesse and vnworthinesse, saying in our soules with Abraham, Behold, I haue taken vpon mee to speake * 1.396 vnto the Lord, which am but dust and ashes. O let not the Lord be angry, and I will speake. And without this humility we cannot profitably performe this duty; for as one saith; None can contemplate the wisedome of God, who * 1.397 are wise in their owne conceits; because they are by so much distant from his light, by how much they come short of humility in themselues. For whilest the swelling of pride increaseth in their minds, it closeth the sight of contemplation, and thinking themselues inlightened aboue all others, they are depriued of the light of vertue. Finally, wee must prepare our hearts for Meditation, by sharpening our appetites, and whetting our sto∣mackes after this spirituall repast and food of our soules, by considering se∣riously of those arguments, by which formerly it hath beene commended vnto vs. For as it is a singular helpe to our bodily nourishment, when wee come to our meate with an hungry appetite, and that food doth vs but little good which wee feed vpon with lothing satiety: so also is it in the nourishment of our soules; for if wee receiue our food with a good sto∣macke, we shall the better feed vpon it, retaine and disgest it; whereas, if we come vnto it with a cloyed appetite, wee shall soone cast it vp againe, and neuer disgest nor conuert it to any spirituall nourishment. Lastly, there is some preparation also required in respect of our bodies; for as we must take heed that they bee not too much pampered with excessiue diet, seeing this fulnesse and fatnesse of body, causeth emptinesse and leane∣nesse in the soule, dulleth the minde, drowneth the spirits, and oppresseth the heart; so must we on the other side beware, that the body and minde bee not wearied, and the spirits spent with former studies and labours, so as they are wholly disabled, that they cannot, as fit instruments, performe any good seruice to the soule in this spirituall exercise, as being rather dis∣posed to rest and sleepe, then to take any profitable paines in this laborious imployment.

§. Sect. 3 Of the subiect matter of our Meditations.

And thus hauing prepared our persons; the next thing to bee done, is to prouide fit matter whereupon wee may meditate, without which, our

Meditations are alwayes vnprofitable, and oftentimes hurtfull and perni∣cious. In which respect, the greatest part of men doe pittifully faile; for though all are willing to meditate, the mind delighting in its owne mo∣tion, and in discoursing vpon those subiects which it most esteemeth, and vpon which the heart is wholly fixed; yet few make choice of such matter, as may be fit for their soules nourishment; but some meditate mischiefe in their hearts, thinking vpon the readiest meanes, how they may atchieue it with least danger; some how they may satisfie their carnall desires with worldly riches, pleasures and preferments, and raise themselues by other mens ruines; some meditate vpon naturall things with naturall mindes, neuer drawing them to spirituall vse; some on domesticall matters, how they may best contriue their businesse; or on ciuill affaires, and high points of state; yea, many men spend a great part of their Meditations, about matters meerely concerning other men, and nothing at all appertaining vnto them. Vpon which, and a thousand such like subiects, we may spend our spirits, weare out our bodies, and weary our minds, and yet bee neuer the holier in this life, nor happier in the life to come. But the matter of these Christian Meditations whereof we intreate, ought to be wholly spi¦rituall and diuine, either in respect of the things themselues, or at least, the vse which we are to make of them. And thus the whole Scriptures, and euery part and parcell of them may be the subiect matter of our Meditati∣ons, when wee seriously consider of the right and naturall sense and mea∣ning of them, and draw them vnto vse, either for instruction, admonition, reproofe, consolation, or the reformation and amendment of our sinfull liues. In which kind of Meditations, whoso exercise themselues, they are by the Psalmist pronounced blessed. But besides the text of holy Scrip∣tures, * 1.398 any point of the doctrine of diuinity contained in them, may 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 Scrip∣tures them selues, and the things reuea∣led 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 reuea∣led in them. The Scriptures themselues are a fit subiect for our Medita∣tion, 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 cer∣taine and infallible, most perfect and all-sufficient, most ancient and du∣rable, 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 Me∣ditation, 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 es∣sence 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 remem∣bred, 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 con∣tained 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 mat∣ter of Meditation, as trees, plants, and flowers of excellent beauty, and al∣most infinite variety, growing from silly seeds in outward shew, not differ∣ing (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 medi∣tate 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 mo∣ment, and most casuall and contingent.

§. Sect. 5 Of the exe∣cution of the Decree in the creation and gouern∣ment.

Againe, the particular execution of Gods decree, in the creation and gouernment of Angels and men, affordeth vnto vs plentifull matter of Me∣ditation. 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 an∣gels, 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 Creati∣on, 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 vp∣on the creatures for their sake, the defacing of his glorious Image in them, the sense of their nakednesse, and terrour of conscience accompa∣nying 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 the fall; as the participation of Adams sinne, guilt and punishment. The propagation of their sinne and misery to all their posterity. Their originall sinne and corruption of nature, both in respect of their soules and bodies. The ignorance and vanity of our mindes, the errour of our iudgements, the wickednesse and worldlinesse of all our imaginations; the impurity, stupidity and horrour of our con∣sciences; the losse of our freedome of will in chusing that which is good; their auersenesse and rebellion against the will of God, and pronenesse to all euill; the blockishnesse of our memories to receiue into their kee∣ping any good motions, and their slippery feeblenesse to retaine them; the infidelity, security and hardnesse of our hearts; the corruption and dis∣order of our affections and passions; the pollution of our bodies, their feeblenesse and lumpish heauinesse vnto any good action. From which root of originall corruption haue sprung all kinds of actuall transgressi∣ons, we being made thereby vtterly vnable so much as to thinke a good thought, or to will that which is good. Whereof it commeth to passe, that our best actions in this state of corruption and vnbeliefe, are no better then sinne, how glorious soeuer they seeme to the world. And heere wee may meditate of the seuerall kinds of actuall sinnes; those that are inter∣nall, as wicked thoughts, errours in iudgement, forgetfulnesse in our me∣mories, vncleane and carnall lusts: and those which are externall, secret or manifest, raigning or not raigning, of omission or commission, in our

words or deeds, which we haue committed as principals or accessaries. Sinnes of ignorance, or of knowledge, of infirmity and frailty, or of con∣tumacy and rebellion, which wee haue wilfully and presumptuously com∣mitted against God. The like matter of meditation the punishment of our sinnes doth minister vnto vs: As namely, that by our sinnes wee haue made our selues subiect to the fearfull wrath of God, the curse of the Law, all the plagues and punishments of this life: As all external miseries which are innumerable; respecting our estate, as pouerty, penury, losses and cros∣ses; or our bodies, as heat, cold, hunger, thirst, sicknesses and diseases, shortnesse and vncertainty of life and death it selfe. So also the internall miseries of the soule, as terrours of conscience, and griefes of minde; or contrariwise, to be giuen vp of God to our security and hardnesse of hart, infidelity, finall impenitency and to a reprobate mind. And finally, the eternall and euerlasting punishments of body and soule in their separa∣tion from God, and the vnspeakable torments of hell fire. And finally, we may meditate of the remedilesnesse of this our miserable condition, in respect of any created helpe of men. Angels, or any creature, as the top and consummation of all our misery, seeing the infinite Iustice of God being offended by our sinnes, would not admit of any finite satisfaction. The which kind of meditations vpon sinne and punishment, serue not on∣ly to humble vs before God, by bringing vs vnto a true sense of our sinne and misery, to make vs to deny our selues in the worke of our Redemp∣tion, and to fly vnto Christ, but also cause vs to admire and praise Gods mercy and goodnesse, patience and long-suffering, who hath so long borne with vs in the state of infidelity, and hath not inflicted vpon vs all these fearfull punishments which our sinnes haue deserued; yea, to inflame our hearts with most feruent loue towards God, and his Christ, and holy Spirit, who seeing vs in this wretched plight, loaded and defiled with the filth of sinne, and guilty and liable to all punishments and miseries, did pitty vs in this miserable estate, and when there was no other meanes of saluation and deliuerance from all these euils, wrought our freedome and redemption by the death and obedience of the Lord of life.

§. Sect. 6 Of the great worke of Re∣demption by our Sauiour Christ.

The which great worke of our Redemption by Christ, doth aboue all other parts of Diuinity, minister vnto vs most plentifull and fit matter for our meditations, as seruing notably to worke in our hearts a true hatred of sinne, to inflame them with Gods loue, to worke them to his feare, to kindle in them the zeale of his glory, to confirme our faith, strengthen our affiance and hope, renew our repentance, and to stirre vs vp to performe with all cheerfulnesse the duties of a godly life, that by walking before him in holinesse and righteousnesse, we may glorifie him who hath redee∣med and made vs his owne at so high a price. Now the poynts which heere affoord vnto vs matter of meditation, are manifold. As first, that it was necessary wee should haue a Sauiour and Mediatour betweene God and vs; seeing in his Decree of Election he hath ordained the meanes, as well as the end, and that none but Christ could saue vs, who is the foun∣dation of our Election. In Christ wee may meditate both vpon his per∣son and offices. And in his person, consider both his natures and states, both of humiliation and exaltation. Heere wee haue plentifull and profi∣table

matter of meditation concerning the Incarnation of Christ, his Conception by the holy Ghost in the wombe of the blessed Virgin, the framing and sanctifying of his humane nature, the assuming and vniting of it to the Diuine nature, by a substantiall vnion, without confusion, se∣paration, or alteration of either nature in their properties. His Birth and Circumcision; and that this Christ, borne of the Virgin Mary, is the true Messias. So likewise we may meditate on his Office of Mediatorship; as that he is the alone Mediator betweene God and man. How he was called to his office, and the testimonies of it; of his Baptisme, fasting in the Wildernesse, and Diuine vnction with the Spirit aboue measure. Of the eternity of his Office, and parts of it, being anoynted of God to bee our Prophet, Priest, and King. Of his Propheticall Office, whereby hee hath both outwardly reuealed vnto vs the knowledge of God and his will, and inwardly inlighteneth our minds to conceiue it, by his grace and ho∣ly Spirit; and of the confirmation of this doctrine by miracles. Of his Priestly Office, and of his All-sufficient satisfaction for our sinnes. Of his perfect obedience, both actiue, whereby he hath fulfilled the Law for vs; and passiue, whereby he hath suffered all those punishments which were due vnto vs for our sinnes. And this yeeldeth vnto vs most excellent and profitable matter of meditation in all the parts thereof; as his tentations in the Wildernesse by the diuell, the manifold miseries which hee indu∣red, as pouerty, hunger, wearinesse, contempt, disgraces, scoffes and bit∣ter taunts, reproches, slanders, reuilings, and such like, which he suffered in the whole course of his life; and those his passions and sufferings a little before his death; as his internall and bitter agony in the Garden, where his wrastling with Gods wrath, and the burthen of his Fathers heauie dis∣pleasure for our sinnes, which he had taken vpon him, forced out of his most blessed Body a bloody sweat. And his externall sufferings, as his be∣traying by his owne Apostle, his apprehension by his cruell enemies, who haled him before the Iudgement seat as a malefactour, who was the Lord our righteousnesse; falsly accused him, who had committed no sinne, and in whose mouth there was no guile, vniustly condemned him, who was iust and innocent, mocked and scorned him, blindfolded and buffeted him, reuiled and spit vpon him, clothed him with purple, and crowned him with thornes, whipped and tormented him, crucified and killed him. And here we may meditate of this kind of death, which was most bitter and painfull, ignominious and shamefull, accursed and vncomfortable, seeing he suffered not only a bodily death, but the wrath of God, which is the death of the soule, and was vtterly emptyed (as the Apostle speaketh) * 1.399 of all diuine comfort, and was as a man forlorne and forsaken of God in his owne sense and apprehension, which made him to cry out vpon the Crosse, My God, my God, why hast thou forsaken me? Thus also wee haue matter of meditation from those things which followed his death; as from his triumph vpon the Crosse ouer the wrath of God, the curse of the Law, Satan, death, hell, and all the enemies of our saluation, in re∣spect of the vertue of his merits. From his descension and buriall, where∣by he was held for a time vnder the arrest of death. From those things likewise which were done by him in his state of exaltation; as his Resur∣rection,

mansion vpon the earth for the space of forty dayes, teaching and instructing his Disciples in those things which appertained to his King∣dome. His Ascension, sitting at the right hand of God, and there making intercession for vs. And that which followeth of all these, as the generall effect and fruit of them all, the great worke of our Redemption. So haue we matter of meditation from Christs Kingly Office, by which, sitting at the right hand of his Father, in all glory, maiesty and power, hee raign∣eth ouer all the world, and more peculiarly, ouer his Church. And heere we may meditate vpon the parts of his Kingly Office, which are his spe∣ciall administration, and generall and last Iudgement. In the former, wee may consider the gouernment of his Church, and the abolition of the kingdome of darknesse. In that we may meditate on his calling and ga∣thering of it out of the world, and the consecration of it being gathered by his presence and protection, prouiding for it all necessaries, and preser∣uing it from all dangers: where we may take occasion to meditate vpon all Gods blessings and benefits, both temporall, spirituall and eternall, which he hath, and will bestow generally vpon his whole Church, and also vpon those which he hath particularly and in speciall manner vouchsafed vnto vs, both in our preseruation from euill, and fruition of good. The a∣bolition of the kingdome of darknes is the ouerthrow and destruction of all his enemies, and especially that grand aduersary, Antichrist, the whore of Babylon.

§. Sect. 7 Of the exter∣nall meanes of executing Gods Decree of Election.

Moreouer, we may haue plentifull matter of meditation, from the ex∣ternall meanes of executing the Decree of our Election: As from the Couenant of grace made with vs in Christ, wherein the Lord hath pro∣mised that he will be our God, and wee shall be his people, the remission of our sinnes and saluation of our soules, grace and all good things in this life, and euerlasting happinesse in the life to come, vpon the alone con∣dition of faith, which being liuely and effectuall, bringeth forth the fruits of vnfained repentance. So also from the meanes whereby this Couenant is administred, namely, the ministery of the Word, and administration of the Sacraments, Baptisme, and the Lords Supper; both which affoord vn∣to vs plentifull matter of meditation. From the degrees likewise of the executing Gods Decree of Election and Reprobation. As the loue and free grace of God in Christ: and the degrees of the declaration of this loue both in this life, and afterwards. The first degree in this life is our effectuall calling, the parts whereof are, our election and separation from the world, Gods donation, giuing Christ vnto vs to be our Sauiour, and vs to Christ to be saued by him; and finally, our insition into Christ, and vnion with him. From the meanes of executing this our calling, which is the sauing hearing of the Word, the softening of our hard hearts, ma∣king them humble, contrite, penitent and sorrowfull for sinne, which are all preparatiues to our sound conuersion and regeneration, whereby wee who were dead in sinne, are quickened and reuiued by the Spirit of God, effectually applying vnto vs the vertue of Christs death and Resurrection. From the worke of grace thus begun in vs, we may haue much profitable matter of meditation. As of the illumination of our minds with sauing knowledge, of iustifying faith, with the causes, effects, degrees, properties

and signes of it, our iustification by faith in Christ, our reconciliation, and adoption; and manifold other priuiledges of the faithfull, of which I shall haue occasion to speak hereafter. The speciall fruits of faith respect∣ing our Iustification, as our entrance into grace by which wee stand, the loue of God shed abroad in our hearts, confidence, free accesse to the Throne of grace, peace of conscience, ioy in the holy Ghost, and an holy glorying in Gods benefits. The fruits of faith respecting our adoption, as the Spirit of adoption, hope, Christian liberty. So also we haue excellent matter of meditation from our sanctification, the causes, effects, degrees, properties, meanes and signes of it, and from the speciall parts of it, our mortification vnto sinne, and vinification to newnesse of life. From the imperfection of our sanctification, which is but begun in this life, and to be perfected in the life to come, and that by reason hereof the reliques of all sorts of sinne doe still remaine in vs, blindnesse in our mindes, errour in our iudgments, impurity in our consciences, forgetfulnesse in our me∣mories, rebellion in our willes, security, impenitency, infidelity and hard∣nesse in our hearts, corruption and disorder in our affections, and by rea∣son of all these many sinnes breaking out into our actions. And heere we may meditate of those speciall sinnes and corruptions whereunto our natures are most prone, and wherewith wee are most often ouertaken; and of the meanes whereby we may mortifie and subdue them, that they may no longer beare this sway in vs as in former times. So also wee haue heere occasion to meditate of our begun sanctity in all our parts and actions: of the internall holinesse of our natures, and the change that is wrought in vs by repentance from euill to good, from corruption to grace, the which is to be obserued in all our inward faculties; as the holi∣nesse of our minds and vnderstandings in their spirituall illumination, whereby they become wise and prudent in the things appertaining to God and our saluation; the purging of our consciences from dead works, and their naturall impurity; the sanctity of our memories, whereby they become faithfull Registers of good things; the freedome of our willes in chusing good, and refusing of euill; the suppling, softening, and sanctify∣ing of our hearts; the rectifying, right ordering, purging and and renew∣ing of our affections; as loue, hatred, confidence, hope, feare, despaire, ioy, sorrow, anger, zeale, and the rest. The sanctity of our bodies and outward actions, appearing in our new obedience and good workes. The integri∣ty, sincerity, alacrity and constancy of them; the parts of this obedience, which are, the denying of our selues, and the profession of Christ. How we are to deny our selues, namely, by resigning vp our selues wholly vnto God, to be not onely his seruants, but also his souldiers in the Christian warfare; where we may take occasion to meditate of that due preparati∣on which is required to this warfare, and of the Christian armour, and of the conflict it selfe, consisting in the manifold tentations of our spirituall enemies, and our resistance, and of our standing and falling in it. How we are also to deny our selues in taking vp our crosse and following of Christ, bearing with patience whatsoeuer afflictions hee imposeth; and of the meanes whereby we may attaine vnto it. In respect of our profession of Christ, we are to meditate how we are to carry our selues towards Christ

himselfe, and how towards his members. How wee are to professe Christ at all times, by inuocation and calling vpon God in his name and media∣tion. And here we haue much profitable matter of meditation concer∣ning prayer, both in respect of the doctrine and vse of it, of which I haue before spoken, and the particular practice of it in the Lords Prayer, of which we may profitably meditate, proceeding from one petition to ano∣ther. The profession of Christ in time of danger, which is either the pro∣fession of the mouth by Christian apologie, or of the fact, by suffering persecution and martyrdome, of which we may meditate, and the meanes whereby we may be prepared and strengthened vnto them. The professi∣on of Christ respecting his members, is our edifying them, by instructi∣on, admonition, exhortation, consolation and good example, or our hel∣ping and relieuing them by the workes of mercy and almes-deedes, whereon we may profitably meditate, and of the motiues and meanes whereby we may be stirred vp and inabled to performe them. And final∣ly, our perseuerance in grace, and in all these Christian duties, euen to the very end of our liues, which is the consummation of all the rest, is neces∣sary to be thought vpon, our certainty of it, and by what meanes wee may come to this assurance. And thus wee must meditate on the degrees of Gods executing the Decree of our election in this life. In respect of the life to come, hee executeth it by our glorification, of which we may me∣ditate, as it is begun or perfected. It is begun at the death of the Elect, whereby their soules being separated from their bodies, are receiued into the ioyes of heauen. The which our death is an excellent subiect of me∣ditation; as of the nature of it to the elect, the certainty of it, and vn∣certainty of the time, of our preparation to it, and meanes whereby we may be armed against the feare of it.

§. Sect. 8 Of the meanes of executing the Decree of reprobation.

Contrariwise, there is much matter of meditation afforded from the proper meanes of Gods executing the Decree of reprobation in the wic∣ked; as both from the foundation of it, the fall of Adam, and the hatred and wrath of God following vpon it, and also from the degrees of exe∣cuting this Decree in the wicked and vnfaithfull, which are proper to those which are either called or not called, or common to them both. The former are either hypocrites, or openly prophane. The degrees proper to these are an vneffectuall calling, and their relapse from it into their for∣mer wickednesse. Here we may meditate of the degrees of this calling, which are inward illumination of the minde in the knowledge of the truth, worldly and carnall penitence, and sorrow arising from terrour and feare, or sense and feeling of punishment; temporary faith, taste of heauenly gifts, and externall reformation of life. Where wee may consi∣der how farre a reprobate may goe in Christianity, and what reall and substantiall differences we can obserue betweene those shewes of graces which are in them, and the truth of them in our selues, that wee may be the better assured of our sincerity and vprightnesse before God. The de∣grees of relapse in those which are thus vneffectually called, are, first, that they are deceiued with sin, and the fraud of their owne deceitfull hearts, from whence their hearts become hardened, and from thence stubbornly peruerse, and so through incredulity not assenting to the truth of Gods

Word, they breake out to open prophanenesse, which is in the end ac∣companied with despaire and finall Apostacie. Vpon all which wee may meditate, that wee may make our owne calling and election sure, by withstanding the first degrees of Apostacie, watching ouer our selues (as the Apostle warneth vs) that we be not hardned and drawne away by the deceitfulnesse of sinne, that there be not found in vs an euill heart of vnbe∣liefe, * 1.400 in departing from the liuing God. The degrees of executing this De∣cree in those which are not called, who for the most part are ignorantly su∣perstitious, Idolaters, Pagans, and Atheists, are the holding and detayning of the truth in iniustice, naturall ignorance and vanity of mind, hardnesse * 1.401 of heart, a reprobate minde, and committing of sinne with greedinesse: And the degrees common to both, are their pollution with all sinne and wickednesse in their liues, and their entrance into condemnation at their death, when as their soules being separated from their bodies, are cast in the torments of hell, and pursued with the wrath of God. On all which we may meditate, that we may take occasion to magnifie Gods Iustice to∣wards them in their deserued punishments; and his free grace and vnde∣serued loue towards vs, who being in the same masse and lumpe of corrup∣tion, are separated from them, and made vessels of honour, that Gods grace and mercy might be magnified in our saluation.

§. Sect. 9 Of the eternall execution of Gods Decree at the end of the world, &c.

Of the eternall execution of Gods Decree, wee may likewise meditate, which shall be at the end of the world, and is either generall, respecting * 1.402 the whole world, as the destruction of it with flaming fire, which conside∣ration the Apostle Peter maketh a strong motiue vnto godlinesse; that we may be found of God in peace, without spot, and blamelesse; and the renoua∣tion and perpetuall conseruation of it; or else the speciall execution of it in the inhabitants of the world, which shall be at the generall Iudgement, and the eternall retribution which followeth it. And heere we may profit∣ably meditate on this Day of Iudgement, when Christ shall come in glo∣ry, to iudge both the quicke and the dead, and of the signes of his com∣ming; of the resurrection of the dead, and change of the liuing; of the citation of all before Christs Iudgement seate; and of the diuers sentence which he shall pronounce for the elect, and against the reprobate; and of the blessed estate of the one, and the cursed and miserable condition of the other; of the eternall retribution which shall then bee of rewards to the faithfull, in the full fruition of eternall life and blessednesse, heauenly ioy and perfect glory; of all the parts whereof I haue spoken in another place; and of the retribution of punishment to the wicked in hell torments, * 1.403 both in their soules and bodies. And these are the things whereupon wee may meditate, respecting the actions of God. Now concerning the things which we are to beleeue concerning the Church, there is all profitable matter of Meditation. As that there is a Church, called and gathered out of the rest of the world, as Gods owne peculiar people, to worship and serue him according to his will. That there is in this company an holy Communion of Saints, vnited vnto our Head Christ, by his Spirit and a liuely faith, and with one another, as members of the same body, with the bond of faith and loue. That this Church is Catholike, part whereof is Militant on earth, and part of it Triumphant in heauen. That the proper∣ties

of the Militant Church are to bee either inuisible, which consisteth onely of the elect, or visible, consisting partly of them, and partly of hy∣pocrites; that there are certaine infallible notes of the true visible Church, by which we may discerne it from all others, as the sound preaching of the Word, and the right administration of the Sacraments, in all the essen∣tiall parts of them, according to Christs holy institution; and finally, that there are also infallible notes of the true members, both of this and the in∣uisible Church of Christ, on which wee may profitably meditate, and by examination apply particularly vnto our selues, that we may know whe∣ther we be or no in this number. And these are the things to be beleeued, which we may chuse for the matter of our Meditation. The things which are to be done, are all contained in the Law of God or ten Commande∣ments, vpon which we may meditate seuerally, and on all and euery of the vertues and vices contained in any of them, but especially on those vertues in which we are most defectiue, and on those vices, vnto which our corrupt natures are most inclined; as also on the meanes and helpes whereby wee may be inabled to imbrace and practise the one, and shunne and auoyd the other; and on the signes, whereby wee may vpon due examination know whether or no we be indued with those vertues, and purged from those vices. Of all which, I haue spoken in the former part of this Treatise, vnto which I referre the Reader; or if hee desireth a more full and perfect dis∣course, vnto that exact and learned abstract of the duties commanded, and sinnes forbidden in the Law of God, written by my right reuerend and deare Brother, to whose labours I acknowledge my selfe most beholding for all the former heads of diuinity, which I haue set downe, as the matter about which our Meditations may be profitably exercised.

§. Sect. 10 Rules direct∣ing vs in the choice of the fittest matter for our Medi∣tations.

And thus haue I shewed what great and aboundant matter there is fit for our Meditations; seeing any one of the former generall heads or points being thorowly discoursed on in our minds, and wrought vpon and ap∣plyed to our affections, according to that forme which I shall afterwards prescribe, is sufficient for one dayes exercise; and many of them will af∣foord plentifull matter for much longer time. And therefore, lest any should now bee as much troubled with plenty, as they were before with want, not knowing what theame or subiect to chuse out of such great va∣riety, and therefore being thus distracted in their thoughts, should let all alone; I will for the direction of such in their choice, propound these rules following. First, that wee ordinarily and most often make choice of such matter, as we finde to be most fit to stirre vp our deuotion, to strengthen our faith, to worke vpon our hearts and affections, to inflame our loue to∣wards God, and kindle our zeale, to confirme our affiance, increase our hope, feare of God, humility and patience, and finally, to inable vs with all cheerefulnesse to performe all the duties of a godly life. To which pur∣pose, wee must rarely chuse such matter as is meerely intellectuall, and fit rather for speculation then for vse and practice (though in truth, there bee few points of sound Diuinity, and scarce any of those before expressed, which being rightly handled in our Meditations, will not afford some fit matter, as well for the sanctifying of our hearts and affections, as for the inlightning of our mindes, and increasing of our knowledge) but such as

hath beene matter of fact, and brought to the vnderstanding by the ima∣gination, and to it by the ministery of the senses; which will more easily and kindly affoord matter of Meditation to the most simple, fit to worke vpon their hearts, to inflame their loue, stirre vp their deuotion, and ina∣ble them vnto all Christian duties, the which are the mayne ends of this exercise, and not the inlightning of the mind with curious speculations and fruitlesse knowledge. In which regard, when we finde the matter on which we meditate, vnfit for those vses, and rellish in it little sweetnesse of spirituall refreshing, or feele small warmth for the heating of our hearts with loue, zeale, and true deuotion, we need not to insist vpon it, but may passe to some other point, which is more effectuall to the atchieuing of these ends. Secondly, wee must make choyce of such matter as in our dis∣cretion we thinke, not only in it owne nature most excellent, and general∣ly most profitable and necessary, but also such as is fittest for our persons and present state, place, time, and other circumstances. For as those who are inuited to a great and bountifull feast, doe not feed on euery dish, nor alwayes on such as are most costly, and generally esteemed best, but (at least, if they keepe a good diet) make choyce of one or two amongst the rest, which they thinke fittest for their stomakes, and in respect of the pre∣sent state of their bodies, most likely to bring with delight to their taste, wholesome nourishment for the preseruing of their health and strength: so in that great plenty of prouision which I haue made to entertaine my ghests at this spirituall feast, they must not run ouer many things at once, nor alwayes preferre in their choyce, such points as in their owne nature exceed others; but picke out one, or some few which are most fit for their present state and condition, and most likely to yeeld vnto them the best nourishment for the strengthening and preseruing of their soules in their spirituall good liking, and better inabling them to all good duties. Lastly, seeing our soules as well as our bodies haue their satiety, by feeding often or much at the same time vpon the same dish, therefore hauing such great plenty set before vs, it shall bee our wisedome to take the benefit of this va∣riety, not feeding ouer often vpon the same dish, which made the Israelites loath Manna it selfe, though a heauenly food, nor too much of any thing at one time, which made their dainty Quailes, through satiety, to come out of their nostrils; but whetting on our appetite by change of diet euery meale; and euen at the same time helping the weakenesse of our stomakes with some little variety, when as we finde them glutted; let vs, when we are weary of meditating ouer-long on one point, insist no longer vpon it, but passe vnto another. Prouided alwayes, that wee doe not heerein giue place to fickle inconstancie, nor liberty to our rouing hearts, passing loosely from on•• thing to another, and not bringing any point to a good issue.

§. Sect. 11 That we must conclude our preparation vnto Medita∣tion with Prayer.

And thus hauing prepared both our persons and matter, the last thing required in our preparation, is, that we conclude it, and make entrance * 1.404 into our Meditation by effectuall prayer, for Gods direction and blessing vpon our intended exercise. For seeing of our selues wee are not able so much as to thinke a good thought, but all our grace and goodnesse com∣meth from God the Father of lights, from whom euery good and perfect gift

descendeth; therefore let vs not fondly presume vpon our owne strength, as though we were able to atchieue so waighty and difficult a businesse with∣out his ayde; but acknowledging our owne weakenesse and auersenesse to this holy duty, let vs craue the assistance of his holy Spirit, which only can inable vs vnto it. Besides, Prayer and Meditation being of like nature, and fruits of the same regenerating Spirit, are mutuall helpes one to ano∣ther, Meditation preparing matter for our Prayers, and bringing vnto them feruencie of zeale and heate of deuotion, and Prayer returning a∣gaine to our Meditations this borrowed seruour and vigour, when ascen∣ding into heauen, it hath fetched it from God. And as the naturall heate and moysture preserue one another, and both faile when one is defectiue, the one perishing for want of heate, and the other for want of nourish∣ment: Or as there is betweene the stomacke and heart, such intercourse, as preserueth them both in their well-being, the stomake preparing matter and nourishment, for preseruing in the heart the vitall spirits; and the heart returning these spirits againe to the stomacke, which giue it naturall heate and warmth, whereby it is fitted and inabled to make good con∣coction; so is it betweene Meditation and Prayer, which are mutuall hel∣pers one to another, and neither of both retaine long their vertue and vi∣gour, if either of them doe faile the other. But this Prayer which is to pre∣pare vs for Meditation, is rather to bee pithy and feruent, then long and in many words, seeing it is not the mayne duty which is heere intended, but onely a preparatiue making way vnto it, wherein acknowledging our owne debility and insufficiency, wee are to craue the assistance of Gods holy Spirit, in some such forme as this which followeth. O Lord, my God, who art infinitely good and gracious in thy selfe, and the chiefe Author of whatsoeuer goodnesse there is in me, both as thou mouest me thereunto by thy commandement, and enablest me vnto it by thy holy Spirit, I most humbly beseech thee to pardon my manifold and grieuous sinnes, where∣by I haue made my selfe vnworthy to approach into thy glorious and holy presence, and vnable to performe any dutie of thy seruice, and purge mee throughly from the guilt, punishment and corruption of them all, in the precious blood of Christ, that they may not be as a wall of separation be∣tweene thee and me, to hide thy face, and to stop the sweet influences of thy fauour from me. And seeing thou requirest this dutie which I am now about to performe, and hast inclined my heart to yeeld obedience, O thou, who art onely able to bring it to good effect, vouchsafe vnto me the graci∣ous assistance of thine holy Spirit, and thereby inable me to atchieue it in some such manner, as may be acceptable vnto thee, and profitable for mine owne saluation. Inlighten my darkened vnderstanding, that I may right∣ly conceiue of thy Truth; sharpen mine inuention, strengthen my memo∣ry, incline my auerse will to this holy duty, sanctifie, supple, and soften my hard and rebellious heart, and inlarge it with holy and heauenly desires, inflame it with the loue of thee and spirituall things, with feruent deuo∣tion, and with an ardent zeale of thy glory. Rectifie the disorder of my cor∣rupt affections and tumultuous passions; curbe and keepe in my wandring thoughts and rouing heart, and knit them fast vnto thee in the bonds of thy loue and feare, that they may not range after worldly vanities, and distract

me in this duty; but grant that they may be so wholly intent to this pre∣sent exercise, that I may bring it to some profitable and good issue: And so blesse me therein, that I may finde the fruit and benefit of it in mine owne soule, by hauing the point on which I am now to meditate, better cleered to my vnderstanding, for the increasing of sauing knowledge, more thorowly imprinted in my weake memory, that it may bee alwayes ready for vse, and more effectually wrought into my heart and affections, that I may heereby finde my corruptions more subdued and abated, the sauing graces of thy Spirit increased, and my whole man more and more inabled to performe vnto thee with cheerefulnesse and diligence all the duties of a godly life, to the glory of thine holy Name, and the com∣fort and saluation of mine owne soule, through Iesus Christ our Lord.

Amen.

CAP. XIX.

Of our progresse and proceeding in the exercise of Meditation, and what is required therein.

§. Sect. 1 That we must proceed order∣ly in this exer∣cise, laying downe the grounds in our vnderstandings and building vpon them in our hearts and affections.

ANd thus much of our ingresse & preparation to Meditation; the second point propounded, is our progresse & proceeding in the exercise it selfe; wherein we must auoyd disorder and preposterous handling of the point propounded to our Me∣ditation, which is the author of tumultuous confusion, by which being tired, we either breake off the exercise, or continue it without fruit; and contrariwise, proceed in an orderly course, first laying the grounds of this exercise, and then building vpon them. To which purpose we are to know, that there are diuers ends of this exercise, as the inlight∣ning of our minds with sauing knowledge, and the imprinting of it in our memories, which are not the mayne things intended in it, but as helpes and meanes conduce vnto them. For the principall ends at which wee are to ayme, is, that wee may heereby more and more incline our wills, and worke our hearts and affections to the chusing, imbracing, and louing of that good, and the refusing, shunning, and abhorring of that euill, which they come to know more cleerely by this discourse of the vnderstanding, and that we may make good vse of all we know in the whole course of our liues. Notwithstanding, because our wills and affections are but blind fa∣culties, which of themselues cannot tell rightly what to chuse or refuse, affect or dislike; therefore the vnderstanding faculty, which is the eye of the soule, and the chiefe Captaine and Leader of all her forces, must al∣wayes accompany them for their direction in this exercise of Meditation. So one saith, that there is a two-fold accesse or progresse of contempla∣tion; * 1.405 the one in the vnderstanding, the other in the affection; the one yeel∣ding light, the other heate; the one in acquisition of matter, the other in deuotion. Of which two, the vnderstanding is to haue the precedencie in this exercise, that the will, heart, and affections, may worke by it light, be∣ing led and guided, mooued and excited by it, to chuse or refuse, loue or loath, that which it propoundeth vnto them, either good or euill. But

yet the chief part of our time & strength is not to be spent in the discourse of the vnderstanding, theory, and speculation, but hauing attained hereby to some knowledge of the point in hand, we are chiefly to labour, that wee may work it vpon our hearts & affections, for the increasing of their holi∣nes, the inflaming of our loue, stirring vp of our deuotion, and the streng∣thening and inabling of vs to make vse of that we know, in the practice of it in our liues. In which regard, we are to stint & shorten the discourse of our vnderstanding, that our wills, hearts, and affections may haue more liber∣ty & conueniencie to attaine vnto their maine ends. To which purpose, we must consider, that in this exercise wee principally seeke after goodnesse, which is the obiect of the will, rather then truth, which is the obiect of the vnderstanding; and to be made more holy, rather then more learned; vnto which we cannot attaine by the bare discourse of the vnderstanding, seeing simple knowledge of good and euill, doth not make a man better or worse, but the willing and affecting good things, and the nilling and ha∣ting of the contrary. Secondly, if wee doe not limit and abridge the dis∣course of our reason, it will carry vs too farre in our curious disquisition after knowledge, wherein we naturally delight, as the lamentable experi∣ence of our first parents hath too plainely taught vs, and the more of that time destinated to this exercise, is spent and taken vp by intellectuall dis∣course, the lesse remaineth for our chiefest businesse, which is to be effected by our will and affections. Thirdly, seeing both our Spirits, and also all the powers of our soules are but finite and feeble, therefore the more we spend them in theory and speculation, the lesse ability they will haue in the exer∣cise of our loue and deuotion; euen as the water which issueth from a foun∣taine, must needs run with lesse force, when as it is diuided into diuers streames. Finally, ieiune and barren contemplation, doth little or nothing nourish the soule, seeing it is not the food it selfe whereby it is cheered, but onely a meanes whereby it is prepared; and as the preparation it selfe of our food doth not nourish the body, but the feeding vpon, disgestion, and application of it vnto euery seuerall part; so neither doth the discourse of the vnderstanding and inuention of matter, nourish the soule in any sa∣uing graces, seeing it is not the proper nourishment it selfe, but onely the meanes to prepare it, which being receiued by the will, and disgested and applyed by the heart and affections, doth turne to our spirituall nourish∣ment, inflaming vs inwardly with the loue of God, zeale and deuotion, and working in vs the true feare of God, affiance, hope, patience, humility, hatred of sinne, contempt of the world, and all other vertues and sauing graces. And therefore contenting our selues with the simple and plaine vnderstanding of the matter whereon we meditate, and not spending our time in any nice & curious disquisition, let vs imploy the most part of our time and paines, in working thereby our wills, hearts, and affections, to more purity and holinesse, which is the mayne end of this exercise, vnto which, if we attaine not, all our labour is spent in vaine, and will bring vn∣to vs no spirituall profit. For as those Artificers and Inginers, who spend the most of their time in new inuentions and curious deuices, and when they haue found them out, there leaue them, and betake themselues to a new search, no further vsing the old, for the raysing thereby some profit of

their inuention; are ranked in the number of noted beggers; and being richest in skill, are aboue all others poorest in estate: whereas others, who draw all they know into vse, and exercise their skil, though but plaine and small, in their painfull and diligent labours, that thereby they may daily adde something to their state, doe proue rich men, and of farre more worth and credit, then those exquisite and curious Artisans: so is it in this case; those who are most intent vnto curious speculations, and ex∣ceed all others in scholasticall knowledge and ieiune contemplations, prouing for the most part meere beggers in the sanctity of the heart and affections, and in the power and practice of deuotion and godlinesse.

§. Sect. 2 That we must finde out a fit theame, and then discourse vpon it accor∣ding to the rules of rea∣son.

Now the right course of proceeding in our meditations in respect of our vnderstandings, is, first, that being assisted with iudgement, they doe by some disquisition and discourse, finde and picke out of the generall stocke, some fit and profitable theame, wherupon we may spend our paines and time allotted to this present exercise. And when they haue pitched vpon it, they are in the next place to distinguish and cleere it from all o∣ther things that are of like name, but of a different nature, or hold some similitude and agreement in the generall matter, but are diuers and di∣stinct in their speciall formes. The which distinction in our knowledge, or betweene things knowne, is the mother of cleere vnderstanding and sound iudgement, and inableth vs with much perspicuity to proceed in our discourse. And when we haue gone thus farre, wee must then imploy our vnderstanding to finde out some fit definition or description of the theame or matter whereon we meditate; about which wee need not to be curious, striuing to reach vnto the strict rules of art, but onely to make our conceit in some sort capable of it, and to bring the poynt in hand within the compasse and reach of our vnderstandings. Which when wee haue done, we must further amplifie and inlarge our matter, that yet our minds may more cleerly and distinctly conceiue and comprehend it, and our willes, hearts and affections may afterwards worke vpon, and apply it for better and more plentifull vse, in the inflaming of our loue, and stirring vp our deuotion; by bringing it through the common places of inuen∣tion, according to the rules of art, which being but the polishing and perfecting of naturall reason, it will not seeme hard or strange vnto vs, if we haue but the helpe of some good directions and fit examples for our imitation. Now these places of which I speake, are the causes of all kinds, as the efficient cause, procreant or conseruant, principall or instrumentall, the matter of which, and the forme by which it existeth, the finall cause for which it is, and whereunto it tendeth; the effects and fruits of it, the subiect place wherein it is, or the obiect about which it is exercised; the adiuncts, properties, and (as we call them) the appurtenances belonging to it; what things are diuers from it, or opposite or contrary vnto it, ei∣ther in relation or nature. The things whereunto it may bee compared, either in quantity or quality, and by what similitudes it may be illustrated and made thereby both more easie and familiar, and more fit to make in the memory a deeper impression, and to worke with greater efficacy vp∣on the heart and affections. The names and titles of it, which being rightly giuen, doe shew the nature of the thing which is called by them.

The which are best considered when wee define the thing whereof wee meditate, where beginning with the name of the thing defined, wee may proceed to the parts of the definition. But aboue all other places, we are to preferre the diuine testimonies of holy Scriptures, which are most ef∣fectuall for the inlightening of the vnderstanding, the conuincing of the iudgement, the perswading and inclining of the will, and the working of the poynt in hand vpon the heart and affections. In which respect, it is most profitable that we call to our remembrance those places which are fittest for our purpose, to prooue or illustrate the matter in hand, and to apply them for the strengthening and confirming of all the other places of inuention, as proofes of them, orderly proceeding from one to ano∣ther, in that method and manner before expressed. To all which purposes the testimonies of holy Scriptures are most pregnant, powerfull, and pro∣fitable; for howsoeuer humane testimonies are aboue all other arguments of least authority and efficacy in any art, because their whole strength re∣steth vpon the credit of men, who are all liers and subiect to errours; yet in matters of Diuinity, testimonies of holy Scripture are of greatest vali∣dity and authority, and farre aboue all other arguments and proofes pro∣duced by humane reason, seeing they are the Oracles of God, who being truth it selfe, can neither deceiue, nor be deceiued; and being sufficient to all spirituall vses, will yeeld vnto vs plentifull matter to furnish our me∣ditations, though we were vnable to make vse of the other. Notwithstan∣ding those other helpes, by bringing the poynt in hand through all the common places of inuention, especially these testimonies of Scripture being ioyned with all and euery of them, to confirme and strengthen them, are not to be neglected, because they will much further vs in our orderly proceeding, and for the amplifying and inlarging, cleering and prouing the poynt whereon we meditate, and furnishing vs with variety of matter: Yet heere too much curiosity is to be auoyded, in bringing e∣uery poynt through euery head or common place of inuention, because euery theame whereon we meditate will not admit such considerations. As God, infinite in all perfection, and farre aboue the reach of humane reason, cannot in our meditations of him be brought through the most of those common places, seeing he hath no causes, being Iehouah, the cause of causes, and hauing his being in himselfe, giueth being to all things. Nei∣ther hath he (if we speake properly) any place, seeing hee containeth all things, and is contained of nothing, nor any accidents or qualities, seeing all his attributes and properties are his Essence; nor any contraries, seeing there cannot be the like reason of things finite, and him that is infinite, and nothing can truly oppose his omnipotent nature, although they doe it in shew and in our weake apprehension; neither can hee be compared in quantity, or quality, seeing he is aboue all comparison, and nothing is equall or like vnto him: And finally, he is not subiect to any distribution, being a most simple nature and indiuisible, who hath neither Genus, nor species, parts nor members; nor vnto any definition, seeing his infinite na∣ture is vnsearchable; howsoeuer, he may be described by that which he is not, rather then by that he is, though he be the chiefe being, that wee may in some darke manner conceiue of him in our shallow capacity. Besides,

there are other theames which we cannot bring through diuers of these heads without much difficulty, especially the specificall matter and formes, which in most things are vnknowne vnto vs. And therefore our course must be, among many places of inuention, to take those which be∣ing most pregnant and profitable, doe with some ease offer themselues to our meditations, as the causes efficient and effects, properties and quali∣ties, and not tye our selues too strictly to finde out all, which would ra∣ther distract then helpe vs in this exercise. But chiefly aiming in all this discourse of our vnderstanding, at the right vse and maine end of it: which is not curiously to play the Artists, but to spend our time in a reli∣gious exercise, for the increase of our deuotion, our inriching with spiri∣tuall grace, and for the strengthening of vs vnto all duties of a godly life; when we finde any difficulty in our inuention, or stop in our way, we must passe by it, and thinke on that which is next, and more easie to bee found.

§. Sect. 3 That we are in our medita∣tions chiefly to respect our will, harts and affections, our liues and actions.

And thus we are to proceed in the first part of meditation, which re∣specteth the discourse of our mind and vnderstanding: The second part respecteth the practique faculties, the will, heart, and affections, the life and actions, vnto which in this exercise we are to haue chiefe regard, that they may thereby be sanctified and nourished in all spirituall graces, and strengthened to the performance of all holy duties, with cheerfulnesse and delight. Neither is it sufficient, that we do by the former meanes pro∣uide plenty of spirituall food, fit for the nourishment of our soules, vn∣lesse we also feed vpon it, and apply it vnto them for their speciall vse. It is not enough that wee prepare abundant meanes and matter for our spi∣rituall good, vnlesse wee fit and apply them to those ends and vses for which we did prepare them, whereof if wee faile, all our former labour will be vaine and fruitlesse. For as it doth not auaile a man, for the preser∣uation and comfort of his life, that his granaries and store-houses are full of all good prouision, no not to haue his table throughly furnished with all variety of meats, if he doe not feed vpon them; nor to haue his chests and wardrobe full of apparell, if he doe not put them on, nor (miser-like) to hoord vp treasures in abundance, and neuer conuert them to vse, nor imploy them for the reliefe of his necessity, and comfort of his life: so it will not profit vs at all for the nourishing, strengthening and refreshing of our soules, to make prouision in all kinds, and to lay it vp in the store-house of our minds and memories, if it be not applyed to our hearts and affections, which are the most essentiall and vitall parts of a true Christi∣an, that they may nourish and comfort them, and make them actiue and able to performe with cheerfulnesse, all holy duties of a Christian life. To which purpose there is further required, after we haue by the discourse of our vnderstandings, cleered and inlarged the matter whereon wee medi∣tate, with much variety, that we now labour to bring all which wee haue thought vpon, by speciall application to our owne particular vse, and to worke and inforce it vpon our hearts and consciences, that they may haue a liuely taste, and thorow sense and feeling of it, stirring vp our affecti∣ons, according to the nature and quality of the matter, either to holy loue or hatred, to admiration or contempt, ioy or sorrow, hope or feare, desire

or abhorring, confidence or shame, and so in the rest. Thus if the subiect matter of our meditation be good, both in it owne nature, and vnto vs, we are by considering the Authour and end of it, the beauty and excel∣lency, the profit and benefit, the necessity of hauing it, and the misery of wanting it, to worke it into our hearts, by inflaming them with the loue and desire of it, by stirring them vp with admiration in their pursuit, and ioy in their fruition, by affecting them with hope of obtaining them, ei∣ther in respect of matter or degree, and with care and feare of losing or lessening them. But if it be euill and wicked, wee are, by considering the causes and fountaine from which it springeth, the pernicious ends where∣to it tendeth, the mischieuous effects which it produceth, the deformity and basenesse, the losse and misery, vnprofitablenesse and maliciousnesse of it, to worke our hearts to a further detestation and lothing, to a con∣tempt, auersation and abhorring of it, if by the tentations of our spirituall enemies it be pressed vpon vs, or to shame and sorrow, if they bee tainted with it, and haue giuen it admission. Neither must we content our selues with weake motions in this kind, but wee must labour to worke in our hearts feruent affections, and such as discouer much zeale and deuotion; not thinking it enough to taste of these spirituall meats which the dis∣course of our vnderstandings hath set before vs, and so to leaue them (as it were) standing vpon the table, without receiuing by them any further benefit; but we must hunger and thirst after them with longing and ear∣nest desires, we must labour to haue a thorow sense and feeling of their comfortable sweetnesse, yea wee must swallow them downe and digest them, not so much in our stomackes, as in the ventricles of our hearts, to increase the vitall spirits of our soules, which may inable vs to liue the life of grace, and make vs fit and vigorous for spirituall motion. And the more we finde our selues affected with these spirituall delicacies; and the more sweetnesse and benefit we rellish in them, the more earnestly must we still stirre vp our affections to goe on in this spirituall pursuit, setting vp (as it were) all our sailes, when wee haue got a prosperous gale; and when we are come to a good veyne in this golden mine, we must not bee satisfied when wee haue made an entrance, but dig into it further with more diligence, incouraging and comforting our selues in this delight∣full labour with these first good beginnings.

§. Sect. 4 That we must not be discou∣raged, though we cannot at the first feele the fruit of our medita∣tions.

But what if we cannot, after some good indeuour, feele the sweetnesse of this exercise? yet we must not be discouraged and giue it ouer, but vse all good meanes to recouer our taste and spirituall appetite; seeing the cause of the defect is in their indisposition, and not because this spirituall food wanteth sweetnesse. And seeing it is not a matter intellectuall and subiect to the discourse of the mind, but rather of sense and practice, cau∣sed by a secret fitting and application of it to the obiect, which is princi∣pally done by the Spirit of God, working in our hearts, and instrumental∣ly by a liuely faith; therefore we are not to labour so much to stirre vp our affections, that we may rellish this sweetnesse by discourse of reason, which worketh little vpon the sense and appetite, and much lesse by vehe∣ment agitation of the body and outward parts to draw on passion, like Actours vpon a Stage, as some haue foolishly prescribed, but applying

the poynts whereon we haue discoursed by faith, let vs labour to gaine the rellish and taste of sweetnesse in them, rather by prayer then by argu∣ments. Neither let this discourage vs and interrupt our exercise, but let vs, submitting our selues to the good will and pleasure of God, wait his leisure with meeknesse and patience, expecting when he will be pleased to descend into our hearts by his holy Spirit, to mooue and excite our affe∣ctions, as somtime the Angell into the Poole, that hee might trouble the waters. According to that in the Lamentations; It is good that a man * 1.406 should both hope, and quietly waite for the saluation of the Lord. Which if wee doe, we shall assuredly finde the fruit of our labour. For as the Prophet speaketh of vision, so may I of this spirituall visitation; It stayeth but for * 1.407 the appoynted time, but at the end it shall speake comfort to our hearts and not lye. Though it seeme to tarry, wait for it, because it will surely come, it will not tarry. Yea, if we be not discouraged with this delay, but continue our ex∣ercise in obedience to God, labouring to performe it as we are able, when we cannot doe it in such perfection as we would, the Lord when hee com∣meth to visit our hearts, will bring in his hand double wages, rewarding both our obedience and duty, and also our faith and patience, by filling our hearts with spirituall comforts, quickening their appetite, and reple∣nishing them with holy affections. So that though (like greene wood) they are not presently inflamed, but need much blowing before they can be thorowly kindled, yet if wee continue, they will, through Gods bles∣sing, 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 corrup∣tions, and how farre forth we haue been guilty of those sinnes whereon we haue meditated; what defects in those graces and duties doe still re∣maine in vs, or in the full and perfect mortification of our vices, and re∣formation 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 pro∣gresse 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 acknowledge∣ment

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 * 1.408 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 re∣spect 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 of∣fended 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 aggra∣uating 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 passio∣nate 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 man∣ner, O that my wayes were so directed, that I might keepe thy statutes! And a∣gaine, * 1.409 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 deli∣uer * 1.410 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 * 1.411 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 de∣sire, 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 * 1.412 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 * 1.413 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 * 1.414

shall bee inabled to doe all things which hee requireth, through the power of him that strengtheneth vs. Sixthly, after this humble confession * 1.415 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 ver∣tue 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 mor∣tifying 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 him∣selfe whatsoeuer is wanting and defectiue in our abilities. The which fer∣uency of our suits, we must in sincerity of heart inforce with all importuni∣ty, 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-suffici∣ency and truth of God, we must raise vp our soules which were humbled in the sight and sense of our wants, and impotency to supply them, with firme confidence, & breaking thorow all doubts and difficulties, assure our selues that God, who is so able and true of his Word, will graciously grant these things which he hath commanded vs to aske; and that as he hath inlarged our hearts with hearty loue and feruent desires, after the more full fruition of that good, or freedome from that euill whereon we haue meditated, so he will perfect his owne good worke, replenish that roome which himselfe hath prepared, and satisfie those holy desires, vvhich by his good Spirit he hath wrought in vs. Which confidence may mooue vs to reioyce in the Lord, and to glory after an holy manner in the assurance of our victory ouer our corruptions, and of our fruition of those graces, wherein as yet we are defectiue and imperfect.

§. Sect. 6 Of the egresse and conclusion of our Medita∣tion.

The last point to be considered in this exercise of Meditation, is our egresse and conclusion, which must not be sudden and abrupt, seeing this were neither comely nor profitable, but deliberate and by degrees. And as Oratours prescribe in the Art of Rhetoricke and elocution, that wee should begin with a low voyce, quiet affections, and action, and so rising by degrees till we come to our highest pitch of extension and earnestnesse, both of inward and outward motion, not to breake off abruptly in this height, but remitting both voyce, affection, and action, by degrees: so must we doe in this case; for hauing begun our Meditation in intellectuall discourse, with quiet mindes and calme affections, and raised them to that height of feruencie and deuotion, whilest we haue laboured to attaine vn∣to a liuely sense and feeling of spirituall taste, in the matter whereon wee haue meditated, we must not make an abrupt conclusion, but with some remission of our former feruour, compose our minds and hearts to their former quietnesse and calmnesse. And first, we must cast backe the eye of our minds to reuiew our former exercise, and to examine how wee haue performed it, and what fruit and benefit our hearts and soules haue felt and tasted in it. And if we find that it hath well succeeded, we are to congra∣tulate with our owne soules, in the ioyfull fruition of so great a blessing,

and to giue the whole glory to God, by whose helpe onely we haue so well prospered in this exercise; rendring vnto him with cheerefull hearts, all praise and thanksgiuing, for the gracious assistance of his holy Spirit, whereby he hath directed vs in our course, inlightned our mindes, confir∣med our memories, inflamed our hearts and affections with his loue and true deuotion, giuing vnto them a liuely taste and feeling of spirituall comfort, in the things whereon wee haue meditated. The which our thanksgiuing we may inlarge from the subiect matter of our Meditation, as if it be some point of doctrine, for inlightning our minds in the know∣ledge of that truth, and inflaming our hearts with the loue of it; if it bee some grace and vertue, for reuealing the beauty, excellency, profit, and necessity of it to our vnderstandings, for causing vs to imbrace and loue it with our hearts and affections, and for working it in some measure in vs by his Spirit; if it be a duty, for teaching vs his wayes, and inabling vs to walke in them; or if it be a vice and sinne, for discouering to our mindes, the deformity, haynousnesse, and danger, and working our hearts to a true loathing and detestation of it. But if we haue found many wants and weak∣nesses in the performing of it, as dulnesse, and blindnesse of minde, wan∣dring thoughts, and worldly distractions, coldnesse of deuotion, deadnesse of affection, and by reason heereof, little taste of sweetnesse, and of the fruit of all our labour, wee are to craue pardon at Gods hands, and to bee humbled in the sight and sense of our owne weakenesse and corruption. And then labouring to finde out the causes of this vntowardnesse, let vs resolue to vse our best meanes to remooue them against the next time, that wee may performe this exercise with more fruit and benefit. Finally, we may conclude this whole exercise, by recommending our selues, our soules and bodies into the hands of God, which some Writers on this Argument doe call Oblation or offering, whereby wee consecrate and deuote our selues wholly vnto God, desiring no longer to liue vnto the world or our owne flesh, but vnto him, that we may doe him seruice, and in all things please him; denying our owne wills, that they may bee submitted vnto his, and crauing his protection against all enemies who would hinder vs in this our resolution, and direction and assistance in the whole course of our liues, that all our thoughts, words, and actions, may bee suteable and an∣swerable, both to our generall profession of Christianity, and to those conceits, desires, and resolutions which wee haue expressed in our last Me∣ditations. And so reposing our selues with holy and quiet security, vpon the care and prouidence of our gracious Father, wee may profitably con∣clude this exercise, by singing to Gods praise some part or verse of Dauids Psalmes, suteable to our present disposition, or the subiect matter of our former Meditation.

CAP. XX.

An example and patterne of Meditation, the subiect matter whereof is true and vnfained repentance.

§. Sect. 1 The reason of this choice: what repen∣tance is, and the causes thereof.

HAuing thus set downe the doctrine of Meditation, it now followeth, that I propound an example of it, according to the former rules and directions. Where first we are to make choyce of the subiect matter whereon wee purpose to medi∣tate, and then to discourse of it with our vnderstanding, and to feele the vertue and efficacie of it in our hearts, the which must be done in a Soliloquie between vs and our soules, or rather of the soule to it selfe, after this manner: Now that thou hast (O my soule) sequestred thy selfe from all society, that thou mayest haue some secret conference betweene thee and thy selfe, in the alone presence of God and thine owne consci∣ence; make choyce of some fit subiect whereon thou mayest spend thy paines and time with most profit for thy spirituall good, that laying a good foundation, thou mayest erect thy building with more ease and fruit. And what fitter matter, vpon this present occasion canst thou chuse to thinke vpon, then vpon that excellent grace and duty of repentance, which is the first beginning of a godly life, and after it is begun, accom∣panieth it vnto the end, as a chiefe agent in all this worke? Vpon what bet∣ter argument canst thou meditate then vpon this, which the Prophets and Apostles haue so much beate vpon? yea, which our Sauiour Christ him∣selfe thought so necessary and profitable, that he did not onely make it the subiect of his owne Sermons, but being to ascend, commended it at his last farewell to his Apostles, as the chiefest theame, next vnto faith, vpon * 1.416 which hee would haue them to preach in his Name. A duty that belongs vnto all, and is neuer vnseasonable; alwayes necessary: An Euangelicall grace and chiefe fruit of faith, in which it liueth, without which it is dead. So that as faith is the life of our soules, by applying Christ vnto vs, in whom we liue, so repentance, in respect of our sense and feeling, which can no otherwise iudge of the hidden roote, but by the outward fruit, is the life of this life. As faith is the onely condition of the Couenant of grace, which assureth vs of all good things temporall and eternall; so repentance as a counter-bond, assureth vnto vs this assurance, & by a sensible infallibi∣lity & outward euidence, perswadeth vs that we performe this condition of beleeuing in Christ, and apprehending all the promises by faith vnfained. Now that thou mayest (O my soule) proceed in some order, what is this repentance, but an Euangelicall and sauing grace of God, wrought in thine heart by his holy Spirit, applying by faith (as by his instrument) Christ and all his benefits, which inflaming thine heart with feruent loue, doth make thee looke vpon him whom thou hast pearced, to bewaile thy sinnes, as the chiefe causes of his death, to hate and forsake them, and to turne vnto God, offering vnto thee grace and pardon, by amendment of life, and bringing foorth the fruits of new obedience. So that it is a grace and free gift, and no naturall endowment which commeth by inheritance, or else procured by thine owne purchase. It is the gift of God, who giueth

vnto thee all good things. It is a gift of his free grace, preuenting thee when thou didst neuer so much as thinke of it, by putting into thy mind the profit and necessity of it, and into thy heart some desire of receiuing it, preparing and fitting thee for it, by the preaching of the Law, working humiliation, contrition, and legall sorrow, and fitting thy mind and will, that they might consent and obey the motions of the Spirit, outward in the Word, and inward in the heart and conscience; working it first in thee, by changing the mind and heart, and turning them from sinne, vnto holi∣nesse and righteousnesse, co-working with thee, that thou mayest conti∣nue, renew, and increase in the practice of it, and perfecting thy repen∣tance, in the parts and degrees of it which himselfe begun. It is hee that calleth vs to repentance, and inableth vs to repent. He striketh our stony hearts, and maketh them to relent by sound contrition, before these rocks will yeeld any waters of true repentance. It is he that powreth the Spirit * 1.417 of grace vpon the house of Iudah, before they can lament for their wicked∣nesse, and that giueth repentance to the house of Israel, and with it remission of sinnes. Thou canst not turne vnto him (O my soule) before hee first turne vnto thee, nor weepe bitterly with Peter, till hee thaw thy frozen heart, by reflecting vpon thee the beames of his gracious countenance. Yea, when he turneth, thou canst not turne, till hee turning his face, turne also thine heart, as it is running away with feare, and neuer looking backe, that thou mayest behold his gracious countenance, promising nothing but good, and his stretched out Arme, to receiue thee vnto grace and fa∣uour. Surely (saith the Church) after I was turned, I repented, and after that * 1.418 I was instructed, I smote vpon my thigh. No man can sorrow for his sinnes, nor resolue to forsake them, but hee that hateth them, nor any hate them, but they who loue God, nor any loue him, whose hearts hee first inflameth not, by sheading abroad his loue in them by the holy Ghost, which hee giueth vnto * 1.419 vs. Neither doth he worke alone, but together with his Sonne and holy Spirit. For it is the blood of this Lambe of God, which worketh our ada∣mantine hearts to this relenting softnesse, and the water which issued out of his pierced side, which being beheld with the eye of faith, doth draw out of our eyes, the brinish waters of repentant teares. And therefore be∣cause he is the Author of our repentance, both as hee procured it by the meritorious vertue of his death, and worketh it by his blood-shed apply∣ed by faith, he inioyneth his Apostles to preach repentance in his Name. Fi∣nally, * 1.420 it is the oyle of the holy Spirit, which suppleth and softneth our hard and stony hearts; It is this diuine fire, which warming our cold hearts with the flame of Gods loue, and the hot blood that issued from our Sauiour, causeth them to send vp into our heads these salt, yet sweet waters of vnfained repentance, which distill by our eyes, and in trickling teares drop from our cheekes. This winde of the Spirit must blow vpon vs, yea must blow into vs, before wee can returne vnto God one sigh to expresse our sorrow for our sinnes. And therefore (O my soule) seeing God is the principall cause of thy repentance, rob him of no part of his due, but ascribe vnto him the whole glory of his owne worke. Which though hee could effect by his sole immediate power, yet hee is pleased to vse in it many subordinate causes, meanes, and instruments, by which he worketh

this grace in thee: As ministeriall and helping causes, namely, the Mini∣sters of the Word, who in this worke are co-labourers with Christ, sent by him to open mens eyes, and to turne them from darkenesse to light, and from * 1.421 the power of Satan vnto God, that they may receiue forgiuenesse of sinnes, and inheritance, among them that are sanctified by faith in Christ, in which respect, they are called spirituall fathers, begetting them to God by the seed of the * 1.422 Word. So likewise instrumentall causes, which are inward, precedent, and immediate, as sauing knowledge, shewing the way to repentance, a liuely faith, vnfained loue, and true feare of God, both in respect of his mercies and iudgements, especially the last and generall Iudgement at * 1.423 the end of the world; or else outward, which either lead and draw, or else mooue and perswade vs to repentance. Of the former sort are many in∣struments and meanes to bring vs to it. As the Ministery of the Word; and first, the preaching of the Law, which prepareth vs for it, and of the * 1.424 Gospel which worketh it in vs, by assuring vs, that if wee will turne to the Lord, he will haue mercy vpon vs, and forgiue vs our sinnes. So also crosses * 1.425 and afflictions, either vpon our selues or others; Gods blessings and bene∣fits, either promised or bestowed. The moouing and perswading causes are innumerable; as the loue of God towards vs, his patience and long suffering, his truth in his 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 with∣out excuse, if they be not effectuall to this end.

§. Sect. 7 Of the matter, forme, & parts of repentance, and first, of hu∣miliation.

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 tur∣ning 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 * 1.426 wayes; and Ioel exhorteth the people to turne vnto the Lord with weeping, to * 1.427 rend their hearts and not their garments, and to turne vnto the Lord. Howso∣euer 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 * 1.428 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 * 1.429 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 ci∣uill worldlings and temporaries, who in many things change their course from euill to good, but haue no change of their hearts grounded vpon vn∣fained 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 righteous∣nesse, 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 as∣sureth 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 re∣pented 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 di∣uers signes that alwayes accompany it; For the obiect of it is not punish∣ment 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 * 1.430 hand. It worketh repentance and reformation of those sins which we be∣wayle, and not (like children) to lye still and cry; It is a willing and free-will * 1.431 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, ac∣cusing thy selfe for them, as liable to the curse, by reason of their guilt, ag∣grauating 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 re∣pentant Church, if hee spare thee in any, and doe not vtterly consume * 1.432 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; accor∣ding to the multitude of thy tender mercies, blot out my transgressions; wash mee * 1.433 thorowly from mine iniquity, and cleanse me from my sinne.

§. Sect. 3 Of the second part of repen∣tance, which consisteth in conuersion and amend∣ment.

The second part of thy repentance (O my soule) is thy conuersion and amendment, whereby thou turnest from thy sinnes vnto God, desi∣ring 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 dis∣courage 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 euerlast∣ing death, if they be not washed away with the blood of Christ, who al∣so 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 greatest hatred and detestation, which thou hast formerly im∣braced 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 Pro∣phet, O Israel, if ye returne, returne vnto me, saith the Lord: for it is not e∣nough 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 imbra∣ced, and imbracing that good which in time past it reiected; in thy heart, from hardnesse to tendernesse; from security and impenitency, to true re∣pentance; 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, * 1.434 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 howso∣euer 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 requi∣reth; 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 renoun∣cing all sinne, and imbracing all righteousnesse, and in the purifying of all thy powers and faculties, outward and inward, from corruption to ho∣linesse.

And these are the parts of thy repentance (O my soule) contai∣ning in them the matter and forme.

§. Sect. 4 The final cau∣ses, subiect, and properties of repentance, the contraries vnto it, and comparisons which illu∣strate 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 righteous∣nesse 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 righte∣ousnesse, 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 facul∣ties, and thy exercise of these inward graces, in the duties of piety to∣wards God, of righteousnesse and charity towards thy neighbours, and of temperance & sobriety towards thy selfe; and an hearty desire and ear∣nest 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 faith∣full, 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 af∣fections. The obiect of thy repentance is sinne, and that compleat righ∣teousnesse 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 consi∣dered, 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 re∣pentance, 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 de∣spaire, 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 lo∣uing 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 imperfecti∣on 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 pur∣ged from all thy sinnes, in the precious blood of Christ. It is like the pre∣cious balme of Gilead which is fit 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, * 1.435 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 be∣come 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 beway∣ling 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 thorow∣ly 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 re∣pentance is that which thou must daily performe; for as thou daily sin∣nest 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 con∣quered 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 ex∣ercise, and afterwards doest vndertake it afresh, being excited and moued hereunto by outward helpes, the preaching of the Word, afflictions, dan∣ger of being ouertaken with some approching euill, extraordinary bles∣sings, 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 extraordina∣ry sorrow and bitter griefe, both in greater measure sutable to these grea∣ter 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 redou∣bling thy watch, that they may for euer be kept out of thy coast, and ne∣uer 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 Sacra∣ment 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 de∣liuerance 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 desi∣rest, 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 ap∣peare before him, and threateneth thee to bring thee before his Tribu∣nall 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 extraor∣dinary 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 ap∣pearance.

CAP. XXI.

Shewing how we must worke the former points vpon our hearts and affections.

§. Sect. 1 How our harts are to be af∣fected with feruent desires to practice this duty of re∣pentance.

ANd now (my soule) that thou hast in thy vnderstanding dis∣coursed 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) ex∣cellent 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 drop∣sie, and make thee thirst onely after spirituall things, in which there is great delight, seeing thou maist heere drinke thy fill without impeach∣ment, 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 de∣light, seeing these waters satisfie without satiety. And as they are good for thine inward thirst, so also for thy both outward and inward defile∣ments of sinne. Wash thy selfe therefore, yea bathe and diue thy selfe in them, whereby as thou shalt bee certainly assured that thou art wash∣ed 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 li∣uing waters, and helpe to preserue thee, yet they will stifle and choke thy sinfull corruptions, though (like the waters appoynted for the triall of * 1.436 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 there∣fore 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 pre∣serue thy spirituall health and life. Yea in truth (my soule) thou shalt, vpon good experience, finde this repentance not onely good and profi∣table, but also sweet and comfortable, causing thee to possesse and inioy thy selfe with much peace and patience.

§. Sect. 2 Motiues to re∣pent, taken from the Au∣thour and ef∣ficient 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 drinkt 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 fa∣uour dissolue the clouds of griefe, and causeth them to distill in repen∣tant 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, see∣ing 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 in∣ableth 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 allu∣reth thee by his sweet promises to repentance, hearken vnto him, and har∣den * 1.437

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 ac∣ceptance, but thy Sauiour bought it at a deare rate, euen with the inesti∣mable price of his precious Blood; nothing else could procure thy par∣don, 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 re∣pentance, by preaching vnto thee the glad tidings of reconciliation. Hee by them instructeth thee in the right way wherein thou must returne, ad∣monisheth 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 cha∣stizements 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 vn∣gratefull 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 * 1.438 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 * 1.439 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 thank∣fulnesse Gods graces in thee, and thine owne wants. Behold with sorrow thy imperfections, & labour without discouragement after more perfecti∣on. He that could begin this worke of grace when it was wanting, can in∣crease * 1.440 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 * 1.441 to giue life to the dead, then health to the liuing.

§. Sect. 3 Motiues to perswade vs to the renewing and perfecting of our repen∣tance, and first, our humiliati¦on and vnfai¦ned 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. Con∣tent 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 repen∣tance, 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 mon∣ster, 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 con∣tinue 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 toge∣ther. 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 bles∣sings 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 be∣gotten and best beloued Sonne, that by his death thou mightest liue. Ad∣mire 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 Soul∣diers 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 cur∣sed death, who being the Lord of life, was content to die, that hee might * 1.442 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 in∣nocent soule was troubled for them, and heauy vnto the death, yea, was so * 1.443 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? Con∣sider 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 per∣swading to re∣pentance 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 ne∣uer 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 * 1.444 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 de∣grees. 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? * 1.445 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 ab∣horreth.

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 punish∣ment, but also of their filth and corruption; and wilt thou suffer this vn∣cleanenesse 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 ac∣companied 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 so∣litude so vncomfortable, as when thou art left and forsaken of the Com∣forter himselfe, because to inioy his company, thou canst not be contented to leaue thy sinnes. Turne therefore from thy sinnes (O my soule) but with∣all 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 be∣ginning of thy happinesse is, when thou returnest vnto him. When thou wentest from him with the Prodigall, thou hauing mis-spent the rich por∣tion 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 * 1.446 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 * 1.447 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 * 1.448 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 disho∣noured 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 repen∣tance * 1.449 in the duties of piety towards God, of righteousnesse and mercy to∣wards thy neighbours, of temperance and sobriety towards thy selfe.

§. Sect. 5 Motiues to bring forth the fruits of repen∣tance 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 * 1.450 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 * 1.451 sinnes are pardoned, and thou freed from the guilt, punishment, and cor∣ruption of them, and that being thus once clensed in thy iustification, thou mayest continue it in thy sanctification, not suffering sin againe to raigne * 1.452 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 par∣doned and purged; but contrariwise, that thou serue God in performing of all contrary duties which he requireth, in that manner as hee hath pre∣scribed. 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) see∣ing * 1.453 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 sea∣led 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, * 1.454 that thou shouldst by them, like an vngratefull wretch, displease and dis∣honour 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 * 1.455 and full of infirmity, and thy enemies many and mighty, thou apt and ea∣sie to be ouertaken and ouercome, and they as ready to surprize thee, there∣fore (my soule) whilest thou standest, take heed of falling, be neuer secure, * 1.456 which will cause negligence, but nourish euer in thee a godly feare of be∣ing surprized and foyled, which will make thee watchfull, and to stand al∣wayes vpon thy gard. And seeing thou canst not stand in thine owne strength, thou must also entertaine an holy desire after Gods grace and as∣sistance * 1.457 of his holy Spirit, wherby thou maist be inabled to withstand ten∣tations, 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 * 1.458 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 notwith∣standing * 1.459 all thy zeale and resolution, thou art often foyled with that secret Traytor and dangerous Rebell, which thou nourishest in thine owne bo∣some; doe not carelesly and cowardly put vp all these wrongs and indig∣nities, 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. * 1.460 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 ab∣stinence, 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 Examina∣tion.

ANd now (my soule) that thou seest what is required in this duty of repentance, examine thy selfe how thou hast perfor∣med 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 vn∣fained repentance? And hast thou by faith applyed vnto thee the blood of Christ, for the working of thine heart to sound humiliation and contriti∣on? 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 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 there∣by 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 incli∣ned; 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 * 1.461 sinnes? and hast thou, being freed from sinne, become the seruant of righte∣ousnesse? 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 plen∣tifull 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 Confes∣sion.

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 poy∣son, * 1.462 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 mai∣med 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 in∣dure 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 re∣stored to their purity, and fit for thine acceptance. From my selfe imme∣diately 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 wher∣by 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 weake∣nesse. 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 im∣potent and imperfect, and when to will is present with me, I finde no power to * 1.463 performe that which is good, so that I cannot doe the good I would, nor leaue vn∣done the euill I would not.

§. Sect. 3 Of Com∣plaint.

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 g••ues of thy corruption, that thou hast neither power nor will to bet∣ter 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 ob∣tained and applyed. Thou thinkest no care or cost too much for the com∣passing of worldly vanities, and thou canst in pursuing them, keepe thy de∣sires within no bounds, but the more thou drinkest, the more thou thirst∣est. 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 bodily smart and worldly griefe for the losse of things little to be esteemed, how many arguments of comforts (as it were) bridles, needest thou to curbe in, and moderate thy sensuall sorrowes? and yet how often doe they get head, and (as it wer••) catching the bridle betweene the teeth, carry thee away in a full carreer? But how many strong motiues and forcible reasons (as it were) sharpe spurres in thy sides, doest thou need, to make thee sorrow for thy sinnes? and how soone, like a dull hackney, art thou tyred in this vnusuall way, so that no spurres nor stripes will make thee mend thy pace? How cold and quiet is thy hatred against thy sinnes? and vpon what easie tearmes and small submission art thou content to let them liue, when the Lord hath giuen them into thy power, and put the sword of the Spirit into thy hands wherewith thou mightest slay them? How little hast thou profited in the amendment of thy life? how small and insensible are thy proceedings in the wayes of godlines? and after long time spent, and ma∣ny means vsed, how small is thy progresse, and how neere art thou still to the place from whence thou diddest sit out? How faint are thy desires (O slothfull soule) after good things? How farre from earnest longings which breake the heart, and from hungring and thirsting, which are im∣patient of delay, and neuer at quiet till they be satisfied? How often doest thou faile in thy good resolutions, and how seldome dost thou bring them to any good effect? How easily art thou discouraged in thy best inde∣uours, desisting, or at least often intermitting them, before thou bringest them to any perfection? And yet this is all thou canst doe towards that perfect obedience which the Law requireth; and all that thy God in the Gospell doth require of thee. Vngratefull soule, if thou dost not answere his demands; when hauing done so much for thee, hee desireth, in lieu of all, to haue so little returned vnto him.

§. Sect. 4 A hearty wish to haue all wants sup∣plyed. Jer. 9. 1.

O that thou couldest performe this duty in that manner and measure which thy God requireth! O that thy head were a fountaine of teares,

that thou mightest with Dauid cause thy bed to swim, and water thy * 1.464 couch with them; and with Ieremy, weepe day and night for thine owne sinnes, and the sinnes of thy people. O that God would smite thy hard heart, as he caused Moses sometime to smite the Rocke, that there might gush out of it teares of vnfained repentance! O that I could thorowly waken my selfe out of my slumber of security, that continually expecting my Iudge, I might prepare my selfe for his comming, and lament my sins, as though it were the last day of my life! O that I could be more displea∣sed with my selfe, because my sinnes no more displease me, and lament the hardnesse of my heart, because I can no more heartily bewaile them! How should I inwardly reioyce in this sorrow! How should I haue more iust cause of delight in bathing my selfe in these flouds, then Naaman had, when washing in lordan, he perceiued himselfe cleansed from his Le∣prosie! How should these teares be my meate and drinke, and more re∣fresh me then my corporall food! O that turning from my sins with im∣placable hatred, I could returne to my God with all feruency of affecti∣on, and that I could expresse and approue my loue vnto him who hath so loued me, by bringing forth plentifull fruits of new obedience! O that my * 1.465 wayes were so directed, that I might keepe his Statutes! O that thou couldest (my soule) set thy selfe perfectly to seeke and serue him, and that thou mightest neuer erre from the wayes of his Commandements! O that it were thy meate and drinke to doe the will of thy heauenly Father; and that thou couldest loue it better then thy daintiest food! O that thou couldest doe Gods will in earth, as the blessed Angels doe it in heauen, with all ioy and cheerfulnesse, speed and diligence! But alas, so impotent thou art in thine owne strength, that thou art altogether vnable in thy selfe to performe this duty in any such manner or measure as thou de∣sirest.

§. Sect. 5 Acknowledge∣ment of im∣potency.

Thou seest thy sores, and feelest their smart, but hast no skill to cure or ease them. Thou are sensible of thy defects, but art so poore and beg∣gerly that thou canst not supply them. Yea, thou art within the sight of the waters which haue vertue in them to cure thy lamenesse, and lyest de∣solate bemoning thy misery, but art so impotent that thou canst not step into them. Thou seest and acknowledgest that thy sorrow for sinne is too too small, and it grieueth thee that thou canst bee no more grieued, but hast no more ability to draw from thy head plenty of teares, or from thy heart vnfained sighes and grones for thy sinnes, then to command the clouds to raine, or the windes to blow. Thou seest the miseries and dan∣gers which attend vpon thy carnall security, but canst not rowze thy selfe vp out of this dead slumber. Thou feelest the mischiefes of an hard heart, but art not able by any meanes of thine owne to supple and soften it. Many defects and imperfections there are in thy new obedience, but thou hast no ability to supply the one, or amend the other. Rest not therefore (my soule) vpon thine owne strength, which will faile thee in this, as well as in all things else, of any waight or worth, but flee vnto him that is both able and willing to pardon thy imperfections and wants, and also to sup∣ply them. Cry vnto him (O my soule) who is ready and All-sufficient to heare and helpe thee. Lift vp thy heart vnto him, and say:

§. Sect. 6 Petition.

O thou, who art alone able to perfect that good worke of repentance which thy selfe hast begun, amend in it what is amisse, and supply all that wherein it is defectiue. I haue desired to turne vnto thee by vnfained re∣pentance, but my corrupt flesh opposeth me in this work, so as I can bring it to little effect; put to thy helping hand, and supply by thy Spirit what is wanting in me. The reliques of my corruption doe still remaine in mee, and pull me backe as I am returning vnto thee; but thou who hast deposed them from their regency, and weakened them in their full strength, canst deliuer me fully from their power and tyranny, and preserue mee from the danger of those secret ambushments, out of which these scattered forces, vpon all aduantages doe assault me. My carnall security opposeth my re∣pentance, and maketh me apt to slumber in my sinnes; but thou canst a∣wake me out of this sleepe, who was able to rowze me out of the sleepe of death. My heart is hard, and I bewaile great sinnes with small sorrow; but if thou finite this stony rocke, there will issue from it, as from a fountaine, streames of repentant teares. I am now slow and dull in returning vnto 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 * 1.466 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 * 1.467 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 * 1.468 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 fol∣low * 1.469 my suit without fainting. O then make good thy word vnto thy seruant, * 1.470 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 defi∣led 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 * 1.471 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 what∣soeuer 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 o∣bedience.

§. 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 * 1.472 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 promi∣sed to giue it. He, who is true of his promise, and omnipotent in perfor∣mance, 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 * 1.473 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 * 1.474 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 re∣pentance, * 1.475 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 repen∣tance) 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 * 1.476 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 o∣bedience, as shall glorifie him, and seale vp in thine heart the assurance of thine owne election and saluation.

§. Sect. 9 Congratulati∣on and thanks∣giuing.

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 repen∣tance, 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 * 1.477 magnifie his great and glorious Name, who hath been so good and gra∣cious 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 * 1.478

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 of saluation, * 1.479 and praise him who is so worthy to be praised. Praise him in his noble acts, praise him according to his excellent greatnesse. Praise him in his power and truth; praise him for all his grace and goodnesse. Blesse and magnifie him for all his former benefits, and his Christ, through whom they are all conferred vpon thee. And especially, as by present occasion thou art bound, for that he hath giuen vnto thee the grace of repentance, and renewed and increa∣sed it by this present exercise, graciously assisting and inabling thee by his holy Spirit to bring it to good issue. Praise therefore the Lord (O my soule) * 1.480 and all that is within me, praise his holy Name. And now with these praises, offer and recommend thy selfe into the hands of thy gracious God and faithfull Sauiour, who is all-sufficient to keepe thee vnto the end, and in the end. Thou art not worthy (worthlesse soule) his receiuing and owning, but so much the rather offer thy selfe vnto him who is able to make thee wor∣thy. Deuote and consecrate thy selfe wholly vnto his seruice, and resolue to glorifie and please him in all things for the time to come. And because thy resolutions are weake, thy power small, and thy best indeuours full of imperfections, make thy seruice as acceptable as thou canst, by offering thine heart with it, and doing all that thou canst doe, willingly and cheer∣fully. Desire the assistance of his good Spirit, to direct and guide, rule and ouer-rule thee in all thy thoughts and desires, words, and workes, that they may in some measure answere vnto thy resolutions, and bee pleasing and acceptable in his sight. Especially desire his helpe, that the practice of thy repentance may be suteable to thy Meditations, in the whole course of thy life; that more and more sorrowing for thy sinnes, thou mayest haue daily more cause to reioyce in the assurance of his loue, and thine owne saluati∣on, and that turning from them, and returning to thy God, thou mayest more and more glorifie him, by bringing forth better and more fruits of new obedience. And now returne vnto thy rest (O my soule) for the Lord hath dealt bountifully with thee. Repose thy selfe securely vnder the shaddow of * 1.481 his wings who is able to defend thee, and to cause thee in the midst of gar∣boyles and desperate dangers, to dvvell in safety. God is thy refuge and * 1.482 strength, a very present helpe in trouble. He hath made thee to heare ioy and glad∣nesse, that the bones which he had broken might reioyce. Thou didst sow in teares, * 1.483 but he hath caused thee to reape in ioy. Thou didst goe forth weeping, bearing * 1.484 precious seed, but thou art come againe reioycing, bringing thy sheaues with thee. Blesse therefore the Lord, all his workes, in all places of his dominion. Blesse the * 1.485 Lord, O my soule.

CAP. XXIII.

Of the third priuate meanes of a godly life, which is consideration and examination of our estate.

§. Sect. 1 How conside∣ration and exa∣mination differ.

THe third priuate meanes of a godly life, is consideration and examination, both which are in truth but branches of Medi∣tation. Yea the former, if we take it in the largest extent, dif∣fereth little or nothing from it, seeing we may be said either to meditate or consider of any thing, when we thorowly and deliberately ponder and waigh it in our mindes, with all the circumstan∣ces belonging to it. But heere we will take it in a more strict sense, as it pondreth those things which neerely concerne our estate; and so it is much like vnto examination, although if we speake properly and distinct∣ly, there is some difference betweene them. For consideration is yet, as we heere handle it, more generall, extending to all things that concerne vs, past, present, and to come; but examination properly meddleth not with things to come, but searcheth out those things which are past or pre∣sent; bringing them to be tryed by the rule, according to which wee doe examine them, whether they bee true or false; good or euill. Considera∣tion waigheth and deliberateth before-hand what wee are about to doe, and whether it be lawfull or vnlawfull, expedient or vnnecessary, profitable or to our losse, and accordingly mooueth vs either to doe it, or to leaue it vndone: But in examination we consider of that which is done already, whether it be well or euill done, wisely and to our good, or vnaduisedly and to our hurt. If the former were thorowly performed, the latter would not be much necessary, vnlesse it were to reuiew our good actions (as God did the workes of creation) that we might approue them, and reioyce in the conscience of our well-doing. But because we often faile in it, and doe things rashly and without due aduice, therefore wee are necessarily to vse the latter, and to examine what before wee considered not (our after-wit being better then our fore-wit) that so we may reforme what is amisse, and returne into the right way out of which wee haue erred. Yet because I would not make this already long Treatise ouer-tedious to the Reader, but chiefly because many points and proofes are coincident, belonging to them both, I will not diuide them in my Discourse, but handle them to∣gether; and the rather, because I haue already spoken of the generalities of consideration, in which it chiefly differeth from this other of examina∣tion, in the former tract of Meditation.

§. Sect. 2 Of examinati∣on, what it is, and wherein it consisteth.

This examination or consideration, is nothing else but a serious waigh∣ing, and pondring of those things which neerely concerne vs in our spiri∣tuall estate; or the diligent searching and triall of our estates, how they stand between God and vs, in matters concerning his glory and our owne saluation. The which examination is held after a solemne manner in the Court of Conscience, and in Gods presence; wee sitting as Iudges vpon our selues, to giue sentence according to the Law of God, and the eui∣dence of our owne consciences, either with or against our selues, concer∣ning those things which we haue done or left vndone, good or euill. In

which triall, by helpe of memory and conscience, our Register and Wit∣nesse, we reuiew and take a suruey of all that wee haue done in the flesh, of all our parts and faculties of soule and body, examining how we haue im∣ployed them to the glory of him that gaue them; our vnderstandings in knowing and acknowledging him; our memories in remembring him; our hearts and affections in adhering and cleauing vnto him, by louing, fearing, trusting in him, and so in the rest. Of all our thoughts also, words and actions, how wee haue by them glorified or dishonoured God. Of all our course and carriage in our whole life and conuersation, and how wee haue therein answered the end of our Creation and Redemption, which was to glorifie him, who hath made and saued vs. More especially, wee may 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 de∣uoted 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, impa∣tiencie, euill concupiscence, and the rest of our corrupt affections and vn∣ruly 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 in∣struments 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, especi∣ally 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. Whe∣ther we decay not in our first loue, but nourish it and all other sauing gra∣ces in their first feruency, yea increase in them daily more and more. Fi∣nally,

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 com∣ming of our Sauiour Christ vnto Iudgement.

§. Sect. 3 That we are chiefly to exa∣mine our selues in respect of our sinnes; and first, our origi∣nal 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 * 1.486 putrifying sores. Nor any sinne and wickednesse, how abominable so euer, the seeds whereof doe not remaine in vs, wanting nothing but the tenta∣tions 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 be∣ing alike the children of wrath and dead in their sinnes) but from the Spi∣rit * 1.487 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, * 1.488 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 pos∣sibly 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, con∣cerning our actuall trans∣gressions, ac∣cording 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 Ma∣iesty, 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 duties which they command, and committing the sinnes which they forbid. Whereof I shall not need heere to set downe the particulars, ac∣cording to which, triall is to bee made, seeing I haue done it already in the former part of this Treatise, vnto which I referre the Reader, who de∣sireth to make vse of it for this purpose. Only let vs know, that the Law of God, being a most perfect abstract of his will, doth containe in it all ver∣tues which he commandeth, and vices which he forbiddeth, and though it be briefe in words, yet as Dauid saith, it is in the sense and meaning, ex∣ceeding * 1.489 large. And therefore when we goe to examine our selues according vnto it, we must not looke so much to the bare words of euery Comman∣dement, as to their sense, being inlarged according to the rules of exten∣tion, which are grounded vpon the Scriptures, and euen vpon reason and common equity. As first, where any vice or sinne is forbidden, there the contrary vertue or duty is commanded, and contrariwise. Secondly, where one particular vice is forbidden, or duty commanded, there all vices or duties of the same nature and kinde, are forbidden or comman∣ded, as our Sauiour hath taught vs in his exposition of the Law. Thirdly, * 1.490 the Law being perfect, doth require perfect obedience of the whole man, and euery part inward and outward, soule and body; so also whole obedi¦ence vnto all and euery Commandement: for hee that breaketh one of * 1.491 them, is guilty of all; and not onely that our obedience bee whole and totall in respect of the parts, but also in respect of degrees, that it bee in that perfection which this perfect Law requireth. Fourthly, the Law be∣ing spirituall, and hauing a spirituall sense and power, doth binde not * 1.492 onely the outward man to externall obedience, but also the soule and se∣cret thoughts, the heart and conscience. Yea, the first and last Comman∣dements haue a large extent aboue all the rest, reaching euen to our thoughts and first motions, which haue not the consent of will ioyned with them. Fifthly, where any vertue or vice is commanded or forbidden, there also all the meanes and occasions are commanded or forbidden. Sixthly, where any duty is commanded, or vice forbidden, there also the signes of them both are also inioyned or prohibited: for wee must haue a good conscience, both before God, and also before men, and auoyd not * 1.493 onely the euill it selfe, but also all appearance of it. And lastly, the com∣mon rule of charity, binding vs to loue our neighbours as our selues, and that God may be glorified in their obedience, as well as our owne, the Law of God requireth, that wee should not onely obserue all that is con∣triued * 1.494 in it, our selues, but also prouide, as much as in vs lyeth, that it bee likewise obserued by our neighbours, yea euen by our enemies.

§. Sect. 5 How we must aggrauate our sins, in respect of circumstan∣ces.

And if by helpe of these rules we inlarge the Law of God, according to the true sense and meaning of it, and examine our selues answerably in all the duties which it commandeth, and all the vices and sinnes which it forbiddeth, we shall heereby come to a cleere and liuely sense and feeling of our sinnes in all the sorts and kinds of them; vnto which, when we haue in some measure attained, we must then further examine our selues, how often and innumerable times we haue reiterated and multiplyed the same sinnes, against euery of Gods Commandements, in thought, word, and deed. And then wee shall plainely see, that our sinnes in number exceed the haires of our head, and the starres of heauen. Which when we haue done, we must in the next place consider, how haynous they haue many of them beene, in respect of their quality and degree. Where we are careful∣ly to take heed that we doe not (as corrupt nature, pride, and selfe-loue perswade the most) excuse, minse, and extenuate our sinnes; but that wee looke vpon them in their naturall vglinesse and outragiousnesse, and ag∣grauate them by all their circumstances of persons, manner, time, place, and the meanes which God hath giuen vs, to preserue vs from commit∣ting them, or of raising vs out of them by repentance. As that wee haue thus and thus sinned, not onely when wee were the vassals of Satan, vncal∣led, and vnregenerate, with full consent of will, and with all delight and cheerefulnesse, but since wee were called, regenerate and inlightened by Gods Spirit; and since we haue giuen our names to Christ, and professed our selues to be his seruants, we haue oftentimes done seruice vnto Satan his arch-enemy, by committing many sinnes, not onely through frailty and infirmity, either through ignorance, or because we were taken vpon the sudden and at vnawares; but oftentimes wittingly and willingly a∣gainst knowledge and conscience, yea sometime wilfully, being transpor∣ted with the violence of our carnall lusts and passions, and (as it were) with an high hand against God. That we haue thus sinned, not onely in secret, committing that wickednesse in Gods presence, which wee would haue forborne in the presence of a mortall man, but also openly and scanda∣lously, to the dishonour of God, and slander of our profession. That wee haue not seldome falne into these sinnes, but often and many times; yea euen after that we haue repented of them, and haue resolued, vowed, and promised, that we would leaue and forsake them. That we haue commit∣ted these sinnes, not against an enemy, a stranger, or one of meane condi∣tion, like vnto our selues, but against God, omnipotent in power, and glo∣rious in Maiesty; and vnto vs so infinite in grace and mercy, that with all other blessings which we inioy or hope for, he hath giuen the Sonne of his loue vnto vs, and for vs, that he might by his death worke that great worke of our Redemption, and giue vnto vs life and happinesse, who were the slaues of Satan, dead in our sinnes, enemies to God and our owne good, and the children of wrath as well as others. That we haue not by strong inducements beene drawne to offend so great and gracious a God, but for meere trifles, and the contemptible wages of worldly vanities. That wee haue committed these sinnes, being the members of Iesus Christ our Head, and so (as much as in vs did lie) haue defiled him with the taint of our sinnes, and drawne him (as much as we could) into communion with

vs in our wickednesse, that shed his precious blood to purge and purifie vs, that we might be holy, and without all blemish of sinfull pollution. That we haue by our sinnes grieued the good Spirit in vs, vexing him who is our Comforter, by quenching his good motions, and obeying the suggestions of Satan, and the lusts of our sinfull flesh. That we haue thus sinned, and hauing falne, haue lien in our sinnes without repentance, not∣withstanding the plentifull meanes which God hath granted of grace and sanctification. As the light of the Gospell and preaching of the Word, whereby we haue been instructed, counselled, admonished, repro∣ued, comforted in all good courses by his gracious promises, and with∣drawne from sinne by the denunciation of his curse and terrible threaten∣ings. 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 chastise∣ments 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 reitera∣ted, are innumerable, but in their seuerall kinds. And for our more di∣stinct and orderly proceeding herein, we may consider how we haue car∣ryed 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 confes∣sion of our sinnes before God, and deprecation, when we haue thus hum∣bled our soules in his sight; and much strengthen our faith in the assu∣rance 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 commit∣ted 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 sor∣row, 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 remem∣ber * 1.495 their stiffe-necked rebellion in the Wildernesse, whereby they prouo∣ked him to wrath against them. And thus among their other sinnes, they specially remembred and acknowledged their vngratitude in reiecting * 1.496 Gods gouernment, and desiring of a King. Thus Dauid repenting of all his other wickednesse, doth specially call to minde his adultery and mur∣ther, euen after God by his Prophet had assured him of forgiuenesse. And the Apostle Paul, vpon all occasions remembreth his grieuous sinne * 1.497 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 hai∣nous 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 tem∣porall riches, which are momentany, vncertaine, mutable and sure to pe∣rish: 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 spi∣rituall 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 euer∣lasting punishments? Besides, we shall receiue for the present, diuers be∣nefits, 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 re∣forme 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 in∣ticed 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, because the crossed booke, as it sheweth his honesty in paying his debts, so at least it seemeth to argue defect of present meanes, in that for the time he was indebted: so much lesse would any come vp∣on the score, or into the booke of conscience for euery small bait of worldly pleasure or profit, seeing here especially one thing pulls on ano∣ther, and many littles make a great reckoning; nor yet for matters of grea∣ter moment, if they considered that payment must bee made, the score cleered, and the booke crossed, before they can betake themselues to quiet rest. Which when it is done, though it sheweth their faith and piety in repenting, yet withall their frailty and imperfection in their spirituall estate, in that by falling into sinne they needed repentance.

§. Sect. 6 Of the consi∣deration of our misery and punish∣ment.

And thus we must examine our selues in respect of our sins; which when we haue done, we must not rest there, but enter also into the considerati∣on * 1.498 of the misery and punishments, which not being repented of, they bring vpon vs. As that they make vs subiect to the wrath and displeasure of Almighty God, who being a consuming fire, and we as stubble or com∣bustible matter, it must needs be a fearfull thing to fall into his hands. To the curse also of the Law, denounced against all that continue not in all that is written therein to doe it, and to all the plagues and punishments threatened therein, which respect either this life, or the life to come: that they are a wall of separation betweene our God and vs, stopping from vs the sweet influences of his grace and loue, and hindring vs of many testi∣monies of his fauour in temporall things, which otherwise hee would graciously bestow vpon vs. And contrariwise, that till we repent, they in∣danger vs to euerlasting condemnation, which though we doe hereafter auoyd, by turning from our sinnes vnto God, yet in the meane time they expose vs to temporary afflictions, which God vseth as a meanes to bring vs to repentance, crossing vs in our euill courses, and setting thorny * 1.499 hedges in our way, to stay vs from running too farre from him. They moue him to meet with vs at euery turne, and to bring vs to a true sight and sense of our sinnes, by fitting his punishments in some proportion or likenesse vnto them; because so brutish wee are in obseruing our sinnes, and the iudgements of God inflicted for them, that (like the dog before the sheepe that he hath worried) wee need to be taken with the manner, and to haue our fault laid before vs, when he taketh vs in hand to beate vs for it. For because sinne is too sweet to our carnall appetite, therefore the Lord imbittereth it with the wormewood and gall of afflictions, which * 1.500 oftentimes much more vexing vs, then wee tooke delight in the pleasure of sinne, doth make vs afterwards, when wee remember this lothsome after-taste, to restraine our appetite, and not to giue way to our carnall concupiscence alluring vs to wickednesse.

§. Sect. 7 Of the end of this examina∣tion, and time when it is to be performed.

And thus we see the subiect matter and manner of our examination,

with the helpes and meanes whereby we may be furthered in it. Now the maine end of it is, that it may serue as an effectuall meanes to bring vs to repentance; for therefore we labour to come vnto a true sight of our sins, that we may vnfainedly bewaile them with bitter griefe. Therefore doe we take a thorow view of our sinnes, and the Iudgements of God, mise∣ries and punishments, which doe accompany them, that seeing the vgly deformities of the one, and feeling or foreseeing the smart of the other, we may be moued, either not to sinne, or being ouertaken, to leaue and forsake them, and to preuent our owne woe by speedy repentance. The time of this examination is alwayes in season, because repentance is neuer vnseasonable. For seeing the score is seldome cleere, and our frailty such, that conscience is occasioned to hold the pen still in hand, and euery hand while writeth vp our debts; therefore we must be still examining, cleering and crossing of our bookes, that nothing may stand vpon account, when we shall be called to Iudgement; which being most certaine, and the time most vncertaine, it would be our wisedome to be alwaies in readinesse. In which regard it were to be wished, that we would spend some little time, euery night before vve goe to sleepe, in examining our selues, and cleering our accounts for the day past, the which I here passe ouer, hauing spoken of it before in the daily exercise. But most solemnly and seriously are wee to set ourselues about this duty of examination, when as wee haue some speciall cause of renewing our repentance. As when wee desire any extra∣ordinary benefit which vve greatly vvant, when we vndertake any waighty businesse; vvhen vvee humble our selues in any solemne manner before God, either publikely or priuately, in the sight and sense of our sinnes, vvhich vve desire should be pardoned, or of some imminent and approch∣ing iudgement, vvhich vvee vvould preuent, or some present affliction vvhich vve vvould haue remoued; or vvhen vvee prepare our selues that vve may come as vvorthy ghests to the Lords Table. Then is this exami∣nation * 1.501 most seasonable, as being the best preparatiue for humiliation, fer∣uent prayer, and serious repentance.

§. Sect. 8 A complaint of the neglect of this duty, and the causes thereof.

But alas, hovv is this excellent duty generally neglected? and hovv sel∣dome doe the most that professe Christianity, call themselues vnto this account, multiplying their sinnes from day to day, and neuer making any reckoning of them? And although almost all men hold it to be most ne∣cessary, to be still reuievving their vvorldly estates, and to keepe a strict account of their debts, and meanes to discharge them of their disburse∣ments and expences, and of their profits and commings in; yet hovv fevv are they vvho seriously examine their debts to God, or of the meanes vvhereby they may discharge them? hovv they thriue and increase, or hovv they decay and goe backvvard in their spirituall estate, till at last they prooue Banquerupts in all grace and goodnesse, and so desperate in their estates, that they onely thinke hovv they may runne further in debt, and neuer take care hovv it may be discharged? Of vvhich neglect there are many causes. First, because they are so farre in loue vvith their sinnes, that they loath all meanes vvhich might vvorke any dislike, or conuince them of the necessity to leaue and forsake them. So our Sauiour saith, that when light is come into the world, men loue darknesse rather then light, be∣cause * 1.502

their deeds are euill. For euery man that doth euill, hateth the light, nei∣ther commeth to it, lest his deeds should bee reprooued. Secondly, because through long neglect of this duty, their debts are growne to such an hidi∣ous summe, that they are afraid to reuiew their reckonings, heerein like Banquerupts, who hauing consumed their meanes, and made their estates desperate, cannot indure to keepe any accounts, or if they doe, to cast vp their reckonings, because their debts are growne so great, that they haue no hope that they shall euer discharge them; and therefore they will not grieue themselues in looking vpon those euils which they cannot auoyd. Or like vnto foolish and desperate Patients, who haue let their sores run so long, without vsing the meanes whereby they might haue been cured, that now they feare the remedy more then the disease, and chuse rather to rot in their corruption, then to haue their festred sores searched to the bottome. Thirdly, because they so ouermuch loue and minde worldly things, that they securely neglect their spirituall estate, and are so wholly taken vp in keeping their accounts with men, that they can find no leisure to account with God. Yea so wholly are they possessed with earthly vani∣ties, that they neuer so much as thinke of it, as a thing necessary, that they should spend any time in examining themselues, and searching out their sinnes. Fourthly, because they presume so much of Gods mercy, that they imagine that he wil forgiue all their debts in the grosse summe, and neuer * 1.503 trouble either himselfe or them, in examining particulars, though in many expresse places of Scripture he hath professed the contrary; and though it will not stand with Gods infinite wisdome to forgiue such great debts, before his debters take notice of them, that they may loue him, who hath forgiuen them so much, be thankfull, and render vnto him due praise for his infinite bounty. Wherein what doe they else but make an Idoll of Gods mercy, in separating it not onely from his Iustice, but also from his Wisedome and Truth?

CAP. XXIIII.

Containing diuers effectuall reasons to mooue vs vnto this exer∣cise of Meditation.

§. Sect. 1 That this duty is required in the Scriptures.

BVt that those who truly feare God, may not bee carryed a∣way in this common streame of negligence and corruption, sporting themselues in the pleasures of sinne, vntill they fall into the dead sea of endlesse destruction; let them first con∣sider, that this duty of consideration and examination of our estates, is strictly required of God, and hath been alwayes practised by the faithfull. The former is manifest by plaine testimonies of holy Scriptures. Dauid exhorteth vs to stand in awe, and sinne not; and to com∣mune * 1.504 with our owne hearts vpon our bed, and be still. The Church in the La∣mentations demandeth why a liuing man should complaine, seeing a man is * 1.505 punished for his sinnes? and therefore his best way is, not to lye lamenting his paine, but to finde out and remooue the cause, that the effect may cease. Let vs search and try our wayes (saith she) and turne againe to the Lord. So the Lord saith, that the people of Israel, vpon their freedome out of

captiuity, should remember their wayes, and all their doings, wherein they * 1.506 had been defiled, that they might be lothsome in their owne sight, for all the euils * 1.507 which they had committed. Thus the Apostle exhorteth vs to examine our * 1.508 selues before we come to the Lords Table, and telleth vs, that if we would iudge our selues, we should not be iudged of the Lord. So elsewhere; Examine * 1.509 your selues whether you be in the faith; prooue your selues, &c. And thus in ma∣ny * 1.510 places he putteth those in mind to whom he writeth, of their former sinfull estate, out of which, through Gods mercy they were deliuered, that they might repent of their sinnes past, and praise the Lord for their pre∣sent condition. The neglect of which duty the Lord complaineth of, and condemneth in the Iewes, as the cause of their grosse ingratitude and impenitency. The Oxe knoweth his owner, and the Asse his Masters crib; but * 1.511 Israel doth not know, my people doth not consider. So Ieremie; I hearkened and * 1.512 heard, but they spake not aright, no man repented of his wickednesse, saying, What haue I done? As on the other side, the practice of this duty is com∣mended vnto vs in the examples of the godly. Thus Dauid performing himselfe, what he perswaded vnto others, saith, that hee considered his owne * 1.513 wayes, and turned his feet vnto Gods testimonies. So the Prodigall did begin his repentance by comming to himselfe (as it were) out of the dead swoone of sinne, calling to remembrance his departing from such a gra∣cious Father, and his owne wandrings in the wayes of wickednesse, in which he had lost himselfe, as in an inextricable and endlesse Labyrinth. And the Apostle often recalleth his sinnes to his remembrance, to humble himselfe that had committed them, glorifie God who had forgiuen them, and comfort others who had alike falne, and to incourage them with him to forsake their sinnes, and turne vnto God by vnfained repentance.

§. Sect. 2 The great pro∣fit of this ex∣ercise of exa∣mination.

Vnto these precepts drawing vs, and these examples leading vs to this duty of examination, we may adde the great profit which may allure vs, * 1.514 and the vrgent necessity which presseth it vpon vs. For first, the benefits are manifold which accompany this exercise. Examine thy selfe more (saith one) then thy neighbours, for that is thy gaine, this theirs. Thou shouldest rather take an account of thy actions, then of thy moneyes; seeing these perish, but they are permanent, and shall continue with thee. More especially, this examina∣tion bringeth vs vnto a distinct knowledge of sinne, which otherwise wee should onely see in generall view, and (as it were) in the whole lumpe or masse. It discouereth vnto vs their innumerable numbers both great and small, and as the Sun-shine, helpeth vs to discerne euery sluttish corner, which before was not seene, and reuealeth not onely the grosse vnclean∣nesse of the house, but much dust and innumerable moates, which we not discerning, thought the house cleane and free from them: So doth this searching of our hearts lay open vnto vs many annoyances, which before were hid, and innumerable numbers of our lesser sinnes, which wee think∣ing to be nothing, supposed our selues to bee so pure, that there was no need to be purged of them. It sheweth vnto vs not onely our grosse offen∣ces, but also the corruptions and imperfections of our best actions; and with our errours and wandrings out of the way of truth, our lamenesse and slownesse whilest we are walking in it. It discouereth, with the num∣ber of our sinnes, their greatnesse and hainousnesse, and maketh vs know,

whilst we search our sores to the bottome, that they are so deepe and dan∣gerous, that they need present cure, and the soueraigne salue of Christs Blood; which seemed so slight, whilst they were skinned ouer with colour∣able 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 noy∣somnesse, 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 * 1.515 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 them∣selues, and repent; nothing that they must consider their euill wayes, before * 1.516 they could repent of them. And our Sauiour first requireth, that the Church of Ephesus should remember from whence shee was falne, and then * 1.517 that she should repent and doe her first workes of loue. Thus the lamenting Church, remembring her sinnes and afflictions which they had brought * 1.518 vpon her, was humbled and repented. By reason whereof, it furthereth much the worke of sanctification, and helpeth to purge out of vs the re∣likes of our sinfull corruptions. For this frequent examination will not suf∣fer 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 pul∣leth 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 kee∣peth 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 con∣stant 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 * 1.519 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 ac∣counts, and are prepared to render a reckoning when he calleth for it.

§. Sect. 3 That this exer∣cise of Medita∣tion is very ne∣cessary.

The necessity of this exercise doth likewise appeare, because the neg∣lect of it depriueth vs of all the former benefits. But more especially, as repentance is necessary vnto saluation, so this examination must necessari∣ly 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, * 1.520 such as know and acknowledge themselues to be in this number. And Ie∣remy willeth the backsliding Israelites, first to acknowledge their iniquities, * 1.521 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. * 1.522 So the Lord saith of the Iewes, that they should remember their wayes and be * 1.523 ashamed. And putteth consideration before repentance, as a cause and meanes of it; Because (saith he) he considereth and turneth away from all his * 1.524 transgressions; implying that he could not haue turned, vnlesse he had first considered of his sinnes from which hee turned. And this (as one excel∣lently * 1.525 obserueth) is implyed euen in nature, where there is the same instru∣ment 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, * 1.526 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 * 1.527 cause why men in our owne dayes goe on in their sinnes without repen∣tance, then want of due consideration what they are doing, namely, trea∣suring * 1.528 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 possi∣ble, 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 despe∣rate dangers of death and destruction they plunge themselues, by conti∣nuing in their wicked courses. Againe, without often and strict examina∣tion, 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 sear∣ching, * 1.529 wee cannot sound them to the bottome. Whereof it is that the Wiseman counselleth vs, that we should aboue all other obseruations, looke * 1.530 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. More∣ouer, * 1.531 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 imper∣fections, 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 * 1.532 way of a man seemeth right in his owne eyes. And therefore our Sauiour ex∣horteth vs to take heed that the light which is in vs be not darkenesse, that is, * 1.533 that our seeming wisedome be not foolishnesse, and that wee mistake not the stained cloth of our imperfect obedience, for the pure white linnen of perfect sanctity; and so grosly abuse our selues: for if a man thinketh * 1.534 himselfe to be something, when he is nothing, he is deceiued, and coozeneth himselfe of his owne saluation. With which deceit it is easie to be ouer∣taken (with proud Iusticiaries) by reason of our selfe-loue; if wee doe not often and seriously examine our selues, according to the perfect rule of Gods Law, and in this cleere Looking-glasse behold our blemishes, and

the manifold wants and imperfections of our best actions. Furthermore, the necessity of this examination heereby appeareth, in that the neglect thereof is the cause of all sinne. For what is the reason why men rush headlong into all manner of grosse and notorious wickednesse? Why they blaspheme Gods holy Name for no worldly aduantage, but vpon meere vanity? Why they displease God, and disable themselues vnto all duties of his seruice, by surfetting and drunkennesse, without any gaine, yea, to the discredit of their persons, and ruining of their estates? Why they commit filthinesse and vncleannesse, thereby weakning their bodies, and shortning their liues? and why they continue in these and many such sinnes, with impenitency and hardnesse of heart? Surely not so much through the ignorance of their mindes, or because their iudgements are not conuinced, that these are grieuous sinnes, which for the present draw Gods fearefull plagues vpon them; and will heereafter be punished with euerlasting death (For they heare these things daily sounding in their eares in the Ministery of the Word, and see fearefull examples and presi∣dents continually of them in others, who haue liued in the like wicked∣nesse) But because though they haue sight and knowledge, yet they haue no vse of it, the deuill hauing so hud-winkt and blind folded the eyes of their minde, that they neuer examine their state, nor consider with them∣selues what they doe, whither they are a going, nor what will be the issue and end of these things: And so like hooded Hawkes, are carried quietly by the deuill into all wicked courses which leade them to destruction.

§. Sect. 4 The former point, prooued by the Scrip∣tures. Esa. 1. 3.

And this is manifest by the Scriptures, which in many places shew, that men commit many of their sinnes, and liue in them without repentance, because they examine not their estate, nor enter into due consideration what they doe. Thus it is said, that the cause of the Israelites vngratitude and rebellion against God, was, because they did not consider, either Gods goodnesse and bounty, nor their owne wickednesse, and the mani∣fold euils which thereby they brought vpon themselues. That the cause why many of them followed drunkennesse, and sported themselues in this sinne with all sensuall delight, was, because they regarded not the worke of * 1.535 the Lord, neither considered the operation of his hands. That they forsooke the Lord, and worshipped stockes and stones, the works of their owne hands, * 1.536 because none considered in their hearts the vanity of Idols, and that them∣selues had made them of the same tree, wherof they had burned a part, and conuerted other parts of it to other vses. That the cause of Babylons inso∣lency & pride, wherby they tyrānized ouer Gods people, was, because they did not cōsider, that God had made them only scourges & rods to correct his people, which hauing done, he would cast thē into the fire: which things * 1.537 they did not lay to heart, nor remember the latter end, namely, their destructiō, and the deliuerance of Gods people. And as neglect of this consideration is the cause of sinne, so also it exposeth vs to fearefull punishments; for if we will not iudge our selues, we shall be iudged of the Lord; if we forget his Iudgements and neuer thinke of them, hee will rub our memories, and helpe vs to recouer our lost wits, by whipping vs like Bedlems, and ma∣king vs sensible by smart, who were insensible of reason. Thus the Lord saith, that the whole Land was made desolate, because no man laid it to * 1.538

heart. And thus he threatneth the Israelites, that because they did not re∣member and consider his former mercies, and their owne sinnes and vn∣worthinesse, therefore he would recompence their wayes vpon their head, and * 1.539 make them to know him by his Iudgements, when as his mercies would not make them acknowledge him. Lastly, this may shew vs how necessary this examination is, seeing it must of necessity bee done either in this world, or the world to come. For all shall render a reckoning of all that they haue done in the flesh; and therefore if wee doe not examine and iudge our selues heere, God will examine and condemne vs heereafter. If we doe not call our selues to account in this life, when as finding our selues short in our reckonings, we haue time to sue, through the Mediation of Christ, for the pardon of our debts, and to procure a generall acquittance and discharge: we shal be accountant to Gods Iustice at the day of Iudge∣ment, when the Day of grace and saluation being past, there will bee no place for procuring of pardon; but being much indebted, and hauing no∣thing to pay, we shall be cast into the prison of outer darkenesse, without hope of mercy, or deliuerance from that endlesse misery. Which fearefull Iudgement and condemnation if we would auoyd, let vs heere, whilst the Day of saluation lasteth, examine, iudge, and condemne our selues, that wee may turne from our sinnes by vnfained repentance; and so hauing Christ to be both our Aduocate and Iudge, we shall then escape Gods se∣uere and strict Iudgement, seeing he will answere for vs; and our exami∣nation and iudgement being already dispatched in this life, nothing shall then remaine, but that he our Iudge should pronounce the sentence of ab∣solution, and enter vs into the full fruition of that heauenly happinesse, and euerlasting ioyes of his Kingdome, which by his death and merits he hath purchased for vs.

CAP. XXV.

Of the fourth priuate meanes of a godly life, which is, walking daily with God.

§. Sect. 1 That we are alwayes in Gods presence.

THe fourth priuate meanes of a godly life, is, with Enoch to walke with God, that is, to set our selues in his presence, al∣wayes * 1.540 remembring that he is with vs, hearing all our words, and beholding all our actions, yea euen the very secret thoughts of our hearts: And that not as an idle spectatour, but as a righteous Iudge, who is both able and willing to reward vs bountifully, if wee doe well; and to punish vs seuerely, if wee doe euill. Wherein wee haue holy Dauid for our example, who professeth, that hee * 1.541 did set the Lord alwayes before him. Which that wee may imitate, let our iudgements first be thorowly informed in this truth, that howsoeuer God keepeth his chiefe residence in heauen, in respect of reuealing himselfe most cleerely to his Angels and Saints, and manifestation of his presence, by admitting them to a more full and perfect vision of his Maiesty and glory, yet being infinite and incomprehensible, he filleth all places in hea∣uen and earth with his presence, containing all things, and being him∣selfe

contained of nothing. Thus Salomon saith, that the Heauen of heauens cannot containe him. And the Lord himselfe demandeth; Am I a God at * 1.542 hand, and not a God farre off? Can any man hide himselfe in secret places that * 1.543 I shall not see him? Doe not I fill heauen and earth, saith the Lord? And Dauid professeth, that he could in no place, either by sea or land, in heauen or in * 1.544 hell, goe from his presence. And being thus omni-present, he seeth and be∣holdeth all things, himselfe in the meane time being inuisible. For hell * 1.545 is naked before him, and destruction hath no couering. The eyes of the Lord are * 1.546 in euery place, beholding the euill and the good. Darkenesse hideth not from him, but the night shineth as the day: the darkenesse and the light are both alike to * 1.547 him. He beholdeth the most hidden secrets, and all things are naked and * 1.548 transparant to his sight. Yea, he seeth all our actions, and his eyes are vpon * 1.549 all our wayes: they are not hid from his face, neither is our iniquity hid from his eyes. Yea, he cleerely discemeth, not onely outward workes in the most * 1.550 secret corners, but he searcheth and tryeth our very hearts and reines. For hell and destruction are before the Lord, and how much more then the hearts * 1.551 of the children of men? And though they be so wicked and deceitfull, that they are neuer knowne vnto others, and oftentimes not to our selues, yet the Lord, who by his infinite wisedome seeth and knoweth all things, sear∣cheth and tryeth them.

§. Sect. 2 That it would be a powerfull meanes to re∣straine vs from all sinne, if we would alwayes set God before vs.

The which if it were thorowly considered, would be a most powerfull and effectuall meanes, to mooue vs continually to walke with God, to performe all duties of a godly life, and to carry our selues in all our thoughts, words, and workes, at all times, and in all places, as in his sight and presence. If we did euer set God before our eyes, and alwayes remem∣bred that his eyes were vpon vs, it would bee a notable bridle to pull vs backe, and to hold vs vp when wee are ready to fall into any sinne. It would make vs to watch ouer our selues, that we did not doe any wicked∣nesse which is odious and displeasing in his sight, because though it bee a great fault to transgresse the Law of our Soueraigne, yet it is much aggra∣uated by our boldnesse and impudency, when we dare commit it before his face, and in his sight. It would make vs carefull of all our words and wayes, not onely in the duties of our callings, that wee did not carry our selues, either negligently or deceitfully, as in our tradings and dealings, buying and selling, but also in our sports and recreations, where naturally we are most apt to forget our selues, and to discouer most vanity and folly. For if the presence of some graue and godly man would so ouer-awe vs, that we should thereby be withheld from the most of our sinnes; and if comming at vnawares and taking vs with the manner, as wee are talking vainely or prophanely, and doing that which is euill or mis-beseeming vs, we are ready to discouer the shame of our hearts, in our blushing cheekes and deiected countenances; if the presence and eye of Parents and Schoole-masters, restraine their children and schollers from acting their childish follies, and doing such things which they haue prohibited; if no malefactour is so desperately impudent, as to play his prankes in the pre∣sence of his Iudge; and to make him an eye-witnesse of his wickednesse: then how much lesse would wee mis-behaue our selues by transgressing Gods Law, if wee did alwayes remember and seriously consider, that our

heauenly Father, Master, and Soueraigne Iudge did looke vpon vs? Seneca * 1.552 perswaded his friend Lucilius, for the keeping of himselfe within compasse of his duty, to imagine that some graue man, as Cato or Lelius, did still looke vpon him; because spectators would keepe him from offending. And being come to more perfection, would haue a man to feare no mans pre∣sence more then his owne, nor any mans testimony, aboue that of his owne conscience; because hee might flee from another, but not from himselfe, and escape others censure, but not the censure of his owne conscience. How much more then would it keepe vs from committing of any wicked∣nesse, if wee alwayes remembred that God looked vpon vs, whose pure eyes cannot indure any sinfull pollution? seeing hee also is grearer then our consciences, and so vpright in his Iudgements, that though consci∣ence may be silenced for a time, and giue in no euidence, or bee a false witnesse, yet it is as impossible to corrupt him, as to escape his sentence, either by flight, or by making our appeale. And this argument Dauid vseth to put an end to the wickednesse of the wicked, because the righteous * 1.553 God tryeth the hearts and the reines. And Salomon disswadeth the yong man from folly and filthinesse by the same reason; Why wilt thou, my sonne, bee rauisht with a strange woman, and imbrace the bosome of a stranger? For the wayes of men are before the eyes of the Lord, and he pondreth all his goings. Yea, this should no lesse forcibly restraine vs from secret then from open sinnes, seeing no man can hide himselfe in secret places, that the Lord cannot * 1.554 see him, for hee beholdeth not onely our most hidden actions, but also * 1.555 searcheth the reines and the heart, and will giue vnto euery man according to their workes, and hee will bring euery worke into iudgement, with euery se∣cret * 1.556 thing, whether it be good, or whether it bee euill. His eyes are vpon the * 1.557 wayes of man, and hee seeth all his goings. There is no darkenesse nor shaddow of death where the workers of iniquity may hide themselues. And this argu∣ment the Church vseth to preserue them from forgetfulnesse of God, and from idolatry, seeing God would search this out, though men could not see * 1.558 them, because hee knoweth the secrets of the heart. Neither could any thing more forcibly restraine vs from secret sinnes, then a serious consideration of Gods all-seeing presence, as wee see in the example of Ioseph, who though he were sollicited to commit vncleannesse by his mistresse, who in all lawfull things might command him, and had power to reward him, if he condescended to her desire, and to bring him into much trouble and danger, if he gaue her a repulse, and had also the opportunity of secre∣cie, which freed him from shame and punishment, yet resisted the tenta∣tion by this alone consideration, that he should hereby grieuously sinne a∣gainst * 1.559 God, who was a beholder of all his actions. Whereas on the other side, nothing doth make men sinne more boldly and securely, then when hauing put God out of their sight, they imagine they are out of his, and that he eyther seeth or regardeth not their workes of wickednesse. Thus the eye of the adulterer waiteth for the twy-light, saying, No eye shall see mee. * 1.560 And wicked men thus incourage themselues in their wickednesse, saying; How doth God know? can he iudge thorow the darke cloud? Thicke cloudes are * 1.561 a couering to him, that he seeth not, and he walketh in the circuit of heauen. So the Psalmist saith, that the mighty men of the world hearten themselues

on in their oppressions, breaking in pieces Gods people, and afflicting his heri∣tage; * 1.562 slaying the widdow and stranger, and murthering the fatherlesse; saying, The Lord shall not see, neither shal the God of Iacob regard it. And hauing com∣plained that the proud and violent had risen against him, and sought to destroy his innocent soule, he rendreth this as the reason of it; Because they * 1.563 had not set God before them.

§. Sect. 3 That the con∣sideration of Gods presence would effectu∣ally moue vs vnto all good duties.

And as this consideration, that God is present and beholdeth all our actions, powerfully restraineth vs from all sinne; so doth it effectually moue vs vnto all good duties of his seruice. For if it be a strong motiue to make a subiect diligent and cheerfull in doing the will of his Soue∣raigne, who is able to preferre him, and bountifull to reward him, when he taketh notice of his paines, and is an eye-witnesse of all his seruice; and if a souldier will fight valiantly, and hazard himselfe to all dangers, when the eye of his Generall is vpon him: then much more would wee spare for no paines in performing the duties of Gods seruice, and in figh∣ting his battels, against the spirituall enemies of our saluation, if wee al∣wayes remembred that the eye of our supreme Soueraigne, and chiefe Commander were still vpon vs, who is infinitely able, and no lesse willing to preferre and reward vs for our well-doing. And this argument Dauid vseth to stirre vp himselfe vnto all good duties: I haue kept (saith hee) thy * 1.564 precepts and thy testimonies; for all my waies are before thee. Yea, this conside∣ration will preserue vs from all hypocrisie and cold formality in Gods seruice, and make vs to performe all good duties in a good manner, with integrity and vprightnesse of heart. Because the Lord beholdeth not on∣ly our outward actions, but also our secret intentions; and as hee chiefly requireth that we should giue him our hearts, and worship him in spirit and truth, so doth he take speciall notice whether we doe so or no. And this argument the Lord himselfe vseth to perswade Abraham to vpright∣nesse, because he was euer before him. Walke before me (saith hee) and bee * 1.565 vpright. And Dauid walked in his integrity, because he knew that he was to * 1.566 be iudged and examined, not by men, but by God, who would try not onely his outward actions, but also his reynes and his heart. And the same motiue he vseth to perswade his sonne Salomon to serue the Lord with an vpright * 1.567 heart, and a willing mind, because he searcheth all hearts, and vnderstandeth all the imaginations of the thoughts. And finally, this moued Cornelius to heare * 1.568 the Word of God with all feare and reuerence, because they were all in Gods presence; and the Apostle to preach it purely, and not deceitfully, as * 1.569 though he would make Merchandize of it, but in all sincerity; because as it was the Word of God, and not of man, which he preached; so hee did speake it in Christ, as in Gods sight and presence. And surely if when wee set our selues to serue God, we did duely consider that his piercing eye did behold our hearts and thoughts, as well as our outward behauiour; wee could not content our selues with the seruice of our lips, hands and knees, and suffer our hearts to goe a wandring about worldly vanities, because we would know, that God whom we serue is not contented with it. Wee would be ashamed that he should behold our hypocrisie and formall ser∣uice; our hearts going one way, and our tongues another; seeing wee would blush for shame, if men like vnto our selues could looke into our

hearts, and see how we dally and trifle with God, who will not be mocked, * 1.570 but (if they will not honour him) will honour himselfe in all that draw neere vnto him.

CAP. XXVI.

Of the last priuate meanes of a godly life, which is, experi∣mentall knowledge.

§. Sect. 1 What this ex∣perimentall knowledge is, and the pra∣ctice of it in many exam∣ples.

THe last priuate meanes (whereof I will speake) which may helpe and inable vs to leade a godly life, is experimentall knowledge, whereby wee apply whatsoeuer we know, ei∣ther concerning God, or our selues, vnto our owne parti∣cular vse, and indeuour to profit by it in the practice of holinesse and righteousnesse. Thus wee are not onely to know that God is a gracious Father in Christ, as to others, so vnto vs; but to labour to haue the experience of it in our selues, by feeling the beames of his fatherly loue warming our hearts, and inflaming them with vnfai∣ned loue towards God againe, by obseruing his fatherly prouidence watching ouer vs, and how often wee haue been thereby powerfully de∣fended from our many and mighty enemies, deliuered out of imminent dangers, freed from many afflictions, when as we saw no meanes of esca∣ping, and graciously relieued and prouided for in our wants and necessi∣ties, when we haue had no possible meanes to supply them. Thus knowing God to be Omnipotent in power, we must labour to haue a feeling expe∣rience of it in his continuall supporting vs, both in respect of our soules and bodies, notwithstanding our owne frailty and weaknesse, in which we should haue often perished, in respect of the one through worldly dan∣gers, and in respect of the other through spirituall tentations, did not he sustaine vs with his might, and glorifie his power in our infirmities and * 1.571 weaknes. And thus knowing God to be true of his word, yea truth it selfe, we must labor to haue the experience and feeling of it in our selues, by ob∣seruing how he hath at all times made good his promises vnto vs, euen then, when by reason of some delay we haue most doubted of them. Fi∣nally, knowing that he is good and gracious, mercifull and bountifull, both vnto all his elect, and particularly vnto vs, wee must seeke to con∣firme 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 * 1.572 for the time to come, make vs wholly to depend vpon him, and to conse∣crate and deuote our selues to his worship and seruice, with all cheerful∣nesse and couragious resolution, notwithstanding all oppositions, seeing by manifold experience we haue found, that the God whom wee serue, is * 1.573 most mighty to defend vs, most gracious, true of his promises, and boun∣tifull in performance, richly rewarding all those who feare and depend

vpon him. Thus knowing the vertue and efficacy of Christs death, in ta∣king 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 mortify∣ing and crucifying of our carnall lusts and sinfull corruptions, which here∣tofore 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; * 1.574 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, * 1.575 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 corrup∣tions, 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 tho∣rowout, body and soule from all sinfull pollutions, and in our spirituall re∣newing 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 al∣so 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 deliue∣rance. 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 repen∣tance; and confirme thereupon our affiance in God, that seeing he is im∣mutable * 1.576 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 promi∣ses towards those that feare and serue him, and in his threatenings against those that are wicked, who make no conscience of their wayes, but rebel∣liously sinne against him; of his Iustice, by obseruing his Iudgements, exe∣cuted vpon the wilfull transgressours of his lawes, and his goodnesse and mercy towards those who indeuour to serue and please him; whereby we * 1.577

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 on∣ly know that we are wholly corrupted in our soules and bodies with ori∣ginall sinne, but also experimentally feele the venome and vigour of it working in vs, disabling vs vnto all good duties, and making vs prone vn∣to 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 ma∣nifold actuall sinnes, but also obserue by particular experience, our speci∣all 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 fer∣uency craue the assistance of his holy Spirit, to strengthen vs against our corruptions, and to subdue their power, that they may not preuaile a∣gainst 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, bewray∣ing in them our greatest wants and imperfections; that so wee may goe about them with greatest resolution, and vse our best indeuours to per∣forme 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 particu∣lar breaches, and arme our selues with more courage and resolution to withstand them in the next incounters.

§. Sect. 2 The experi∣mentall know∣ledge of our owne estates, in respect of our contrary courses.

Againe, wee are thus by our experience to marke and obserue our selues, in respect of our diuers and contrary courses in our liues and con∣uersations. * 1.578 As when we are watchfull ouer our wayes to please God in all things, and carefull to serue him in all Christian duties, what singular blessings and benefits wee reape thereby. How wee are comforted with Gods gracious presence, and feele the beames of his loue cheering our hearts, and the light of his countenance so refreshing them, that no af∣flictions can dismay vs; how our faith is strengthened against all tentati∣ons, in the assurance of the remission of our sinnes, and the saluation of our soules; how our heads are lifted vp with hope, ioyfully expecting the performance of all Gods promises, euen when they are delayed; and how * 1.579 confident we are in the middest of desperate dangers, in the assurance of Gods presence and protection. What peace we haue vvith God, and in our owne consciences, which passeth all vnderstanding, and how therein we triumph ouer all worldly oppositions, and the worst that the might and malice of the diuell, and all his adherents can doe against vs. Final∣ly, * 1.580

what rauishing and vnspeakeable ioyes replenish our hearts, which * 1.581 none can take from vs, no not afflictions and persecutions, nor the dread∣full face of approaching death! On the other side, when wee neglect our watch, and are ouertaken with any grosse sinnes; when we carelesly omit the duties of Gods seruice, or performe them slothfully & negligently, af∣ter a cold and formall manner, wee may out of experience obserue, either how we are hardened through the deceitfulnesse of sinne, and lye snorting in carnall security, without any sense or motion of spirituall life; or if our consciences be awakened, and wee come to some feeling of our wretched estate, how we are dismayed with the absence of God, when he hath with∣drawne * 1.582 from vs the sense and feeling of his grace and fauour; how wee are terrified with the apprehension of his wrath, and with the sight of our manifold and grieuous sinnes; how our faith is assaulted with doubting and incredulity, our hopes vanished, our affiance weakened, yea often∣times turned into diffidence and distrust. Our peace disturbed with the accusations of a guilty conscience, and our ioy turned into sorrow and heauinesse. Of both which estates when we haue had feeling experience, it will be an effectuall meanes, as any other, to make vs flee all manner of sinne, to striue continually against our corruptions and imperfections, and to indeuour with all care and good conscience, to please God in all things, and to performe vnto him zealous seruice in all the duties of a godly life.

§. Sect. 3 That no knowledge is to be compa∣red with this of experience.

In a word, there is no knowledge alike vsefull and profitable vnto this, which is seasoned by obseruation and experience. For as in ciuill affaires, that knowledge which is gotten by reading and mentall discourse, is of little vse or worth, vntill it be perfected by practice and experience; so is it much more true in the knowledge of Christianity. Wee see that men by much reading and speculation, attaine vnto great knowledge, but seldome to sound wisedome, which hath giuen way to that common Prouerbe, that The greatest Clerks are not the wisest men. It is no lesse cer∣taine (though it may be lesse obserued) that speculatiue knowledge, not being seasoned with experience, doth not make men spiritually wise vnto saluation; whereof it is that the great Doctours of the world, who are richest in it, are commonly poorest in grace and godlinesse, hauing no sense and feeling of those things, whereof in their learned discourses they make a great shew, and are well able to teach others that way which them∣selues neuer trauelled. It is not much reading, nor speculatiue skill in the writings of State-policy, that will make a wise Councellour, and much lesse a prudent Prince and Gouernour; but when this knowledge is sea∣soned with experience, which teacheth where the rules hold, and where they faile, and how they are varied by circumstances, which being innu∣merable, cannot be comprehended in any precepts, but are onely to bee determined by wise prudence, which is gotten by experience. It is not on∣ly booke-knowledge that will make a good Generall, or skilfull Pilot; no not so much as a cunning Artificer; but when this knowledge is perfected by practice and experience: and so surely, though wee abound neuer so much in litterall knowledge, it will be farre from making vs good Chri∣stians, vnlesse wee bring precepts into practice, and by feeling ex∣perience

apply what we know, to our owne particular vse and benefit. Yea, in truth amongst all those poynts of Religion which wee comprehend euen by the sauing knowledge of faith, those aboue all others are most sweet and comfortable, vsefull and beneficiall, which haue been confirmed and sealed vnto vs by most experience. A man truly wise, may cleerly dis∣cerne of good and euill, and of that which is either safe or dangerous, and may not onely beleeue without any doubting what he knoweth, but may be able, by effectuall reasons to perswade others, either to imbrace or shunne them; and yet neuer come to a sound vse of his knowledge, till it be seconded and better cleered by experience. As for example, hee may know the danger of suretiship, and how many men haue been vndone by it, losing not onely their wealth, but also their friends for whom they haue been ingaged, and yet be so blinded with deceiuing hopes, that with some little importunity he is content to be ingaged: but if his generall noti∣ons be seasoned by experience, and if being left in the lurch, he hath found and felt the smart of his forwardnesse, afterwards a threefold Cable is not strong enough to draw him into bonds, and hazard himselfe vnto so many miseries. So a man may know that this or that meate may bee dangerous and of hard digestion, and yet be drawne by his appetite to feede vpon it; but if he haue once surfetted, and haue felt the smart of a tedious sick∣nesse which hath indangered his life, he is afterwards alienated from it, both in iudgement and appetite, so that hee will bee sure to take heed of that dish, though he will venture to feed on another no lesse dangerous in his opinion, but not tryed to be so by experience; and thus it is in all other dangers, which wee more carefully shunne, as wee haue with more difficulty escaped out of them. So contrariwise, that which our iudge∣ments approue as good, is not so much loued and imbraced, till we haue by experience found it to be so vnto vs; neither haue we euer so much desire of the wholesomest food, though we know it to be so, as when wee haue by experience found, that it is pleasing to our owne taste, and affoor∣ding vnto vs good nourishment, hath been a notable meanes to preserue our health, and increase our strength. And thus also it is in spirituall things. Though we see the danger of our corruption, with the manifold euils which doe accompany them, and thereby are made carefull in some degree to auoyd them, yet we may be ouertaken, and with the violence of our lusts and passions be drawne to fall into them: but if by experience we haue felt the smart of them, how their poyson hath wrought in our hearts, infeebled our graces (as it were the vitall spirits) and weakened and disabled vs vnto all good duties, wee will euer afterwards mortally hate them, and more carefully shunne them then in former times. And contrariwise, though we know and beleeue, that such graces and duties are excellent, and therefore to be loued and imbraced of vs; yet shall wee neuer doe it vvith that ardency of affection, as vvhen vvee haue tasted the svveetnesse of them in themselues, and the manifold comforts and singular benefits vvhich doe accompany them; as peace vvith God, and peace of conscience, assurance of Gods loue and our ovvne saluation, invvard re∣freshment and ioy in the holy Ghost; and such other blessings of like na∣ture. All vvhich considerations should povverfully persvvade vs, not to

content our selues with the knowledge of Christianity, but to labour af∣ter the feeling and experience, the vse and practice of what wee know, which will be a singular helpe to further vs in all the duties of a godly life.

CAP. XXVII.

Wherein is shewed, that prayer is a singular meanes of a godly life.

§. Sect. 1 That nothing more then prayer, maketh vs godly and religious.

HItherto we haue spoken of those priuate meanes of a godly life, which are to be vsed by our selues alone: and now it re∣maineth that we intreat of those which wee are to vse both by our selues, and also together with others. The first where∣of is prayer, the which we haue before handled in the chiefe parts and poynts thereof: onely here we are to shew, that it is a powerfull and effectuall meanes, whereby we are furthered in all the duties of a god∣ly life. To which purpose let vs know that nothing can be more auaileable to this end, seeing there is not any thing which maketh vs more godly and religious, more like vnto God, and partakers of the diuine nature, then this daily communion and intercourse which wee haue with him. For as friendship, familiarity and neere society, ariseth amongst men, out of similitude of natures and manners; and contrariwise, likenesse of man∣ners and conditions groweth by degrees out of friendly acquaintance, and common conuersing one with another; so that if wee vsually keepe company, and entertaine conference with wicked men, wee are made wic∣ked like them, by their society and corrupt communication, which poy∣soneth our manners; but if we delight to conuerse and talke with those which are godly and religious, wee increase thereby in godlinesse and piety: so much more, if wee often haue this communion and confe∣rence with God by prayer, who is infinitely good in himselfe, and the Au∣thour and Fountaine of all goodnesse which is in the creatures, wee shall daily increase in all piety and holinesse, and by conuersing with him (like Moses) shine in his light: whereas the further wee withdraw our selues from this Fountaine of light and heate, goodnesse and perfection, the more frozen shall we be in the dregs of our sins, the more stony-hearted, and muddy-minded, and vtterly vnlike the diuine nature. Prayer (saith one) causeth maruellous effectually an holy life, and worthily fit for Gods * 1.583 seruice, and what it causeth, it increaseth, and like a treasure, layeth it vp in our mindes. For if a man indeuoureth to doe any thing appertaining to a godly life, prayer being his guide, and preparing the way, hee is sure to finde a commdious and easie passage, &c. It is a signe of madnesse, not to be perswaded that it is the very death of the soule, if wee doe not often prostrate our selues at Gods feet, who is the Authour of life. For as our body seuered from the soule, is but a dead carcase; so the soule is dead and miserable, if it approch not often vnto God by prayer. And this the common experience of all times hath plainly proued; seeing those who (with Dauid) haue been most exercised in this religious duty, haue been also most holy, and men according to Gods heart; those who haue neg∣lected

it, most prophane; and such as haue vtterly contemned it, no bet∣ter then wicked Atheists, God esteeming it all alike, not to haue him at all, and not to call vpon him. And therefore the Psalmist describeth the Atheisticall foole, that saith in his heart, There is no God, by this outward * 1.584 marke, that he neuer calls vpon his Name; for if he acknowledged a God that were able to helpe him, he would sue vnto him when he needed his helpe.

§. Sect. 2 That prayer is the meanes of obtaining all Gods gifts and graces.

Secondly, heereby it appeareth, that prayer is a most excellent and ne∣cessary helpe vnto a godly life, in that we are able to doe nothing without * 1.585 it, but are inabled by it, to doe in some measure whatsoeuer good thing we can desire. For of our selues we are weake and impotent vnto all du∣ties, and all the imaginations of our hearts being continually euill, wee are not able to thinke a good thought, or to entertaine a holy desire; but it is the Lord onely who beginneth, continueth, and perfecteth his worke of grace and sanctification in vs, and inableth vs to returne vnto him those workes of holinesse and righteousnesse, which in respect of ability to per∣forme * 1.586 them, we haue first receiued from him. So that if wee tender vnto him any good duty, we may say with Dauid, Of thine owne haue wee offered * 1.587 vnto thee. Now the meanes which God hath ordained and sanctified for the obtaining of any grace or helpe at his hand, whereby wee may bee strengthened vnto all duties of his seruice, is feruent and earnest prayer, * 1.588 which he hath appointed to be the hand of the soule, to receiue from him all gifts of grace and goodnesse. And though like a bountifull Prince, he offereth liberally vnto vs whatsoeuer we can lawfully desire, yet he will not deliuer his rich gifts to those who hold their hand in their bosome, and will not vouchsafe to put it foorth, that it may receiue them. We are dry and empty cisternes, who haue naturally in vs no drop of grace and goodnesse, but what we receiue from God, who is the inexhaustible foun∣taine of euery good and perfect gift, as the Apostle telleth vs. Now as hee * 1.589 hath appointed Christ to be the Conduit head, so prayer to be (as it were) the Pipe, whereby he will conuay vnto vs these waters of Life, which, if we intermit not, hee will richly replenish vs with all his graces; but if we neglect this holy duty, and yet imagine to receiue any grace or spirituall strength from him, it is all one, as if we should cut off the pipe, and yet imagine to fill the empty cisterne.

§. Sect. 3 That all the parts of prayer are singular helpes to a godly life.

Finally, all the parts of Prayer seuerally serue as speciall meanes to fur∣ther vs in the duties of a godly life. For first, the confession of our sinnes will withhold vs from the committing of them, whilest aggrauating, be∣wayling, and adiudging our selues for them to those fearefull punish∣ments which they haue iustly deserued, our hearts are wrought vnto a true hatred of them, when as we see and acknowledge the miserable fruits which spring from this cursed roote. Secondly, because wee cannot for shame commit those sinnes willingly, which we haue humbly confessed, and God hath graciously pardoned. For what malefactour is so impudent, as to commit those crimes againe, which his Prince of meere loue hath lately remitted, and whilest he hath (as it were) his pardon in his hand, especially when he knovveth that he must the next day againe be arrained for them, and stand at the barre at his Soueraignes mercy? Thirdly, be∣cause by often confession vve search out our hidden sinnes, and ransacke

our hearts and consciences, so as they cannot lye lurking in them, but are apprehended, condemned, and dravvne out to execution. Lastly, because vpon our confession, receiuing at Gods hands assurance of pardon, * 1.590 according to his gracious promises; wee cannot but intirely loue him, who hath forgiuen vs so great a debt, whereby wee shall bee made loth to doe any thing which may displease him, and ready to performe all good duties which may bee acceptable in his sight. By petition also wee haue no lesse helpe, seeing thereby wee come to a more thorow sight of our wants, which worketh in vs an hungring and thirsting de∣sire, that they may bee supplied, and of our imperfections in our best duties, that wee may striue and labour after more perfection, carefully and conscionably vsing all good meanes whereby our desires may bee sa∣tisfied, seeing if wee should neglect them, after wee haue made these earnest suites, we should both tempt the Lord, and discouer our owne grosse hypocrisie, in asking those things which wee care not to obtaine. Againe, by these suites and requests made vnto God, according to his * 1.591 will, wee receiue the gift of his holy Spirit, which inableth vs to all good duties, by regenerating and sanctifying vs, seeing God hath promised to giue him vnto those that aske him; and together with him wee obtaine all Gods sanctifying gifts and graces, which by the same meanes are dai∣ly confirmed and increased in vs, and haue such a quickning power, ver∣tue, and vigour added vnto them, that they inable vs to the constant per∣formance of all Christian duties; which otherwise lying dull and dead in vs, wee should become like a body without spirits, lumpish and lazie in Gods seruice. Finally, by these suites and requests our loue is infla∣med, vpon our assurance that they are heard and granted; which stirreth vs vp to yeeld vnto God cheerefull obedience, our faith is confirmed, and our affiance and hope strengthened, in assured confidence and expecta∣tion of Gods helpe and assistance, which will vphold vs when we are ready to faint, inable vs to ouercome all difficulties, and to performe all the du∣ties of a godly life with much comfort and delight. Lastly, thanksgiuing is a singular helpe to the same end, whilest we recount and call to minde Gods manifold blessings and rich mercies, which of meere grace, without any desert of ours, he hath from time to time multiplied vpon vs. All which (if we be not too too vngratefull) will bee so many strong bands of loue, to tye vs vnto obedience, and to make vs cheerefull in all Christian du∣ties, seeing by them we serue so bountifull a Master, which if we neglect to doe, we shall play the notable hypocrites, in professing that thankful∣nesse with our lips, which we neither haue in our hearts, nor take any care to expresse in our liues.

CAP. XXVIII.

Of reading the Scriptures and other religious writings.

§. Sect. 1 Who are to exercise them∣selues in this dutie of rea∣ding.

THe second priuate meanes of a godly life, which may be vsed by our selues alone, or with others, is reading, which is the perusing and studying of religious wri∣tings, for the information of our iudgements in the knowledge of God and his truth, the sanctifying of our hearts and affections, and the reforming of our liues and conuersations. The which exercise may be performed when we are alone, by the sight of the eye, and the discourse of the minde, either with or without the vse of speech; but with all necessarily ioy∣ned together, when we performe this dutie with others. In speaking whereof, let vs first generally obserue, who are to reade, and then the sub••ect matter which is to be read of them. For the first, all sorts and conditions of men without exception, are tyed to this dutie, who are any way able to performe it, both the learned and vnlearned, the Mi∣nisters and common people, the poore and rich, men & women, yong, old, and of middle age: seeing the Lord in the Scriptures hath impo∣sed it as necessary and profitable for all men. Thus he requireth that not onely the Leuites, but his whole people of Israel should conti∣nually studie in the Booke of his Law, and take all good occasions to speake and talke of it in all places; that they should binde the words of it * 1.592 for a signe vpon their hands, and that they should bee as frontlets betweene their eyes, and that they should write them vpon the posts of their house and on their gates, to no other end, but that they might often take occasion there∣by to reade and study them. Our Sauiour Christ also doth exhort all to search the Scriptures, and affirmeth this to bee the cause of all errours * 1.593 both in iudgement and manners, because men were not well acquain∣ted with them. And the Apostle Peter, writing generally to all, saith, that hauing a more sure word of prophecie (that is more infallible then any reuelations) therefore they did well that they did take heede vnto it, as vnto a * 1.594 light that shineth in a darke place. And the Apostle writing vnto the Ro∣manes, saith, that whatsoeuer things were written aforetime, were written for * 1.595 our learning, that we through patience and comfort of the Scriptures might haue hope. The Apostle Iohn likewise writing to children, young and old men, plainely implyeth that no age is exempted; but euen little children must reade, that they may be seasoned with the knowledge of Gods truth from their tender age, like young Timothy, and the chil∣dren of the elect Lady; and so being trayned vp in the way which they should chuse, when they are old, they will not depart from it: and hauing this sound foundation of knowledge layd, they may haue the building of faith and piety more easily erected and set vp in them. And young men al∣so must reade the Scriptures, that being armed with this sword of the Spirit, they may be the better enabled to resist the tentations of the diuell, the world and their own flesh, which in that age are most strong and violent. Finally, old men, after they haue gotten much knowledge,

must still diligently studie the Scriptures, that they may be the better confirmed and settled in the things which they know, recall those things to memory, which that age otherwise is apt to forget, and that hauing knowne God and his Christ from the beginning, not onely by reading and hearing, but by much experience; they may be refresh∣ing and renewing this knowledge, be the better able to walke them∣selues in this cleare light, and guide and direct others also by their fa∣therly instructions in the right way that they should chuse. But yet in a more speciall manner, this dutie of reading the Law and Word of * 1.596 God is pressed vpon Princes and Gouernours, that being inlightened with the knowledge of Gods will and truth, they may themselues yeeld obedience vnto it, seeing hereby they shall not onely saue their owne soules, but also bee a meanes of the saluation of many others, their liues and actions being exemplarie, and powerfull to draw those which are vnder them, to follow and imitate them in that which is either good or euill: And also that hauing this light to guide them, they may administer righteous iudgement, and gouerne the people committed to their charge, in the feare of the Lord, establishing a∣mongst them Gods true Religion, and maintaining in all their domi∣nions iustice and truth. But aboue all others, the Ministers of Gods Word are religiously bound to exercise themselues diligently in rea∣ding the Scriptures; seeing they must not onely haue skill to direct themselues and their owne families, but to instruct all others commit∣ted to their charge, in the Word and will of God; for the Priests lips * 1.597 must preserue knowledge, and the people must seeke the Law at their mouth; for he is the messenger of the Lord of hosts. And he principally more then or∣dinary Christians, must giue attendance to reading, exhortation and doctrine, * 1.598 and continue in them; because in so doing, he shal both saue himselfe and those that heare him.

§. Sect. 2 That we are chiefly to be exercised in reading and studying of the Scriptures.

The second generall point to be considered, is the subiect matter of our reading, of which wee must make good choyce, seeing it were much better not to reade at all, then to spend our time in perusing such bookes as are prophane, teaching nothing but vanitie and lyes, wan∣tonnesse, ribaldry and contempt both of Religion & common honesty; in which number are books of scurrilous iests, plaies and Machiauelli∣an policie. For as we say in the prouerbe, Where God hath his Church, there the diuell hath his chappell; and apishly imitating the diuine Maiesty, that he may blinde his followers, get from them the like glory, and especially that he may disgrace Gods holy ordinances; as God hath his Sacraments & Ceremonies, so he will haue his to seale vp to his vassals their more assured condemnation. And as God hath his bookes of holy Scriptures, contayning his will and Lawes, for the sanctifying and gouerning of his people; so the deuill will haue scribes inspired with his will, to set forth bookes of hellish impieties and damnable policies, for the corrupting of mens iudgements, the poi∣soning of their hearts and manners, and the trayning vp and gouer∣ning of his subiects in all sinne and wickednesse. And therefore all those who desire to please God in the duties of a godly life, must with

as much care flee such bookes, as Mariners doe the rockes and sands; and as they professe themselues Gods seruants, so they must make choyce of such bookes as will better their knowledge and practice in his Lawes: as they professe themselues of the Christian Religion, so they must read and studie such bookes, as being religious, will further them in Christianity, and enable them to performe vnto God more diligent and faithfull seruice. In which respect, the Booke of holy Scriptures contained in the Old and New Testament, is to be prefer∣red aboue all others, seeing it is the foundation and ground of them all, which hauing God for it Author, is of infallible truth, and is to be beleeued in its owne sole authority, and needeth not the confirmation of reason, or any humane testimony, but shineth like the Sunne in it owne light. Whereas all writings of men who are subiect to er∣rours, are onely so far foorth to be beleeued and imbraced, as they are consonant, and agreeable with it. For all men are lyers, and through their ignorance, subiect to errors; apt to deceiue, and to be deceiued; and therefore are no further to be credited, then as their sayings and works are approoued by the Canon and rule of Gods infallible truth. Besides that, the Word of God is of more maiesty, power & efficacie, then any mortall mans, and his more immediate ordinance, which being more effectually assisted, and wrought into our mindes and hearts by his holy Spirit, is of greater efficacie for the inlightening of our vnderstandings, the mollifying of our hearts, the strengthening of our Faith, and sanctifying of our affections, then all other writings without it. And this Dauid found by experience, professing, that by studying and meditating in the Booke and Law of God, he became wiser then the Ancients, and of more vnderstanding then his teachers. * 1.599

§. Sect. 3 Their obiecti∣on answered, who pretend the obscurity of the Scrip∣tures.

Neither let any man pretend that the Scriptures are of such difficul∣ty, and so hard to be vnderstood, that priuate men must not presume to * 1.600 read them; seeing they haue plainely taught vs, that the Law of the Lord inlighteneth the eyes, and maketh wise the simple. And wise Salomon telleth vs, that this was one chiefe end of his penning that portion of holy Scripture, that he might giue subtilty (that is, more then com∣mon knowledge) to the simple, and to the young man knowledge and discre∣tion. So that though the Scriptures finde men simple and ignorant, yet they doe not leaue them so, seeing they were purposely appointed by God to illuminate the eyes of the blinde, and to make the foolish wise. And therefore to forbeare the reading of the Scriptures, because we are rude and of small vnderstanding, is all one, as if we should refuse the medicine, because we are sicke; the eye-salue, because we are blinde; and the light of the Sunne, because we are in the darke or dim∣sighted. It is true, that all places of holy Scriptures are not alike cleare, but though some be easie and plaine, yet other are so high and mysticall, hard to be vnderstood, and of such abstruse difficulty, that the best wits and most learned may, euen their whole liues, be exerci∣sed about them, and yet neuer reach to their height, nor sound them to the bottome. But this must not discourage the simplest from rea∣ding of them, because it is not necessary, nor required of all, that they

should vnderstand euery place, but so much as is necessarie for their saluation, and according to the measure of their gifts, which they haue * 1.601 receiued, which if they exceed, they come vnder the censure of curio∣sity & presumption. And for the attayning of that maine end at which euery one must ayme, the Bookes of holy Scriptures are fit to be read of all sorts of men, being not only (as that learned Father obserued) * 1.602 in many places a deepe sea, wherein the Elephant may swim, but also in as many others, shallow Foords, wherein the Lambe may wade. Yea so gracious is the Creator and Redeemer of all men, that in pen∣ning the holy Scriptures, he hath taken care of the simple, as well as of the wise and learned. And as in course of nature he hath made those things most common, which are most excellent, profitable and necessary, as the Sunne, ayre, fire, water, bread and cloathing, and hath onely reserued to the rich and noble, peculiar priuiledges in things of lesse vse and necessity, as gold, siluer, precious Iewels (so made and called, not by nature, but by fantasie and opinion) silken garments, de∣licious cates and such like trifles: So he hath layde out in common the maine points of Religion necessary to saluation, by making them so easie and familiar, that the meanest capacities may comprehend them, if they will vse the meanes and helpes which he hath sanctified for this vse; as feruent prayer for the assistance of Gods Spirit to in∣lighten our blinde eyes, reading, meditation, comparing one place with another, the publique ministery and priuate conference; And hath re∣serued other things lesse necessary in abstruse obscurity, as Chrono∣logies, Genealogies, quiddities and intricate questions, to exercise the curiositie of such as scorne to be vulgarly wise, and would gaine vnto themselues an opinion of their learning and knowledge. Yea euen the same maine points of Religion, which are in some places plainely expressed, to the capacity of the most simple, are in other places more obscurely deliuered, that all sorts of men might be imployed in this holy exercise of reading the Scriptures, the simple hauing no cause of discouragement, by their difficulty; nor the learned, and men of grea∣ter gifts, any cause of contempt or idle sloth, through their easinesse; but might haue matter deepe enough, to sound and search out, by their greatest wit and most industrious indeuour. So one saith, that the * 1.603 holy Scriptures, without comparison, excell all other science and lear∣ning; for they publish and preach the Truth, call vs to our heauenly Country, inuite the heart of the Reader from earthly desires, to im∣brace heauenly excellencies; the which are not so shut vp in obscu∣rity, that we neede to feare them; nor so open, that we should contemne them; but the more they are vsed, the lesse they are loathed, and the more they are loued, the more they are studied, &c. Notwithstan∣ding euen in this Paradise, which aboundeth with all manner of flow∣ers and medicinable hearbs, fit for vse, necessity and delight, there may generally at all times be choyce made of such as are most profitable and comfortable, and specially vpon seuerall occasions. For howso∣euer all contained in them be excellent and fit for diuers vses, so that no part in our reading is alwaies to be passed ouer and neglected,

yet there are some places aboue others, wherein we may haue the food of our soules in greatest plentie and variety, and better prepared for our weake stomakes. And though they admit of no comparison with other writings, yet in themselues one part may excell another, if not in respect of their Author or nature, yet in respect of our vse and edification; as contayning and setting forth the maine points of our saluation more fully and plainely then others. In which respect the Prophets are to be preferred before the Bookes of Moses, as be∣ing a Commentarie and exposition of them. The Prouerbs of Salo∣mon, before diuers of them, as being full fraught with heauenly Wis∣dome, and contayning diuine precepts and counsels, fit to guide vs in all our courses. And aboue them all, the Booke of the Psalmes, as be∣ing the liuely Anatomie of a true Christian in all estates and condi∣tions, a treasurie of heauenly meditations, diuine wisdome, holy doctrines and precepts, and a cleare glasse, wherein we may see, how in all estates and conditions God dealeth with his children, and they with him. And finally, the New Testament is to be preferred before the Old, because God therein hath more cleerely manifested him∣selfe and his will, the sending of our Sauiour Christ, and the great worke of Redemption wrought by him, with all the meanes whereby we may be made partakers of him and all his benefits, Gods spirituall graces in this life, and eternall saluation in the life to come. For how∣soeuer they are both all one in substance, & containe the same things, yet with this difference in respect of vs, that the Old Testament is the New hid and shadowed, the New Testament is the Old vnfolded and reuealed.

§. Sect. 4 That we must not reade the Scriptures onely, but also other religious writings.

But though a Christian man is to studie and read the holy Scrip∣tures chiefely, that he may out of them, as out of the fountaine, know God and all the duties of a godly life, in which respect their practice is absolutely to be condemned, who are so wholy taken vp in reading the Fathers, Schoolemen, and late Writers, that they can finde little time to reade and meditate in the Booke of God, and so are greatest strangers where they should be best acquainted, and like ill merchants who buy all their wares at the second or third hand: yet we are not so wholy to be conuersant in them, as to neglect or to want time to peruse the writings of godly and learned men, who by the helpe of their feruent prayers, the gifts of learning and tongues, and their se∣rious studies and diligent labours, haue giuen the true sense and mea∣ning of them, and haue distinctly handled and cleered the maine points of Religion contained in them. Not that the Scriptures doe not themselues sufficiently teach all things necessarie vnto saluation, without any humane addition; but because the Lord, intending to vse the ministery of his seruants the Prophets and Pastors of his Church, for the edification of his people, hath caused them to be so penned, as that there should be continuall vse both of their expositions and ap∣plication. Which whoso contemne or neglect, and content them∣selues with the sole reading of the Scriptures, if they be not of emi∣nent parts, and indued with a great measure of spirituall vnderstanding,

they will but slowly proceed in the growth of their knowledge, nor with∣out much labour, and long study, attaine vnto any great perfection, though they may get some such competency as is necessary to saluation. For many eyes see more then one, and great workes are effected more speedily and easily, that are set forward with the helpe of many hands. And therefore I cannot commend their course, though otherwise they be godly and religious, and much lesse those who set them in it, that neglect the reading of all others bookes besides the holy Scriptures, because they haue all-sufficiency in them; though in respect of the publike meanes they much preferre (as they haue good cause) the Word sincerely and soundly preached, before the Word barely read; notwithstanding that this publike reading is to be preferred before priuate, as before I haue shewed. As though children should content themselues with the whole loafe of bread, or ioynt of meat, because they haue in them sufficient nourishment, and refuse to haue it cut out and carued vnto them, vnlesse it be at a publike feast, because, with much adoe, they can twitch and pull some little pieces and fragments from them, which may bee enough to hold life and soule together. But let such know, that howsoeuer the Scrip∣tures containe all things necessary to saluation; yea, are sufficient to saue the most ignorant, through the inward illumination of the Spirit, where all other helpes and meanes are wanting, yet where these are to bee had, they will be lesse sufficient and effectuall to vs, if wee neglect them, seeing the Lord granteth them vnto vs to this end, that wee should vse them for the cleering of those places that are obscure, and for the inforcing and ap∣plying of those poynts that are more plaine, for the discussing of doubt∣full cases, and for the laying open of many poynts of doctrine, necessary for our direction in the course of a godly life; which being many of them not manifestly expressed, but implied and to bee gathered by necessary consequence, it is not within the reach of euery ones capacity, to gather them sufficiently by their owne reading and meditation, especially if they neglect wilfully those helpes which the Lord graciously doth offer vnto them.

§. Sect. 5 Some speciall directions for the choyce of fit Authours which may helpe vs in the practice of godlinesse.

Now amongst those innumerable bookes which are set forth by lear∣ned and godly men, we must vse singular care to chuse such as are most profitable for our edification. As those first and before others, which are sufficient to informe our iudgements in the maine poynts of Christian Religion, the knowledge whereof is necessary to saluation. Of which we may haue plentifull choyce, both those which handle all these poynts more briefly and compendiously; as Doctor Nowels Catechisme, Master Bezaes Confession, questions & answeres, Doctor Hall, Doctor Burges, and Master Balls Catechismes, A briefe method of Catechizing, The way to true blessednesse, and many others; and such as handle the same poynts more fully and largely: as Virels Catechisme, Bastingius, The summe of sacred Diuinity, A treatise of Christian Religion, Vrsinus Catechisme, Caluins Institutions, and the Workes of our reuerend Countreyman Ma∣ster Perkins, who hath excellently handled the most poynts of Christian Religion, in his learned and religious writings. And hauing thorowly in∣formed our iudgements, by reading and studying some of these, or others

of like nature, which by the light of our owne iudgements, or helpe of o∣thers directions, we thinke fittest for vs, wee may then also profitably per∣use other writings, which may further and direct vs in the duties of piety and of a godly life. As Master Rogers his seuen Treatises; or if they seeme too long for our little leisure, the abridgement of them, the which is so exactly done, that in my iudgement it fully comprizeth in it the whole summe and substance of them all, with the addition of many other parti∣cular poynts and proofes: Or another intituled, Directions to a godly life, gathered out of the same 7. Treatises. Besides, other books in our own lan∣guage, which as excellently as in any other, handle both learnedly and re∣ligiously, many speciall parts of Christianity, and particular discourses, tending to piety, which are most perswasiue, pithy and profitable, to fur∣ther vs in all the duties of a godly life. Amongst which, I cannot but commend vnto thee (Christian Reader) that plaine and familiar exposi∣tion of the ten Commandements, with all other workes of the same Au∣thours. The workes of those reuerend seruants of God, Master Greenham, Master Arthur Dent, and of my late worthy assistant, Master Daniel Dike, who shall be euer vnto me of happy memory; in whose Treatises nothing seemeth wanting, which piety, learning and wit could adde vnto them. And finally, the workes of our famous and diuine English Seneca, in * 1.604 which, wit and piety are so matched, as that they seeme to striue which should exceed the other. Many other labours of worthy men might bee added, some of which still remaine as excellent ornaments and lights in Gods Church, and some are at rest with the Lord, and haue receiued the Crowne of their labours, but that I would not too much increase mine owne booke with naming other mens, and also because I thought it fit to leaue some to the Readers choyce, and to the aduice of others, which vp∣on notice of their estates can direct them better. Onely aiming at mine owne maine end of perswading all to the duties of a godly life, let mee giue this generall rule to bee obserued, that wee rather make choyce of such bookes, as doe soundly informe the iudgement, and worke powerful∣ly vpon the heart and affections, then of such as containing little but idle eloquence and frothy conceits of wit, doe nourish in the Reader, vaine curiosity, and please his phantasie with fruitlesse flashes. Yea, I would per∣swade the deuout Christian (to whom I chiefly write) who laboureth more after piety, then learning and speculatiue knowledge, that they would principally reade such bookes, as will make them more holy and religious, rather then more learned; and such experimentall Diuinity, as will fit and further them for Christian practice, rather then for discourse. Neither can I commend to such the studies of Genealogies, Chronolo∣gies & controuersies, except hauing begun with those before-named, they haue not onely leisure sufficient for the other also, and excellent wits and parts to comprehend and profit by them; but also liue in such places which are infected with errours, schismes, and heresies, where, in respect of their company, they shall need to be extraordinarily confirmed and strengthened, that they may be able to defend the truth, and to confute and conuince gain-sayers; yea if it bee possible, to perswade and gaine them, that they may imbrace the same truth which they professe. In

which case I would commend vnto them the learned writings of B. Iewell, against Harding; of Doctor Fulke, and especially his answere to the Rhe∣mish Testament, Doctor Reynolds conference with Hart, Master Perkins his Reformed Catholique; Doctor Abbots learned defence of it against Bishop, Doctor Whites Way to the true Church, and Doctor Willets Sy∣nopsis, which comprizeth in it the summe of many others, and learnedly disputeth and discusseth the most poynts in controuersie between vs and our aduersaries. Otherwise I should perswade those whose maine aime is to informe themselues in the duties of godlinesse, that they may practise them in their liues, to be more sparing in the study of Controuersies, seeing if they cleerly see the perfect rule of truth, it will inable them to discerne the crooked errours which are contrary vnto it, it being such a light, as not onely sheweth it selfe, but also all falshood which is opposite and oppugneth it.

CAP. XXIX.

Of our preparation vnto this exercise of reading, and what is required in it.

§. Sect. 1 That we must come in reue∣rence to this holy exercise, and bring faith vnto it.

ANd thus hauing generally shewed both who are to exercise themselues in reading, and the subiect matter which they are to reade; we are now to intreat of the duty it selfe; and then to shew that it is an excellent helpe and meanes of a godly life. In the duty we will consider the preparation vn∣to it, and then the action or exercise of reading, with some directions by which we may be inabled to performe it with fruit and benefit. In our preparation our care must be, to fit our selues that wee may performe this religious duty in a right manner, and not to goe about it rashly and vnad∣uisedly, neuer so much as once thinking to what end we vndertake it, but onely reading to spend the time, because we want some other imploy∣ment. And first, we must come vnto this duty with all reuerence, and per∣forme it as in Gods presence, and as being one of his gracious ordinan∣ces, whereby hereuealeth himselfe and his will more cleerly vnto vs, for the edifying and building of vs vp in all grace and godlinesse. Secondly, we must bring faith with vs; for as it is said of the Word heard, so may it also of this, namely, that the Word which we reade will not profit vs, vnlesse it * 1.605 be mixed with faith in those that reade it. The which is to be vnderstood first generally of iustifying faith in Christ, which is required in all our actions, that they may be pleasing to God, & more specially in this, seeing if Christ be not in vs by his Spirit and a liuely faith, both to open the blind eyes of our mindes, that we may see and vnderstand, as hee did the eyes of Saul, * 1.606 and our hard hearts shut vp in sinne, as he did the heart of Lydia, and of the two Disciples going to Emaus, yea, if this Lion of the Tribe of Iuda doe not open the sealed Booke, we shall see, and not perceiue; reade, and not vn∣derstand. Besdies which, we must bring a more speciall faith, whereby we are made ready to beleeue and imbrace euery truth of God, and to apply it for our owne vse, as doctrines of truth for our instruction, threatnings

for our humiliation, promises for our confirmation in faith, consolations for our comfort, and so in the rest. But in respect of this faith, there must be some difference in the act of it, as it beleeueth the Scriptures, and as it beleeueth the writings of men, although most godly and learned. For as these are not to be read with equall reuerence and esteeme vnto the o∣ther, so neither in all respects with the like faith. For we must beleeue the Scriptures with an absolute faith, without any doubting or dispute of rea∣son, & without other confirmatiō or appeale to further trial, because they are the Word of God, who being Truth it selfe, can neither deceiue, nor be deceiued. But all other writings of men must be read with a reserued faith, beleeuing them onely so farre forth, as vpon due triall and examina∣tion we finde their sayings consonant and agreeable to Gods Word, and grounded vpon his infallible truth, as vpon a sure foundation. For wee all being but imperfectly inlightened, doe know onely in part; and therefore being subiect to errours, others also that should build their faith vpon our * 1.607 authority, should erre with vs.

§. Sect. 2 That we must bring honest hearts, and earnest desires to profit by this exercise.

Thirdly, we must bring with vs good and honest hearts, that so the seed of the Word being sowne in them as in good grounds, it may take deepe * 1.608 root, and bring forth in vs plentifull fruits. Whereby I vnderstand, not onely an heart purified by faith, and purged from sinfull corruptions by true repentance, without which we shuld not presume to take Gods word and Couenant into our mouthes; but such an one as is replenished with sincere affections and holy desires, as after all Gods graces, so especially that we may profit by this present exercise, without which wee may long reade, and yet be neuer the better or holier; like those who eating their meate without an appetite, are, after much feeding, neuer the fatter. Vn∣to such the saying of Salomon may be fitly applyed: Wherefore is there a * 1.609 price in the hand of a foole to get wisedome, seeing he hath no heart to it? For though they abound in leisure, and haue the sight and perusing of many excellent bookes, yet they purchase by them no spirituall grace, because they haue no such desire or end, when they set themselues to reading, but because they are weary of idlenesse, or for curiosity, that they may see what euery one is able to say, or to get speculatiue knowledge, that they may be fitted to entertaine discourse. But if we would haue any good by our reading, we must come to it with a mind and desire to profit by it; to haue the graces of Gods Spirit increased in vs, to haue our minds more inlightened with the sauing knowledge of God and his will, to haue our faith, affiance, hope, loue, zeale, and all other Gods gifts and graces con∣firmed, nourished and inlarged in our hearts, that wee may expresse them in our liues, by increasing daily in bringing forth the fruits of holinesse and righteousnesse. For if these desires be wanting, though we should do nothing else but reade the Scriptures, and other religious bookes; yea, though we were (like many of the Iewes) so conuersant in the Booke of God, that we could say the most of it by heart, and were able to tell pre∣cisely how many words and letters were contained in it; all this would yeeld vnto vs no spirituall nourishment, nor make vs to thriue any whit in grace and godlinesse.

§. Sect. 3 That we must come with a purpose to make good vse of all we reade.

Finally, in our preparation, we must come to reading, with a purpose

and resolution to draw all we reade vnto our owne particular vse, either for the informing of our iudgements, or sanctifying of our affections, or reforming of our liues, by putting those good duties in practice which we know and learne. The which purpose Dauid expresseth in these words, Teach me, O Lord, the way of thy Commandements, and I will keepe them vnto * 1.610 the end. Otherwise wee can haue no assurance that God will by our rea∣ding inlighten our mindes, and increase our knowledge: for why should be giue vs more, if we make no good vse of that we haue? Yea, why should he not rather take away his Talent, if we hide it vnprofitably in a napkin? or at least, leaue it with vs to increase our account, and with it our punish∣ment? for the seruant that knoweth his Masters will, and doth it not, shall bee * 1.611 beaten with many stripes. Let therefore (as one exhorteth) the holy Scrip∣tures * 1.612 be alwayes in thy hands, and meditate on them in thy minde; yet doe not thinke it sufficient for thee to haue Gods Lawes in thy memory, if thou forgettest them in thy workes, but therefore know them, that thou mayest doe what thou knowest; for not the hearers of the Law are iust be∣fore God, but the doers of it are iustified. And as the same Author per∣swadeth in another place; So reade the holy Scriptures, as that thou al∣wayes remember them to be the Word of God, who requireth not onely that we should know his Law, but also fulfill and obey it. For it profiteth not to know such things as ought to be done, and not to doe them. Thou vsest well thy reading of Diuinity, if thou settest it as a glasse before thee, that thy soule may behold it selfe by looking in it, and may either amend deformities and blemishes, or more adorne it selfe, where it is already beautifull.

§. Sect. 4 That we must pray before we reade.

Lastly, that we may performe both the preparation and action the bet∣ter, we must lift vp our hearts (and when in respect of place and company we conueniently can) our voyce also, desiring in some short and pithy prayer, that the Lord will assist vs in this exercise by his grace and holy Spirit, that thereby it may become effectuall for the inlightning of our mindes with sauing knowledge, the informing of our iudgements, the sanctifying of our affections, the nourishing and increasing of our faith, repentance, and all sanctifying graces, and the strengthening of vs in the inner man, vnto all the duties of a godly and Christian life, to the glory of his holy Name, and comfort and saluation of our soules, through our Lord Iesus Christ. The which inuocation of Gods holy Name is neces∣sary before the reading of the Word; for we are naturally blind, and therefore had need to pray with Dauid; Open mine eyes, O Lord, that I may see the wonderfull things of the Law. Naturally we vnderstand not the things * 1.613 of the Spirit of God, neither can we know them, because they are spiritually dis∣cerned, * 1.614 and it is onely the Spirit of God that knoweth the things of God, and * 1.615 reuealeth them vnto vs, which we can no otherwise hope to obtaine, then by feruent and effectuall prayer.

CAP. XXX.

Of the duties required in the action of reading, that we may profit by it.

§. Sect. 1 Of the ends at which wee must ayme in our reading.

ANd thus much concerning those things which are required in our preparation. In the action of reading, diuers points are to be considered. The first is, the ends which wee must propound vnto our selues in it. Which are either princi∣pall or subordinate. The principall end which wee must ayme at in this exercise, is the glory of God, namely, that heereby know∣ing his will, we may glorifie his holy Name, by yeelding obedience vnto it, and by putting in practice the things which he requireth in the whole course of our liues and conuersations. The subordinate end, is generally the edification of our selues and our brethren, and the saluation of their and our owne soules; according to that of the Apostle; Attend vnto rea∣ding, * 1.616 and continue therein; for in so doing, thou shalt both saue thy selfe, and those that heare thee. More especially, wee must reade the Scriptures to those ends for which the holy Ghost hath commended them vnto vs, as vsefull and profitable. And first, for doctrine and instruction; in which re∣gard, * 1.617 we are to reade them for the further inlightning of our minds, and informing of our iudgements, in the knowledge and acknowledgement of Gods will, that we may be directed thereby in all our wayes, for the leading of our liues in such a course as may in all things bee acceptable vnto God. For we are naturally blind and ignorant, and walking in darke∣nesse, and in the shaddow of death, we know not what to chuse and what to refuse, but the Word of God is a lampe vnto our feet, and a light vnto our * 1.618 paths, which shining vnto vs in this darkenesse, guideth our feet into the way of peace. Of which light if we depriue our selues, we shall passe our * 1.619 liues in a more then Aegyptian darkenesse, and groping at noone day, shall easily be mis-led into all sinne and errour, according to that of Salo∣mon; for the soule to be without knowledge, it is not good, and he who (wanting * 1.620 this light to guide him) hasteth with his feet, sinneth, being ready to de∣ceiue, and be deceiued. The second end at which wee must ayme in our reading, is, that we may be established in the truth, being inabled to de∣fend it, and also to refute and conuince the errours and false doctrine which are contrary vnto it, especially those wherewith it is most oppug∣ned in the times and places wherein we liue. For if wee be conuersant in the Scriptures, we shall be able to try the Spirits, whether they be of God or no, * 1.621 and not receiue all we heare hand ouer head, and so be carried away with euery wind of doctrine, but to bring them to bee tryed with the Touch∣stone of Gods truth, and with the Bereans to search the Scriptures, and by * 1.622 them, to examine whether the things we heare be so or no. The third end at which we must ayme, is admonition, that wee may be able to checke our selues when we are going out of the way, and both take and giue war∣ning to our selues and others, when either they or we are entring into er∣rours in doctrine and practice, that we may be reclaimed, and not proceed * 1.623 in them to our further detriment. The fourth end, is reproofe and rebuke,

that we may be able out of the Scriptures to apply Gods threatnings and checkes vnto our selues and others, when as either we or they doe liue in any knowne sinnes without repentance, that so we may by strong hand be pulled (like fire-brands) out of the fire, and not suffered to perish by Gods approching Iudgements. The fift and last speciall end, which the Apostle expresseth in another place, is comfort and consolation, that wee may be able to cheere vp our fainting and drooping hearts, and to strengthen * 1.624 our weake hands and knees, against the manifold discouragements which affront vs in our Christian course, whether they be inward or outward, as our owne sinnes, and the anger of God due vnto them; our corruptions, vvants, and imperfections in our best actions; the tentations of our spiri∣tuall enemies, afflictions, and persecutions; against which, and all others, the Scriptures as a rich Treasury, affoord vnto vs plentifull consolation, which being rightly applied, will sufficiently harten vs to goe on with comfort and ioy in the wayes of godlinesse. And as in our reading wee * 1.625 must ayme at these particulars, so generally, that wee may be sanctified with this Word of Truth thorowout, both in soules and bodies, and that * 1.626 we may be made perfect, being thorowly furnished vnto all good workes. * 1.627

§. Sect. 2 That we must obserue the Theme and Argument.

The second point to be considered, is the maner how we may so carry our selues in this exercise, as that we may performe it with most fruit and benefit; to which purpose the directions following may not vnprofitably be obserued. As first, we are diligently to marke the Theme, question, or mayne point which is handled in that Book or Chapter which we reade, and how the discourse of the Aurthor tendeth to prooue or illustrate it, with the seuerall arguments which are produced to this end. Or if wee want skill to doe this, yet we may obserue, if not by our owne collection, yet by helpe of the Authors paines, the summe and substance of all which, he deliuereth in the contents of the Chapters or Sections, which will giue great light to the vnderstanding of all the rest, when as wee know the mayne scope at which he aymeth, and how he frameth his discourse, and what arguments and testimonies he vseth to prooue or inforce that point which he propoundeth. To which purpose, it is also profitable to * 1.628 obserue (as neere as we can) what was the occasion of the Authors wri∣ting, and to consider the circumstances of the persons to whose vse the writings were intended, and of the times wherein he wrote, with the state of the people that liued in them, vnto what sinnes they were most addicted, and in what vertues and duties they were most defectiue; and how the Author cryeth downe the one, and perswadeth them to the other. The order also and method which he vseth, the coherence of the parts of his discourse, and how he passeth from one point to another, will giue much light to the vnderstanding of what we reade; which if wee neglect, and consusedly goe on, iumbling all together, wee shall make euen those things which are plaine and easie, hard and intricate; obserue little in much reading, and remember lesse, and reape little profit by much paines.

§. Sect. 3 That we must obserue a due order in our reading, and make choyce of fittest Au∣thors.

With like care we must obserue a due order in our owne reading, ma∣king choyce of such Authors as are fittest for our owne capacity and vse, and so proceeding by degrees from those which are most easie, to such as

are more difficult, as we increase in knowledge and vnderstanding. First, our care must be to lay a sure foundation, by reading diligently some profitable Catechisme, containing the maine points of Christian Religion, not thinking it to bee read sufficiently, although we haue gone ouer it diuers times, till we so thorowly vnderstand & remember it, that we are able to giue an account, though not in the same words, yet in respect of the matter and substance, of all the points contained in it, and as the Apostle speaketh, to giue a reason of our faith and hope, * 1.629 whereby we shall not onely be armed against all errours and lyes, when as wee are able to examine all we reade, according to the rule and analogie of faith, but also shall with much more ease vnderstand all other discourses, which without this helpe will be darke and obscure. For want of which order obserued in reading, it is pittifull to see how many that thinke themselues great proficients, and euen able to teach others, not being thus grounded, are easily carryed away with euery winde of doctrine, and being themselues deceiued, for want of skill to examine what they reade and heare, are ready also to deceiue others. So impossible a thing it is to amend such errours as are committed in the foundation, though wee bee neuer so curious in the rest of the building. But though our first care must be in laying the foundation, yet wee must not rest there, but proceede and goe forward, till wee be built vp in knowledg vnto some perfection; we must not, whilst we are babes in Christ, out of pride and curiosity, affect strong meates, which are of too hard disgestion for our weake stomacks, but hunger after * 1.630 the sincere milke of the Word, and maine principles of Christian Religion. With which, when wee are well nourished and growne to some strength, wee must, as the Apostle saith, leaue the principles of the Do∣ctrine * 1.631 of Christ, namely, the foundation of repentance from dead workes, and faith towards God, &c. and goe on vnto perfection; and studie both the holy Scriptures, and such Authors as those beforenamed, which will thorowly instruct vs in the whole body of diuinity. In which, when we haue made some good proceedings, we shall be fit to reade Treatises of any argument, which more thorowly handle speciall parts of Reli∣gion, wherein we desire to be specially informed, or to haue them effe∣ctually pressed vpon our hearts and consciences.

§. Sect. 4 That the de∣uoute Reader is not to reade many bookes of the same argument, but to make choyce of some few which are best.

The fourth rule of direction, which I would commend to the de∣uout Christian in his reading, for the better inabling of him in the du∣ties of a godly life (for I doe not take vpon me to prescribe directions vnto the learned in their studies, but rather desire to bee directed by them) is, that they make choyce, not of many bookes of the same ar∣gument, but of such as either in their owne iudgements & experience, or by the direction of others, they know to be best and fittest, for the informing of their iudgements, in all things necessary for their saluati∣on, and sanctifying of their hearts and affections, & that they do not so much affect the reading of many Authors, as to studie thorowly those which they do reade, & by distinguishing them through serious medi∣tation, to turne them in wholesome nourishment for the preseruing of their spirituall health, and the strengthening of them in all the graces

of Gods Spirit. For there is no end of making, so neither of reading many bookes; and much reading in this kinde, is a wearinesse to the flesh. * 1.632 And therefore as those which are inuited to a great feast, doe not, if they haue care of their health, eate a little of euery dish, or more then their stomackes can well disgest, seeing the superfluities would turne to crudities, and breede ill humours and obstructions in the body: so in that great variety of spirituall food, which in these dayes is set be∣fore vs, cooked and dressed after diuers manners, it is not the best course for a Christian, who hath a care of his soules health, to feede of many or more then hee is able by meditation to disgest, seeing this would but the more weaken and confound the memory, and vnsettle his iudgement, so as he cannot tell what to take and what to leaue, and fill his minde with raw conceits and indigested opinions; but to make choyse of some of the most approued Authors in euery kinde, and to studie thorowly, till he hath turned them to good nourishment, and doth feele his soule refreshed and strengthened by them. And as it is not the best way for any that intendeth to make himselfe a good States-man, to ramble and runne ouer in his trauailes, many countreys, seeing much, and making vse of little for the improuing of his know∣ledge and experience in State-policie; but rather to stay so long in e∣uery place, till he haue noted those things which are best worthy his obseruation; so also is it in the trauailes and studies of the minde, by which if we would be bettered in our iudgements and affections, it is not our best course to run slightly ouer many things, taking onely such a general view of them, as somewhat increaseth our speculatiue know∣ledge; but to rest vpon the points wee reade, that wee may imprint them in our memories, and worke them into our hearts and affections, for the increasing of sauing knowledge, which chiefely consisteth in feeling and experience. Which course if wee take, we shall profit more by one good booke often read, and thorowly pondered, then by running ouer a multitude after a superficiall manner. For if men of ordinary capacities and memories can hardly in once or twice reading of a booke, attaine vnto the true sense and meaning of the Author, nor comprehend many of his notions and mayne intentions, in all the par∣ticulars of his discourse, in their vnderstandings onely; especially considering that the minde of the most diligent reader is often carri∣ed away with distractions of many kindes; how much lesse is it possi∣ble to conuert these spirituall treasures, at the first view, to all their speciall and seuerall vses, to lay them vp orderly in our memories, that when wee haue most neede, wee may know where to finde them, to worke them into our hearts and affections, that wee may haue sense and feeling of their fruite and benefit, for inward sanctification and outward practice in the duties of godlinesse?

§. Sect. 5 That we must labour to vn∣derstand thorowly what we reade.

The fifth point to bee obserued in this exercise is, that wee reade with vnderstanding, and that hauing made choyse of such bookes as are within the compasse of our capacity, we doe not content our selues with a slight perusall, but that wee thorowly vnderstand what wee reade, and not passe to a new point, till wee see in some sort the mea∣ning

of that wee last had in hand. The which rule hath place chiefely in reading of the Scriptures priuately by our selues, wherein it is bet∣ter to reade fiue words with the vnderstanding, then ten thousand when we vnderstand the meaning of them no more, then if they were * 1.633 written in a strange language. In which regard their practice bringeth little profit, who set themselues (as it were) to their taske, in reading ouer the Bible euery yeere, and so many Chapters euery day, if they rest in the deede done, and haue little care how they doe it, and take more paines in reading ouer the words, then in attaining to their meaning; vnto whom, if Philips question to the Eunuch were pro∣pounded; Vnderstandest thou what thou readest? they were not able to shape vnto it so good an answere; seeing they want not so much an * 1.634 interpreter to expound darke prophecies, as an intentiue and industri∣ous minde, setting it selfe to vnderstand what it is able by study to comprehend. The which I speake not to discourage any in this exer∣cise (farre be it from me to quench the smoking flaxe) but rather to perswade them to continue it still with more fruite and benefit, the taste and feeling whereof can onely make them constant in it; for who delighteth long to feede on that meate, wherein he findeth no rellish or sweetenesse? neither is it my meaning, that in reading the Scrip∣tures, men of ordinary callings and gifts should tye themselues to vnderstand all they haue read, before they proceede further; for many points are so deepe and mysticall, that for the vnderstanding of them, they will thorowly exercise the greatest learning and best wits, yea oftentimes, euen such with much studie shall not be able to compre∣hend them: but onely I would not haue any negligently to slight o∣uer what they reade, but seriously to apply their mindes to vnderstand as much as they can; and as for places of difficulty, they are not by them to be stopped in their course of reading, (as it were with blocks lying in their way) but to passe by them vnto more easie and plaine passages, vnlesse their leysure, learning and liberty will afford them the helpe of some good Commentary to cleare their doubt. Onely they may take notice of such difficult places, as they thinke would, if they were well vnderstood, bee most profitable for their vse, and seeke to be resolued of them, by some of more knowledge and lear∣ning, and chiefely of their owne Minister, whose lips should preserue know∣ledge, that the people committed to his charge, may seeke the Law at his mouth. * 1.635 Wherein notwithstanding two cautions are to be obserued: first, that the points wherein they desire resolution, be not slight and triuiall, but of speciall moment and vse, seeing it is not fit that their Pastour, who is to apply himselfe in his studies for the publike seruice of the Congregation, should spend too much of his time in giuing satis∣faction to euery particular man, that commeth vnto him in euery vse∣lesse doubt, wherin he should be wholy taken vp, and made vnseruicea∣ble vnto the rest of his charge. In which respect it is also fit, that men should make choice of such times, when as he is vsually most free from his owne serious imploiments, and not (as it is the custome of many) when as themselues are at best leysure. And secondly, that they doe

not presently run vnto him at the first appearing of any difficulty, but after they haue vsed their best indeuours, to satisfie their doubts by their owne serious studies. For if it were vnreasonable amongst the Ancients (as Plutarch recordeth) to borrow water of their neighbours, vntill they had first digged to the clay, vsing their labour and indeuour to finde a spring in their owne grounds for their owne vse; by the same reason it may be thought as vnfit to trouble others (at least vnseasona∣bly) about resoluing our doubts, till our selues haue indeuoured (though in vaine) to resolue them by our owne studies.

§. Sect. 6 That we must ioyne with our reading, seri∣ous Meditati∣on.

The sixth rule of direction in our reading, is, that we ioyne with it serious meditation, pondring and weighing well the point in hand, before we passe to another, when we finde it of speciall vse; either that we may more fully conceiue it in our vnderstanding; if it be a ma∣teriall thing which wee knew not before; or better imprint it in our memories, if knowing we had forgotten it; or worke it into our hearts and affections, if we had not a liuely sense and feeling of it; or fruitfully practise it in our liues, if we haue formerly neglected it, especially when as we finde it powerfully pressed by the Author vpon the heart and conscience. And thus it is profitable, after that we haue priuately read a Chapter of the Bible, to meditate a while vpon it, and to recall vnto our remembrance what remarkable things we haue obserued for the better informing of our iudgements and sanctifying of our hearts. As what doctrine we haue learned for our better in∣struction; what errour in our iudgement hath beene refuted; how we haue beene admonished or reprooued for any sinne, which we are prone vnto or haue committed; what promises made to any vertue and grace or holy dutie, for our better incouragement to imbrace and practise it; what threatnings against vice and sinne to withdraw vs from them, or to mooue vs to rise out of them by repentance, if we haue falne into them; what examples we haue obserued of Gods Iudge∣ments vpon the wicked for their sinnes, or of his blessings and benefits vpon the faithfull, whereby he hath richly rewarded their seruice, and thereby encouraged vs to follow them in their holy practice; what gracious deliuerances we haue noted of those who haue trusted in God, for the confirmation of our Faith and affiance in him; finally, what comforts and consolations, we haue obserued to incourage vs in Gods seruice in the middest of all afflictions and persecutions. Which course if we should take in our reading, it would not be much lesse pro∣fitable then meditation, of which we haue before intreated, seeing it would not onely increase our knowledge, and inlighten our mindes, but also worke the things knowne into our hearts and affections, and moue and inable vs to put them in practice in our liues. Whereas though we read much, and doe not vse this helpe, it is but like the eating of much meate, that is neuer disgested in the stomake; which may puffe men vp with the winde of speculatiue knowledge, but sel∣dome * 1.636 turneth vnto any wholesome nourishment. But yet this dutie of meditation after reading, cannot bee performed to any pur∣pose, vnlesse another goe before it, which is to vse, whilest we are read∣ding,

all attention of minde vnto the things read, that we may not onely conceiue and vnderstand them, but orderly dispose and lay them vp as we goe, in our memories, that afterwards we may recall them into remembrance, and so more thorowly weigh and ponder them. To which end we must in this exercise (as much as in vs lieth) banish out of our mindes all worldly distractions and wandring thoughts, that we may wholy intend the action in hand. And this the Apostle seem∣eth to imply, where he exhorteth Timothy not simply to read, but to at∣tend vnto reading, setting himselfe so seriously about it, as that no other * 1.637 thing in the meane while should withdraw him from it, either in re∣spect of the maine duty, or right manner of performing it.

§. Sect. 7 That we must reade with af∣fection and de∣uotion, apply∣ing all to vse.

The seuenth rule is, that we read with affection and deuotion, apply∣ing all vnto our selues, according to the nature of the subiect matter for spirituall vse; framing and fashioning our hearts vnto it, and changing and varying our affections, as the matter is varied & changed. For that counsell which one giueth for the reading of the Psalmes, may in the perusing of other parts of Scripture and holy writings, be profitably obserued. If (saith he) the Psalme prayeth, doe yee also pray; if it mourneth, * 1.638 mourne ye; if it congratulateth and reioyceth, reioyce ye likewise; if it hopeth, hope ye; if it feareth, doe ye also feare; for all things that are here written, are our look∣ing glasse, that we may compose our selues as it directeth. Thus the Apo∣stle telleth vs, that whatsoeuer things were written aforetime, were written for our learning; whereby he vnderstandeth, not onely the information of our iudgements, but also the working of them into our hearts and af∣fections for spirituall vse, as the words following doe plainly shew, that we through patience and comfort of the Scriptures might haue hope. And * 1.639 so Eliphaz hauing shewed the miserable end of wicked men, and the happy end of Gods chastizements vnto his children, he thus concludeth his discourse: Loe this, we haue searched it, so it is; heare it, and know thou it for thy selfe, that is, for thine owne speciall vse and benefit, by apply∣ing * 1.640 it to thy present condition and estate. More especially, when the Scriptures teach, we are to receiue instruction for the inlightning of our owne mindes; when they admonish, we are to take warning; when they reproue, we are to be checked; when they comfort, we are to be cheared & incouraged; when they commend any grace, we are to desire and imbrace it; when they command any dutie, we are to hold our selues enioyned to doe it; when they promise, we are to hope; when they threaten, we are to be terrified, as if the iudgement were denounced against vs; and when they forbid any sinne, we are to thinke that they forbid it vnto vs. By which application, we shall make all the rich treasures contained in the Scriptures, wholy our owne, and in such a powerfull and peculiar maner enioy the fruit and benefit of them, as if they had beene wholy written for vs, and for none other else besides vs.

§. Sect. 8 That we must reade orderly with diligence and constancy.

The last rule to be obserued in our reading, is, that we proceed in it after an orderly maner, with diligence and constancie, and not by fits and snatches, here a Chapter and there another, or onely the begin∣nings of bookes, and then laying them aside, and taking others in hand,

of which we are as soone wearie as of the former, only out of nouelty and to feed our vaine curiosity, without any true desire of edification and spirituall profit. But when vpon sound aduice, wee haue made choyce of a booke, we are not to giue it ouer till we come to the end. Yea if we finde it sound and sauoury, vsefull and profitable, we are to read it againe and againe, as before I haue shewed, neuer thinking that we haue perused it sufficiently, till we haue thorowly vnderstood it, layd it vp in our memories, applied it to our hearts, and drawne it into vse and practice. The which constant course, as we must obserue in our studie of other godly bookes, so especially in reading the holy Scriptures, the which must not be read by pieces without order, as the Booke hapneth to open, when we take it into our hand, but the best way is, in our ordinarie course to begin at the beginning, and so to pro∣ceed till we come to the end. The which will be a notable helpe both for the vnderstanding of the matter, and the History of the Bible, when as we obserue the coherence, and how one thing dependeth vpon ano∣ther: which if it be interrupted, causeth much obscuritie, and maketh vs vnacquainted with the whole Counsell of God, seeing by reason of this confusion, we shall reade many things often, and as many others neuer at all. The which rule hath place in our ordinarie course of reading onely: for vpon extraordinary occasions, it is fit and neces∣sarie to reade in any place as the occasion requireth; As also some speciall parts of holy Scriptures, more often then others, which are most full and fertill of spirituall instructions, and most profitable for edification, which out of our ordinarie course we may reade, when we get any fit leisure and opportunitie. Againe, though in our ordi∣narie reading no portion of Scriptures is alwaies to be passed ouer, seeing all is profitable for some vses and purposes; yet (sauing other mens better iudgement) I thinke that some parts may be read much more seldome then others, especially by common Christians of meane knowledge and capacity, who are able to make little vse of them; as the Chapters which containe nothing but Genealogies, those in the New * 1.641 Testament excepted, the Leuiticall law abrogated by Christ, contay∣ning the ceremonies of Gods seruice, wherof we can make vse only as they were types & shadowes of Christ, which cannot easily be done by ordinarie wits; the building of the Tabernacle & Temple, with many Chapters in diuers of the Prophets, which are either so obscure, or so fitted to diuers Nations, against whom they denounced Gods iudge∣ments, that few can vnderstand them, who are not acquainted with the state of those Countries, and Histories of those times, which are out of the reach of ordinary Christians, to whom chiefely I write, and not so vsefull as other parts of holy Scriptures to those who are most learned, for the helping them forward in the duties of a godly life, but only profitably serue for speciall purposes and vses, for which the Holy Ghost did principally intend them. In which regard I haue found it profitable, to reade ouer the whole Scriptures seriously twice or thrice, and to obserue as we goe, both these Chapters of lesse or∣dinarie vse, and others of greatest excellencie, and most profitable for

our edification, and as we goe, to prefix before them, with our pen, a seue∣rall marke: as for example; before the former sort, this *; before the other, this ❀, or some such like: that we may readily chuse the one vpon extra∣ordinary occasions, and more seldome reade the other in our ordinary course. The which I prescribe to none, but onely propound, and so leaue it vnto euery ones choyce, either to vse or not to vse it, as they shall thinke most fit for their owne profit. Onely this I would perswade euery good Christian, as a matter most profitable and necessary, that they would reade the holy Scriptures with all diligence, not only at their idle houres, when they haue nothing else to doe, but making it one of their most im∣portant businesses, to borrow some time for it frō their ordinary imploy∣ments; yea euen from their sleepe, rather then to want time any day stu∣diously to reade some part of holy Scriptures: and finally, that they bee not onely thus diligent by fits and flashes, reading much one day, and no∣thing in another, but that they keepe themselues constantly (as neere as they can) to a settled course, seeing he commeth sooner, and more surely to his iourneys end, who obserueth a discreet constancy in his trauels, though he goeth but a slow pace, then another who by spurts and fits ri∣deth vpon his gallop, and not minding his iourney, spendeth the most part of his time in needlesse stayes vpon the way.

§. Sect. 9 Of the fittest time for this exercise of reading.

And so much concerning the things which are to be obserued in the manner of our reading. The next poynt to bee considered, is the time, which we may most fitly allot to this exercise, when we are to performe it, and how long it must be continued. For either of which no certaine rule can be giuen, but they must be left to be determined by euery Christians discretion and deuotion, according to their seuerall occasions and opportunities. We are generally fittest for this, and other spirituall exerci∣ses of like nature, in the morning, when our spirits and wits are freshest; or if we be not drowzie when we goe to bed: because things which are last thought vpon, are better imprinted in the memory, when as they haue had, without disturbance of other businesse, some time of settling, especi∣ally if we recall them to mind the next morning. But some mens busines∣ses will allow rather some other time, in some other part of the day; ha∣uing then little enough for more necessary duties, as prayer and medita∣tion. In which regard, the Christian is to bee left vnto his owne discreet choyce, when his occasions will giue him fittest opportunity, so that they doe not neglect it altogether. Some who abound in leisure and meanes, may chuse that time which they finde most fit; others which earne their liuings by their labours, or are otherwise taken vp with many and im∣portant businesses, either priuate or publike, must take such times as will best stand with their waighty affaires. Yet let euery one allow a little to this profitable exercise, and euen those who are most pinched with po∣uerty, and so pressed with the waight of important imployments, that they can finde no leisure in the weeke dayes; yet in any case let them not omit it vpon the Lords Day, which is wholly to bee set apart from all worldly businesses, and to be all spent in such spirituall exercises. So like∣wise the time of continuing in reading, cannot bee stinted and limited to any certaine and constant space, but must bee measured by our deuotion,

and other affaires. Only this may be generally said, that seeing much rea∣ding is a wearines to the flesh, and wearines dulleth the appetite, and cau∣seth distaste; therefore it is best not to reade ouermuch at one time, but to leaue with an appetite, that we may returne vnto it againe with more de∣light, and not to let wearines and satiety, but wisdome and discretion put an end vnto it.

§. Sect. 10 Of the wofull neglect of this holy exercise.

But though this counsell be good, yet few in these dayes do greatly need it, seeing it is so wofully neglected amongst the most who professe Chri∣stianity, that there is much more need of a spur to hasten our speed, then of a bridle to restraine vs from running our selues out of breath. For ma∣ny there are, who otherwise in their iudgements hold this exercise of rea∣ding as commendable and profitable, that are yet so wholly addicted to the world, that they can scarce finde any leisure in any one day of the weeke, to spend some time in this religious exercise, but are wholly taken vp with such imployments, as will bring vnto them some earthly profit, or with the cares of this life, and forecasting of their businesse for their best aduantage. Others abounding in leisure, rather then they will spend any time in this profitable exercise (the which notwithstanding is irkesome and tedious, when they are idle and haue nothing to doe,) do wholly giue themselues ouer to sports and pastimes, hunting and hawking, carding and dicing, dancing and reuelling, or else idle and vaine communication, and complementall visitations, heereby preparing against themselues a fearefull reckoning, when being called to giue vp their accounts, before the supreme Iudge of heauen and earth, how they haue spent that preci∣ous time which he hath allowed vnto them to glorifie him, and make their Calling and Election sure, they shall be constrained to giue euidence a∣gainst themselues, out of the bookes of their owne consciences, that they haue spent almost all their time in things vaine and wicked, seruing therby the diuell, the world, and their owne carnall lusts, and little or none at all in spirituall exercises, and in the duties of Gods seruice. Neither will it (at this day) any thing auaile vs to say, that we had so much worldly busines, that we could not intend this, and such religious exercises, seeing God in his Law hath absolutely required them, not dispencing with vs vpon any * 1.642 pretence of busines. For euen Kings and great Commanders, who haue greatest, and most important imployments, both in warre and peace, are * 1.643 not withstanding expresly inioyned to reade and meditate in Gods Law. The which was accordingly performed by holy Dauid, though hee had as many distractions, and waighty imployments as any other. Yea, then it * 1.644 will be told vs, if we will not know it before, that we were chiefly sent into the world, that we might do seruice vnto our Lord and Master, who hath created and redeemed vs, which therfore ought to haue bin preferred be∣fore all other imployments; & that the duties of Gods seruice, and meanes fitting vs vnto it, was that one thing necessary, and our main and chiefe busi∣nes, * 1.645 vnto which all other businesses & worldly affaires, which tend only to maintain our momentany and vncertaine liues, & to vphold our brittle & mutable estates, for a moment of time, in respect of eternity, ought to haue * 1.646 giuen place, if both of them could not stand together; as they ordinarily might, if we were not too greedy in pursuing these worldly trifles with an

vnsatiable appetite, or wanted not wisedome and discretion to performe duties of both kinds in due order and time.

CAP. XXXI.

That reading is a notable meanes to further vs in the duties of a godly life.

§. Sect. 1 That reading is a most profi∣table exercise.

THe second maine poynt which I propounded, is, that reading of the Scriptures, and other holy and religious bookes, is a no∣table helpe and furtherance vnto a godly life. The which may easily be vnderstood by that which is already spoken, and need∣eth not any large discourse to proue it. And yet it will not bee amisse to say something of it, not so much to informe or conuince the iudgement of the truth, as to perswade the heart to put it in practice. And first, general∣ly it may be said, that to what vses soeuer the Scriptures are profitable and necessary, to the same purposes reading of them, which is the meanes whereby we deriue from them these benefits, is necessary and profitable; seeing though they be a most rich treasury of all goodnesse, yet they will doe vs little good, if they be locked vp, and not by reading and preaching opened vnto vs. So that we may truly say, that reading of the Scriptures doth nourish our soules, seeing it conueyeth vnto them the food whereby they are nourished; that it cureth vs of all our spirituall sores and sicknes∣ses, seeing it conueyeth and applyeth vnto vs the soueraigne salues and medicines whereby wee are recouered; that it guideth vs in the way of truth, because it openeth vnto vs the light, which serueth to direct vs. Yea, it serueth to all vses and purposes, whereby we may be furthered in all du∣ties of godlinesse, seeing it discouereth vnto vs that diuine brightnesse of the supreme and vncreated wisedome, the reading whereof (as one * 1.647 saith) sharpeneth the sense, inlargeth the vnderstanding, heateth our luke∣warmenesse, rowzeth vp our sloth, extinguisheth the darts of lust, moueth mourning, draweth from vs teares, maketh vs to approch neere vnto God, who when we reade, conferreth with vs by his holy Spirit. In which re∣spects he perswadeth in another place, that it should bee our chiefe care to study and know the diuine Law, wherein we may see the examples of Gods Saints as present before our eyes, and by the counsell thereof, learne what is to be done, and what auoyded. For it is a great helpe vnto holi∣nesse and righteousnesse of life, to replenish the mind with the diuine O∣racles, and to be alwayes meditating in our hearts vpon those things, which we desire to practise in our liues.

§. Sect. 2 That by rea∣ding, the mind is much in∣lightened in the know∣ledge of Gods will.

More especially this exercise of reading doth singularly further vs in a godly life, as it doth inlighten our vnderstandings in the knowledge of Gods will, vnto which we are to yeeld obedience, and sheweth vnto vs the way in which we must walke. To which purpose, no exercise whatsoe∣uer is so vsefull and effectuall. For howsoeuer the preaching and hearing of the Word, haue a superiour priuiledge in the worke of our Regenera∣tion and conuersion, and for the working of sauing graces in vs; as faith, repentance, and the rest; yet for the inlightening of the mind with the full knowledge of the truth, after wee are conuerted and illuminated in some measure, this exercise of reading hath many speciall priuiledges.

For first, wee may vse it as oft as wee will, and haue any desire to gaine knowledge; but the other can be had but at certaine times, nor then nei∣ther in euery place. Secondly, by reading, we may in short time, if we be studious and diligent, be thorowly instructed in the whole body of Di∣uinity, and in all the seuerall parts thereof, which by preaching we cannot come to know, but in long time, though our Pastour take the best, and most direct course of ioyning Catechizing with Preaching, nor in our whole liues in any great perfection, if this be neglected; seeing in a Ser∣mon some few of innumerable poynts are vsually deliuered, and they ra∣ther pressed vpon the affection for vse and practice, then sufficiently clea∣red to the vnderstanding. Thirdly, because by reading we may helpe our vnderstanding, by reuiewing ouer and ouer againe, that which at first we conceiued not, and by the same meanes also may recall to our remem∣brance the things which after once or twice reading wee haue forgotten: the which helpes hearing affoordeth not, especially when wee most stand in need of them. Finally, because we may at our owne pleasure fit our rea∣ding for our owne occasions, and furnishing vs in the knowledge of those poynts, wherein we are most defectiue, for the resoluing of our particular questions and doubts, and for the informing our iudgements in all poynts whereof for the present, and vpon euery occasion, wee haue speciall vse: whereas the Preacher speaking generally for the good of the whole Con∣gregation, and not being acquainted with our defects in knowledge, sel∣dome or neuer speaketh of all those poynts wherein we need instruction, and often of such as we know already. In all which respects it is hard to finde a Christian thorowly grounded in all poynts contained in the bo∣dy of Diuinity, though hee be neuer so diligent in hearing the Word preached, and may haue some competency of knowledge necessary to saluation, and some good measure of faith, and other sauing graces, if he vtterly neglect this duty of reading.

§. Sect. 3 That reading bringeth with it many other benefits.

Againe, as reading singularly inlighteneth the mind, so also it affoor∣deth many other helpes of a godly life; for it is a speciall meanes to re∣lieue the memory, and to mooue the will, inclining it powerfully vnto good, and withdrawing it from euill, though not in that degree of effica∣cy as the Word preached. It worketh vpon the hart, for the mollifying & softening it, and vpon all the affections, for the purging and sanctifying of them, inflaming our loue towards God and all good things, and our ha∣tred against all that is euill; it kindleth our zeale when it groweth luke∣warme, and stirreth vp our deuotion when it is cold and sluggish. It much increaseth all Gods graces in vs; as faith, affiance, repentance, patience, peace of conscience, and the rest, by imparting vnto them that spirituall food whereby they are nourished. It amendeth our liues, and maketh vs (as the Apostle speaketh) perfect vnto euery good worke. It specially inableth * 1.648 vs to the fruitfull hearing of the Word of God, when as we can, with the Bereans, search the Scriptures, whether the things we heare be so or no; and try * 1.649 the spirits of those wee heare, whether they be of God or no, by examining their doctrines according to the touch-stone of this Truth: besides that, it maketh vs well acquainted with the Scriptures, both for matter and history, so that when they are cited, they are familiar vnto vs.

Whereas without this benefit of reading, we cannot tell whether the testimonies quoted be in the Canonicall Scriptures or no, or if we take this vpon our Teachers word, yet we cannot tell where they are, nor easily turne to them vpon the sudden. It teacheth vs to manage the Sword of the Spirit, whereby we are enabled to defend our selues, and repell the tentations of our spirituall enemies, as we see in the * 1.650 example of our Sauiour Christ. Finally, if we vse this exercise care∣fully and conscionably to profit by it, we shall be assured of euerlast∣ing blessednesse; For blessed is he that readeth, and they that heare the Words * 1.651 of Gods Booke, and keepe the things which are written therein. Blessed is * 1.652 the man who delighteth in the Law of the Lord, and meditateth therein day and night. All which being duly considered, should be effectuall mo∣tiues to make those diligent in reading, who are able to performe it, and greatly to humble those who are not, in the sight and sense of this great defect, and either to labour that yet they may attaine vnto this skill, if they be capable and haue meanes, or else to supply their wants, by resorting often vnto others, that they may reade vnto them the euidences of their saluation and heauenly inheritance, which them∣selues for want of skill are not able to peruse.

CAP. XXXII.

The last ordinary meanes of a godly life, is the choyce of our company, shun∣ning the society of the wicked, and consorting our selues with the godly and Religious.

§. Sect. 1 That we must carefully auoid the society of wicked and prophane per∣sons.

THe last ordinary meanes of a godly life is, that we make good choyce of our company, vnto which two things are required: first, that we shun and auoid the society of the prophane and wicked; the other is, that we consort our selues with the godly and religious. By the former we are not to vnderstand that we must forbeare the society of all, who are not as forward and zealous in their profession and practice as our selues, or who bewray in their course and conuersation many infirmi∣ties and imperfections, as though those were to be esteemed wicked and prophane, who haue made but small progresse in their sancti∣fication, if any sparkes of grace and goodnesse appeare in them, though (as it were) raked vp vnder the ashes of many and great cor∣ruptions; for then we should breake the bruised reede, and quench the * 1.653 smoking flaxe; and by our censorious neglect vtterly discourage them in their first entrance into Christianity, and from making any fur∣ther proceedings in the waies of godlinesse. Yea rather, if we can in the iudgement of charity thinke, that the little good in them is in sincerity and truth, we must, as the Apostle exhorteth, take such vnto vs, and vse all good meanes, in loue and meekenesse, whereby we may * 1.654 draw them on by degrees to more perfection. For babes in Christ being vnable to helpe themselues, had most need of tender cherishing, and those that are sicke, hauing some life of grace in them, had most neede of good Nurses and skilfull Physicions, as our Sauiour hath * 1.655

taught vs by his owne example. And the Apostle exhorteth vs not to neglect the weake, but to lift vp the hands that hang downe, and streng∣then the feeble knees; and to hold such an euen course, that those which * 1.656 are lame in the profession and practice of Religion, be not through our harshnes quite turned out of the way; but rather that they may be healed, & so * 1.657 may (like the Cripple in the Temple) together with vs glorifie God, and loue vs aboue others, who haue beene the meanes of their spiri∣tuall cure. But such onely are here vnderstood, who haue let the reines loose to all impiety, and are of professed prophanenesse, not ca∣ring to make shew of it vpon euery occasion, and either scorne and scoffe at the exercises of godlinesse, or neglect and contemne them in the whole course of their liues. Neither may we reiect such as shew some willingnesse to conforme themselues to our good courses, and to ioyne with vs in the exercises of Religion, though for the pre∣sent we see in them little power of godlinesse; but onely such Ismaels and Esau's, as hold them in contempt, are worthy to be expulsed out of all societies. Neither are we so to vnderstand it, as though it were vtterly vnlawfull to come at all into the company of such wicked men; for then (as the Apostle saith) we must goe out of the world; and * 1.658 euery place almost abounding with such, we cannot chuse but often∣times at vnawares come amongst them, but that we doe not purposely make choyce of such company, and if vnwittingly we happen to come into it, that we quit our selues of it as soone as wee can. Nor are wee debarred from hauing any entercourse and commerce with such in worldly affaires, as trading and merchandize, buying and selling, and all other such contracts, as are ordained for the benefit of humane so∣ciety, whereby we may doe or receiue good in our outward estate; nor from performing any ciuill or Christian dutie to our friends & al∣lies, kindred and neighbours, or any worke of mercy towards those that are in misery, and neede our helpe: so that we entertaine their company no longer, then is necessary for these vses, and then be care∣full that we goe not without our preseruatiues about vs, that we may not, in seeking to do them good, hurt our selues with the contagion of their wickednesse, nor receiue more detriment in our spirituall estate, then they or we profit in respect of outward things. Though in truth it is most safe conuersing with wicked men, when we minister vnto them in their extremities, seeing when they are benummed with the cold of their afflictions, they cannot spit out their venome and poison, but like frozen serpents may be taken into our hands without receiuing a∣ny great hurt. Besides that, their necessity importuning our helpe, will be a curbe to restraine their malice, at least till their turne bee serued, that they may make vs more cheerefull in relieuing their miseries. But this onely wee vnderstand to be vnlawfull, to stretch our action further then our excuse will reach, that is, vnder any, or all these pretences, to conuerse with wicked men more then we neede. And much more to make them our bosome friends, and to entertaine familiar acquain∣tance and society with them, being either bewitched with their natu∣rall and morall parts, or allured with some baytes of worldly bene∣fit,

or carnall delight. For though wee may not out of hatred to∣wards the persons of euill men be enuious against them, yet in detesta∣tion * 1.659 of their sinnes, wee must not desire to bee with them, as Salomon tea∣cheth vs.

§. Sect. 2 That the Scriptures of∣ten warne vs to shun wic∣ked company.

And for this we haue many caueats, and expresse inhibitions in the Booke of God, both in the Old and New Testament, for in them both * 1.660 these beasts are vncleane. So Salomon chargeth vs, not to enter into the path of the wicked, nor to goe in the way of euill men; Auoid it (saith he) passe not by it, turne from it, and passe away. For though he be about other matters so short and sententious, yet wisely fore-seeing the greatnesse of this danger, he thought he could scarce vse words inow in warning vs to shunne it. And the same reason maketh him to beate so often vpon it in other places: Forsake the foolish and liue, and goe in the way of vnderstan∣ding. * 1.661 My sonne, walke not thou in the way with the wicked, refraine thy foote * 1.662 from their path; for their feete runne to euill, &c. And amongst other sinners, he specially inhibiteth vs to keepe company with drunkards and gluttons, which in the world are esteemed the only good fellowes and boone companions, because they aboue other sinners are most dan∣gerous; seeing they both allure vs with their ill example, and draw vs by their inuitations that way, to which our carnall appetite is naturally too prone. Be not (saith he) amongst wine-bibbers, amongst riotous eaters of * 1.663 flesh. Thus the Apostle also in the New Testament inhibiteth vs to keep cōpany with wicked men. Haue no fellowship (saith he) with the works of dark∣nesse, * 1.664 but rather reprooue them. And againe, We command ye, brethren, in the * 1.665 Name of the Lord Iesus Christ, that ye withdraw your selues from euery bro∣ther that walketh disorderly, and not after the tradition which yee haue receiued of vs. And, If any man that is called a brother, be a fornicatour, or couetous, or * 1.666 an Idolater, or a rayler, or a dunkard, or an extortioner, with such an one I haue written, you should not keepe company, no not to eate. But aboue all other socie∣ties with the wicked, we must take speciall care, that wee doe not match with them in that neere bond of marriage, according to that of the Apo∣stle, Bee not vnequally yoked together with vnbeleeuers: for what fellowship * 1.667 hath righteousnesse with vnrighteousnesse? and what communion hath light with darkenes? & what concord hath Christ with Belial? or what part hath he that be∣leeueth, with an Infidell? For if holy Dauid match with scoffing Michol, * 1.668 shee will be a snare 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. * 1.669

§. Sect. 3 Examples of the faithfull who haue shunned wic∣ked company.

Vnto these testimonies of holy Scriptures, dehorting vs from entertai∣ning neere society and alliance with the wicked, we may adde the exam∣ples * 1.670 of Gods seruants, who haue carefully shunned all fellowship with them. Thus Elisha so much detested the wicked life and raigne of idola∣trous 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, find∣ing Cerinthus, a blasphemous heretike, in a bath with some of his consorts, * 1.671 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 wic∣ked men; I haue not (saith he) sate with vaine persons, neither will I goe in with * 1.672 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 per∣son. * 1.673 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 com∣pany, Depart from me, ye workers of iniquity, and, Away from me, ye wicked, * 1.674 &c. I will keepe the Commandements of my God.

§. Sect. 4 Reasons per∣swading vs to shun the socie∣ty of wicked men, first, be∣cause it is a strong tentati∣on 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 vn∣to 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 de∣fend them, to approoue and practise them. Besides, sinne is of a contagi∣ous 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 * 1.675 with perswasions, and to vse arguments of worldly aduantage, to allure vs to accompany them in their wickednesse, as Salomon teacheth vs. Being * 1.676 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, * 1.677 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, be∣cause 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 dain∣ties. * 1.678 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 * 1.679 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 be∣ing 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 * 1.680 learne his wayes, and get a snare to our soules; for as he saith before; Thornes * 1.681 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 * 1.682 verified in the example of Ioseph, who notwithstanding that he was * 1.683 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, vio∣lence 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 ano∣ther time dissembleth, and faineth himselfe to be a friend to the Phi∣listims, and an enemy to Gods people; and in the Apostle Peter, who * 1.684 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 heart∣ning and incouraging of wicked men to goe on in their euill cour∣ses, 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 their so∣cietie, wee shall giue them occasion to enter into a consideration of their estate, and of their sinnefull courses, which make them lothsome both to God and all good men; and moue them at least to an outward reformation, out of naturall shame, to be thus shunned, according to that of the Apostle; If any man obey not our Word, haue no company with him, that he may be ashamed. * 1.685

§. Sect. 5 Other reasons to disswade vs from euill company.

And these reasons, though there were no more, are sufficient to with∣draw all that intend to leade a godly life, from inward friendship with wicked persons. Vnto which, if it were needfull, many others might be added. As that such society may be vnto vs a strong presumption, that we are not truely righteous, and vpright in heart, but that we still halt between God and the world. For if as Salomon saith, An vniust man * 1.686 is an abomination to the iust, and he that is vpright in the way, is an abominati∣on to the wicked, how can we delight in one anothers company? And if, as our Sauiour hath taught vs, we were not of the world, but in their * 1.687 number whom he hath chosen out of it, then would the world hate vs, and we it; and little comfort should we take in conuersing familiarly one with another. Againe, as society with the wicked is dangerous, for feare of being tainted with their sinnes, so also because it maketh vs * 1.688 liable to their punishments: For as the Lord often spareth the wicked for the righteous sake, so also he punisheth with temporall iudge∣ments

the godly for the wickeds sake, and pulleth them from them with violence (as Lot from the Sodomites) when as for earthly respects they are loth to leaue their company. And therefore if we would not perish with Corah and his companions, we must leaue the Tents of those wicked men, and come out of Babylon, if we be Gods people, that * 1.689 we may not be partakers of her sinnes, and that we receiue not of her plagues. Finally, the vtter leauing of familiar society with the wicked, will be vnto vs a comfortable euidence of our eternall happinesse; seeing the Spirit of God hath pronounced them blessed, that walke not in the Coun∣sell of the vngodly, nor stand in the way of sinners, nor sit in the seat of the * 1.690 scornefull; that is, who doe not conuerse, nor communicate with them in any of their sinfull courses.

§. Sect. 6 That we must consort our selues with the godly and ver∣tuous.

The second point is, that as we are carefully to shun the company of the prophane and wicked, as being notable pulbacks in the waies * 1.691 of godlinesse, so must we with no lesse care consort our selues with the godly and vertuous, as being a singular furtherance vnto all Chri∣stian duties. For being naturally backward and auerse vnto all that is good, and after that we are regenerate, fraile and feeble in all duties of a godly life, here, if any where, is Gods Word verified, that it is not good for man to be alone, but that an helper is needfull vnto him, and that * 1.692 two are better then one, because they haue a good reward of their labour; for if they fall, the one will lift vp his fellow, &c. And therefore wee must not, to shun the company of the wicked, run into the contrarie extreme, and keepe company with none, seeing God hath made vs politicall creatures, who are preserued by mutuall society; and fel∣low members of the same body whereof Christ is the head: and therefore we must not by withdrawing our selues, makea Schisme and rent, but continue together in louing society, that we may be ready to performe mutually all good offices whereby we may edifie and benefit one another: According to that of the Apostle; Let vs * 1.693 consider one 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 ano∣ther, &c. For the more we conuerse with the godly & religious, the greater increase shall we finde in our Piety, Faith, Loue, Zeale and all others graces, as coales layd together, doe, if any of them be kindled, kindle one another, and so all together make a great fire, which if they be seuered one from another, giue but little heat, and in a short time will goe quite out. And this we see in the example of Dauid, who greatly reioycing in the communion of Saints, and in the fellowship of the Faithfull, excelled also in Piety and Holinesse. So he professeth that all his delight was in Gods Saints; that his eyes were to the Faithfull of the * 1.694 Land, that they might dwell with him. That though he were a King, yet he made himselfe a companion of all them that feared God, and kept his pre∣cepts, * 1.695 and that he inuited such to come vnto him; and reioyced greatly when they said, Let vs goe together into the House of the Lord. And it may be obserued that then Christians flourished in greatest purity, and * 1.696 best thriued in all grace and godlinesse, when this community and fel∣lowship was most frequent amongst them. For so it is said, that they con∣tinued * 1.697

daily with one accord in the Temple, and breaking bread from house to house, did eate their meate with gladnesse and singlenesse of heart, praysing God, and hauing fauour with all the people.

§. Sect. 7 That good company ta∣keth away all tediousnesse in good exercises.

More especially, this society with the godly and religious, doth much further vs in all duties of a godly life, because it taketh away the tediousnesse of our iourney, when we haue good company to trauaile with vs: Seeing they draw vs on by their good discourses, and put out of our mindes the tediousnesse of the way; they comfort and en∣courage vs, when we begin to be weary; they are ready to help vs, if any euil betide vs; to secure vs by their assistance from feare of our spirituall enemies, who are ready to rob vs of the treasures of Gods graces; and when we are slothfull, they much better our speede, because we would not be cast behind. Againe, the fellowship of the godly doth much further vs by their good example, seeing their zeale and diligence con∣uinceth our luke-warmenesse and negligence, and their good workes of piety and righteousnesse are good patternes and presidents for vs to imitate. For though the Law of God bee the most perfect rule, and the example of our Sauiour Christ the most exact squire, according to which all our actions and whole conuersation are to be framed; yet these being of such incomparable excellency, and so farre aboue our low growth in grace and short reach, would altogether discourage vs in the sence of our imperfections, if wee did not also obserue men sub∣iect 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. Fur∣thermore, 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 * 1.698 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 pre∣serueth vs from falling into many sins, and inciteth vs to many du∣ties.

Finally, it is a notable helpe vnto a godly life, because it is a power∣full * 1.699 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 re∣buketh; and where there is none to reprehend, both the tempter as∣saulteth more securely, and the offence is committed more licentious∣ly. If thou doest any good things in good company, no man prohibi∣teth. But if thou wilt doe euill, thou art not suffered; for presently thou art by many obserued, reproued, and amended; whereas contra∣riwise,

if they behold any good, they all admire it, honour and imitate it. In which respect also, good company doth no more forcibly re∣straine 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 * 1.700 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 * 1.701 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, be∣ing as it were rap't and rauished for the time with a diuine furie: how * 1.702 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 du∣ties one to∣wards 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, where∣by we doe mutually further one another in all holy and religious acti∣ons, tending to edification, to the inriching of vs with all sauing gra∣ces, and the strengthening of vs vnto all good workes. The first where∣of 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 * 1.703 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 there∣fore 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 * 1.704 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 * 1.705 as well as our selues, is plainely to discouer that we are of Cains spirit, * 1.706 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 * 1.707

power of Satan vnto God, that they may receiue forgiuenesse of sinnes, and inhe∣ritance 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 * 1.708 doe erre from the truth, and one conuert him: let him know, that he which con∣uerteth 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 * 1.709 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 ly∣ing * 1.710 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 before at large. The fourth dutie is reprehensi∣on, whereby we rebuke those that wittingly fall into sinne, and wil∣fully continue in it without amendment. The which the Apostle re∣quireth, where he chargeth vs to haue no fellowship with the vnfruitfull * 1.711 workes of darkenesse, but to reproue them rather, implying, that if wee see sinne in our brother, and doe not rebuke him for it, hauing a calling thereunto, wee haue communion and fellowship with him, and are accessary to his sinnes. The right course of performing which dutie, our Sauiour plainely setteth downe: If thy brother shall trespasse against * 1.712 thee, goe and tell his fault betweene thee and him alone: and if he shall heare thee, thou hast gained thy brother, &c. Which dutie if wee neglect, we hate our brother in truth, whatsoeuer shew we make to the contrary, and doe nothing hereby but discouer our selfe-loue, which maketh vs loth to trouble our selues in so vnpleasant a businesse, and suffer others rather to perish in their sinnes, then wee will venter the alienation of their hearts from vs by giuing them any distaste. And this reason the Lord vseth to presse this duty; Thou shalt not hate thy brother in thine heart, * 1.713 but thou shalt in any wise rebuke thy neighbour, and not suffer sinne vpon him. The fifth dutie is exhortation, whereby wee incite and prouoke others vnto all duties of godlinesse, pricking forward those which are dull and sluggish, dehorting and disswading from vice and sinne, those that are in danger to fall into it; and incouraging those who runne well in the Christian race, that they may continue faithfull, and hold out vn∣to the end. And vnto this the Apostle perswadeth vs; Exhort one ano∣ther dayly, while it is called to day, lest any of you be hardned through the de∣ceitfulnesse * 1.714 of sinne. The sixth dutie is consolation, whereby wee strengthen the weake hands and feeble knees, and refresh with seasonable * 1.715 comforts, those which are ready to faint vnder the waight of their af∣flictions. And this the Apostle requireth of all Christians: Comfort * 1.716 (saith he) your selues together, and edify one another, euen as you doe; and a∣gaine, Comfort the feeble-minded, support the weake, be patient towards all men. Reioyce with them that reioyce, and weepe with them that weepe; be of the same * 1.717 minde one towards another; for it is an ease to those that are in misery, to

haue companions of their griefe, and the heauiest waight is made more tolerable, when as it is borne by many shoulders. The seuenth duty is counsell, whereby we aduize those, who doe not know of themselues what to doe in the best course, which is an excellent office to bee performed by those whom God hath indued with wisedome and sound iudgement, to∣wards them who are weake and defectiue in these gifts. Yea in truth, it is very profitable, when it is giuen by those which are of equall parts; yea oftentimes by those who are much inferiour vnto vs, as we see in Abigails counsell to Dauid; because lookers on being free from all preiudice and passion, can see more cleerly then those who are interessed in the busines, though at other times more quick-sighted; pride, selfe-loue, and vnruly affections, corrupting and blinding their iudgement, and mis-leading them out of the right way. The last duty tending to further one another in godlinesse, is good example, by which, shining before them in the light of an holy conuersation, we doe not onely shew them the wayes of righ∣teousnesse, but also (as it were) by the hand leade them in it. And vnto this our Sauiour exhorteth; Let your light so shine before men, that seeing * 1.718 your good workes, they may glorifie your Father which is in heauen. And the Apostle Peter, Haue your conuersation honest among the Gentiles, that * 1.719 whereas they speake against you as euill doers, they may, by your good workes which they shall behold, glorifie God in the day of visitation. And so much concerning the ordinary helpes and meanes whereby wee may be inabled and furthered in all the duties of a godly life.

CAP. XXXIII.

Of extraordinary meanes of a godly life, and first, of feasting, and solemne thankesgiuing.

§. Sect. 1 Of solemne thankesgiuing what it is, and when to be performed.

HAuing intreated of the ordinary meanes of a godly life; it now followeth that we say something of the extraordinary, which are such as are to be vsed vpon extraordinary occa∣sions, when God offereth them vnto vs. And these are spe∣cially two; the first is, holy feasting, wherein we returne vn∣to God thankes and praise, for his speciall blessings and benefits; the o∣ther, an holy fast, wherein we doe, after an extraordinary manner, hum∣ble our selues before him, in the sight and sense of our sinnes, or some af∣flictions which they haue deseruedly brought vpon vs. Concerning the former, I shall not need to say much, seeing I haue already spoken of it, and am here onely to shew, what extraordinary thankes and praise we are to returne vnto God, when as we are stirred vp thereunto by some extraor∣dinary and speciall benefit. The which is the same thanksgiuing spoken of before, performed in a solemne & special maner, for some great & extraor∣dinary fauour of God, shining cleerly in some more then vsuall benefit re∣ceiued (as it were) from his owne hand, when in respect of secondary cau∣ses, we could not so much as hope for it, and in regard of our sinnes and vnworthinesse, we had good cause to expect the contrary. As when God hath magnified his wisedome, power and goodnesse vnto vs in some won∣derful deliuerance from some dreadful and desperate danger, threatening

imminent destruction; or out of some grieuous calamity, into which we are already plunged, when as we could not reasonably expect helpe and safety from our owne meanes, or the assistance of any creature, but from God alone, to whom nothing is impossible; or in bestowing vpon vs some positiue benefit of great vse and worth, when vpon the former considera∣tions we could conceiue small hope, that euer we should haue inioyed it. Of the former we haue diuers examples in the Scriptures. As in that so∣lemne thanksgiuing rendred vnto God by the people of Israel, for their freedome out of the Egyptian bondage, and for drowning their enemies in the red Sea, for which Moses, Miriam, with the rest of the people, * 1.720 men and women, reioyce before God, and sing vnto him songs of deliue∣rance. The which they yeerly renewed in a most solemne manner, in the celebration of the Feast of the Passeouer, wherein they litterally magni∣fied Gods mercy for that temporary deliuerance, and typically for their spirituall Redemption from sinne, Satan, and all other enemies of their saluation, by the true Paschall Lambe, the Messias, who was to bee slaine and offered to God his Father, as a propitiatory sacrifice, and all-sufficient price of Redemption for their sinnes, and all others who should beleeue in him. And such a solemne thankesgiuing was made by Deborah * 1.721 and the people, for their victory ouer Sisera, and their freedome from the tyranny of Iabin King of Canaan, who had long oppressed them. By Dauid, when as God had deliuered him out of the hands of all his enemies, and especially out of the hand of Saul; and by Hester, Mordecay, and the Iewes * 1.722 of the Captiuity, from that feareful conspiracy of Haman, who had plotted the destruction of the whole Nation. And such a feast of thanksgiuing we worthily celebrate vpon the fifth of Nouember, for that maruellous and almost miraculous deliuerance of our King and State, from that horrible and vnmatchable Powder-treason, by giuing wisdom to our gracious So∣ueraigne, to interpret their darke riddle, as he did somtime to Daniel, for the expounding of Nebuchadnezzars dreame, when the wisedome of the wisest in the Land could not vnfold it. Of the other we haue an example in Abraham, who made a solemne feast, that he might render vnto God, * 1.723 praise and thankesgiuing, for giuing vnto him, contrary to all hope, a son in his old age, of whom should come that promised seed, in which, both himselfe, and all the Nations of the earth should be blessed.

§. Sect. 2 When this so∣lemne thanks∣giuing is most seasonable; how it diffe∣reth from that which is ordi∣nary, and the kinds of it.

Which examples we ought to imitate, consecrating vnto God some day for solemne thankesgiuing, whensoeuer wee receiue from him any great and extraordinary benefits, either priuatiue, consisting in deliue∣rance from some imminent or present euill; or positiue, when as he vouch∣safeth vnto vs some great and vnexpected blessing. But aboue all other times we must performe this duty, when wee celebrate the Sacrament of the Lords Supper, in remembrance of that inestimable benefit, the great worke of our Redemption, wrought by the death and Passion of Iesus Christ, whereby we are deliuered out of the hands of all our spirituall enemies. The which is called the Eucharist, or a Sacrament of thankesgi∣uing, because therein wee doe, in a solemne manner, render vnto God thankes and praise, for Christ and all his benefits, the pardon of our sins, and that great Charter of our peace, sealed first by his blood, and now by

this Sacrament instituted to put vs in remembrance of it, and as it were afresh to renew his Couenant, and to put our Pardon into our owne hands. Now this extraordinary thankesgiuing to bee vsed vpon such speciall occasions, differeth from that which is ordinary, not in the mat∣ter, which is one and the same, but in the manner and measure, which ac∣cording to the occasion, ought to be extraordinary in quantity and de∣gree. For our hearts must be more then vsually inflamed with the appre∣hension of Gods loue and goodnesse, and inward ioy in the speciall fruiti∣on of his singular blessings, which must affect them with extraordinary zeale to glorifie and praise him, and to expresse our thankfulnesse by re∣newing our couenant with God, binding our selues by firme resolution, that in sense of his present fauours, wee will be more deuout and zealous in all duties of his seruice for the time to come, then euer we haue been in time past. And by continuing our thankesgiuing in a solemne manner, for a longer time then ordinary, setting it apart as a Sabbath of rest from all our worldly labours, that it may be wholly spent in Gods praises, and in testifying our loue and inward ioy and reioycing in him, by outward feasting, and more liberall vse of meates and drinkes, and all other com∣forts of this life; and in shewing our loue and bounty in obedience to God, by entertaining at our table, and by sending gifts and rewards vnto our poore neighbours, that they also may reioyce with vs. And this so∣lemne feasting and thankesgiuing is, according to the occasion of it, pub∣like or priuate. Publike, for some publike benefit which concerneth the welfare of the Church or Common-wealth, which is to bee appoynted onely by the publike authority of Christian Magistrates; and is to be ce∣lebrated in a most solemne and publike manner, all sorts and conditions of men assembling together in the Church, to magnifie and praise Gods holy name, and to craue the continuance of his loue and fauour. The which prayers and prayses are profitably conioyned with the preaching of the Word, for the stirring vp of the whole Assembly to extraordinary thankfulnesse, when as thereby the greatnesse of the blessings receiued, and the inestimable mercie of God is set forth vnto them. Priuate, for some speciall benefits bestowed, either on a particular person, or a whole family, which is to bee solemnized by singing of Psalmes, prayer and thankesgiuing, reading of some portions of holy Scriptures, fit for the present occasion; holy conferences, whereby wee are to magnifie Gods mercies, and to recount and tell what great things hee hath done for vs; and also expressing our inward ioy, by a more free and liberall vse of Gods creatures, whereof wee must also cause our poore neighbours to haue some taste. The which kind of feasting and solemne thankesgiuing is a notable helpe vnto true godlinesse, as it worketh our hearts to a more liuely sense & feeling of Gods loue, stirreth vs vp to more zealous perfor∣mance of all religious duties vnto him, who hath been so gracious and good vnto vs; and as it giueth vs occasion to renew our couenant with God, and to confirme our resolution, that wee will be more diligent and zealous in doing all things which may please and glorifie him.

CAP. XXXIIII.

Of the second extraordinary meanes, which is, solemne fasting.

§. Sect. 1 What a true fast is, and how it diffe∣reth from all other fasts.

THe other extraordinary meanes of a godly life, is, an holy fast, of which it is my purpose to speake briefly, though the vse and benefit of this duty is so great, that it well deserueth a more full discourse; because it is already so excellently and exactly handled in diuers Treatises purposely written of this argument, and especially in one, which is called, The holy exercise of a true fast: and in another, intituled, The Christian exercise of fasting, written many yeeres since, by the right Reuerend Father and my most deare brother, that nothing materiall can be added vnto it. And there∣fore I will content my selfe to set downe, after mine owne manner, some of those poynts briefly, which are most essentiall and necessary vnto this exercise, (for how should I in a Chapter, expresse all fully, which would require a whole Treatise?) referring the Christian Reader vnto those lear∣ned Treatises, if he desire more thorow satisfaction, and particular dire∣ction in any of them. And first, that wee may begin with the description of this duty: A fast, as we here vnderstand it, is a voluntary, religious and solemne action, vndertaken vpon some extraordinary occasion, wherein we seriously humble our selues before God, in the sight and sense of our sinnes, and the Iudgements of God due vnto them; testifying our repen∣tance for them, and our vnworthinesse of his least mercies, by resting from all bodily labour in the day of our fast, and wholly abstaining from our food, and all other comforts and delights of this life, so farre foorth as it will stand with necessity of nature, charity, and comelinesse; and much more by forsaking all our sinnes, and doing the workes of piety and cha∣rity; that by this renewing of our humiliation and repentance, wee may increase the feruency of our prayers, and strengthen our faith in this assu∣rance, that they shall be graciously heard and granted vnto vs. In which description this religious fast, being principally intended as an exercise of repentance, by which it is increased, and as a helpe to our prayers that they may bee more feruent, is sufficiently distinguished from all other kinds of fasts. As first, from the fast of necessity, for want of sustenance, or appetite to it; seeing this is voluntary and at our free choyce. Second∣ly, from that ordinary abstinence whereby wee temperately, soberly and sparingly feed vpon Gods creatures, for the satisfying of nature, and not the pleasing of our carnall lusts and appetite (which is most commenda∣ble, as being of common and daily vse, and the other onely to be vsed vp∣on extraordinary occasions) seeing in this fast we restraine our selues but in respect of some part of our food: whereas that whereof wee intreate, is a totall abstinence for the time, both from all food, and the most of our worldly comforts. Thirdly, from a physicall fast, which is prescribed and vsed for the cleansing of the stomake and body from ill humours, and the preseruing or recouering of our health; and from a politique fast ap∣poynted by the Magistrate for ciuill ends, and the good of the Com∣mon-wealth;

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seeing this is a religious fast, which aimeth onely at such ends as are spirituall, and tend to the health and welfare of our soules. Lastly, from a morall fast, which is vndertaken by those which are single and vnmarried, for the preseruing of their chastity, and keeping their bodies from being defiled with filthy lusts; seeing this is no solemne or extraordinary action, but to be commonly put in practice, so oft as wee finde it necessary; and seeing also it aymeth at a farre other end then this, of which I heere speake, namely, the preseruing of chastity: Whereas the end of the religious fast is, by humiliation and prayer to obtaine some speciall suites at Gods hands.

§. Sect. 2 That the duty of f••••••ing is not ceremoni∣all, but ••e••••i∣••ed Go∣spel, as well as the Law.

Againe, whereas I call it a religious act, I imply hereby that God is the Author of it, and requireth it at our hands, seeing he hath restrained vs in all duties appertaining vnto his seruice, that we worship him according to his reuealed will, and not according to our owne inuentions. Neither are we to esteeme it as a part of the ceremoniall Law, which is abrogated by Christ; for howsoeuer there were many rites about it of this nature, which now are some of them abolished, and some out of vse; as renting of their garments, wearing of sackcloth, sitting in ashes, and couering their heads therewith, and such like; yet in respect of the maine substance, which is the humbling of the soule before God by all good meanes, that we may testifie our repentance, and be made more feruent in our prayers, * 1.724 as it was required of them more especially then the outward rites and ceremonies in the time of the Law, so is it no lesse commended vnto vs vnder the Gospel, to be religiously obserued vpon all extraordinary occa∣sions. For our Sauiour Christ purposely teacheth vs the right manner * 1.725 how i•• ought to bee done; commendeth the efficacie of it being ioyned with prayer; a 1.726 and sheweth that howsoeuer his Disciples vsed it not whilest he was with them, because it was vnseasonable for the children of the Bride chamber to fast, the Bridegroome being with them, yet they should performe it when he was taken from them. And thus it was accor∣dingly practised by the seruants of God, not on certain dayes & set times, but vpon great and extraordinary occasions, not only in the time of the Law, as by b 1.727 Iehosaphat and his people, by c 1.728 Daniel, d 1.729 Ezra, and the chil∣dren of the captiuity; by e 1.730 Queene Hester, her maids, Mordecay, and all the whole people of the Iewes; but in the New Testament also, by the f 1.731 Dis∣ciples of Iohn the Baptist, g 1.732 and by the Church, when they set apart Paul and Barnabas. By h 1.733 Hannah the Prophetesse, and i 1.734 Cornelius, who it see∣meth frequently vsed this exercise (and not onely vpon extraordinary oc∣casions) that by the helpe thereof their prayers might be more seruent and effectuall to preuaile with God, though it may bee not in that solemne manner, and with that deepe humiliation, as is ioyned with this whereof we speake. For this is to bee performed, not ordinarily and so oft as wee pray, but vpon extraordinary occasions, as the Apostle implyeth, where he inioyneth married persons not to defraud one another, vnlesse by con∣sent * 1.735 for a time, that they might giue themselues to fasting and prayer, seeing he must needs be vnderstood of extraordinary fasting & prayer vp∣on vnusuall and waighty occasions, because ordinary prayer is to be vsed by them euery day together, without any necessity of such separation. So

our Sauiour telling vs that the time of fasting is a time of mourning, im∣plyeth that it is vnseasonable, but when we are occasioned to mourne vp∣on some speciall and waighty cause: for otherwise ordinarily Christians are to reioyce in the Lord, as the Psalmist and the Apostle exhort; and * 1.736 not to mourne after this extraordinary manner, till God calleth them vn∣to it. Finally, it is euident that this fasting ought not to be ordinary, see∣ing it is a Sabbath of humiliation, wherein we are bound to rest from all our ordinary labours and duties of our callings, in which we are ordinari∣ly to spend our time.

§. Sect. 3 The causes of a true fast, and when it is most seasonable.

The cause which should mooue vs to performe this duty of fasting, is, that we may by more feruent and effectuall prayer obtaine at Gods hands some great and extraordinary benefit; either priuatiue or positiue. Priua∣tiue, as freedome, and deliuerance from some dangerous euill, either of sinne or punishment. In respect of the former; when we, or our Country in which we liue, are guilty of some grieuous sinne, and other meanes or∣dinarily vsed haue not beene effectuall to pull vs out of it; or when some strong corruption doth yet lye vnmortified in vs, and preuaileth against vs, notwithstanding our many purposes and promises to subdue and root it out, then is this exercise seasonable, that humbling our selues in an ex∣traordinary manner, wee may with all feruency desire the assistance of Gods holy Spirit, for the healing of our selues and the Land, by turning vs vnto God, and for pulling vs out of these preuailing and raigning sins, through serious and sound repentance; for the subduing of our corrup∣tions, that they may no more leade vs captiue vnto sinne, and bringing of them in subiection to the spirituall part. And thus Paul, in the sight and sense of his sinnes, especially that haynous wickednesse, in persecuting the Saints of God, in his first conuersion, is said to haue fasted three dayes. * 1.737 And Ezra with the people, humbled themselues by fasting before the * 1.738 Lord, because they had grieuously sinned by taking strange wines; the which raigned and swayed so powerfully amongst them, that the autho∣rity of the Magistrates and preaching of the Prophets, was not for a good while sufficient to pull them out of it. The euill of punishment is also a sufficient motiue to make vs humble our selues before God by fasting and prayer, and that either when some heauy iudgement is threatned and im∣minent, that we may auert it, or already imposed, that we may bee deli∣uered out of it; whether it bee priuate, and concerne our owne person and family; or publike, respecting either the Church or Common-wealth. Concerning the first, when the heauy Iudgements of God are but threatned, and ready to light vpon vs, then the Lord especially cal∣leth vs to fasting and mourning, that vnfainedly repenting of our sinnes * 1.739 which are the causes, the iudgement which is the effect, may cease and be auerted. And then this exercise is most seasonable and profitable, because the sentence is more easily stayed then reuoked, and the malefactour with lesse suite acquitted or pardoned, then the execution put off after he once hath his doome; besides, that it is a greater benefit, and much more safe and sweet, to be kept from the fire, then to be pulled out, like fire-brands that are halfe burned; and much more pleasing vnto God, seeing he attai∣neth vnto the end of his threatnings, which is not to punish: for hee de∣lighteth * 1.740

not in the smart of his children whom he correcteth, but that by mature and seasonable repentance we may escape, and so his mercy may be magnified in the forgiuenesse of our sinnes. An example whereof we haue in Iehosaphat, who by humbling himselfe by fasting and prayer, esca∣ped the inuasion of his many and mighty enemies; and in the Nineuites, who at Ionas preaching, repenting of their sinnes, were spared and pre∣serued from that imminent destruction which was threatned against them. Neither are Gods threatnings absolute, but to be vnderstood with * 1.741 the condition of repentance, namely, that the punishment denounced shall be inflicted, if we goe on in our sinnes; but auerted, if wee humble our selues before God, and so leaue and forsake our sinnes. But if wee haue neglected this duty, till the Iudgement haue already seazed vpon vs, then our best course is to doe it rather late then neuer, and to labour by our sound humiliation to haue our sinnes first pardoned, and then to haue the punishment remooued which we haue had no care to preuent. Whether it bee a priuate iudgement inflicted on our selues, as sickenesse, pouerty, losses, disgraces, and such like; or publike, lying vpon the Church and Common-wealth, wherein wee haue our part and share, either in our owne persons, or by sympathy and compassion, as being fellow-mem∣bers * 1.742 of the same body, as the sword, captiuity, pestilence, famine, and the rest. So likewise this exercise is profitable, when wee addresse our selues vnto God as humble suters, for the obtaining of some speciall and impor∣tant benefit, which is no lesse necessary for the good estate of our selues or others, then hard and vnlikely to bee obtained or atchieued by any meanes of our owne deuizing. And thus it is fit that wee should humble our selues before God by fasting and prayer, when wee vndertake any waighty businesse, either for our selues, or the good of the Church and Common-wealth; vpon which occasion, Ezra, Nehemiah, and Hester * 1.743 fasted, and the Church, when they sent foorth Barnabas and Paul about that great worke, the conuersion of the Gentiles. But especially wee haue iust cause of thus humbling our selues, when we finde some great defect in any of Gods sauing graces, and would labour earnestly with God by Prayer, that it may bee supplied, when wee finde our selues exceeding weake in faith, and desire to haue it increased and strengthened; when we feele our hearts hardned through the deceitfulnesse of sinne, so as we can∣not repent, and would haue them suppled and softened, that they may re∣solue and melt in vnfained sorrow for our sinnes; when wee finde our af∣fiance in God so feeble, that it is ready to faint and faile in euery small tri∣all: or when we perceiue want of gifts and abilities in our selues, for the well performing of the duties of Christianity, or of our callings, and would be suters to him who is the Fountaine and Author of euery good * 1.744 and perfect gift, that hee will inable vs, at least, with competency and suf∣ficiency of such gifts, as are necessary for the discharge of our duty, with comfort to our selues, and profit to others; but especially so as Gods glory may receiue no damage or detriment.

§. Sect. 4 The ends of a true fast.

And these are the causes which may moue vs to fasting. The ends at which we must chiefely ayme in this action, are of two sorts. The first and principall is the glory of God, which wee then most magni∣fie,

when we vilifie and abase our selues, acknowledging our great vn∣worthinesse of his least mercies, and extolling his grace & goodnesse, in that he doth not inflict vpon vs those fearefull Iudgements which our sinnes haue deserued. In which respect it is quite contrary to the nature of a true Fast, if we propound this as the maine end of it, that we may satisfie Gods Iustice, and merit by it at Gods hand the pardon of any of our sinnes, or the ioyes in heauen in any part or degree. For such a Fast is fit for none but Pharisees and proud Iusticiaries, who would rob God of the glory of his free grace and mercie, and our Sauiour Christ of the all-sufficiencie of his merits and satisfaction, that they may in some part arrogate it vnto themselues, by hauing some share in the praise of their iustification and saluation. And they who thus fast, the Lord may iustly charge them, as he did the hypocriticall Iewes, that they fast to themselues, and not vnto him, for their owne glory, * 1.745 and not for his. But so farre should we be from thinking that by our fasting, we merit iustification and saluation, that we should not by the deede done, suppose that any thing is added to our Iustice or San∣ctity, seeing Fasting it selfe is no essentiall part of Gods seruice or re∣ligious dutie, but onely a helpe and meanes to enable and fit vs for them; neither is abstinence in it owne nature more acceptable vnto God then eating and drinking. To which purpose an ancient Writer * 1.746 speaketh excellently: Take heed (saith he) when thou beginnest to fast and abstaine, thou doe not now thinke thy selfe holy: For this vertue is but an helpe, and not the perfection of Holinesse. And thou art the rather to take heed, lest this (when thou contemnest things lawfull) doe make thee secure in doing things vnlawfull. Whatso∣euer is offered vnto God ouer and aboue iustice, ought not to hinder iustice, but to helpe it. And what doth it profit to make the body thin and leane with fasting, if thy minde swelleth with pride? The subor∣dinate ends which respect our selues, are diuers. First, that hereby we may subdue & mortifie our flesh and carnall corruption, that they may not be any hindrance vnto vs in spirituall duties, as they are most prone to be when as they are pampred with worldly delights, growing thereby more sensuall, forgetfull of God, auerse vnto all good duties, * 1.747 and secure in all sinfull courses. Secondly, that hereby we may testi∣fie our humiliation and repentance, our sorrow for our sinnes, and how much we are displeased with our selues, because by them we haue dis∣pleased God; and our vnworthinesse of Gods least mercies, and of the vse of his creatures, which we haue so often abused to his dishonour and our owne hurt. Thirdly, that we may hereby stirre vp our deuo∣tion, and increase our feruencie in our prayers, that they may be more effectuall and powerfull to preuaile with God, for the obtayning of * 1.748 those blessings, for which we are humble suters vnto him. Lastly, that thus humbling our selues vnder Gods mighty hand, and adiudging our selues to deserued punishments, we may escape his fearfull Iudge∣ments; for if we iudge our selues, we shall not be iudged of the Lord. * 1.749

CAP. XXXV.

Of the parts of a true Fast, or the things wherein it consisteth.

§. Sect. 1 That the out∣ward fast con∣sisteth in to∣tall abstinence.

THe next point to be considered, is the parts of this Fast, or the things wherein it chiefely consisteth. For either this Fast is outward and bodily, or inward and Spirituall. The former being a helpe to the lat∣ter, and the latter, the end of the former. The bodily Fast, is our abstinence for the time that it continueth from the most of the commodities and comforts of this life, so farre forth as will stand with charity and comelinesse, and a cessation from all our ordinary affaires & labours, because it is to be kept as a Sabbath * 1.750 of humiliation vnto the Lord. The commodities of this life are many, the chiefe wherof are meates and drinkes, from which we must totally abstaine in all kindes whilest the Fast continueth, so farre forth as will * 1.751 stand with the health of our bodies, and the aduancing of those ends which we principally intend in this exercise. If our health will beare it, we must not content our selues with the sober vse of the creatures as at other times, but wholy abstaine from them, according to the ex∣ample * 1.752 of the faithfull in all ages; seeing in this exercise one maine thing, at which we ayme, is to humble our selues before God, acknow∣ledging, that we are vtterly vnworthy of the least of his benefits for the preseruing of our liues. But if in respect of our weakenesse, such totall abstinence will hazard our health, wee may eate or drinke so much as the necessity of our state requireth, seeing the Lord desireth * 1.753 mercie rather then sacrifice, and enioyneth this bodily abstinence, that it may helpe and further vs, and not disable vs for the spirituall duties of his seruice, as it must needes, if our spirits be exhausted, and our bodies weakened, so that there remaineth no vertue nor vigour in them, to performe them in any cheerefull and deuout maner. And this liberty the Ancients haue giuen, who otherwise were the strictest exactors of this exercise. Ouer-much weakenesse of the body (saith one) doth * 1.754 weaken the powers of the soule, and maketh the Fast of the minde barren, so that it is able to doe no good thing by reason of this im∣becillity. The body (saith another) is to be handled somewhat austere∣ly, * 1.755 that it may not rebell and waxe insolent, but so, as it may be fit for imployment, because it is giuen that it may serue the soule. It must be restrained, not wasted; burthened, not tyred; humbled, that it may not insult; and serue, that it may not rule. But more plainely and directly another speaketh to this purpose. If thou canst not (beloued) through * 1.756 bodily infirmity hold out the whole daies Fast, no man that is wise will blame thee for this. For we haue a gentle and mercifull Lord, who exacteth nothing of vs aboue our strength. Neither doth he simply require Fasting and abstinence, nor that we should remaine so long fasting, but that withdrawing our selues from worldly and car∣nall workes, we should spend our time in spirituall exercises. And yet we must take heed that we doe not abuse this liberty vnto licentious∣nesse,

seeing it is neuer good, but when it is necessary; and much bet∣ter it is, if our strength will beare it, that we wholy abstaine from all food for the day of our Fast, for diuers reasons. For first, God requi∣reth in our Fast, that we afflict our selues, the body by abstinence, the * 1.757 minde by sorrow and humiliation. Secondly, hereby we come to a more thorow sense and feeling of our vnworthinesse of Gods benefits. Thirdly, we become more deuout & feruent in prayer, & the body be∣ing lesse dull & heauy, is made a more fit instrument vnto the soule for spirituall exercises. Fourthly, our bodily hunger, through emptinesse of food, may make vs more sensibly to conceiue of the soules empti∣nesse of sauing graces, that we may hunger and thirst after them, and vse all good meanes whereby we may be filled and satisfied.

§. Sect. 2 That wee must in our Fast abstaine for the most part from all worldly com∣forts.

And as we must thus totally abstaine from meates and drinkes, so must we in the greatest part, from all other bodily and worldly com∣forts * 1.758 and delights, and much more moderate our selues in the vse of them, so farre forth as will stand with necessity and comelinesse, then at other times. Thus wee must abridge our selues from some part of our ordinary sleepe, that by this bodily waking, wee may be more ready to keep the spirituall watch, & haue more time to spend in reli∣gious and spirituall duties; as also that we may hereby testifie our hu∣miliation, acknowledging our selues vnworthy, as of other blessings, so of our ordinary rest and sleepe. To which purpose the Faithfull * 1.759 vnder the Law did lie vpon the ground, and in sack-cloth and hard beds, that lying thus vneasily, they might take the lesse rest. Wherein our care must be, that wee so performe this bodily exercise, as that it doe not the next day disable vs for Gods spirituall seruice, as hearing the Word and prayer, which are the ends of it, by making vs drowzy and sleepie through ouer-much watching. Secondly, we must mode∣rate our selues in the vse of our apparell, putting on our worst attire, which may be most fit to signifie and also further our humiliation. And in any case for that time to forbeare such shew of brauerie in our * 1.760 garments, either in respect of the costlinesse of the stuffe or fashion, as may in the eyes of others be an ensigne of our pride, and in our owne hearts the fuell of it. And much lesse are we at such times to vse light and vaine fashions, frizling of the haire, and painting of the * 1.761 face, which if they be at all times vnlawfull and vtterly mis-besee∣ming Christians, whose best ornaments are humility and modestie, then surely are they in the day of our humiliation odious and abomi∣nable. Thirdly, we must abstaine this day from all carnall and worldly * 1.762 delights, and pleasing the senses, which would lessen our sorrow for our sinnes, hinder our humiliation, and abstract our mindes from spi∣rituall duties. And as we must not delight the taste with meates and drinkes, so neither the eyes with delightfull sights, nor the cares with pleasant musicke, and witty and merrie discourses, nor the smell with sweete odours; especially the vse of the marriage bed is to be for∣borne, euen of the bride and bridegroome, and much more of others; and recreations in all kindes, which are at other times lawfull and necessary for the refreshing and chearing of the heart and minde.

Lastly, wee must in the day of our fast abstaine from all worldly busi∣nesses and workes of our callings, seeing it is to bee obserued as a Sabbath and day of rest in the strictest kinde; for the Lord inioyneth vs, * 1.763 that in this Sabbath of humiliation, we doe not our owne pleasures, walke in our owne waies, nor speake our owne words. The which rest is necessary on this Day, that wee may consecrate it wholy vn∣to the Lord, by spending it in the duties of his seruice without di∣straction; and also that we may hereby be put in minde of our rest from sinne; for if the workes of our callings which are lawfull in them∣selues, may not on this Day be lawfully done; then how odious must wee needs thinke will it bee vnto God, if doing the workes of dark∣nesse, we serue the world, the diuell and our owne flesh? Now the time of this bodily exercise which it is to continue, may bee diuers, in respect of the diuers occasions which require greater or lesser hu∣miliation, and the diuers states of mens bodies, as they are able to hold out in this exercise without impayring of their health. The or∣dinary time of a fast is the space of foure and twenty houres, or of a na∣turall day, from supper time on one day, to supper time on another, or from dinner to dinner; though this be lesse fit and more rarely vsed, because it should be a whole day, that is consecrated vnto God as a Sabbath of humiliation, and not part of two dayes. So the Lord in∣ioyning it, saith; It shall bee vnto you a Sabbath of rest, and ye shall afflict * 1.764 your soules in the ninth day of the moneth at euen, from euen to euen shall you celebrate your Sabbath. The which was accordingly obserued by the faithfull from time to time. But when the occasion hath beene extraordinarily great, and the causes of humiliation of greatest waight and importance, the faithfull haue prolonged the time of their fast, to testifie their sorrow for their sinne so much the more, and that with greater feruency they might implore Gods mercy for the deliuerance of them from some imminent danger of fearefull destruction. In which case, Hester & the Iewes continued their fast three days together, Daniel * 1.765 one and twenty dayes, Paul three dayes, to the end that hauing a lon∣ger time for this exercise, their humiliation might be the greater, and their hearts more thorowly touched with a thorow sense of their sinnes, and with a liuely feeling of their distressed estates, then they could haue beene in a shorter time.

§. Sect. 3 Of the inward and spirituall exercises in our fast.

The second part of the Christian fast, is the inward and spirituall ex∣ercise, which is the end of the outward, and without which it is of no * 1.766 value: for as the Apostle telleth vs, Bodily exercise profiteth little, but godlinesse is profitable vnto all things; and The Kingdome of God consisteth not in meates and drinkes, but righteousnesse, and peace, and ioy in the holy Ghost. In which regard the Lord hath alwaies reiected the outward fast as hypocriticall and superstitious, if the inward fast were not ioy∣ned with it. Thus hee chargeth the Iewes, that they fasted to them∣selues and not to him, when they rested in the externall abstinence and bodily humiliation; and telleth them, that if they would keepe a fast which should bee acceptable vnto him, they must execute iudgement, and shew mercy and compassion euery man to his brother, and not oppresse the father∣lesse, * 1.767

stranger and poore, nor so much as imagine euill against their brother in their heart. So elsewhere he reiecteth the fast of the Iewes, because therein they onely afflicted their soules with bodily abstinence, and did hang downe their heads like a bulrush for a day, and did spread sackcloth * 1.768 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 do∣ing the workes of mercy. To which purpose one demandeth; What doth * 1.769 it profit thee that thou afflictest thy body, when as thine heart is ne∣uer 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 de∣sart, full of thornes and thistles.

§. Sect. 4 Of humiliati∣on and peni∣tencie in the time of our fast.

Now this spirituall and inward exercise is nothing else, but a seri∣ous humiliation of our soules before God, ioyned with feruent pray∣er and vnfained repentance, that wee may finde grace with God, and haue our speciall suites heard and granted. The first thing is humilia∣tion 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 re∣spect, 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 him∣selfe, and graciousnesse towards vs; that by our sinnes wee haue pear∣ced 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 pu∣nishments temporall and eternall. Lastly, in this humiliation we are to expresse our sorrow and griefe of heart, by our lamentations and wo∣full 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 punish∣ments.

§. Sect. 5 That prayer must be ioy∣ned with our fasting. Ieiunium ora∣tionem 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 insi∣sting

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 * 1.770 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 pu∣nishments 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, & magnify∣ing his Mercies, either because he deliuereth vs out of our afflictions, or * 1.771 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 streng∣then our faith in the assurance of the pardon of them, seeing if we con∣fesse * 1.772 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 * 1.773 be punishments, which are inflicted to satisfie Gods Iustice, and shall bee vnto vs the chastizements of a gracious Father, signes of our a∣doption, testimonies of his loue, and much further our spirituall in∣riching 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 depre∣cation, or the obtaining of some good by petition. For after that we haue made our peace with God, and obtained by vnfained humiliati∣on 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 media∣tion of Iesus Christ, that the Lord will be pleased for his owne mer∣cies, 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 Mi∣nisters * 1.774 (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 * 1.775 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, * 1.776 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 ac∣complish his promises, in sanctifying our afflictions vnto vs, that they may not be punishments for our sinnes, but chastisements for our amend∣ment, meanes to mortifie our corruptions, to weane vs from the world, to strengthen and increase his graces in vs, faith, hope, affiance, loue, pati∣ence, humility, the feare of God, and the rest; and that they may bee as strong cords to draw vs neerer vnto God, and as sharpe spurres and goads in our sides, to pricke vs forward in the wayes of godlinesse. Vnto which deprecation, we are to ioyne petition, whereby wee must craue at Gods hands whatsoeuer good thing we stand in need of; as peace of consci∣ence, following iustification, sanctification, and the gracious assistance of Gods Spirit, for the mortifying of our corruptions, & our spiritual quick∣ning vnto newnes of life, for the replenishing of our harts with all sauing graces, and the strengthening of vs to all good duties, with perseuerance vnto the end, and that we may be inabled to withstand all the assaults of our spirituall enemies, who labour to hinder our course in godlinesse, and to turne vs into the broad way that leadeth to destruction. More special∣ly, we must pray according to the present occasion of our fast; as if it bee some grieuous sinnes which we haue committed, that the Lord will not onely graciously forgiue them, but strengthen vs with his grace and holy Spirit, that we may not againe fall into them; and inrich vs with the con∣trary graces, that we may honour him thereby for the time to come, as we haue dishonoured him by our sinnes in times past. If it be for deliuerance from some great danger, or out of some great affliction, that then the Lord will be pleased to giue vs the contrary safety and security, by taking vs into his protection, and vnder the shadow of his wings; or that he will vouchsafe to bestow vpon vs the contrary blessings and and benefits, if in his wisedome he seeth that they are fit for vs: As health in stead of sick∣nesse, honour for disgrace, plenty for penury, peace for warre, and such like. The which our petitions, as at all other times, so especially in the * 1.777 time of our fast, must be ioyned with extraordinary feruency, and such im∣portunity as will receiue no repulse, according to the waightinesse of the occasion, which maketh vs in this extraordinary manner to humble our * 1.778 selues before God. And also with a speciall faith, that the Lord will heare, not onely all our prayers agreeable to his will, which we make in his Sons name, but also our speciall suits which we haue now made in the time of our fast, so far forth as it will stand with his glory, and our owne saluation. The which our faith must be grounded vpon Gods gracious promises; & strengthened, by calling to minde the examples of Gods Saints from time to time, who hauing thus humbled themselues, and prayed in the time of their troubles, haue found helpe and deliuerance at Gods hands.

§. Sect. 6 That with our fasting wee must ioyne vnfained re∣pentance.

The last thing thing required in our fast is, that wee ioyne with it vn∣fained repentance; for this is the principall end of the outward exercise, that we may thereby both testifie and also increase our repentance. And vnto this, two things are required; the first is, that wee forsake our sinnes which we haue bewailed; and secondly, that wee imbrace the contrary vertues, and expresse them in the duties of a godly life. Concerning the former, it little auaileth vs to abstaine outwardly from our food, and other

comforts of this life, which are the gifts of God, and in their owne nature lawfull, if we liue still in our sinnes, and will not turne from them vnto God by vnfained repentance; to rest from the honest labours of our cal∣lings, and not to rest from the workes of darknesse, wherein we performe seruice vnto sinne and Satan; to pine the body with outward abstinence, and to pamper the flesh by satisfying of our carnall lusts, to haue empty * 1.779 bellies and cleane teeth, and to haue our soules replenished with wicked∣nesse, and defiled with sinfull corruptions. In which regard the Lord con∣demneth and reiecteth the fast of the Iewes, because they rested in the bodily exercise, and did not forsake their carnall lusts, exactions and op∣pressions. What doth it profit (saith one) to make thy body thinne and * 1.780 leane with fasting, if thy minde doe swell with pride? What praise wilt thou deserue, by the palenesse of fasting, if thou be pale also with enuy? What vertue is in this, not to drinke wine, and in the meane while to bee drunke with anger and hatred? But our abstinence is praise-worthy, and the chastening of the body, of some excellency, when as the mind fasteth from vices, &c. Let vs (saith another) bridle our fleshly lusts, and we shall keepe a true fast. For that I call a fast, when we abstaine from vices. And therefore abstinence from meates is required, that we may subdue the vn∣ruly power of the flesh, and by curbing in this pampered horse, teach it to obey. And againe; The honour of a fast is not abstinence from meats, but the forsaking of our sinnes, &c. For it is most absurd to refraine by fasting from lawfull meates, and to taste the vnlawfull lusts of the eyes? Doest thou not eate flesh? neither let thine eyes draw in wanton lusts. Let thine eare also fast, by not receiuing slanders and detractions. And let thy mouth fast from filthy and reprochfull words. For what will it auaile vs to fast only like birds and fishes (or like the beasts of Nineue) if we bite and deuoure our brethren? But with most diligent care must wee forsake our beloued sinnes, and those wherewith we haue most offended our gra∣cious God, as being the chiefe causes which haue drawne vpon vs Gods present Iudgements. Against which we must bend our chiefe forces, that we may not onely lay them aside, like our garments ouer-night, which we purpose to put on againe the next day, but vtterly forsake them, mortifie and subdue them, that they may neuer againe preuaile against vs. To which purpose we must renew our couenant with God, and strengthen our resolutions, if we haue formerly found them weake and vnconstant, by making a solemne vow, that we will, vpon no occasion, wittingly and willingly fall into those sinnes againe, for which wee haue now humbled our selues before the Lord in this present exercise.

§. Sect. 7 That we must in our fast, ex∣ercise our selues in all Christian duties.

The second part of repentance, which wee must both professe and pra∣ctise, is, that ceasing from euill, we doe that which is good, exercising our selues in all Christian duties, both towards God, and our neighbours, both in the day of our fast, and afterwards. In respect of that present time, we must, with extraordinary care and diligence, exercise our selues in all good workes, and principally in the duties of piety, and of Gods seruice; as prayer, hearing and reading of Gods Word, holy conferences, and meditation, the subiect matter whereof may fitly bee repentance, of which I haue before spoken; all which, according to the occasion, are to

be performed with more then ordinary zeale and deuotion. And these duties of piety towards God, we must approoue to be sincere and with∣out hypocrisie, by our workes of iustice and righteousnesse, mercy and compassion towards our neighbours. For in the day of our fast, the Lord specially requireth, that we should execute iudgement, and shew mercy and * 1.781 compassion euery man to his brother, that we should loose the bands of wickednes, vndoe the heauie burthen, let the oppressed goe free, and breake euery yoke. For therefore (as one saith) we restraine our minds from desiring meate, that * 1.782 we may exercise their whole force in coueting after vertues. And so our flesh will lesse feele the paine of abstinence, when it hungreth after righ∣teousnesse. But especially we must, in this day, exercise our charity in the workes of mercy, and in relieuing the poore. To which vses wee must at least spend so much as we spare from our selues and our families by our fast, or else we giue iust cause of suspition, that wee fast more out of mise∣rablenesse then deuotion, being content to fast, that all our seruants may beare vs company, and so by emptying their and our owne bellies, to adde something towards the filling of our bags. And this the Lord specially requireth in the day of our fast; namely, that we should deale our bread to * 1.783 the hungry, and bring the poore that are cast out, into our house, that when wee see the naked, we should clothe him, and that we hide not our selues from our owne flesh; that we should draw out our soules to the hungry, and satisfie the afflicted soule. Which duties if we neglect, we may be iustly charged that wee fast rather with the Iewes, to our selues, then vnto the Lord; hauing more regard * 1.784 to our profit, then to piety or charity. As therfore our Sauior hath ioyned these three together in his doctrine, so must wee (after the example of good Cornelius) conioyne them in our practice; for our fasting will bee * 1.785 maimed and of no worth, if it be seuered from either of them. Mercy (saith one) and piety are the wings of fasting, by which it mounteth aloft into heauen, and without which, it lyeth and walloweth vpon the earth. Fasting without mercy, is but a picture of hunger, and image of holi∣nesse. Without piety, fasting is but an occasion of couetousnesse; for what is spared from the body, is put into the bag. Hee that fasteth not to the poores aduantage, lyeth vnto God; and he who when he fasteth doth not bestow his dinner vpon the poore, but layeth it vp in store, doth plain∣ly shew, that he fasteth for couetousnesse, and not for Christs sake, &c. And these are the workes wherein we must exercise our selues in the day of our fast: which must not end when it endeth, but be continued in some good measure for euer after. For as we must then resolue, that we will, in the whole course of our liues afterwards, be more carefull and conscio∣nable in all our wayes, and more earnest and diligent in performing all good duties vnto God, our neighbours, and our selues, so if wee would approoue our purpose to be sincere, we must indeuour accordingly to put it in practice, and vse all good meanes which may inable vs heereunto. Where, for a conclusion of this discourse of fasting, we may obserue, that if it be vsed aright, and as God requireth, it must needs be a singular good helpe to the leading of a godly life, seeing nothing more humbleth vs in the sight and sense of our sinnes and spirituall wants, nor doth make vs more hunger after grace with a vehement appetite, nor doth make vs

more feruent and earnest in our prayers, for the obtaining spirituall strength to serue God, and to withstand the tentations of all our spirituall enemies; nor finally, that more exerciseth and increaseth our repentance, our sorrow for our sinnes past, and purpose of amendment for the time to come, by seruing God with more zeale and diligence in all Christian du∣ties of piety and holinesse in his owne worship, in the workes of righte∣ousnesse, and mercy towards our brethren, of temperance and sobriety in respect of our owne persons.

CAP. XXXVI.

Of the arguments and reasons which may moue vs to leade a godly life; and first, such as respect Gods nature, workes, and loue towards vs.

§. Sect. 1 The first sort of reasons ta∣ken from Gods nature and attributes.

HItherto we haue intreated of the reall and practicall meanes, whereby we may be inabled to leade a godly life. And now it followeth that we propound some reasons and arguments which may effectually perswade vs, both to vse these meanes, and also to performe all the duties of holinesse and righte∣ousnesse, vnto which by these meanes we are inabled; seeing it would lit∣tle auaile vs to haue all the helpes of godlinesse, vnlesse we haue also hearts to vse them. And because the reasons which might bee produced to this purpose, are innumerable, seeing there is scarce any part of Gods Word or workes, either of Creation or Gouernment, which doth not yeeld some motiue vnto godlinesse; therefore passing by the most which might be alleaged, it shall suffice, as briefly as I can, to touch some of the chiefe and principall; all which I will reduce vnto three heads, either as they respect God, our neighbours, or our selues. The arguments of the first sort, either respect God himselfe, his nature and attributes, both general∣ly considered, and as he exerciseth them towards vs; or that duty which we are bound to performe vnto him. Concerning the former, there can∣not be any more forcible reasons alleaged, for the perswading of vs to serue God in duties of a godly life, then a thorow consideration of Gods nature and attributes. For first, he is the onely true God, Iehouah, the most absolute Being, who hauing his Essence in and from himselfe, giueth be∣ing to all things; and therefore to be serued by all creatures, and espe∣cially by vs, seeing in him we liue, moue, and haue our being. He is God, infi∣nite * 1.786 in all perfection, and therefore ought in all things, according to his nature, to be serued with absolute and perfect obedience. Hee is infinite, and therefore the actions of all things finite must tend vnto him, and bee determined in him, as their supreme end. And being infinite, hee is but one onely God, and therefore requireth our whole seruice, there being none other to be worshipped and serued but he alone. He is an holy Spi∣rit, and therefore must be serued, not onely outwardly with our bodies, but also with our soules, in spirit and truth. He is in his nature most pure * 1.787 and simple, without mixture or composition, and therfore we must yeeld vnto him simple and pure obedience, without any by-respect, or the mix∣ture

of humane inuentions with his most pure and perfect will. Hee is eternall, and is therefore to be serued and glorified in all ages, and from the beginning to the end of times, seeing he is to day, yesterday and * 1.788 the same for euer, and alwaies liueth to reward those that serue him, and to take vengeance of them who rebell against him. He is immutable and vnchangeable in himselfe, and in his loue, goodnesse, bounty, mer∣cie, and iustice toward vs, and therefore ought to be serued of vs day∣ly and constantly, without any leuity or wauering, seeing there is no change in him towards vs. He is immense and omniscient, so that wheresoeuer we are, we are in his presence; whatsoeuer we doe, we are in his sight; and therefore we are alwaies and in all places to carry our selues in all dutifull obedience, as being euer in the view of our Lord and Master, who standeth by and taketh notice of all our actions. He is all-sufficient to reward our seruice, and to preserue all those who depend vpon him against all enemies; and therefore we must not be discouraged in his seruice by any worldly or spirituall wants, seeing he is abundantly able to supply them, nor by the aduerse attempts of any that oppose vs, seeing he alone, though, we had no other helpes, is sufficient to protect vs, and to bring to nought, what∣soeuer might or malice seeketh to hinder vs in the waies of godli∣nesse. He is God blessed for euer, yea, blessednesse it selfe, in whose fruition consisteth all happinesse, and therefore ought to be serued with all the powers of our bodies and mindes, seeing he only is able to make vs blessed. He is Almighty, and able to doe whatsoeuer plea∣seth him; the which also should effectually withdraw vs from all * 1.789 sinne, seeing thereby wee prouoke him to wrath, who is powerfull to punish vs; and moue vs to serue him in all Christian duties, seeing ha∣uing all power in heauen, and earth, he is able to reward vs in our wel∣doing. He is true, yea, truth it selfe, and in this regard ought to be serued, seeing he will most assuredly make good all his gracious pro∣mises, which he hath made to all that serue and please him; and con∣trariwise will bring to passe all his fearefull threatnings against those, who neglect and disobey his commandements. His will is absolutely good, and the most perfect rule of righteousnesse; and therefore our wills and actions must be conformable vnto it, seeing so farre as they digresse and differ, they are wicked, crooked and erroneous. So also the Lord is good, yea, the chiefe and supreme Goodnesse, vnto which all things are to be destinated as their principall and supreme end; the which should make vs deuote our selues wholy vnto his seruice, seeing thereby both wee and our actions doe attaine vnto their su∣preme end and chiefe perfection; and contrariwise become vaine and to no purpose, if we and they be not thus imployed. He is holy, yea, holinesse it selfe, and therefore ought to be serued in holinesse and righteousnesse of all that approch neere vnto him, and would be esteemed of his family; for being himselfe holy, he delights in those who are like him in holinesse, neither can his pure eyes indure sinne∣full pollution, as being most contrary to his diuine nature. He is gra∣cious, bountifull and munificent; and therefore is to be serued with

all diligence and cheerefulnesse, seeing he who is so beneficent and liberall to all his creatures, will be vnspeakeably bountifull towards those who glorifie him by their willing obedience. He is louing & gra∣cious, yea, Grace and Loue it selfe, and therefore being also infinitly louely, deserueth worthily all loue, and that wee should bring forth the fruits of it, by doing all things that are pleasing in his sight. He is most mercifull, gentle, patient and long-suffring, and therefore is to be serued with all cheerefulnesse and comfort, seeing he is so mer∣cifull, that he pardoneth all our sinnes; so milde and gentle, that he passeth by all our infirmities; so patient and long-suffring, that when wee are slack and slothfull in our dutie, he doth not presently inflict deserued punishment, but beareth with vs, and expecteth our amend∣ment. He is iust, yea, Iustice it selfe, the which also should make vs spend all our time in his seruice; seeing without any respect of per∣sons * 1.790 he is the same to all that obey him, and will not faile to recom∣pence to the full our labour of loue, nor to giue vnto vs that rich & in∣estimable wages, wherewith he hath graciously bound himselfe by couenant, to reward our seruice; nor contrariwise to inflict deserued punishments vpon those, who being bound to serue him, neglect their dutie. And thus also those attributes which are improperly ascribed vnto God, as shewing rather his actions then affections, and his workes towards vs, rather then his nature in himselfe, may also yeeld vnto vs powerfull reasons which may moue vs to serue him. As his an∣ger and hatred against sinne and sinners (which is nothing but his re∣warding Iustice, recompencing them as they haue deserued) may moue vs effectually to flee all sin and wickednesse; seeing his wrath is a con∣suming fire, and wee like stubble before it, in which regard it is a feare∣full thing to fall into the hands of the euerliuing God. His ioy, whereby he * 1.791 delighteth himselfe in those that feare and loue him, and so also re∣plenisheth them with all ioy and happinesse in the fruition of him and his loue. His sorrow and displeasure, when wee vnkindly grieue him by our sinnes, who hath beene so kinde vnto vs; and if we make him sorry who is our ioy, who shall glad our hearts in the day of our sorrow, and comfort vs in our mourning? His repenting in doing vnto vs the good he hath promised, when wee doe euill, and in bring∣ing vpon vs his Iudgements threatned, when wee turne from our sins, and reconcile our selues vnto him by our wel-doing. Finally, his iealousie which is mixt of loue and anger, should make vs wholy de∣uote our selues to his seruice, seeing he can abide no corriuals in our loue and dutie, but will be loued & serued with all our hearts, and with all our soules, and therefore wee must not deuide our selues betweene God, * 1.792 and the deuill, the world and our owne sinfull lusts, but we must con∣secrate * 1.793 our bodies and soules vnto the seruice of God alone in the du∣ties 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 mani∣fold 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 good∣nesse, * 1.794 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 * 1.795 were weake and of no strength, hauing not so much as any power to de∣sire * 1.796 his fauour and mercie, to free and deliuer vs out of our wofull mi∣sery. When as wee were like poore impotent infants, new borne, whose Nauell was not cut, and who wallowed in the filthy and bloody * 1.797 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, * 1.798 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 infla∣med 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 thorow∣ly consider this, but haue our hearts thorowly inflamed with most fer∣uent affection towards him, who is the chiefe Goodnes, most amiable in himselfe, and most gracious vnto vs? How can we sufficiently ex∣presse 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 per∣forming all duties of a godly life? How should this weane our hearts and affections from the loue of the world and earthly vanities, and * 1.799 make them to become as bitter as gall and wormwood to our spiri∣tuall * 1.800 taste, seeme they neuer so sweet and pleasant to our carnall ap∣petite, 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 rea∣son, 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 earth∣ly patrimony, or worldly kingdome, which though it were neuer so great and glorious, yet is it mutable and momentary, but of an heauenly * 1.801 inheritance, which is incorruptible, vndefiled, and fadeth not away, as the Apo∣stle speaketh? The which benefit will be much amplified, if we con∣sider 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, cor∣rupt 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 * 1.802 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 King∣dome? The which mercie is not indefinitely communicated vnto all, though all haue deserued it as well as we, but to the least part of man∣kinde; 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 thanke∣fulnesse, 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 * 1.803 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, as well as others, out of that huge multitude and cursed crue, to be his owne children by adoption and grace; how then should this inflame our desires, to glorifie so gracious a Father, and to carry our selues in all things as beseemeth his children? But if the meere Loue of God will not worke this in vs, let vs consider further, that the Lord hath propounded this end to the decree of our election, that we should glorifie him by our Holi∣nesse and vnblameablenesse, according to that of the Apostle; He hath chosen vs in him before the foundation of the world, that we should be holy, and * 1.804

without blame before him in loue; and therefore vnlesse we thinke that God, infinite in wisedome and power, can faile of his end, we can haue no hope that we are elected to happinesse, vnlesse we attaine vnto some measure of Holinesse. He hath predestinated vs, that we should be confor∣med to the image of his Sonne, as in glory and blessednesse in the world * 1.805 to come, so in this life, both in his sanctity and suffrings: and therefore as we must not thinke that we can by the broad way of carnall plea∣sures, attaine to Christs heauenly happinesse, and to be crowned with him before wee haue suffred with him; so much lesse let vs imagine * 1.806 that we shall euer come into his ioyes, if wee doe not follow him in that path of righteousnesse, which he hath beaten before vs, seeing the Apostle hath plainely told vs, that without Holinesse we shall neuer see God. * 1.807 So that the consideration of our election ought to be a strong motiue to perswade vs vnto a godly life, both that we may glorifie God by our holy conuersation, who hath beene so gracious and good vnto vs, and that we may be assured, that he will glorifie vs, by attayning vnto that end of Holinesse, for which we were elected. Whereof it is that the Apostle hauing largely intreated of the doctrine of Gods prede∣stination, doth out of this doctrine inforce this vse, that we should offer * 1.808 vp our selues a liuely and holy Sacrifice, acceptable vnto him, by our reasonable seruing of him. And the Apostle Peter perswading vs to make our election * 1.809 sure, could prescribe no other course for the obtayning of this assu∣rance, then by ioyning one vertue and grace with another, and bring∣ing forth the fruits of them all, by doing these things, that is, seruing and glorifying God who hath chosen vs, in the duties of a godly life.

§. Sect. 4 The fourth reason taken from the bene∣fit of our crea∣tion.

The second fruit and effect of Gods Loue, and cause or meanes of our saluation and happinesse, is our creation by his Almighty Word; and preseruation, being thus made by his powerfull prouidence. Con∣cerning the former, whereas God might haue left vs without a being, which is to be esteemed amongst the greatest euils, he created vs of nothing, or which is all one, of the dust of the earth, which came of nothing, by sole vertue of his powerfull Word; and whereas hee might haue made vs the vilest and basest of the creatures which creepe vpon the earth, yea worse then they, euen wicked deuils, or∣dayned to condemnation, he created vs according to his owne image, in wisedome, holinesse and righteousnesse, indued vs with an immor∣tall and reasonable soule, and made vs Lords ouer all the rest of the creatures vpon the earth, and onely inferiour to himselfe, that wee might bee ruled and gouerned by him; and by our seruice glorifie him who hath created vs, and giuen vs our being. The which, if it be rightly considered, is an vnspeakeable benefit, as being the ground of all that follow it. Neither could wee euer attaine vnto well-being, vn∣lesse we had first a being; nor vnto our finall end, eternall saluation, vnlesse wee had found an entrance and passage vnto it by our creation. In lieu of which great benefit, God requireth nothing at our hands, but that by our seruice we glorifie him, for which end he gaue vs our be∣ing. Not that his glory needs our seruice, seeing it is in it selfe abso∣lute & infinite, but out of the same loue which moued him first to make

vs, that hee might honour vs in this life, by vsing vs as instruments to manifest his glory, and might hereby take occasion to glorifie vs in the world to come, by crowning our seruice, of his meere grace, with hea∣uenly ioy & happines. The which also is a most effectuall reason to per∣swade vs, that we deuote and consecrate our selues vnto Gods seruice in all duties of a godly life, seeing hee is our Lord and Maker, who hath created vs vnto good workes, that wee should walke in them, to the glo∣ry * 1.810 of him that hath giuen vs our being, and that to this end, that wee should for euer bee partakers with him in glory. For what can bee more iust, then to giue euery one his owne? that hee who sow∣eth his owne seede in his owne ground, should reape the fruit of his labours? that he who buildeth a house, should haue the benefit of dwelling in it? that he who planteth a Vineyard, should eate of the grapes, and drinke of the wine? and that he who lendeth any thing vnto another, should haue his owne repaide vnto him? And how much more iust then, and equall is it, that the Lord, who hath not fashioned and framed vs of pre-existent matter, but of nothing hath created our soules and bodies, should haue them wholy deuoted and * 1.811 consecrated to his seruice, which was the end for which he made vs and gaue vs our being? vnto which end if wee attaine not, it is a signe that we neuer thinke of the end for which we came into the world; or imagine that wee were sent by God hither, that we should serue our owne lusts, and in fulfilling them, the diuell himselfe, and not that wee should serue him, who hath right vnto vs by this great benefit of our creation. Yea if we doe not spend our time in Gods seruice, we fayle of the mayne end for which wee came into the world, and so spend all our life and strength in vaine. But though we faile of our end, which is, by seruing and glorifying God, to attaine vnto happinesse, (which also is Gods end reuealed in his Word yet we shall neuer frustrate the end of his secret counsailes, which is, either to glorify his mercy in vs, if we feare and serue him, or his Iustice, if we neglect his seruice, and yeeld obedience to sin and Satan. For the Lord being the summum bonum, and supreme end of all things, hath (as the Wise man speaketh) made * 1.812 all things for himselfe, euen the wicked forthe day of euill.

§. Sect. 5 The fifth rea∣son taken from the benefit of our preserua∣tion.

The benefit of our preseruation and gouernement, doth also iustly challenge this seruice at our hands; because being created, wee haue * 1.813 no power to subsist of our selues, but wholy depend vpon God for the continuance of vs in our life and good estate; for (as the Apostle saith) In him we liue, & moue, and haue our being; so that if he withdraw his assisting power, we perish and returne vnto our dust. By his all-ruling pro∣uidence we are euery day in the yeere, euery houre in the day, and e∣uery minute and moment in the houre, preserued from innumerable dangers, which otherwise would seaze vpon vs, from the assaults of our many and mighty enemies, and especially of that roring and de∣uouring * 1.814 Lyon, who is alwaies ready to destroy vs, if wee were not pre∣serued vnder the wings of the Almighty from his rage and malice. By it wee are gouerned and directed in all our waies, so as we cannot stirre a foote, nor moue a hand, nor open our eyes or eares, nor speake a

word, if wee had not strength from him. By it all the creatures be∣come seruiceable vnto vs, and worke together for our good, which otherwise would bee our bane. From God wee haue all the benefits which we inioy, the Sunne which giueth vs light and vitall heate, the ayre which wee breathe, the earth which sustaineth vs, the meate which feedeth vs, the apparell which couereth our nakednesse, and keepeth vs warme; our health and wealth, our peace, plenty and pros∣perity, and all other blessings, fit both for necessity, and for our com∣fort and delight. And not onely the things themselues, but all their vertue and vigour, whereby they become profitable to those ends for which we vse them, doe come from him, and doe as meanes and instru∣ments serue his Prouidence for the deriuing of all good vnto vs; him∣selfe still remayning the chiefe and principall cause which worketh by them, or can deriue vnto vs all things needefull without them, if they bee wanting. For it is he who feedeth vs by our meate, by our clothes keepeth vs warme, by our friends doth comfort and relieue vs, for which vses they would be vneffectuall, yea produce the cleane con∣trary effects, if they had not from his blessing their power and effica∣cy. Now to what end, O man, dost thou receiue daily at the hands of God such innumerable blessings, but that thou shouldest acknow∣ledge him the Author of them, and praise him for all the good which he doth vnto thee? Why doth hee preserue thy life, but that thou shouldest liue to his glory? Why doth hee make all his creatures in heauen and earth seruiceable vnto thee; but that thou shouldest hereby be moued with more cheerefulnesse to serue him, who hath created both them and thee? Why doth he preserue thee from dangers, and protect thee from enemies, and deliuer thee out of troubles and af∣flictions, but that thou shouldest glorify and serue him without feare, in * 1.815 holinesse and righteousnesse all the dayes of thy life? Why doth he giue the light of the Sunne, but that thou shouldest shun the workes of darke∣nesse, and serue him in the duties of thy calling? Why doth he let thee breathe the ayre, but that thou shouldst spend this breath in speaking & singing to his praise? Finally, why doth hee feed and clothe thee, and giue vnto thee those manifold blessings which thou inioyest, but that by this rich wages, hee may incourage thee to doe him faithfull and cheerful seruice? which if thou neglectest, and mis-spendest all the rich gifts which thou hast receiued, to the dishonour of him that giueth them, in the seruice of sinne and Satan, and in satisfying of thine own carnall and sensuall lusts, what dost thou hereby, but bewray thine horrible ingratitude towards such a gracious and bountifull Lord and Master? What dost thou but alienate his loue from thee, and pro∣uoking his wrath against thee, mooue him in his iust displeasure to withdraw his gifts from thee which thou abusest, or let thee inioy them in his anger to thy greater hurt, leauing them with thee as testi∣monies to conuince thee of thy shamefull vngratitude, and as talents lent vnto thee, which when thou hast mis-spent to the dishonour of thy Lord, or not imployed them in his seruice, will but prepare for thee a fearefull account at the terrible Day of Gods last Iudgement.

CAP. XXXVII.

Two other reasons mouing vs vnto a godly life. The first, taken from Christ, giuen vnto vs by his Father; the other, from the Couenant of grace made in him.

§. Sect. 1 Of the inesti∣mable gift of Iesus Christ, which should moue vs to loue and serue God.

THe fourth mayne benefit which God hath giuen vnto vs, is his onely begotten and dearely beloued Sonne Iesus Christ, to be our Head and Sauiour, in whom we were e∣lected, & by whom we were to be saued & redeemed. For being falne in Adam, who was the head and roote of all mankinde, and not onely partakers of the guilt and punishment of his sin, but also of the corruption of nature deriued from him, whereby we were disabled to all good, and made prone vnto all euill, it would not stand with Gods Iustice to elect or saue vs, till it were fully satis∣fied, and wee freed from this sinfull condition. Which being a worke impossible to men and Angels, in respect of that infinite price which was to bee payd, God, of his free grace and loue ordained and appoin∣ted in his eternall Counsell, his Sonne to be our Sauiour and Redee∣mer; and to this end, to take our nature vpon him, that hee might be vnto his elect the second Adam, and the Head of his Church, in whom he chose them to life and saluation, which the first Adam lost both for himselfe and all his posterity. For howsoeuer the free loue, and meere grace and good will of God, be the supreme and highest cause of our election and saluation, and Christ, in respect of it, but a meanes or subordinate cause of working that for vs, which Gods loue had first decreed (neither was Christ the cause that moued God to loue vs * 1.816 with this first loue and free grace, but this loue, the cause which mo∣ued God to giue his Sonne vnto vs to be our Sauiour and Redeemer) yet may it be truely said, that wee could no otherwise be elected then in Christ, as our Head and the roote of all our righteousnesse, that iustice and mercy meeting together, God might be glorified in them both; although we be not elected for him, but of Gods absolute will and free grace, which moued him to giue vs his Sonne and all other good which wee receiue by him. And this the Apostle plainely af∣firmeth, that God hath chosen vs in him before the foundation of the world, and that he hath predestinated vs to the adoption of children by Iesus Christ, * 1.817 vnto himselfe, according to the good pleasure of his will; to the praise of the glo∣ry of his grace, wherein he hath made vs accepted in his Beloued, who were worthily reiected in Adam, both for the guilt of his sinne, and the corruption of our nature which we haue deriued from him. Now this benefit of Christ giuen vs of God, to bee the foundation of our e∣lection 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 la∣bouring 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 Crea∣tion 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 redee∣med, * 1.818 to wit, mortall men, dust and ashes, weake, and of no strength, stran∣gers, sinners, yea, enemies vnto God and our owne saluation. Secondly, from what we were redeemed, namely, out of the greatest and most des∣perate 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 mise∣ries, 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 him∣selfe, 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, consi∣der 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, po∣uerty and meane birth, flight from his enemies, the tentations of the de∣uill, 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 for∣saken

by the rest, apprehended by his enemies, and by them most iniuri∣ously and barbarously abused, and haled from one Iudgement seat to ano∣ther, 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 him∣selfe * 1.819 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 * 1.820 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 * 1.821 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 bar∣gaine, but deuote our bodies and soules wholly to him, that we may glo∣rifie 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 * 1.822 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 * 1.823 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 made no spare of his Blood for our sakes, and shall we thinke our selues prodigall in our duty, if wee take a little paines, and spend some sweate in his seruice? Yea, rather let vs thinke no time well spent, which is not thus imployed; and all our labour lost, which by holy duty expresseth not some loue towards him, to whom we owe so much, and are able to pay so little. Excellent is the meditation of a deuout Father to this purpose; If (saith he) I owe my selfe wholly vnto him, for * 1.824 my Creation; what shall I now adde for my restauration and Redempti∣on? especially being restored after this manner? Neither was I so easily restored as created. For to create me and all things else, God did but say the word, and it was done; but he that by once speaking made mee, said many things, wrought wonders, suffered things not onely grieuous, but disgracefull and vnworthy of him, that he might redeeme mee. What

therefore shall I returne vnto the Lord, for all the good things which hee hath done vnto me? In his first worke he gaue me vnto my selfe; in the se∣cond, he gaue himselfe to me; and by giuing himselfe, restored me vnto my selfe. Being then both giuen and restored, I owe my selfe vnto him for my self, & so am twice due. But what then shal I giue vnto God for giuing himselfe? for thogh I could giue my selfe a thousand times for recompence, what am I in comparison of him? Besides which argument of thankfulnes, which might mooue vs to performe all duties of Gods seruice, there is ano∣ther of necessity, which like a strong chaine tieth vs vnto them: Seeing our Sauiour Christ hath propounded this as the maine end of our Redempti∣on, yea, hath also ratified it by his solemne Oth, that all those who are by him * 1.825 redeemed out of the hands of their spiritual enemies, shall serue him in holines and righteousnesse, before him, all the dayes of their liues. He therefore died, that he might be Lord of all, not in bare title & profession only (for that wil nothing profit vs at the day of Iudgment, as himselfe telleth vs) but in deed & truth, by performing vnto him faithfull and diligent seruice. Hee hath bought vs, * 1.826 that we should no more be our owne, (and much lesse the deuils or the worlds) but his, & glorifie him both in our soules & bodies, seeing they are his, as the Apo∣stle telleth vs. And therefore vnlesse we thinke that Christ may faile of his end which he hath propounded, & so die in vaine, yea, if he may not faile of his truth, & falsifie his Oath, let vs not imagine that we are his redeemed, or haue any part in that great worke of saluation wrought by him, vnlesse we labour and indeuour to serue him in the duties of holinesse and righ∣teousnesse, and that not by fits and flashes onely, but, from the time of our conuersion, all the remainder of our liues.

§. Sect. 3 That by the Couenant of Grace we are strongly bound vnto all Chri∣stian duties of a godly life.

The fift benefit, is the Couenant of Grace, which God hath made with vs in Iesus Christ; for being redeemed by his full satisfaction, death, & obedi∣ence, the Lord hath made a new Couenant with vs, not like that vnder the Law, the condition whereof, was perfect obedience, the which being im∣possible vnto vs, by reason of our imperfections and corruptions, the pro∣mise was made voyd and vnprofitable; seeing this new Couenant is not grounded vpon our workes and worthinesse, but vpon the free mercies of God, and the all-sufficient merits of Iesus Christ. In which, the Lord promiseth for his part, that he will be our gracious God and louing Fa∣ther, that he will pardon and forgiue vs all our sinnes, and giue vnto vs all good things spirituall and temporall in this life, and glory and happinesse in the life to come. And we for our part promise vnto God againe, that he shall be our God, and we his people, and that wee will receiue and im∣brace all his blessings promised, by a true and liuely faith, and especially, Iesus Christ and all his benefits, and wholly rest vpon him, for our iustifi∣cation and saluation, that he may be all in all, and haue the whole glory of his owne gracious and free gifts. And because a dead and fruitlesse faith cannot doe this, therefore by a necessary consequence wee promise, that we will approoue our faith to be liuely and effectuall for these vses, by bringing foorth the fruits thereof in vnfained and hearty repentance and amendment of life. Now whereas we couenant that he shall be our God, and we will be his people, we doe not promise that wee will make a bare profession of these things in word onely, but that in deed and truth wee

will haue him to be our God, in our hearts by desiring and indeuouring to cleaue vnto him alone, louing, fearing, hoping, and trusting in him and no other, and that in our liues and actions we will labour to glorifie him, by liuing as it becommeth his people, and bringing forth the fruits of ho∣linesse and righteousnesse, in the whole course of our conuersation. The which Couenant strongly bindeth vs to these duties; seeing as it is on Gods part most vnchangeable, being effectually ratified and confirmed by the blood of Christ, by Gods owne hand-writing in his Word and Gospell, whereunto he hath annexed his seales and Sacraments; yea, by his solemne Oth, wherein it is impossible that God should lye; for hauing * 1.827 no greater to sweare by, he hath sworne by himselfe, that hee will not faile of any of his promises made in Christ: so is it confirmed on our part by our solemne Vow in Baptisme, where (as it were) by a sacramentall oath we haue bound our selues to renounce the seruice of sinne and Satan, the world and the flesh, and that we will serue God and no other, in the du∣ties of holinesse and righteousnesse all the dayes of our liues. To which end we make a solemne profession of our faith, and take vpon vs Gods Li∣uery and Cognizance, promising, that we will fight vnder his Colours and Standard, against all the enemies of our saluation. And therefore see∣ing we haue made this vow and promise vnto God, and haue, vpon many occasions, renewed our couenant, that we wil in all things serue & please him; we must, in the whole course of our liues, carefully indeuour to per∣forme what we haue promised, vnlesse wee would bee esteemed couenant∣breakers, falsifiers of our word and promise, not to men, but to God him∣selfe, yea perfidious traytors to him and our owne soules. The which will be much more intolerable and vnexcusable, seeing in this Couenant of Grace, God doth not stand vpon strict termes with vs, exacting legall and perfect performance, but onely Euangelicall sincerity and truth, and that we desire and indeuour to keepe our promise as much as we are able. And seeing also, because our strength is but small, the Lord hath graciously promised the assistance of his holy Spirit, to strengthen vs in our good indeuours, and inable vs to performe what he requireth, and we haue vn∣dertaken, in some such manner as may be acceptable in his sight. Now what stronger motiue can there be vnto the duties of a godly life, con∣sisting in a liuely faith and vnfained repentance, then to consider that wee are tyed hereunto by this couenant, which is the maine ground of all our good, the remission of our sinnes, grace and glory, which if wee make voyd, by our impenitency and infidelity, wee can haue no part in Gods mercies and gracious promises, nor in Iesus Christ and all his benefits? Especially considering, that if we but resolue and indeuour to please God in these holy duties, both wee and our seruice shall bee accepted in Iesus Christ, our imperfections being couered with his perfect obedience, and our corruptions washed away with his blood: which if we neglect to per∣forme, and liue stil in our infidelity and impenitency, without any serious desire or constant indeuour to know God, or to feare and serue him, what∣soeuer profession and shew we make to the contrary, yet most certaine it is, that we are not yet in this Couenant, nor shall, as long as we continue in this state, haue any part in the benefits promised; seeing the Lord, who

cannot faile of his word, hath in this couenant assured vs, that he will not * 1.828 onely bestow his blessings, but will also fit and inable all his Elect, with whom onely he maketh it, to performe what he require that their hands, that he will inlighten them with the knowledge of himself & his will, and write his Law in their hearts, thereby working in them these resolutions and indeuours to obserue and keepe it; that he will be their God, and they his people; and that he will knit them so vnto him, as that they shall ne∣uer depart from him; and therefore so long as wee finde no such things wrought in vs, we can haue no assurance, that as yet we haue any part in this Couenant, or in any of the benefits therein promised.

CAP. XXXVIII.

Of two other reasons mouing vs to a godly life: the one, taken from our effectuall Calling; the other, from our free Iusti∣fication by faith.

§. Sect. 1 That the be∣nefit of our effectuall Cal∣ling should moue vs to serue God in the duties of a godly life.

THe sixth benefit, is our effectual Calling, whereby the Lord vouchsafeth, by the preaching of the Gospell, to make knowne vnto vs his good will and pleasure, concerning the eternall saluation of our soules, in and for Iesus Christ, and by the inward operation of his holy Spirit, working with the outward ministery, to beget in vs a true and liuely faith, whereby wee apply vnto our selues Christ Iesus and all his benefits. For in the ministe∣ry of the Word, God not onely offereth vnto vs Christ to be our Sauiour and Redeemer, but also prepareth and fitteth vs to receiue him, giuing vnto vs a true sight of our sinne and misery, by which our hearts are hum∣bled and broken, and working in them an earnest hungring and thirsting after Christ and his righteousnesse, that by him wee may be recouered out of our wretched estate, and attaine vnto life and saluation by his merits and obedience. The which feruent desires he graciously satisfieth, by working faith in vs, grounded vpon his infinite mercies, the all-suffici∣ent merits of Christ, and his free and indefinite promises, whereby we apply him vnto vs with all his benefits. So that in this benefit of our effectuall Calling, three things chiefly concurre: first, the sauing hearing of the Word, whereby our eares and hearts are opened, and our minds inlightened with the knowledge of the great worke of Redemption wrought by Christ. Secondly, the donation of God the Father, where∣by he offereth and giueth Christ vnto vs, to bee our Sauiour, and vs vnto Christ, to be saued and redeemed by him. Thirdly, incision into Christ, and vnion with him, he becomming our Head, and wee his members, the bond whereof, on his part, is his holy Spirit, and on our part, a true and liuely faith. All which affoord vnto vs strong motiues to perswade vs vn∣to all duties of a godly life. For first, what an incomparable benefit is this, that the Lord passing by innumerable others, who either neuer heard the sound of the Gospell, or hearing, haue made no benefit by it, wanting the inward assistance of his holy Spirit, hee should both grant vnto vs this light, and also open our eyes that we should behold it? and that he should

hereby chuse and call vs out of the corrupt masse of mankinde, which stil lyeth dead in sinne, and make vs true members of his Church, giuing Christ vnto vs, and vs vnto Christ, and vniting vs vnto him, as liuely members of his body, that we might be partakers of him and all his be∣nefits? And how should this affect our hearts, and prouoke vs to make a right vse of such inestimable blessings, which is the end why God hath bestowed them? For why hath he inlightened our eyes more then others, but that by the benefit of this light, we should walke in the wayes of ho∣linesse * 1.829 and righteousnesse, and so glorifie him in our saluation? Where∣fore hath he called and culled vs out of the world, but that wee should walke worthy of this high calling, and renouncing the world and world∣ly lusts, deuote our selues wholly to his seruice? Why hath hee giuen Christ vnto vs, and vs vnto Christ, but that hee might saue vs from our sinnes, not onely in respect of their guilt and punishment, but also from their corruption, and that he raigning in vs by his grace and holy Spirit, might depose sinne and Satan from their regency, and suffer them no lon∣ger to rule and raigne in our mortall bodies? Why hath he vnited vs vn∣to Christ by his Spirit, but that wee should bee led and ruled by it, and not by our owne lusts, and that we should submit our selues as becommeth members, to his gouernment, seeing it were a thing monstrous in the bo∣dy, for any inferiour part, to rebell against the Head, and to withdraw it it selfe from its regiment and iurisdiction; and vtterly vnsutable, that so holy an Head should haue any members delighting in wickednesse, and drawing it, as much as they are able, into the fellowship and communion * 1.830 of the same sinnes? And that this is the maine end of our calling, that we should glorifie God by seruing him in holinesse and righteousnesse, it is cleere and euident by the Scriptures. For the Apostle telleth vs, that God hath not called vs vnto vncleannesse, but vnto holinesse, that the grace of * 1.831 God which bringeth saluation, appearing or shining vnto vs, in the ministery of the Gospell, teacheth vs to deny vngodlinesse and worldly lusts, and to liue soberly, righteously, and godly in this present world: which lesson if we learne not, we had been better to haue sate still in darknesse, seeing our know∣ledge will but aggrauate our sinne, and increase our condemnation, ac∣cording to that of the Apostle, To him that knoweth to doe good, and doth it not, to him it is sinne; and that of our Sauiour, The seruant that knoweth his * 1.832 Masters will, and doth it not, shall be beaten with many stripes. Finally, our Sauiour telleth vs, that if we be grafted in him, we must bring forth fruit; seeing euery branch that beareth not fruit, he taketh away, and casteth forth as a branch that is dead and withered, and men gather them and cast them into the * 1.833 fire, and they are burned. And therefore if wee would haue any assurance that we are effectually called, that Christ is ours, and we his, and that being vnited vnto him, as liuely members of his body, we haue right vnto him, and all his benefits, let vs, as the Apostle exhorteth, walke worthy the voca∣tion * 1.834 wherewith we are called; and as the Apostle Peter perswadeth, Let vs make our Calling and Election sure, by adding one vertue vnto another, and bringing forth the fruits of them all in a godly and Christian life.

§. Sect. 2 The second reason taken from our Iusti∣fication, and the fruits which fol∣low it.

Finally, the benefit of our Iustification, with all the fruits that doe fol∣low it, are so many strong motiues to incite vs vnto the duties of a godly

life: for God, in our Iustification, of his free grace, imputing vnto vs the death and obedience of Iesus Christ, hath forgiuen vs all our sinnes, and pronounced vs iust and righteous, in his righteousnesse. By which inesti∣mable benefit, he hath bound vs to serue and glorifie him in all holy du∣ties, who hath done so great things for vs. For seeing there is no euill, like the euill of sinne, no tyranny and bondage alike miserable, therefore when God of his free grace hath freed vs from it, wee must with all care flee sinne, and take heed, that wee doe not againe come into this thral∣dome. And seeing he hath forgiuen vs so great a debt, let this make vs * 1.835 loue him much, and expresse our loue, by seruing and pleasing him in the duties of holinesse and righteousnesse. The which vse the Apostle ma∣keth of this benefit, namely, that being dead vnto sinne, that is, freed from * 1.836 the power and tyranny of it, and aliue vnto God, we should not let sinne any longer raigne in our mortall bodies, that we should obey it in the lusts thereof, but that we should yeeld our selues vnto God, as those that are aliue from the dead, and our members as instruments of righteousnesse vnto God; and that being made free from sinne, we should become the seruants of righteousnesse. Which if we doe not, we can haue no assurance that wee are redeemed by Christ and iustified; seeing the same vertue and power of Christs death and Resur∣rection, which taketh away the guilt and punishment of our sinnes in * 1.837 our Iustification, is as effectuall to sanctifie vs in the killing and crucifying of our corruptions, and our spirituall quickening to holinesse and new∣nesse of life in our sanctification, and as well did there issue out of his pierced side the water of ablution, to cleanse vs from the pollution of sinne, as the blood of Redemption to free vs from the guilt and punish∣ment. The fruits also which follow our Iustification, doe effectually per∣swade vs to serue God in all the duties of a godly life. For seeing wee are reconciled vnto God by the death of Christ, our care must bee to walke in such a course as may preserue vs in his loue: for Christ hath, as the A∣postle speaketh, reconciled vs in the body of his flesh through death, to present * 1.838 vs, holy, vnblameable, and vnreprooueable in his sight. We haue receiued the Spirit of Adoption crying in our hearts, Abba Father, that it may be also * 1.839 in vs the Spirit of Sanctification, and inable vs to please God in al things, as it beseemeth his children. And in whomsoeuer this Spirit is, them it regenerateth, raising them from the death of sinne, to the life of righte∣ousnesse. * 1.840 So our free accesse to the Throne of grace, should make vs take heed of sinne, which will be as a wall of separation betweene God and vs, and to liue in such holinesse of life, as may still preserue our confidence in making our suits knowne vnto God. The loue of God shed abroad in * 1.841 our hearts by the holy Ghost, will inflame them with loue towards him, and make vs carefull to approue it, by liuing according to his will. The peace of God following our Iustification by faith, and passing all vnder∣standing, * 1.842 must make vs diligent in shunning those things which might disturbe it, and imbracing and practising such vertues and holy duties as will preserue it. Our spirituall ioy and reioycing in God, will make vs a∣uoyd all knowne sinnes which would interrupt our ioy, and turne it into * 1.843 sorrow, and to please the Lord in all things, that his face and fauour may make vs still glad. Our hope of heauenly happinesse will also much in∣courage

vs in the worke of our sanctification: for as many as haue this * 1.844 hope, that they shall be like Christ in glory, purge themselues, as he also is pure, as the Apostle teacheth vs. In a word, there is no benefit accom∣panying grace and saluation, which may not serue as an effectuall rea∣son to moue vs to the practice of all holy duties, both out of thanke∣fulnesse towards God for such inestimable gifts, and for the better as∣suring our selues, that we haue receiued them, seeing God hauing gi∣uen them all vnto vs for this end, we haue no reason to perswade our selues, that wee haue any interest in them, vnlesse they further vs to it, and stirre vs vp in some measure to glorifie God in all the duties of an holy life. And therefore if wee haue any loue towards God, wrought in vs by so many rich mercies, or any true loue towards our selues, which is chiefely shewed in seeking the assurance of such in∣estimable benefits; let vs aboue all things labour and indeuour to serue and pleased God, by bringing forth the fruits of holinesse and righte∣ousnesse, in the whole course of our liues and conuersations.

CAP. XXXIX.

Other motiues arising from those duties which we owe vnto God and our neighbours.

§. Sect. 1 The first rea∣son, taken from that thanke∣fulnesse which we owe vnto God.

ANd these are the reasons and arguments, respecting Gods workes and benefits towards vs, which may perswade vs to performe all the duties of a godly life with diligence & cheerefulnesse. Besides which, there are diuers other mo∣tiues, arising from those duties which we owe vnto God, in lieu of so many great & inestimable benefits, that are also effectuall to the same purpose. As first, our vnfained thankefulnesse towards God, which we are bound to testifie and approue, by performing ser∣uice vnto him in the duties of holinesse and righteousnesse. For we * 1.845 are not debters vnto the flesh, that wee should liue according to the lusts thereof; but so infinitely indebted vnto God for his innumerable mercies, that we are neuer able in the least part to discharge it, and are therefore bound euer to remaine thankefull debters, and to testifie our thanke∣fulnesse by magnifying his grace and holy Name, and by striuing and indeuouring, as much as we are able, to doe his will, and performe all such duties as are acceptable in his sight, acknowledging when we haue done the best we can, that wee are still vnprofitable seruants, who * 1.846 come farre short of that dutie which wee owe vnto him. His grace shining vnto vs when wee were in darkenesse and shadow of death, requireth at our hands that wee should no more doe the workes of darkenesse, but that we should now walke as it becommeth children of the * 1.847 light, proouing what is acceptable vnto the Lord, and by more then ordinary diligence and circumspection, redeeming our lost time, which we haue mis∣spent in the seruice of sinne and Satan. The great worke of Re∣demption also wrought by Christ, whereby he hath saued and deli∣uered vs out of that miserable bondage of sinne and Satan, and pur∣chased

vs vnto himselfe, as his owne peculiar people, should make vs zea∣lous * 1.848 of good workes, and in thankefulnesse for so great a benefit, most carefull to serue our Lord and Redeemer, in holinesse and righteousnesse all the daies of our liues; and seeing he hath reconciled vs vnto God his Father, by paying for our ransome, not siluer or gold, or any corruptible, * 1.849 thing, but that precious price of himselfe, and his blood shed for our * 1.850 sinnes, that so he might present vs holy, vnblameable and vnreprouable in his sight; let not vs vngratefully frustrate his end, by defyling our selues with sinne, but let vs offer our bodies and soules a liuing sacrifice, holy and ac∣ceptable * 1.851 vnto God, which is our reasonable seruice, as the Apostle exhorteth. He hath incorporated vs into his owne body, and so made vs parta∣kers of himselfe and all his benefits, the sonnes of God by adoption and grace, and coheires with him in glory and happinesse, and there∣fore let vs bring forth fruits worthy so holy and happie a communi∣on, and in all things submit our selues to be ruled and gouerned by so gracious and good an Head. The Holy Ghost also hath applied vnto vs by his vertue and efficacie Christs merits and obedience; and though heauen, and the heauens of heauens are not sufficient to containe him, * 1.852 nor the infinitenesse of his Glory and Maiesty; yet he is content to dwell with vs, yea in vs, yea in vs, as in his Temples: and therefore let vs not pro∣phane * 1.853 that which he hath sanctified with his presence, and so vex and grieue this Holy Spirit, but labour to preseure our bodies and soules in purity and honour, that being fit for his habitation, he may dwell in vs with pleasure and delight.

§. Sect. 2 The 2. reason taken from that desire which should be in vs to glo∣rifie God.

Secondly, Gods manifold and rich mercies should moue vs in thankefulnesse to glorifie him, who hath beene so good and gracious * 1.854 vnto vs, which is the maine end why the Lord hath bestowed all his blessings and benefits vpon vs. For therefore he hath created vs, that we should glorifie him by our seruice; and for this end he hath redee∣med vs, that we should worship and serue him in holinesse and righte∣ousnesse, and that being no longer our owne, but his, wee should (as the Apostle exhorteth vs) glorifie him in our soules and bodies. There∣fore hath he called vs to be a chosen generation, a Royall Priesthood, an holy * 1.855 nation, a peculiar people, that we should shew forth the prayses of him, who hath called vs out of darkenesse into his maruailous light. And this is the end why the Apostle prayeth so earnestly for the Thessalonians, that he would count them worthy of their calling, and fulfill in them all the * 1.856 good pleasure of his goodnesse, and the worke of Faith and power; to wit, that the name of the Lord Iesus Christ might be glorified in them, and they in him. Now we thus glorifie God, not by adding any thing to his glory, but as we are instruments of manifesting it; or giue occasion vnto others of glorifying him. And thus wee glorifie him in our regeneration and New birth, when as his infinite wisdome, power and goodnesse doe more wonderfully shine to his glorie, in that maruailous change of our nature from death to life, from sinnefull vncleannesse, to purity and holinesse; and of our state from the deepest misery, to the highest happinesse, then in our first creation. Thus also we glorifie him by our fruits of new obedience, according to that of our Sauiour, Hereby is * 1.857

your heauenly Father glorified, if you bring much fruit. Seeing we make it manifest vnto the world, that the God whom we serue, is himselfe holy, pure, and iust, seeing he is so much delighted in the purity, ho∣linesse and righteousnesse of his seruants, and cannot indure sinne and * 1.858 wickednesse in those that draw neere vnto him. And this argument our Sauiour vseth to perswade vs vnto an holy conuersation; Let your * 1.859 light (saith he) so shine before men, that seeing your good workes, they may glorifie your Father which is in heauen. And the Apostle Peter vseth the same reason: Haue your conuersation honest among the Gentiles, that where∣as * 1.860 they speake against you as euill doers, they may by your good workes which they shall behold, glorifie God in the day of visitation. Finally, wee glorifie him by our godly liues, when as by our outward seruice, wee approue and testifie, that inwardly we loue, feare, reuerence, and depend vpon him, as being omniscient, who taketh notice of our workes, omnipo∣tent and al-sufficient to reward our wel-doing, and of infallible truth in all his promises, made vnto all those that feare and serue him. Now what stronger motiue can there be to perswade vs vnto all the duties of a godly life, then to consider, that God, infinite in Glory and Maie∣sty, doth vouchsafe vnto vs this honour to make vs, who are so base and contemptible, instruments of his glory, and that not because he needeth our helpe, but that he may take occasion hereby to glorifie * 1.861 vs, and to crowne our workes with glory and happinesse?

§. Sect. 3 The third rea∣son taken from the will of God, that we should thus serue him.

Finally, it may be an effectuall reason to moue vs, to imbrace holi∣nesse, and to bring forth the fruites of it in a godly life, because it is * 1.862 the will of God, that we should so doe, according to that of the Apo∣stle, This is the will of God, euen your sanctification. For the will of God is the perfect rule of all Iustice and goodnesse, according to which we must frame all our actions, which that we may fulfill, we must vtterly renounce our selues and our owne pleasure, saying with our Sauiour, Not my will, but thine be done: & with him esteeming it our meat & drinke, to doe the will of our heauenly Father. And this is that we daily aske in the Lords Prayer, that the wil of God may be done in earth as it is heauen; that is, * 1.863 that we may obey it with that speed and diligence, cheerefulnesse and delight, as the holy Angels. And therefore vnlesse wee pray in hy∣pocrisie, we must labour and indeuour, that wee may in our practice at∣taine vnto that, which wee craue at Gods hands in our daily prayers. Now that it is the will of God, that we should serue him in keeping his Law, and performing all the holy duties of a godly life required in it, it is cleere and euident by his Word, wherein he hath reuealed his will, and by innumerable precepts and exhortations, by which we are pressed and perswaded to sanctification and new obedience. So the Apostle exhorteth vs as Gods Ambassadour, to a 1.864 be renued in the spirit of our mindes, and to put on the new man which after God is created in righ∣teousnesse and true holinesse. And againe; b 1.865 If any man be in Christ, let him be a new creature. c 1.866 And be not conformed to the world, but be ye transfor∣med by the renuing of your mindes, that ye may proue what is that good, ac∣ceptable and perfect will of God. d 1.867 Awake to righteousnesse and sinne not; e 1.868 Fly also youthfull lusts; but follow Righteousnesse, Faith, Charity, Peace, &c. Thus

the Lord exhorteth by the Prophet Esay: f 1.869 Cease to doe euill, learne to do well, seeke iudgement, relieue the oppressed, &c. And finally, the Wiseman after a long discourse concludeth with this, as the summe of all which either he could teach, or any other, Feare God and keepe his Commande∣ment, for this is the whole duty of man. And therefore seeing the Lord, who hath absolute authority ouer vs, and full right vnto vs, doth in these and innumerable other places command and exhort vs to per∣forme the duties of holinesse and righteousnesse, and thereby to serue him in the whole course of our liues, who is our Creator, Preseruer, & Redeemer, we must carefully indeuour to yeeld our obedience, vnlesse we would rather shew our selues stubbornely rebellious, and enemies both to his glory and our owne saluation. And that we may be in∣couraged to serue God in all Christian duties with more diligence and cheerefulnesse, let vs remember that if we doe our best indeuour, we and our seruice shall be accepted, though it be full of imperfecti∣ons and stained with many corruptions. For he doth not deale with * 1.870 vs as a seuere Iudge according to the rigour of the Law, but like a gracious Father, he passeth by our infirmities, and accepteth the will for the worke. And though nothing as it is stained and imperfect, can be pleasing vnto God, whose exact Iustice and pure eye can indure no blemish; yet the duties which we performe vnto him, respectiuely doe please him, and moue him also to delight in vs. For they please him not as they are tainted with the corruption of our will, but as by them we doe his will, who hath commanded vs to doe them. Not as they are done by vs who are defiled with sinne, for how can any thing * 1.871 cleane, come out of vs that are vncleane? But as they are done in Christ, in whom he is well pleased, and fruits of this Vine which we beare, being ingrafted in him by a true and liuely faith. Not as they are im∣perfect and stained, but as their imperfections are couered with Christs perfect righteousnesse, and their corruption washed away by his blood. Not as they are done by vs, but as they are the fruits and effects of his owne holy Spirit, working in, and by vs. They doe not please him in their owne worth, but because our persons are accepted and please him, being iustified by faith in Iesus Christ, reconciled vn∣to him, and children by adoption and grace, whose poore inde∣uours are accepted of our gracious Father for perfect obedience; and the rather, because howsoeuer we faile through weaknesse and in∣firmitie, yet the mayne end which we propound in them vnto our selues is, that we may, by performing our duty, glorify our heauenly Father; and because, though our workes be vnperfect, yet they are done with perfect hearts, that is, in vprightnesse and sincerity, which maketh vs doe the best we can, and to bewaile our imperfections, be∣cause wee can doe no better. Finally, they please God, not that hee hath any pleasure in vnrighteousnesse or imperfect righteousnes, but because we doing them out of loue and filial obedience, he also lo∣ueth vs, & so is well pleased with our workes of piety & righteousnes, because they tend to our good, to whom in his loue he wisheth so wel, as being the way which will bring vs vnto eternall life and happinesse.

§. Sect. 4 The fourth reason is, that we may a∣dorne the Gospell of God which we professe.

The last motiue respecting our duty towards God, which may per∣swade vs to serue him by a godly life, is, that hereby we may adorne * 1.872 the Gospell of God, and of Iesus Christ which we professe; and cause it to bee well spoken of by all that see the fruits of it in our vnblame∣able and holy conuersation. And this argument the Lord vseth to perswade his people to obserue his Commandements, because hereby they should not onely get honour vnto themselues amongst the Nati∣ons, but moue them likewise to speake well of his Lawes and statutes, when as they should see the fruits of them in their obedience. And thus the Apostle perswadeth Christians in diuers callings to performe their duties in them, that they might not cause the Word of God to be blasphe∣med; * 1.873 seeing it is the common custome of worldly and wicked men, to to lay the faults of Professours vpon their profession, and to impute their scandalous sinnes, to their much going to Church and hearing of the Word, as though their profession and hearing were the cause of their wicked and vnlawfull courses, whereas in truth, they would (if they abused them not) bee as strong cables to draw them from all impiety and vnrighteous dealing. And contrariwise, he would haue them to liue in an holy conuersation, that they might adorne the do∣ctrine * 1.874 of God our Sauiour in all things. For men are apt to speake of the Religion and truth which wee professe, either in the better or worser part, according to the fruits which we bring forth of it in our liues; thinking our Religion to bee pure and good, if we approue our selues to bee so, by our holy and Christian practice and conuersation; but contrariwise, if (like those of whom the Apostle speaketh) wee haue onely a forme of Godlinesse, and in our liues deny the power there of, or pro∣fesse * 1.875 that we know God, but in our workes disclaime him, being abominable and * 1.876 disobedient, and vnto euery good worke reprobate; wee shall open their mouthes, not onely against vs, but also against all Professours of Gods true Religion, yea euen against the Religion and Doctrine of truth it selfe which we professe. For if euer Dauid himselfe fall into foule sinnes, it will not onely tend to his owne dishonour, but also giue occasion to the enemies of the Lord to blaspheme, as though he were * 1.877 a patrone or approuer of such crimes.

§. Sect. 5 The 1. reason, that we may a∣uoid giuing of offence.

And so much of those reasons which respect God. The second sort respect our neighbours, from whom also wee may draw diuers argu∣ments * 1.878 to perswade vs to an holy conuersation. And first, because we shall, being vnblameable, auoid giuing vnto them any iust offence, ei∣therby laying stumbling blockes in their way, whereby they should be hindred from the professing of the true Religion, when as they are able to take exceptions to the liues of Professours; or if they bee religious, bee grieued in their righteous soules, when they see our liues full of blots and blemishes; or make the weake fall by our ill * 1.879 example. The which we must carefully auoid, because our Sauiour * 1.880 pronounceth a fearefull woe against those by whom such offences come; and contrariwise, labour with the Apostle, to exercise our selues * 1.881 dayly in this, that wee may haue alwaies a conscience void of offence to∣wards God and towards men. Secondly, we may be moued to the practice * 1.882

of al holy duties of a godly life, that we may gaine those that are with∣out, to Christ, & to imbrace that true Religion which we professe. For if we haue our conuersation honest among the Gentiles, they seeing our good * 1.883 workes, will glorifie God in the day of their visitation. And this argument the Apostle Peter vseth to perswade wiues vnto their dutie, that they which * 1.884 obeied not the Word, might without the Word be won with their Christiā conuer∣sation. The which so much preuailed with the Apostle Paul, that he vt∣terly denied himselfe and his owne will, and became all things to all men, that he might gaine some to Christ, and was content to please all * 1.885 men in all things, not seeking his owne profit, but the profit of many, that they might bee saued. And how much more then should we with all willing∣nesse walke in such a course of holinesse and righteousnesse, which in gayning others, will profit our selues, and not onely saue them by gayning them to Christ, through our good example, but assure our selues also of our saluation? Finally, wee may be perswaded vnto all * 1.886 holy and Christian duties, because they so much tend to the good and profit of our brethren, who are in the same holy communion with vs. First, because by the light of our godly liues, we shall moue them, to∣gether with vs, to glorifie our heauenly Father, who is the Author * 1.887 and Fountaine of all good things which they see in vs. Secondly, be∣cause we shall edifie them by our good example, and moue them to imitate those good things they shall see in vs, and by our communion and fellowship with them (like kindled coales on the same heape) wee shall inflame their zeale, and by an holy emulation make them striue to match vs in their Christian duties; as the Apostle shew∣eth in the example of the Corinthians, whose zeale in Christian bene∣ficence, * 1.888 had (as hee saith) prouoked many. And thus hee perswadeth Timothy to bee an example vnto beleeuers, in word, in conuersation, in cha∣rity, * 1.889 in spirit, in saith, in puritie: And exhorteth vs all to consider one * 1.890 another, to prouoke vnto loue and to good workes. To which purpose no∣thing can bee more effectuall then good examples, when as we see those duties constantly performed by our brethren with much com∣fort and delight, which wee feared as tedious, troublesome and al∣most impossible, and in this regard durst not vndertake them. Final∣ly, wee shall doe good to our brethren euen in the duties them∣selues, both of piety, by teaching, admonishing, exhorting, com∣forting, and counselling them that neede our helpe; and also of mercy, by feeding the hungry, clothing the naked, visiting the sicke, and such like workes of Christian charity, whereby wee minister vnto their necessities.

CAP. XL.

Of such reasons moouing vs to the duties of a godly life as respect our selues.

§. Sect. 1 The first rea∣son taken from that dignity vnto which God hath cal∣led vs.

IN respect of our selues, there are also many effectuall arguments and reasons, which may mooue and per∣swade vs vnto all duties of a godly life. As first, that high and heauenly dignity, vnto which, God of his free grace and goodnesse hath called vs, out of a most miserable and wretched condition, which should ef∣fectually mooue vs to walke worthy this high and ex∣cellent * 1.891 calling, as the Apostle exhorteth vs. For wee were in darkenesse and in the shaddow of death, but the Lord hath called vs into a maruei∣lous light, reuealing cleerely vnto vs the knowledge of himselfe and his will, the great mystery of saluation by Iesus Christ, and the meanes where∣by we may be made partakers of the fruits and benefits of it; in which re∣spect it becommeth vs to walke as children of light, circumspectly, not as fooles, * 1.892 but as wise, redeeming the time, because the dayes are euill. He hath called and separated vs from the world, which lieth stil dead in sinne, and hath made vs his owne peculiar people, who are made partakers of all the priuiledges of his Kingdome, to the end that we should no longer fashion our selues to the world, but that we should walke worthy of God, who hath called vs vnto * 1.893 his Kingdome and glory, and serue him as it becommeth his subiects, be∣ing zealous of good workes; and be no more earthly-minded, but haue our * 1.894 conuersation in heauen, whereof wee are Citizens, and minde those things which are aboue. He hath iustified vs, and forgiuen vs all our sinnes, that being freed from sinne, we should become seruants of righteousnesse. Hee hath made vs a chosen generation, a royall Priesthood, an holy nation, a peculiar peo∣ple; * 1.895 to the end we should behaue our selues as becommeth those who are thus dignified, and that wee should shew foorth the praises of him, who hath called vs out of darkenesse into this marueilous light, as the Apostle Peter tea∣cheth * 1.896 vs. He hath made vs liuing stones, that wee might adorne the spiri∣tuall building of his House and Church; and an holy Priesthood, to offer vp * 1.897 spirituall sacrifices, acceptable vnto God by Iesus Christ. Yea, he hath made vs Temples of the holy Ghost, which it becommeth to bee purged from all pollution of sinne, which is odious vnto him, and to be decked and ador∣ned with holinesse and righteousnesse, wherein hee is chiefly delighted, whereas naturally we were like cages of vncleane birds, and the lothsome habitations of sinne and Satan. And therefore we must beautifie our selues with these ornaments which so much please him, and keepe our selues vn∣defiled from the filth of sinne, which he hateth and abhorreth, lest leauing vs vnto Satan, as more fit for his dwelling, wee become worse then Baals temple, which was turned into a common draught house, and receptacle of all pollution. Finally, he hath called vs who were the chil∣dren of wrath, and bond-slaues of sinne and Satan, vnto the glorious * 1.898 liberty of the Sonnes of God, and hath made vs his owne children by adoption and grace, and co-heires with Christ in heauenly happinesse; * 1.899

and therefore wee must carry our selues in holinesse of conuersation, as it becommeth children of such an holy Father. For let vs assure our selues, that the Lord, who hath called vs to these great and heauenly pri∣uiledges, will attaine vnto his end, and make those fit to receiue them, vpon whom hee bestoweth them. Neither will he, who hath comman∣ded vs not to cast holy things to dogges, nor pearles before swine, com∣mit * 1.900 this errour himselfe, by giuing his choyce and best gifts vnto Dogges and Swine, who neglect the wayes of holinesse and righte∣ousnesse, returning to their vomit, and to wallow themselues in the mire of * 1.901 sinne.

§. Sect. 2 The second reason is, be∣cause hereby we are assured that we shall prosper in all our wayes.

Secondly, if wee set our selues to serue God in the duties of holinesse and righteousnesse, we shall be heereby assured, that we shall prosper in * 1.902 our wayes, and that whatsoeuer troubles we indure for the time, yet it shall goe well with vs in the latter end. For he that delighteth in the Law of the Lord, shall be like a tree planted by the riuers of waters, which bringeth foorth his fruit in his season, his leafe also shall not wither, and whatsoeuer hee doth, shall prosper. So the Lord biddeth the Prophet to say to the righteous, that it shall be well with them, for they shall eate the fruit of their doings; and to denounce a woe to the wicked, for it shall be ill with him, for the reward of his hands shall be giuen him. Innumerable places might be alleadged to this purpose out of the Scriptures, and especially the Booke of the Psalmes, which set foorth the happinesse of those in all estates and conditions, who feare and serue the Lord, seeing he watcheth ouer them, vpholdeth them * 1.903 when they are ready to fall, preserueth them from danger, protecteth them from all enemies, deliuereth them out of all their troubles, proui∣deth and giueth them all that is good, feedeth them in the dayes of fa∣mine, and supplyeth plentifully whatsoeuer is wanting either to their soules or bodies. So that if we put on this brest-plate of righteousnesse, that is, bring foorth the fruits of holinesse and righteousnesse, with an vpright heart and good conscience, it will be armour of proofe, to preserue vs against the incounters of all euill; And we shall be secured by it against all dangers, according to that of Salomon; He that walketh vprightly, wal∣keth surely: so that though they fall into many troubles, yet they shall not * 1.904 perish in them, because the Lord deliuereth them out of all; though their * 1.905 beginnings may be turmoyled with many crosses, yet their end is peace, as the Psalmist speaketh. And though the wicked may exceed them in worldly and momentany prosperity, yet when they are so rooted out, that their place can no more be found, the righteous, after many stormes, shall safely arriue in the Hauen of their hopes. According to that of Salomon, Though a sinner doe euill an hundred times, and his dayes bee prolonged; yet * 1.906 surely I know it shall be well with them that feare God, which feare before him. But it shall not be well with the wicked, neither shall he prolong his dayes, which are as a shaddow, because he feareth not before God.

§. Sect. 3 The third rea∣son, because without this indeuour all outward exer∣cises are vaine.

The third reason may be this, that without this study and indeuour to serue the Lord in the duties of a godly life, all outward exercises of Reli∣gion are vaine and vnprofitable, as the hearing and reading of the Word, the receiuing of the Sacraments, Prayer, Fasting, profession of Religion, and the rest, seeing they cannot please God, yea, are odious vnto him; nor

profit vs, nor we take profit by them. Thus the Lord professeth, that hee abhorred their new Moones and solemne feasts, their Sacrifices and Obla∣tions, * 1.907 because they neglected the workes of righteousnesse, and liued in their sinnes. That he who killed an Oxe, was as he that slew a man, he that sa∣crificed * 1.908 a Lambe, as if he cut off a Dogs head, &c. because their liues were not reformed, but their soules delighted in their abominations. So when the people reiected Gods Law, and thought to haue pleased him with Obla∣tions, and (as it were) to haue stopped his mouth with bribes, the Lord reiecteth their seruice as vaine and vnprofitable. To what purpose (saith he) * 1.909 commeth there to me incense from Sheba? and the sweet cane from a farre Coun∣trey? your offerings are not acceptable, nor your sacrifices sweet vnto me. Thus the Lord reiecteth their solemne feasts, because they were not ioyned with * 1.910 the workes of Iustice and mercy. So Salomon telleth vs, that the sacrifice of * 1.911 the wicked is an abomination to the Lord, but the prayer of the vpright is his de∣light. And Dauid saith, that if he did regard wickednesse in his heart, the Lord * 1.912 would not heare him. Whereas in other places hee telleth vs, that the righ∣teous cry, and the Lord heareth them, and deliuereth them out of all their * 1.913 troubles.

§. Sect. 4 The fourth reason, taken from the consi∣deration of our lost time be∣fore our con∣uersion.

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 vn∣fruitfull 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 zea∣lous 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 asha∣med of them, and set themselues with so much the more care and dili∣gence 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 * 1.914 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 * 1.915 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, * 1.916 redeeming the time, by a more earnest indeuour in seeking their conuersi∣on, by our holy communication and gracefull speeches, and by shining before them in the light of Godlinesse, that we may mooue them to glo∣rifie 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 * 1.917 (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 * 1.918 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 * 1.919 which are drawne from our owne profit, seeing, as the Psal∣mist 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 righ∣teous duties, belonging to a Christian life; I hope it will be effectuall to perswade all, who wel waigh and consider the inestimable gaine and pro∣fit 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 com∣fort, 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 euer∣lasting 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 spi∣rituall 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 pon∣der 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 dis∣cerne, * 1.920 that his glory, and thy good, are through his mercy so matched to∣gether, that thou canst not seeke the one, but thou shalt assuredly finde the other.

§. Sect. 2 That by lea∣ding of a god∣ly life, we are assured of free∣dome from all our sins, both in respect of their guilt, punishment, and corrup∣tion.

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 posi∣tiue, in the fruition of good, and both of them either temporall or eter∣nall. The priuatiue benefits of this life are many, according to the multi∣tude of euils vnto which it is liable, both in respect of sinne and punish∣ment, 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 * 1.921 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 car∣nall

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 wil∣lingly commit any thing which Gods Law hath forbidden and condem∣ned. Whereof it commeth to passe, that howsoeuer they are sometime (and it may be not seldome) ouertaken through humane frailty and infir∣mity, 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 hec∣tique 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 sud∣den, 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 con∣tinue 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 re∣pentance. Now how inestimable this benefit is, which accompanyeth a godly life, whereby, in the greatest part, we get victory ouer our corrupti∣ons, by which, others are conquered, and as slaues held captiue, and pre∣serued 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 lea∣ding 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 re∣spect * 1.922 of their corruption and sinfull acts, and wholly in assurance of faith from the guilt of them, by vertue of Christs death and obedience apply∣ed vnto vs, we doe also hereby escape the punishments which are due vn∣to 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 * 1.923 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 righteous∣nesse, are wholly freed by the death and sufferings of Christ, from all pu∣nishments 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 vnpunish∣ed, 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. * 1.924 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 leading of a godly life, they also escape many tempo∣rary * 1.925 iudgements, and sharpe afflictions, whereby God, like a gracious and wise Father, doth correct his children, when they neglect their dutie, and sinne against him, which differ nothing from the pu∣nishments that are in this life inflicted vpon the wicked, in their mat∣ter, and oftentimes very little in the quantity and sharpnesse of the stripes, but onely in the causes from which they proceed, which is the loue of a gracious Father towards the one, and the anger of a iust and seuere Iudge towards the other, & also their diuers ends; the chastize∣ments of the Faithfull, being intended for their good and amendment, that they may not, being iudged, be condemned with the world, but * 1.926 the punishments of the wicked, for the satisfying of Gods Iustice, by inflicting on them deserued punishments. But howsoeuer, the sinnes of the Faithfull cannot moue the Lord to reiect them, or cause his loue to depart from them, seeing it is one branch of the couenant made in Christ, that he will loue them with an euerlasting loue, and pardon all their sinnes; yet they doe moue him to correct them with the rod of men, and * 1.927 the stripes of the children of men; for he chastizeth euery sonne whom he lo∣ueth and receiueth, that being pulled out of their sinnes by strong hand, which they would not flee and forsake out of meere loue, they may, by their vnfained repentance and amendment, escape eternall con∣demnation; as wee see in the example of Dauid, the Corinthians and many others. The which his iust, yet gracious seuerity, there is no possi∣ble * 1.928 meanes to escape, no not though Noah, Daniel and Iob should in∣tercede for vs, or any other who are most highly in his fauour, vnlesse * 1.929 we preuent these sharpe corrections, by leading a godly life, and flee∣ing from sinne, which is the cause of them; or stay Gods hand, by tur∣ning from our sinnes by vnfained repentance. Which course if wee take, wee shall be freed not onely from eternall punishments, but also from temporary afflictions, which our sinnes doe bring vpon vs, vn∣lesse it be such as the Lord inflicteth for the triall of his graces in vs, that being approued, they may be crowned with an answerable measure of ioy and heauenly happinesse. According to that of Sa∣lomon; A prudent man foreseeth the euill, and hideth himselfe; but the simple passe on, and are punished. Or if by our sins we haue brought them vpon * 1.930 vs, yet repenting of them, and returning into the waies of righteous∣nesse, we shall, when we crie vnto God, obtaine helpe and deliuerance, according to that of the Psalmist; The righteous crie, and the Lord hea∣reth, * 1.931 and deliuereth them out of all their troubles. Seeing then no chastening for the present seemeth ioyous, but grieuous, what a strong motiue should * 1.932 this be, to perswade vs to forsake all our sinnes, and to serue the Lord in the duties of a godly life, seeing wee haue hereby this singular be∣nefit, of being freed from temporary afflictions, which are so sharpe and bitter vnto vs? A third benefit which will redound vnto vs by leading of a godly life, is, that being vnblameable, & giuing vnto none any iust cause of offence, we shall hereby stop the mouthes of wicked

men, so as they shall not be able to reproch vs, nor blemish our good name by their calumnies & slanders, with any shadow or colour of truth. And this was a strong reason to moue the Apostle to walke in a godly & vnblameable life, that by exercising himself herein, he might haue alwaies a conscience voyd of offence towards God & towards men. And this * 1.933 argument he vseth, to perswade Titus to shew himselfe in all things a patterne of good workes, that he who was of the contrary part might be ashamed, hauing no euill thing to say of him. Thus the Apostle Peter exhorteth vs to sanctifie the Lord in our hearts, and to haue a good conscience in all things, * 1.934 that whereas wicked men speake euill of vs, as of euill doers, they may be ashamed, that falsely accuse our good conuersation in Christ. And perswadeth the Faithfull to abstaine from fleshly lusts, and to haue their conuersation ho∣nest * 1.935 among the Gentiles, that whereas they spake euill of them, as of euill doers, they might by their good workes which they should behold, glorifie God in the day of visitation. And thus he moueth subiects to shew all obedience to Magistrates, because it is the will of God, that by wel-doing, * 1.936 they should put to silence the ignorance of foolish men. Or if wee cannot thus farre preuaile with them by our holy conuersation, in respect of their maliciousnesse, but that they will seeke to disgrace vs by their vniust slanders and reproches, yet may wee in the confidence, and peaceable cleerenesse of a good conscience, stand out against them as a brazen wall, beating backe their false calumnies vpon their owne heads, and like immoueable rockes, returne their fome and froth vpon themselues, when as all that heare them, shall condemne their malice and fals-hood; Yea, they shall by their slanders but giue occasion vnto all men to speake of our innocencie, in which re∣spect (as Iob speaketh) though they should write a booke against vs, * 1.937 wee might take it vpon our shoulders, and binde it as a crowne vnto vs; and that not onely a Crowne of Fame in this life, but of Glorie also in the life to come; according to that of our Sauiour; Blessed are * 1.938 yee when men shall reuile you, and persecute you, and shall say all man∣ner of euill against you falsely for my sake. Reioyce and bee exceeding glad, for great is your reward in Heauen. And that of the Apostle Peter: If yee be reproched for the Name of Christ, happie are yee, for the * 1.939 Spirit of Glorie, and of God resteth vpon you. Now what a strong rea∣son this should bee, to mooue vs to walke vnblameably in the duties of a Godly life, it may hereby appeare, if wee consider how precious and excellent a good name is, seeing as the Wise∣man speaketh; A Good name is rather to be chosen then great Riches, * 1.940 and louing fauour rather then Siluer and Gold. And is to be preferred be∣fore the most precious oyntment, seeing it smelleth most sweetly, both to our selues and others which are neere and farre off. * 1.941

§. Sect. 4 That a godly life doth much strengthen vs against Satans tentations.

A fourth benefit of a godly life is, that it much strengtheneth vs against the assaults of Satan, and so armeth vs against all his tentati∣ons, that they shall not be able to doe vs any hurt. For whereas those who liue in their sinnes, and neglect the duties of a godly life, doe giue vnto him all aduantage against them, and by leauing off the brest∣plate of Righteousnesse, doe lie open to his poysonous darts; so as

he may easily perswade them, that they are subiect to Gods wrath and the curse of the Law, seeing they continue in their sinnes: that they are not ingrafted into Christ, seeing they bring forth no fruits of holinesse and righteousnesse; that they are out of Gods fauour, seeing they haue no care to please him, by performing such duties as are ac∣ceptable in his sight; and finally, that they are not the children of God, because they are nothing like him, nor reformed according to his image; nor heires of heauenly happinesse, seeing they haue not purged themselues, as it becommeth those who haue this hope. Con∣trariwise, when we keepe this brestplate of Righteousnesse fast buck∣led vnto vs, wee may without danger repell all his fiery darts, seeing we are assured that we are in Gods fauour, whilest wee labour in all things to please him; that wee are in Christ, seeing without him wee could doe nothing; that we are Gods children, seeing we resemble him * 1.942 in holinesse and righteousnesse, and labour after perfection, as he is perfect. That we are freed from the curse of the Law, and the guilt and punishment of all our sinnes, seeing we feele the vertue of Christs death effectuall in vs, for the mortifying and subduing of our corrup∣tions. And finally, that maugre all the malice of our spirituall ene∣mies, we shall attaine vnto heauenly happinesse, seeing our mercifull God hath graciously promised, that he will reward our temporary seruice with this inestimable and eternall wages, and crowne his owne graces in vs, and the fruits which wee haue brought forth of them in the Christian duties of a godly life, with endlesse ioy and im∣mortalitie.

§. Sect. 5 That by a godly life we are prepared against the day of death.

The fourth benefit of a godly life is, that thereby wee are conti∣nually prepared against the day of death, so that the manifold euils * 1.943 which accompany it cannot hurt vs, nor the dreadfull terrours there∣of daunt and dismay vs. For howsoeuer it is appointed that all must die, and this sentence, like the lawes of the Medes and Persians, is irreuo∣cable, yet to those that walke in the waies of godlinesse, the nature of death is quite changed, and the sting thereof taken away. For of the last and greatest euil, it is made vnto them, a preparatiue to the chie∣fest good; of an enemy, it is become a friend; of a Sargeant to arrest vs and imprison vs in hell, it is become a ioyfull messenger sent of God, to deliuer vs out of all worldly miseries, and to bring vs into the ioyes of heauen. In which regard the Wise man saith, that howsoeuer * 1.944 the wicked is driuen away in his wickednesse, yet the righteous hath hope in his death. And that riches profit not in the day of wrath, but righteousnesse de∣liuereth * 1.945 from death, that is, from the sting of death, and all the euils that doe accompany it. And the Spirit of God pronounceth them Bles∣sed, * 1.946 that die in the Lord; for they rest from their labours, and their workes fol∣low them; Namely, that they may be crowned with ioy and immor∣tality. The which if it were well weighed, might iustly, not onely free the faithfull from the immoderate feare of death, but also make it appeare precious in their eyes, as it is in the sight of God, and moue them * 1.947 with the Apostle, to desire to be dissolued and to be with Christ, seeing that is best of all; and (as one saith) not to die patiently, but to liue with pa∣tience,

and to die with ioy. For who reioyceth not, when after a wearisome pilgrimage, hee approcheth neere vnto his owne Country; when after a dangerous passage, wherein hee hath beene tossed and turmoiled with aduerse windes and tempestuous stormes, hee is ready to arriue safely in the long expected ha∣uen; when after his dayes labour, hee commeth to receiue libe∣rall wages; and when after a dangerous and doubtful fight, hauing conquered all his enemies, hee is to be presented by the holy An∣gels before his Soueraigne King, that hee may receiue the Crowne of victory? And howsoeuer death hath many terrours which doe accompany it, yet to those that haue serued God in the duties of a godly life, they need not seeme terrible, seeing against euery blow they haue their ward, against euery poyson their soueraigne antidote. They must leaue the world; but they must goe to heauen; forgoe their riches, but for them enioy heauenly treasures; bee depriued of momentanie delights, but that they may attaine vnto e∣uerlasting ioyes; lose the comfort of all their friends, but in lieu of it, shall haue the sweete society of the Saints and Angels, yea, the fruition of God himselfe, and his Christ and holy Spirit, whom to enioy, is to bee perfectly happy. Yea, but it is a grie∣uous sight to behold our friends mourning for our departure: but this is recompenced with the hope of our happie meeting; and the present ioyes of our heauenly entertaynement, by the rest of our friends that are gone before vs. Yea, but death is a straight and paynefull passage; but it bringeth vs to a spacious and glori∣ous Palace. In our bodies wee are afflicted with many griefes of sicknesse; but these are eased with the inward peace of conscience, and comfort of the Spirit. Wee are in euery part of our bodies racked with paine; but they are onely the throwes, that goe before our heauenly birth, whereby we are borne to euerlasting and immor∣tall glory. Our bodies must be buried and corrupt in the earth; but being sowne in corruption, they shall arise incorruptible, and our mortall shall * 1.948 put on immortality, our weaknesse, strength; and our basenesse, glory. Fi∣nally, if liuing in Gods feare, wee dye in his fauour, wee may bee strongly armed against all the terrours of death, and expect it at all times with a ioyfull countenance.

§. Sect. 6 That by lea∣ding of a god∣ly life we are assured to be freed from iudgement & condemnation.

Lastly, by leading of a godly life, wee may be assured, that wee shall bee freed from Iudgement, and condemnation in the world to come. For if we liue here in the feare of God, our sinnes shall not come into Iudgement, because they are already iudged in Christ, who hath satisfied Gods Iustice for them, and payed our debt to the vttermost farthing. If wee haue beene carefull here to play the good Stewards, and dayly keeping our reckonings straight, receiue our acquittance and discharge before wee sleepe, sealed with the blood of Christ, applied vnto vs by a liuely and renew∣ed faith, wee shall haue nothing to account for at the Day of Iudge∣ment. If wee haue beene faithfull and diligent in our Masters ser∣uice, wee shall haue nothing to doe then, but to receiue with ioy

our reward and wages. If wee walke not after the flesh, but after * 1.949 the Spirit, wee are in Iesus Christ, and there is no condemnation due vnto vs; for hee was condemned, that wee might bee acquitted, and suffered the punishment of our sinnes, that Gods Iustice being sa∣tisfied, and wrath appeased, wee might bee freed from hell and death. If wee bee partakers of the first Resurrection, from the death * 1.950 of sinne, to the life of righteousnesse, the second death shall haue no power ouer vs. Now what stronger motiues can there bee vnto a godly life, then to bee thereby assured of deliuerance from these greatest euils? For how terrible a thing is it to fall into the hands * 1.951 of the euer-liuing God? and to bee called to account before his Iudgement Seate, who searcheth the heart and reines, and will call vs to a reckoning for euery idle word? Whose iustice is so perfect, and his examination so strict, that though wee were as * 1.952 iust as Iob, yet wee should not bee able to answere one of a thousand. * 1.953 Though wee were as holy as Dauid, yet had wee neede to pray with him, Enter not into Iudgement with thy Seruant, O Lord: for * 1.954 in thy sight shall no man liuing bee iustified. How fearefull and in∣tolerable, endlesse and easelesse, are those hellish torments which they must indure, who are not in this life acquitted from them? And consequently, how inestimable is this benefit, and worthy to bee valued more then ten thousand worlds, to bee fully assu∣red, that wee haue through Christ escaped this seuere Iudge∣ment, hellish condemnation, and euerlasting torments with the deuill and his angels? which assurance wee can no otherwise attaine vn∣to, then by seruing God in the duties of a godly life, and bring∣ing forth the fruits of our faith in repentance and new obedience. But I shall not neede to presse these points any further, although much more might bee said of them, as being most effectuall mo∣tiues to perswade vs to flee all sinne, and to practise all Christian duties in the whole course of our liues, seeing they are much bea∣ten vpon, and largely handled by many others, there beeing scarce any that omit them, who write of and perswade vnto Christian resolution.

CAP. XLII.

Other reasons, taken from those singular priuiledges, which are peculiar vnto those who serue God in the duties of a godly life.

§. Sect. 1 The first pri∣uiledge is, that the image of God is repay∣red in vs.

ANd so much concerning the priuatiue benefits which ac∣company a godly life. The positiue benefits which we receiue by it, are manifold. For first, hereby the image of God is repayred in vs, and wee are made like vnto him, seeing this image chiefely consisteth in wisedome, holinesse and righteousnesse, whereby knowing God and his will, we are transformed in all holy obedience vnto it. So the Apostle saith, that we haue put on the New man, which is renued in knowledge, after the image * 1.955 of him that created vs. And exhorteth vs to bee renewed in the Spirit of * 1.956 our mindes, and to put on the new man, which after God is created in righte∣ousnesse and true holinesse. So that if we be renewed in wisedome and knowledge, in holinesse and righteousnesse, we shall become like vn∣to God, hauing his image through Christ renewed in vs, after which wee were created, but had it defaced in vs by the fall of Adam. And this argument the Scriptures doe often vse to perswade vs vnto an ho∣ly and righteous life. So the Lord himselfe presseth this reason to his people: For I am the Lord your God, ye shall therefore sanctifie your selues, and * 1.957 yee shall bee holy, for I am holy. And againe, Yee shall sanctifie your selues, and be ye holy, for I am the Lord your God. And our Sauiour Christ exhor∣teth vs to bee therefore perfect, that, as children of our heauenly Father, * 1.958 wee may resemble him in perfection. So the Apostle would haue vs to approue our selues to be the sonnes of God, by being blamelesse, harme∣lesse, * 1.959 & without rebuke, in the midst of a crooked & peruerse nation. And the A∣postle Iohn teacheth vs, how we may approue our selues to haue fellow∣ship * 1.960 with God, namely, by walking in the light, as he is in the light. And * 1.961 finally, the Apostle Peter perswadeth vs to an holy life by the same reason: As he that hath called you is holy, so bee yee holy, in all manner of * 1.962 conuersation, because it is written, Be ye holy, for I am holy. Neither in truth can any thing bee more effectuall to perswade vs to an holy life, then this argument, if it bee well waighed. For the neerer wee come to this most absolute and perfect patterne, the more we shall bee resto∣red to that state of excellency and perfection, in which we were crea∣ted; the more wee resemble him who is the chiefe Goodnesse and blessednesse, the more wee shall exceede in goodnesse and glory, in holinesse and happinesse, the which alwaies accompany one another. The more like we are vnto God, the more communion we shall haue with him; the more hee will loue vs and delight in vs, as a Father ordinarily best loueth that childe, that most resembleth him in fa∣uour and nature, though oftentimes out of meere selfe-loue, because hee seemeth to liue in him, and not for any excellencie that is in those parts and qualities which hee loueth in him. And if gene∣rally likenesse causeth loue, when there is no worth in the thing be∣loued,

how much more will God infinitely loue vs, when as by our like∣nesse we shall be made most louely, and that for his owne sake, with a pure and perfect loue, because his Image is stamped in vs, and he after a sort li∣ueth in vs, and we in him, his holinesse and righteousnesse being manifested in our godly life and conuersation?

§. Sect. 2 The second priuiledge is, that by a god∣ly life we haue title & interest in all Gods pro∣mises, and first, of temporall blessings.

Secondly, by a godly life wee haue interest vnto all Gods promises, whereby he hath assured vs of all his blessings and benefits, both temporall * 1.963 and eternall, according to that of the Apostle; Godlinesse is profitable vnto all things, hauing the promise of the life that now is, and that which is to come. So the Psalmist saith, that they which seeke and feare the Lord, shall not want any good thing. For the Lord God is a sunne and shield, he will giue grace and glory; and no good thing will hee withhold from them that walke vprightly. And the Apostle Peter testifieth, that God, according to his diuine power, hath giuen vnto vs (that is, all the faithfull who serue him in holinesse and righ∣teousnesse) all things that pertaine vnto life and godlinesse, through the know∣ledge of him who hath called vs to glory and vertue; whereby are giuen vnto vs exceeding great and precious promises, &c. Now these blessings and benefits which God hath promised as the gracious rewards of a godly conuersa∣tion, are either temporall, and of this life, or eternall, and of the life to come. Those of this life; are either corporall, concerning the body and outward estate; or spirituall, respecting chiefly the good of the soule, by inriching it with all sanctifying and sauing graces. The benefits of the former kinde are promised to all those who serue the Lord, and carefully obserue all his Commandements, although not absolutely, but conditio∣nally, so farre foorth as the corporall blessings will best stand with Gods glory, and our spirituall and eternall good. Thus the Lord promiseth in the Law, that hee will giue vnto those who obserue and keepe it, all the * 1.964 blessings of this life, respecting either their persons or states. As that hee will blesse them in themselues, and also in their children and posterity; * 1.965 that he will giue them health of body, and a long life and good dayes, * 1.966 prosperity and plenty of all good things, strength of body, and gifts of the minde, as wisedome, fortitude, and the rest, that he will blesse them in the field and in the house, at home in the city, and abroad, by giuing them victory ouer all their enemies, and causing them to be had in honour and high esteeme amongst all the nations which dwelt about them. All which his gifts, are vnto those that feare God, double blessings, because he not onely giueth the things themselues, but also the right vse of them, whereby they become truely profitable. Secondly, because he maketh his gifts sufficient, in what proportion soeuer they are, for their preserua∣tion and comfort, and by giuing contentment with them, causeth them to satisfie their desires; whereas worldly men are insatiable, like the graue and hell, which neuer say, Enough. Thirdly, because hee doth measure out vnto them such a proportion of worldly blessings, as is most fit for their spirituall estate, that they may bee more mindfull of him, and haue their faith, hope, affiance, humility, and other sauing graces exercised and increased, and doth not suffer them to abound in such superfluous ex∣cesse, as would bee rather an heauy burthen vnto them then a benefit; a meanes to quench his graces in them, and to distract them in all religious

duties; a snare to intangle them in worldly cares, and to withdraw their hearts from him, and to fasten them vpon the world; an occasion to make them forget him, and like pampered horses, to kicke against him that fee∣deth them; to weaken their affiance, and to make them trust in themselues and their owne prouisions; to puffe them vp in pride towards him, and in∣solencie towards their neighbours, as though they excelled them as much in true worth, as they exceed them in worldly wealth. The which is a sin∣gular benefit to the faithfull; that seeing they cannot, through naturall corruption, measure their appetite, the Lord, like a carefull and skilfull Physician, should stint and diet them, letting them haue so much, not as they desire, but as they are well able to disgest, seeing a greater quantity would but surcharge their stomakes and cause a surfet, turning all the su∣perfluity into crudities, and the hurtfull humours of vice and sinne, as pride, couetousnesse, loue of the world, and such like, which would much hazzard and impaire their spirituall health. And thus the Lord promiseth corporall blessings vnto them that serue him, not simply and absolutely, but so as they may be truly beneficiall; not because he would haue them so mercenary as to serue him chiefly for worldly wages, as the deuill charged Iob (for hee respecteth onely that filiall obedience which ariseth out of a * 1.967 liuely faith, and vnfained loue) but seeing we are so sensuall, that we haue things present in great esteeme, and neglect future blessings much more precious and permanent, therefore the Lord graciously condescending vnto our weakenesse and infirmities, doth also promise and giue vnto vs corporall benefits, as it were temporary wages, that receiuing, besides our future hopes, this present pay, we might the rather be incouraged to per∣forme vnto him diligent seruice. Thus the Lord perswadeth vs not to for∣get his Law, but to apply our hearts to keepe his Commandements, because * 1.968 length of dayes, long life, and peace they shall adde vnto vs. Thus wisedome mooueth all to imbrace her, not onely for her spirituall excellencies, but * 1.969 also because riches and honour are with her; (and those which seldome meete) * 1.970 durable riches and righteousnesse, vnlesse these promises are rather to bee taken in a spirituall sense. And our Sauiour Christ perswadeth vs to for∣sake the world and our selues by this argument, because no man that leaueth * 1.971 house, or brethren, or sisters, &c. for his sake and the Gospels, but they shall re∣ceiue an hundred fold now in this time, houses, and brethren, and sisters, &c. and in the world to come eternall life. The Apostle also vseth this reason to per∣swade vnto Christian beneficence, not only because they should reape a plentifull haruest, of their seed so sowne, in heauen, but also because God * 1.972 was able to returne vnto them such sufficient plenty of temporall bles∣sings, that they might still abound vnto euery good worke. So that Gods earthly and corporall benefits, which he hath promised to those that serue him, may serue as strong, though not the strongest reasons, to make vs dili∣gent in all Christian duties. For howsoeuer carnall and worldly men are to be condemned, who stand most affected to temporary rewards, enqui∣ring who will shew them any good, and what profit there is in seruing the Al∣mighty, * 1.973 when any man perswadeth them vnto it; yet Gods owne children, though they are chiefly to regard spirituall grace and heauenly glory, may haue, in performance of their duty, some respect to earthly benefits, and

incourage themselues in Gods seruice, in hope to receiue such a proporti∣on of them, as will stand with their spirituall good and eternall saluation, to which end God hath promised them.

§. Sect. 3 That by a godly life, Gods sauing graces are much increa∣sed in vs.

The second sort of the benefits of this life, are Gods spirituall graces, all which are much increased by a godly life. And first, heereby our faith is much confirmed and increased, by our frequent performing the duties of holinesse and righteousnesse. For as often Acts doe confirme and in∣crease an habit; and both our bodily strength, and all faculties of the mind, are not onely preserued, but also much improoued by continuall exercise; so vertuous actions and workes of piety and righteousnesse, being the ex∣ercises of our faith, doe tend much to the strengthening of it; whereas contrariwise, by the neglect of these duties, it is much weakened, and by the contrary vices and acts of sinne exceedingly shaken, and grieuously wounded. In which regard, the Apostle ioyneth the holding of faith, and a * 1.974 good conscience, because the one will not stay without the other, being such louing twins as cannot be diuided, but liue and die together. More espe∣cially, the duties of a godly life, doe confirme our faith in the assurance of our election, not as causes, for the election of God is free of grace, and * 1.975 not of workes, but as the effects and fruits of it, and as the end vnto which wee are elected, for wee are not chosen because wee were holy, but to the end that wee might bee holy, as the Apostle sheweth. Thus the Apostle Peter exhorting vs to make our calling and election sure, * 1.976 prescribeth this as the onely meanes, the ioyning of one vertue and Christian duty with another, telling vs, that if wee doe these things, wee shall neuer fall. The Psalmist likewise setting downe the markes and signes, whereby wee may know whether God hath chosen vs to dwell in his holy mountaine, maketh this the first & chiefe, to walke vprightly, and work righte∣ousnesse, * 1.977 and to haue cleane hands, and a pure heart. Secondly, hereby our faith is perswaded of Gods grace and loue in Christ. For by keeping of Gods Commandements, we are assured that we loue God, according to that of the Apostle Iohn, Whoso keepeth his Word, in him verily is the loue of God per∣fected; * 1.978 and consequently, that he loueth vs, seeing we loue him, because he lo∣ued vs first, our loue being but a sparke of that diuine and infinite flame. Thirdly, of our effectuall calling, this being the meanes which the Apostle prescribeth to make it sure. For heereby we know, that the grace of God, * 1.979 bringing saluation, hath shined vnto vs, when as we are taught thereby, to deny vngodlinesse and worldly lusts; and to liue soberly, righteously, and godly in this present world; that wee haue in a sauing manner heard Gods Word, when hauing receiued it into honest hearts, wee haue brought foorth fruits * 1.980 with patience. That wee are ingrafted into Christ the true Vine, when * 1.981 wee bring foorth the ripe Grapes of holinesse and righteousnesse. That wee are trees of righteousnesse of Gods owne planting, when like the tree planted by the riuers of waters, wee bring foorth fruit in due season. That wee are good men, when out of the good treasure of our heart * 1.982 we bring foorth that which is good. That wee are of God, and the Sheepe of Christ, when we heare Gods Word, and follow him. And that wee are truely * 1.983 a kinne to Christ, when wee doe the will of his Father which is in heauen. * 1.984 Fourthly, by a godly life, and the workes of piety and righteousnesse, our

faith is assured of it selfe, that it is liuely and vnfained; for as our good workes doe shew it vnto others, so also they approoue it vnto our selues, as being the fruits of this tree, and the very breath of this body, without which, it is but a dead stocke and rotten carkasse. For as the Apostle Iames * 1.985 telleth vs, Faith, if it haue no workes, is dead, being alone; And as the body without the spirit is dead, so faith without workes is dead also. Fifthly, our faith is heereby assured of our iustification, and of all the fruits and bene∣fits that doe accompany it. As that we are freed from our sinnes, both in respect of their guilt and punishment, by the death and resurrection of Iesus Christ, when as by the vertue and power of them, we feele our selues deliuered from the corruption of them, so as they doe not rule and raigne in vs, as in former times, and quickned in the inner man vnto holinesse and newnesse of life. That we are reconciled vnto God, when as we feele an earnest desire and constant indeuour wrought in vs of pleasing him in all things. That we are his children by adoption and grace, when we liue as it becommeth his children, and resemble our heauenly Father in holi∣nesse and righteousnesse. That we are sanctified by his Spirit, when as wee bring forth the fruits of our sanctification in a godly and Christian life. That we haue vnfainedly repented of our sinnes, when as wee bring forth fruits worthy amendment, and doe daily exercise our selues in good workes. Finally, that we are Citizens of heauen, and heires of euerlast∣ing happinesse, when as we haue our conuersation there, setting our hearts and affections on things aboue, and not on things beneath; and when hauing * 1.986 this hope, that we shall be made like vnto Christ, we haue purged our selues, as he also is pure.

§. Sect. 4 That a godly life strength∣neth and in∣creaseth our hope and con∣fidence in God.

The second spirituall benefit of a godly life is, that it strengtheneth and increaseth our hope and confidence in God, grounded vpon this assu∣rance, * 1.987 that hee will preserue all those that feare and serue him, from all euill, all perils and dangers, and the malice and might of all their enemies, and that he will prouide for them all things necessary, seeing he, who is so bountifull euen to his enemies, will not let his owne children want any thing that is good, who haue a desire to serue and please him. So that they which feare the Lord, haue great cause to trust in the Lord, as the Psal∣mist * 1.988 exhorteth, because he is their helpe and shield. And this made the three Children so confident, that they cared not for the rage of the Tyrant, nor for the fiery Furnace, though seuenfold hotter then ordinary, because they had serued God with a good conscience, and thereby were assured, that the God whom they serued, was both able and willing to deliuer them. * 1.989 This made Daniel to serue God constantly, whom hee had formerly ser∣ued, notwithstanding the cruell edict of the King; because he well knew, that the God whom he serued, was able to deliuer him from the Lions, as * 1.990 Darius also acknowledged. From which confidence there arise diuers o∣ther singular benefits, as inward ioy and comfort in all estates, seeing in this confidence we haue cast all our care vpon God; patience in all trou∣bles, seeing we trust assuredly in God for helpe and deliuerance, in that time which shall be most seasonable, both for his glory, and our owne spi∣rituall good and euerlasting saluation. Cheerfulnesse in the wayes of godlinesse, when they seeme fullest of difficulty and danger, because the

Lord, in whom we trust, is able to support and defend vs. And finally, conscience of our well doing, and our earnest desire to glorifie and please God in all Christian and holy duties, doth not onely much strengthen our faith in the assurance of Gods infinite mercies, and Christs all-suffici∣ent merits, but also exceedingly confirme our affiance, in the sense and feeling of Gods loue, so that we are thereby inabled, with great confi∣dence, to haue our accesse vnto the Throne of grace, and with much liber∣ty of speech and spirit, to make all our suits knowne vnto him, with assu∣rance that they shall be graciously heard and granted. For the effectuall * 1.991 feruent prayer of arighteous man auaileth much. And we are assured, with Da∣uid, that the God of our righteousnes will heare our prayers, and that the Lord, * 1.992 who setteth apart him that is godly, for himselfe, will heare vs (being such) when we call vpon him; That the eyes of the Lord are vpon the righteous, and that his eares are open to heare their cry. The which the Apostle Peter vseth, * 1.993 as an effectuall argument, to mooue vs to eschew euill, and doe good, to seeke * 1.994 peace, and ensue it, because it confirmeth our confidence, that God will heare and grant all our suits; seeing, as the Psalmist speaketh, He will fulfill * 1.995 the desires of them that feare him, he also will heare their cry, and will saue them. For howsoeuer the chiefe and principall cause of our confidence and boldnesse be not any thing in our selues, but onely Iesus Christ, in whom God is well pleased with vs, according to that of the Apostle; In whom * 1.996 we haue boldnesse and accesse with confidence, by the faith of him: And though this be the maine ground of our affiance, when we make our suits knowne vnto God, because Christ our high Priest maketh intercession for vs, in confidence whereof we may, as the Apostle exhorteth, come boldly vnto the * 1.997 Throne of grace, that we may obtain mercy, & find grace to help in time of need, yet we may draw neere with much more boldnesse, and with a true heart, in full * 1.998 assurance of faith, when we haue our harts sprinkled from an euill conscience, and our bodies washed with pure water; that is, not only the blood of Redemptiō, which purgeth vs from the guilt of our sinnes, but also the water of ab∣lution, which cleansing vs from the corruption of sinne, doth assure vs, that we are washed in that Lauer of Christs blood; and when our consci∣ences are so purged from dead workes thereby, as that wee are inabled, in some good measure, to serue the liuing God. For if wee regard wickednesse in our * 1.999 hearts, we can haue no assurance that God will heare vs; if wee come into Gods presence with guilty consciences, accusing vs for the neglect of his seruice, and for liuing in sinne without repentance, shame will couer our faces, and take away all boldnesse and confidence, when wee make our suits vnto him. For we know, that if our heart condemne vs, God is greater * 1.1000 then our heart, and knoweth all things; but if our hearts condemne vs not, then haue we confidence towards God: And whatsoeuer we aske, we receiue of him, be∣cause we keepe his Commandements, and doe those things that are pleasing in his sight. For this maketh him to entertaine our suits, not onely graciously in respect of vs, but also with great pleasure in himselfe, according to that of Salomon; The sacrifice of the wicked is an abomination to the Lord; but * 1.1001 the prayer of the vpright is his delight. Whereof it is that Dauid, though a man highly in Gods fauour, would not rashly presse into his presence, to make his suits vnto him, before hee had renewed his righteousnesse by

faith and repentance. For he professeth, that he would first wash his hands * 1.1002 in innocency, and then he would compasse Gods Altar. Now what greater be∣nefit then this, or what more effectuall motiue vnto a godly life, then to haue hereby the grace and fauour of our Soueraigne Lord and King, so as we may at all times, with boldnesse, come into his presence, and as his chiefe fauorites, haue his eare still open vnto vs, so as we may freely make all our suits knowne vnto him, with assured confidence, that they shall be heard and granted, seeing he taketh delight in our prayers, and is as well pleased in giuing, as we in receiuing?

§. Sect. 5 That a godly life bringeth courage and true fortitude.

The third spirituall benefit which a godly life bringeth, is Christian courage and true fortitude: For being assured of Gods fauour and graci∣ous assistance, no dangers are able to daunt vs; and hauing put on the brestplate of righteousnesse, we feare not the incounters of any enemies. According to that of Salomon; The wicked flee, when no man pursueth, but the righteous are bold as a Lion. An example whereof wee haue in Dauid, who was so couragious in the assurance of Gods assistance, that hee saith, he would not be afraid of ten thousand of people, that had set themselues against * 1.1003 him round about. And professeth, that because God was his refuge and * 1.1004 strength, he would not feare though the earth were remoued, and though the Mountaines were carried into the middest of the sea. Yea, though he should walke * 1.1005 thorow the vale of the shadow of death, yet he would feare no euill, because God was with him, and his rod and staffe comforted him. Neither was this his case alone, but of all those that feare and serue the Lord, who, as he sheweth at large, stand in feare of no euill, though dangers beset them on all sides, because they haue made God their refuge and fortresse, who will therefore * 1.1006 deliuer them from the feare of the Fowler, and from the noysome pestilence, &c. And giue his Angels charge ouer them, to keepe them in all their wayes; who shall beare them vp in their hands, lest they dash their foot against a stone. And therefore if we would be truly couragious, let vs serue God in the duties of a godly life, and being safe vnder his protection, and hauing him on * 1.1007 our side, we shall not need to care who set against vs, nor to feare what man can doe vnto vs.

§. Sect. 6 That a godly life keepeth our conscien∣ces pure and peaceable.

The fourth benefit is, that this godly life doth keepe our consciences pure and peaceable. For when wee set our selues with full resolution to please God in all things, we carefully flee all knowne sinnes, whereby the conscience would be defiled. And so hauing nothing to lay to our charge, or to accuse vs of before God, sauing humane frailties and infirmities, for which we haue (as it were) a pardon of course, sealed by the blood of Christ; the conscience becommeth peaceable, and speaketh nothing but good and ioyfull things vnto vs, testifying the remission of our sinnes, our reconciliation with God, and that we and our workes are accepted of him. So that if with vprightnesse of heart we will serue the true Mel∣chisedech, in the duties of a godly life, he will be vnto vs, not onely a King * 1.1008 of righteousnesse, but also a King of peace. For dying for our sinnes, and ri∣sing againe to iustifie vs, he hath at his departure left this rich legacy to all his true Disciples; Peace I leaue with you, may peace I giue vnto you. The * 1.1009 which is not to be esteemed a gift of small value, seeing as the Apostle telleth vs, it passeth all vnderstanding; being one of those fruits, wherein * 1.1010

the Kingdome of heauen, and our euerlasting happinesse is begun in vs in this life; for as he saith, The Kingdome of God is not meate and drinke, but * 1.1011 righteousnesse, and peace, and ioy in the holy Ghost. The which may effectually mooue vs to all Christian and holy duties of a godly life, seeing these first fruits of heauenly ioy, are incomparably of more value, then a whole har∣uest of all earthly happinesse, euen in their present worth, as bringing with them more sound comfort and contentment, more durable and last∣ing ioy; and also because they are sure euidences and earnest-pennies of our heauenly Inheritance, and full fruition of euerlasting blessednesse.

§. Sect. 7 That a godly life causeth constancy and perseuerance vnto the end.

The fifth benefit which we shal receiue by a godly life is, that if we once with a firme resolution & earnest indeuour set our selues to serue & please God, we shall continue in this estate, notwithstanding our manifold in∣firmities and corruptions which make vs daily prone to fall into sinne. For they who are once receiued into couenant with God, haue not onely the gracious promise of the remission of their sinnes, but also haue the meanes offered vnto them, yea wrought in them by God, of vnfained re∣pentance, whereby turning vnto him from their sinnes, and renewing their faith, which is the condition of the couenant, in the assurance that they are all pardoned in Christ, they may with peace and comfort proceed againe in their course of godlinesse, as if they had neuer failed in it, nor gone astray. Neither doth the Lord onely, as a gracious Father, prouide fit nourishment for his children, to preserue them in their health and strength; but like a skilfull and wise Physician, soueraigne medicines to recouer them when they are sicke and weake; and not onely affoordeth vnto them meanes to keepe them whole and sound, but the precious Balme of Gilead, the blood of Christ, applyed by faith; and the salue of all sores of sinne, vnfained repentance, to heale them, when in the spiritu∣all conflict they are hurt and wounded. The which he proudeth for them, and (as it were) putteth it into their hands by his earnest exhortations, O Israel, turne vnto the Lord thy God, for thou hast falne by thine iniquity. Take * 1.1012 vnto you words, and turne to the Lord; Say vnto him, Take away all iniquity, and receiue vs graciously. And againe; As I liue, saith the Lord God, I haue * 1.1013 no pleasure in the death of the wicked, but that the wicked turne from his way and liue. Turne ye, turne ye from your euill wayes, for why will ye dye, yee house * 1.1014 of Israel? Yea, he is displeased with them, and sharply reprooueth them, if they neglect this medicine when he offereth it vnto them, that they may be cured: Why is this people slidden backe by a perpetual backsliding? they hold * 1.1015 fast deceit, they refuse to returne; no man repented him of his wickednesse, say∣ing, What haue I done, &c? And if thus they are not moued to returne, his bowels are troubled, and yearne with compassion, as the Prophet speaketh; and he is sorry that they sorrow not, as wee see in the example of our Sa∣uiour Christ, who wept ouer Ierusalem, because they would not make vse * 1.1016 of the acceptable Day whilest it lasted, that they might repent, and so escape Gods imminent Iudgements. Yea, he doth not so leaue them, but effectually worketh, in the hearts of his faithfull and chosen Ones, this re∣pentance * 1.1017 which he requireth: for he giueth repentance to the house of Israel: * 1.1018 he taketh away their stony hearts, and giueth them hearts of flesh: hee powreth the Spirit of grace vpon the house of Iudah, and causeth them to bewaile

their sinnes. The which may be vnto vs a singular incouragement in our Christian course, when as wee are assured, that notwithstanding our many frailties and infirmities, wee shall not be cast off, and though we haue many foiles and fals, yet we shall not lie still and perish in our sinnes; seeing the Lord giueth vnto all his that feare and serue him, the grace of vnfained repentance, so as they rise againe, and recouer their former estate of holinesse, and withall his wonted grace and fauour, as though they had neuer sinned, and with it their wonted peace of con∣science, and ioy in the Holy Ghost.

§. Sect. 8 Of the bene∣fits which a godly life bringeth at the houre of death.

And these are the benefits which accompany a godly life, whilest we continue in the world: the benefits which it bringeth, when by death we are to depart out of it, are also great and inestimable: For when all worldly blessings faile, and like miserable comforters leaue and forsake vs; when being in greatest agony and distresse, wee stand in most neede of helpe, then the consolations which it bringeth, doe exceedingly cheere and refresh vs. For the good Spirit of God, which hath ruled and guided vs throughout the whole course of our liues, doth not leaue and forsake vs at the houre of death, but then especi∣ally doth accompany and assist vs, and the more our afflictions and griefes abound, the more it causeth our consolations to abound also. For it sealeth in our hearts and consciences, the assurance of the par∣don and remission of all our sinnes, and saith vnto vs, as sometimes Christ to the sicke of the palsie; Sonne, be of good comfort, thy sinnes are * 1.1019 forgiuen thee. It incourageth vs against the feare of death, by assuring vs, that it hath lost its sting, and therefore though like a serpent it still hisse, yet it is not able to doe vs any hurt. It causeth the beames of Gods loue to shine cleerely in our hearts, by which they are so war∣med and cheered, that the chill and cold terrours of death cannot daunt and dismay vs. It calleth to our remembrance our former care to serue and please God, and how we haue walked with him & before him, though not in legall perfection, yet with integrity and vpright∣nesse * 1.1020 of heart, & how we haue done that which is good in Gods sight. It witnesseth with our consciences, that wee haue beene faithfull Ste∣wards, who haue well husbanded Gods talents intrusted vnto vs; and that our accounts are euen, so that we neede not feare now when we are called to a reckoning. Yea, it putteth into our hands a gene∣rall acquittance, sealed with the blood of Christ, that wee may haue it in readinesse, when we appeare before our Iudge. It telleth vs, that now all our labours are ended, and that nothing remaineth, but to re∣ceiue our wages, and to keepe with God, his Saints and holy Angels a perpetuall Sabbath in all ioy and happinesse; that now wee are safe∣ly passed thorow a sea of danger, and are arriuing and entring into the heauenly Hauen of euerlasting rest; that we haue fought a good fight, and * 1.1021 finished it with an happy victory, and that now nothing remaineth, but to receiue the Crowne of righteousnesse, which the Lord the righteous Iudge hath layde vp for vs, and is now ready to set vpon our heads with triumph and glory. Againe, a godly life changeth the nature of death, and of a curse for sinne, maketh it to become a great blessing; as being

a meanes to free vs from all euils, and to enter vs into the fruition of the chiefest good; so that whosoeuer with the Apostle haue led their liues in the true feare of God, may say with him; For to me to liue, is * 1.1022 Christ; and to die, is gaine. For the death of the godly puts an end to all their troubles, that all teares may be wiped from their eyes. It causeth them * 1.1023 cease to sinne, which so long as they liue in the flesh, hangeth vpon them as an heauie burthen, and presseth out of them many a sorrow∣full sigh and deepe grone. It bringeth with it a ioyfull rest from all their labours, which in this life are so tedious and troublesome, and putteth an end to their wearisome pilgrimage. It freeth them from all worldly miseries, from pouerty and penurie, sores and sicknesses, slanders and disgraces, and bringeth with it heauenly plentie, and the riches of Gods Kingdome, perpetuall health & euerlasting glory. It putteth an end to the spiritual conflict, and to all the assaults of our ma∣ny, mighty and malicious enemies, so as they shall neuer more be able to disturbe our peace. It separateth vs from the society of wicked * 1.1024 worldlings, which whilest wee liue, is so irkesome and dangerous, and from participating with them either in their sinnes or punishments. It secureth vs from the euils to come, and acquitteth vs from appro∣ching dangers. Finally, as it putteth an end to all our euils both of punishment and sinne, so it serueth as an entrance into the full fruition of all good, and for a straite gate, whereby we passe into heauenly happinesse. All which considerations should be effectuall reasons to perswade to the leading of a godly life, which is alwaies attended vpon by such a blessed death, that bringeth so many comforts with it, when all other comforts faile; and so many ioyes after it; of all which they depriue themselues, who neglect Gods seruice, and spend their time and strength in the eager pursuite of worldly vanities.

§. Sect. 9 Of the inesti∣mable bene∣fits which a godly life will bring in the world to come.

Finally, as a godly life is in this world profitable to all purposes, so is it most beneficiall in respect of the life to come. For thereby wee * 1.1025 are secured from that euerlasting woe and misery, prepared for all those who liue and die in their sinnes, seeing there is no condemnation to those who are in Iesus Christ, which walke not after the flesh, but after the Spi∣rit, and the second death shall haue no power ouer them, who haue their part in the first resurrection, to holinesse and newnesse of life. Secondly, we are assured hereby of heauenly happinesse; For they that haue fol∣lowed * 1.1026 Christ in the regeneration, shall accompany him in glorie. They that haue liued like Gods children in holinesse and righteousnesse, as in this life they haue the adoption of sonnes, and the Spirit of adoption, * 1.1027 crying in their hearts Abba, Father, so shall they in the life to come, re∣ceiue from their Father their heauenly inheritance; whereas they who haue neglected these duties, can neither haue this hope here, nor that fruition hereafter, seeing without holinesse no man shall see God. For * 1.1028 howsoeuer (as one saith) God made vs without our selues, yet he will * 1.1029 not so saue vs. But hauing giuen vs a Being, reasonable soules, and his Word, whereby he hath made vs acquainted with his will, and re∣quired our conformity and obedience, he will haue vs ioyne with him in working out our owne saluation, by performing those duties * 1.1030

which he hath prescribed; and to walke in the way of holinesse and righteousnesse, which leadeth to euerlasting happinesse. So that though our seruice of God in holy duties be not the cause of eternall life and glorie, but the free mercies of God and merits of Christ, yet being the way which leadeth vnto it, all may be assured that they shall attaine to heauenly happinesse, who goe constantly in it; whereas con∣trariwise they who neuer goe in this way, can neuer come vnto that glory vnto which it leadeth. Finally, a godly life is most profitable in respect of the life to come, because God graciously crowneth his owne graces in his children, and the fruits of them in their new obe∣dience, with a proportionable measure of glory and happinesse, so that they who haue in this life shined brightest in the light of grace * 1.1031 and godlinesse, shall in that life shine brightest in glorie and blessed∣nesse. They who haue most glorified him by their holy conuersa∣tion, he will impart vnto them the greatest measure of glory, and both make them capable, and replenish them with greatest ioyes. So that if wee haue any care or desire to be secured from endlesse mise∣ries, or to be assured of eternall happinesse, let vs be moued hereby to serue and please God in the duties of an holy life; yea, seeing the Lord in some proportion fitteth his wages to our workes, and the rich rewards of his free grace, according to those indeuours which he hath wrought in vs of seeking his glory; let vs, being transported with an ho∣ly ambition, deuote our selues wholy to his seruice, & not only labour to keep an ordinary pace with others, but striuing for the richest prize, let vs indeuour to out-strip all that run with vs in the race of godlines.

CAP. XLIII.

Of other singular priuiledges, wherewith God crowneth a godly life.

§. Sect. 1 Their con∣ceits confu∣ted, who ima∣gine that God wholy reser∣ueth the re∣wards of those that serue him, for the life to come.

HAuing seene the benefits which accompany a godly life, let vs now also consider of the priuiledges wherewith God crowneth those that leade it. Although in truth there is little difference betweene these two, seeing those benefits are priuiledges, as being peculiar prero∣gatiues belonging onely to the godly; and these priuiledges singular benefits, which are promised and giuen them as rewards of their godlinesse. But because I would not glut the Readers appetite with satiety, by setting before him all at once, a multitude of dishes cooked after the same fashion, I thought it not amisse to reserue these that fol∣low (as it were) for an after-course or second seruice, dressed in some∣what a different manner; for as I considered the former benefits as the fruits of a godly life; so I will consider these, as priuiledges com∣ming directly from God, wherewith he endoweth and inuesteth the persons of the godly, who desire and indeuour to serue and please him. Although here againe I must confesse, that those fruits of god∣linesse are the free gifts of Gods grace, and these priuiledges where∣with

God peculiarly aduanceth the godly, may insome sort bee called the fruits of their godlinesse. But that wee may come to our present purpose. It is the conceit of wicked worldlings, that God wholy deferreth to reward those that leaue their sinnes, and deuote themselues vnto his seruice, till the Day of Iudgement; and the punish∣ments of those who neglect him, and serue their owne lusts, to the same time, if at least they beleeue at all, that there will bee such a Day, or such a retribution of rewards and punishments: And that in the meane while all things happen alike to all, to the righteous and to * 1.1032 the wicked, to the good and cleane, and to the euill and vncleane, &c. Now because (according to the Iewes prouerbe) the dayes are prolonged, * 1.1033 therefore they conclude, that all prophecies shall faile, being ready with those scorners to aske; Where is the promise of his comming? And * 1.1034 because sentence against their euill workes is not executed speedily, therefore their hearts are fully set in them to doe euill; and because good workes, and the sincere seruice of God is not (as they thinke) in this life rewarded, they measuring all things by sense and outward ap∣pearance, conclude that there is no profit in it. And that therefore they will not buy vncertaine hopes at so high a price, as to forgoe for them the pleasures of sin, which are so sweet to their carnall taste, and * 1.1035 to weary themselues in Gods seruice, which is so distastefull to their corrupt appetite.

§. Sect. 2 That God or∣dinarily giueth greatest plenty of worldly bles∣sings to world∣ly men.

And surely it cannot be denyed, but that God, in the greatest part, reserueth in his owne keeping the rewards which he hath promised to * 1.1036 his owne seruants, and maketh them to liue more by faith then sense. That ordinarily he giueth outward and temporall things in greatest plenty, to such beasts as he fatteth for the slaughter, and letteth his own sheepe feede vpon bare Commons; that hee filleth the bellies of wicked men with his hid treasures, and causeth their eyes to stand out with fatnesse; because (according to their owne desires) hee giueth vnto them their portion in this life, and all the good things which they are euer to inioy; and keepeth his owne children to a shorter allowance and more spare dyet, trayning them vp in his Schoole, with more seuere discipline, that learning his will and waies, they may bee made fit for their heauenly Inheritance. It is true, that Gods seruants also are most commonly subiect to crosses and afflictions more then other men; and alwaies debarred of many pleasures of sinne, which are sweete and delightfull to the carnall appetite, of which bewitching cups the wicked of the world doe drinke their fill. So that if they should bee sequestred from their hopes, and iudged onely according to outward appearance, they, aboue all others, would seeme most miserable. But what more then brutish blockish∣nesse were this, if we should by all this be encouraged in sinne, or * 1.1037 discouraged in Gods seruice? For can wee imagine that the iust Iudge of heauen and earth should deale vniustly? or that Wisedome it selfe * 1.1038 should bee so vnwise in the dispensation of rewards and punish∣ments? Is God thus bountifull to strangers and enemies, that hee causeth them to abound with earthly blessings; and reserueth hee

nothing better in store for his owne children that serue and please him? Doth hee correct their slips and falls with such smarting rods of temporary afflictions? and hath he not three-stringed whips, Strappadoes and Rackes, for such as trayterously rebell against him, and wilfully dishonour him by their outragious wickednesse? Shall wee, who haue not so much as the least sparke of that iu∣stice and truth, bounty and goodnesse, which is in him as an in∣finite flame, performe our promises which wee haue made to our seruants? and shall not God keepe his couenant with his? Shall we preferre those of our owne family before strangers, and extend our bounty to those that serue and please vs by doing our will, much more then to others who neglect vs, yea rather disgrace and wrong vs by their ill carriage? and shall the Lord, whom wee see so boun∣tifull to his enemies, bee niggardly to his friends? and not re∣serue his richest rewards for those which haue indeuoured to doe him best seruice, seeing heauen and earth are at his dispo∣sing? Let vs not then so much looke vpon our seuere edu∣cation, as vpon the inheritance vnto which wee are thus tray∣ned. Not vpon the sorrowfull seede-time, but vpon our ioy∣full haruest. Not vpon our sharpe conflict, wounds and skarres, but vpon our Victory, Triumph and Crowne: And so shall wee bee easily able to make Moyses his choyse, and rather desire to suffer affliction with the people of God, then to inioy the pleasures of sinne, * 1.1039 which last but for a season.

§. Sect. 3 That euen in this life God endoweth the Godly with many singu∣lar and peculi∣ar priuiledges, and first, that hee loueth them aboue all other his creatures.

Yet, that secure worldlings may not be proud of their present pre∣ferments, nor pleasing themselues with their portion, neglect to doe God better seruice, because they thinke hee hath no better wages then the temporary pay of worldly benefits; and that Gods faithfull Seruants may not be discouraged in holy and Christian duties, because all their estate standeth in hopes, and little in fruition; let vs consider in the next place, that euen in this life the faithfull haue many rich and royall priuiledges, as the present pay and earnest of their heauen∣ly happines, for their better incouragement in all Christian duties, of which, wicked worldlings that vtterly neglect them, are wholy desti∣tute. Whereof we are to take the better notice, because howsoeuer they generally belong to all Gods children, yet many take little com∣fort by them, either by reason of their ignorance, which causeth them not to know them; or their carelesnesse, which will not let them seriously consider of them; or their earthly-mindednesse, which maketh them, with Lots wife, more to looke backe vpon the plea∣sures of Sodom, then vpon those priuiledges which lye before them, as they are going on in the waies of godlinesse, and to cast their eyes so much vpon the false splendor and brightnesse of worldly vanities, that being dazled therwith, they are not able to discerne spirituall and hea∣uenly excellencies; or finally, because they are so negligent in the du∣ties of Gods seruice, and weaken their faith with so many slips and fals, wants & imperfections, that they are not able to make vse of their priui∣ledges, nor to apply them vnto themselues with any comfort & assurance.

And to speake nothing of that reward which vertue and holy duties bring with them, in their owne excellency, and in the conscience of well-doing; nor of the foulenesse of vice, which is punished in it selfe, and with those checkes of conscience, and terrours of minde accompanying sinfull acti∣ons, which make the heart sorrowfull and full of disquietnesse, when there is nothing but mirth and iollity in outward appearance (in which regard, notwithstanding piety in the seruice of God, is much to be preferred be∣fore the pleasing of our owne sinfull lusts, though there were no after∣reckoning, no heauen or hell, rewards or punishments) there are many speciall and rich priuiledges, wherewith God euen in this life crowneth that faithfull seruice which is done vnto him. The first, and fountaine of all the rest, is, that God loueth them aboue all other his creatures, with a speciall and singular loue, which mooueth him to multiply all his fauours vpon them, in all things which may further their temporary good and euerlasting happinesse. For he loueth those that feare and serue him, with an euerlasting loue, and hauing set his affection vpon them, he loueth them to * 1.1040 the end; which hee hath notably manifested vnto them, in that this loue could not be broken off by their enmity against him, but when they were yet sinners and enemies, he sent his Sonne, his onely Sonne, the Sonne of his loue, to die for their sinnes, that they by him might attaine vnto euer∣lasting * 1.1041 life and happinesse. In him hee hath adopted them for his sonnes and children, and loueth them as a tender father loueth his child, accep∣ting * 1.1042 graciously of all their imperfect seruice, passing by all their infirmi∣ties, and pardoning all their sinnes. Yea, hee numbreth them among his chiefest Iewels, and indoweth them with such speciall testimonies of his loue, that it is easie to discerne betweene the righteous and the wicked, betweene him that feareth God, and him that serueth him not. But though the loue of a father bee great towards his child, yet it doth not sufficiently expresse Gods loue towards his, and therefore hee compareth it to the loue of a tender-hearted mother towards her sucking infant. And yet this com∣meth short (as it needs must: for how can that which is finite reach to that which is infinite?) and therefore hee saith, that though a woman may forget her sucking child, yet he will not forget them. And in this regard, to ex∣presse * 1.1043 the greatnesse of his loue, he taketh a resemblance, from the highest degree of loue amongst men, which is of an husband towards his wife, * 1.1044 yea of a Bridegroome to his Bride, vnto which, the loue of parents and friends, yea, of any other thing in the world, giueth place, seeing they are coupled in such neere vnion and communion, that they are no more two, but one flesh; so that the one, in louing the other, loueth himselfe, and cannot * 1.1045 make much of his Spouse, but he cherisheth his owne flesh, (as it were) in another body. The which infinite loue of God towards those that serue him, giueth vnto them full assurance, as of his present fauours, so especi∣ally of heauenly happinesse. For if the Lord delight in vs, then hee will assu∣redly * 1.1046 bring vs into this heauenly Canaan, which floweth with a large streame of farre greater blessings then milke and honey, euen with a flood of plea∣sures, which are at Gods right hand for euermore. If the Lord so dearely loue * 1.1047 vs, then he will delight in our company, and where he is, there we shall be also. * 1.1048 For where should the children bee, but in their fathers family? Where

should the Bride be, but with her Bridegroome, who take their chiefe plea∣sure in the mutuall fruition of one anothers loue? The which high and holy priuiledge, is a most effectuall reason to make vs diligent in all the duties of Gods seruice, which assureth vs that we are in this loue and liking with God, vpon which dependeth our eternall happinesse. For if men thinke it such an high prerogatiue to bee the fauourites of great Princes, that they think all paines and seruice too little, which may endeare them to their loue, because this alone intitleth them to all other benefits of honours, riches, and pleasures which a kingdome can yeeld vnto them; then with what cheerefulnesse should wee performe all holy duties of Gods seruice, which assure vs, that wee shall be, and are his speciall Fa∣uourites, who hath heauen and earth at his disposing, with all the rich treasures and ioyfull pleasures contained in them, in the assurance where∣of, our Sauiour telleth vs, that wee haue much more cause to reioyce, * 1.1049 then in the gift of miracles, or that the foule spirits are subdued vnto vs?

§. Sect. 3 That God watcheth ouer the godly with his special pro∣uidence; and the benefits of this priuiledge.

The second priuiledge which God vouchsafeth vnto all those that leade a godly life, is, that louing them with this fatherly loue, he watcheth ouer them with his prouidence, to conferre vpon them all manner of good. For howsoeuer all things in heauen and earth are subiect to this all-seeing and all-ruling prouidence, yet after a more speciall manner he watcheth ouer those that feare him, as his owne peculiar people; and though his power and presence extend to all the world, like the power of a King vn∣to his whole Dominions, yet he is heereby chiefly beneficiall to those that feare and serue him, as being of his owne family, yea his adopted children in Iesus Christ. Thus the Psalmist saith, that the eyes of the Lord are vpon the * 1.1050 righteous, and his eares are open vnto their cry. And againe, The eyes of the Lord are vpon them that feare him; And as Elihu speaketh, He withdraweth * 1.1051 not his eyes from them. So Dauid in another place; The Lord knoweth the * 1.1052 dayes of the vpright, and their inheritance shall be for euer. Yea, but the eyes of the Lord are vpon all things, and there is nothing so secret, that is vn∣knowne vnto him; and what priuiledge then haue those herein that serue him, aboue those that serue him not? It consists not in the generall view, and notice which God taketh of one thing as well as of another; but in that he hath a more watchfull and benigne eye ouer those that feare him, to preserue them from all euill, and to bestow vpon them all that is good; by reason whereof they are so farre from miscarrying by any chance and casualtie, any malice or fury of their enemies, that not so much as an haire * 1.1053 can fall from their head without the will of their heauenly Father. In which re∣spect, the Lord compareth himselfe to an Eagle, which safely carrieth her * 1.1054 yong, and defendeth them from all other rauenous birds, when they are vnable to shift for themselues. And to a carefull Shepherd, who not onely * 1.1055 keepeth his Sheepe from the Wolfe, but also feeds them in greene Pa∣stures, * 1.1056 driueth them to the still waters, cureth the sicke, and carrieth in his armes the lame and weake, as Dauid also sheweth by his owne experience. And thus our Sauiour called himselfe the good Shepherd, who watched * 1.1057 ouer his Sheepe with such loue and care, that he was ready to lay downe his life for them, rather then they should perish by any danger. Now the benefits which we haue by this priuiledge, are many and inestimable. For

by this speciall prouidence, God, like a faithfull Shepherd, leadeth vs out and in, and directeth vs in all our courses, guideth vs in the wayes of his * 1.1058 Commandements, and keepeth vs from wandring in the by-paths of er∣rour, and from losing our selues in the desarts of sinne. And thus the Psal∣mist saith, that the steps of a good man are ordered by the Lord, and he delight∣eth * 1.1059 in his way; whereby hee is kept from falling into many sinnes, vnto which hee is prone through naturall corruption, and wherewith others, that are not thus guided and gouerned, are often and easily ouertaken; and also into many dangers and euils, to which their fraile liues are sub∣iect, whereinto others not thus directed, doe rush and perish in them. Se∣condly, by this speciall prouidence, those that serue the Lord, are preser∣ued from all euils, and protected against all enemies; and that not after a slight and ordinary manner, but with such vigilant care and tendernesse, as a man watcheth ouer the apple of his eye, as the Lord professeth, and * 1.1060 Dauid also found by his owne experience. The which, though it bee all∣sufficient to preserue vs from all danger of euill, yet for our greater com∣fort, and the better confirming of communion and loue betweene his holy Spirits and vs, hee causeth his Angels to incampe round about those that * 1.1061 feare him, and deliuereth them; yea, hee committeth them vnto them, as their speciall charge, to keepe them in all their wayes, and to beare them in their hands, that they dash not their foot against a stone. Of which, we haue many examples; as of the three children thus preserued in the fiery furnace; and * 1.1062 Daniel in the Lyons den; and in that mighty Army of holy Spirits, sent for the comfort and incouragement of Elizeus seruant. Thirdly, by this * 1.1063 speciall prouidence, God both vpholdeth his children that serue him, when they are ready to fall into sinne and danger, and raiseth them vp be∣ing falne; preserueth them from troubles and afflictions, and deliuereth them out of them when they call vpon him. For he couereth them with his * 1.1064 feathers, and vnder his wings they shall be safe, his truth shall be their shield and buckler, &c. The eyes of the Lord are vpon those that feare him, to deliuer their * 1.1065 soule from death, and to keepe them aliue in famine. In which regard, the Lord incourageth his seruants against all dangers; Feare thou not, for I am * 1.1066 with thee: be not dismaid: for I am thy God; I will strengthen thee, yea, I will helpe thee, yea, I will vphold thee with the right hand of my righteousnesse, &c. Or if for their chastisement they be afflicted and foyled with any euill, ei∣ther of sinne or punishment, yet they shall not be forsaken, and suffered to lye and perish in it, and as the Psalmist speaketh, Though they fall, they * 1.1067 shall not vtterly be cast downe, for the Lord vpholdeth them with his hand. Yea, though many be the troubles of the righteous, yet the Lord deliuereth them out of all; and though he beateth them with his rods, yet he keepeth all their bones, * 1.1068 so that not one of them is broken. For the Lord vpholdeth them in their integri∣ty, * 1.1069 and setteth them alwayes before his face, as Dauid speaketh out of his owne experience. Finally, as God by this speciall prouidence preserueth those that serue him, from all euill; so also he prouideth for them all that is good, supplying all their wants, and relieuing them in all their necessi∣ties. For if we trust in the Lord, and doe good, we shall dwell in the Land, and * 1.1070 verily we shall be fed; if we delight our selues in the Lord, hee will giue vs the desires of our hearts. Which argument Dauid vseth, to moue all vnto Gods

feare: O feare the Lord (saith he) ye his Saints, for there is no want to them that * 1.1071 feare him. The young Lions lacke and suffer hunger, but they that feare the Lord, shall not want any good thing. Now what greater priuiledge, then to be thus at Gods finding? to haue him our guide to direct vs, our King to gouerne and defend vs; our louing Father, and carefull Shepheard, to feed vs, and supply all our wants; to preserue vs from dangers, and deliuer vs out of all our troubles; to heale our wounds, and cure our diseases: seeing he beholdeth all our wants, and is all-sufficient to supply them? What stronger motiue then this, to moue vs wholly to deuote our selues vnto his seruice, in whom we liue, and mooue, and haue our being, seeing our * 1.1072 fraile liues are lyable to so many euils, both of sinne and punishment, ob∣noxious to so many dangers, and stand in need of so many helpes and comforts, that if the Lord should but for the least moment withdraw his hand, and cast vs from vnder the protection of his wise and powerfull pro∣uidence, we should vtterly perish and come to nothing?

§. Sect. 4 That he gui∣deth and go∣uerneth 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, affi∣ance 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 car∣nall concupiscence, so as they doe not excessiuely affect these worldly va∣nities, 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 * 1.1073 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 * 1.1074 richly all things to inioy; as we see in the example of Iob, who though hee * 1.1075

were the wealthiest man in all the East, yet he did not make gold his hope, * 1.1076 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 ex∣ample, who being rich and able to doe good, did not withhold from the * 1.1077 poore their desire, nor caused the eyes of the widow to faile, nor did eate his mor∣sels 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 pro∣fit * 1.1078 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 ra∣ther * 1.1079 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 * 1.1080 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 perma∣nent 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 fur∣therances 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 * 1.1081 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 * 1.1082 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 * 1.1083 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 * 1.1084 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 eue∣ry * 1.1085 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 a∣mendment. And therefore he prescribeth this repentance as a meanes to preuent his corrections, seeing, by reason of naturall frailty and corrup∣tion, we cannot be wholly innocent: As many as I loue, I rebuke and cha∣stize; * 1.1086 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 spiri∣tuall graces, and heauenly glory, they should not haue it imbittered vnto them: For what mother would rub her teat with mustard, or worme∣wood, 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 con∣tinually 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 com∣fort and assurance, apply Gods promises of preseruation, both from out∣ward 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 * 1.1087 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 priui∣ledge, that those afflictions which are pernicious vnto others, both in re∣spect 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 euerlast∣ing happinesse. Yea contrariwise, through the good blessing of God, and assistance of his holy Spirit, sanctifying them to their vse, they, with all o∣ther things, shall worke together for their good, by drawing them neerer vn∣to * 1.1088 God, through vnfained repentance, by mortifying their sinnes, wea∣ning 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 * 1.1089 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 * 1.1090 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 * 1.1091 them out of his Law. Finally, by leading of a godly life, wee haue this pri∣uiledge in respect of our afflictions, that we shall haue seasonable deliue∣rance 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 * 1.1092 be taken in their naughtinesse. So the Psalmist saith, that many are the trou∣bles * 1.1093 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 * 1.1094 deliuer thee, and thou shalt glorifie me. And therefore this also should effec∣tually 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 see∣ing through our intemperate lusts, we oftentimes surfet of the pleasures of sinne, and thereby cast our selues in to many afflictions (as it were) dan∣gerous 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 conuer∣teth 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 in∣wardly gui∣deth the god∣ly 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 * 1.1095 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 vn∣to 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 al∣wayes 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 faith∣full; 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 a∣lone, but richly and royally attended with a choyce troope and traine of all sanctifying and sauing graces; as faith, hope, charity, patience, humili∣ty, 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 to come, ear∣nest-pennies of euerlasting ioy and happinesse. Nor doth this holy Spirit

giue vs these graces in the first and least degrees onely, but doth dayly nourish and increase them in vs, from one degree to another, till from infancy to child-hood, and from thence to youth, wee * 1.1096 doe at last grow vp vnto a perfect age in Christ, bringing forth most * 1.1097 fruit in our latter end. For being assisted and comforted by the Spirit, wee ouercome all difficulties, and those duties which at the first seemed hard and almost impossible, become familiar and plea∣sant; that yoke of Christ which at first galled vs, doth not hurt * 1.1098 vs at all, when we are anoynted with this oyle, and his burthen which seemed intolerable, hauing this Companion to helpe and assist vs, becommeth light and easie, yea, sweet and delightfull. And so on the other side, when wee submit our selues to be guided and go∣uerned by the Spirit in the duties of a godly life, and doe not grieue it by quenching the good motions which it suggesteth vnto vs, we cause the good Spirit of God to take pleasure in his habitation, and to de∣light in vs to doe vs good, multiplying and increasing his graces in vs, of which we haue brought forth such good fruits, and redoubling our talents, when as we haue rightly vsed them to our Masters aduantage; according to that of our Sauiour; To him that hath, shall be giuen, and he * 1.1099 shall haue aboundance; and from him that hath not, shall be taken euen that which he seemeth to haue.

CAP. XLIIII.

Other singular priuiledges, wherewith God in this life crowneth the godly, which are the fruits and effects of his holy Spirit.

§. Sect. 1 That God sea∣leth vnto the godly, the as∣surance of their adop∣tion.

THe fifth priuiledge peculiar to the godly, is the fruits and effects of the Spirit, the first and chiefe whereof is this, that the Spirit witnesseth and sealeth in their hearts and consciences the assurance of their adop∣tion, whereby of the children of wrath and firebands of hell, they become the children of God, and co∣heires with Iesus Christ of their heauenly Inheritance. For as many * 1.1100 as are led by the Spirit, they are the sonnes of God. For ye haue not (saith the Apostle) receiued the spirit of bondage againe to feare; but yee haue receiued the Spirit of adoption, whereby wee cry, Abba Father. The Spirit it selfe beareth witnesse with our spirit, that wee are the children of God. And if children, then heires, heires of God, and ioynt-heires with Christ. And againe, Because yee are sonnes, God hath sent forth the Spirit of his Sonne into * 1.1101 your hearts, crying Abba Father. So the Euangelist Iohn saith, that as many as receiued Christ, to them he gaue this priuiledge to become the sonnes of God, * 1.1102 euen to them that beleeue on his name. So that whosoeuer lay hold vpon Christ by a true and liuely faith, and bring forth the fruits thereof in holinesse and newnesse of life, thereby approuing themselues to be such as are led by the Spirit, they haue this high and honourable pri∣uiledge, that they are the sonnes of God, and coheires with Christ in

his Kingdome of glory. The which should be a most effectuall re∣gument to perswade vs to flee all maner of sin, that we may not grieue the holy Spirit of God, whereby we are sealed vnto the day of Redemption, and to * 1.1103 leade a godly & Christian life, that wee may walke worthy this high calling, & approue our selues to be Gods children, by resembling our * 1.1104 heauenly Father in holinesse and righteousnesse. For if wee would thinke no paines too much in the seruice of an earthly King, if there∣by wee could be assured, that he would adopt vs for his sonnes, yea, make vs heires apparant to his Crowne and Kingdome, though cor∣ruptible and momentany; how diligent should wee be in seruing and pleasing God, who hath of his free grace assured all those that feare and serue him, that they shall be his adopted sonnes, and heires of his incorruptible and glorious Kingdome, which shall haue no end; seeing this Crowne bringeth no care with it, but all security, and such surpassing ioy and glory, as neither the eye hath seene, the eare heard, nor the * 1.1105 heart of man can possibly conceiue?

§. Sect. 2 The second speciall priui∣ledge, is spiri∣tuall illumina∣tion.

The second speciall priuiledge and fruit of the Spirit, peculiar to the godly, is, that he openeth their eyes blinded with naturall igno∣rance, * 1.1106 so as they see the wonderfull things of Gods Law, and inlighteneth their darke mindes with supernaturall, spirituall and heauenly Wis∣dome and prudence, so as they not onely conceiue of the high and hidden mysteries of Gods Kingdome, which the wisest of the world that are not thus illuminated, are not capable of; but also in a sauing manner are able to bring all they know to vse, for their spirituall di∣rection in all the waies of godlinesse, which will bring them to hea∣uenly happinesse. For it is the oyle of the Spirit, wherewith our eyes being anointed, doe see and know all things. It is this comforta∣ble * 1.1107 Schoole-master that teacheth vs all things, as our Sauiour speaketh; without whose instruction wee remaine ignorant of Gods will. For as no man knoweth the things of a man, saue the spirit of man which is in him; * 1.1108 euen so the things of God knoweth no man, but the Spirit of God. And what∣soeuer God maketh knowne vnto vs of his secret counsels, he reueyleth it vnto vs by his Spirit; for the Spirit searcheth all things, yea, the deepe things * 1.1109 of God. He is that spirituall eye-salue, wherewith Christ anoynteth our eyes that wee may see. It is he which by his secret whisperings (as it were) a voyce behinde vs, teacheth vs the way of saluation, saying, * 1.1110 This is the way, walke yee in it. But yet this voyce is not heard of all, but the faithfull onely, whose eares God hath opened. This heauenly Light shineth not to all in all places, but onely in Goshen to the true Israel of God, all others still remayning in a more then Egyptian darkenesse; and to whomsoeuer it appeareth, it teacheth them to denie * 1.1111 vngodlinesse and worldly lusts, & to liue soberly and righteously, and godly in this present world. This spirituall and diuine Schoole-master teacheth not all men; but those that truely feare God; according to that of the Psalmist, The meeke will he guide in iudgement, and the meeke will he teach * 1.1112 his way. And againe, What man is he that feareth the Lord? him shall he teach in the way that he shall chuse. And to such alone, who medirate in * 1.1113 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 * 1.1114 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 * 1.1115 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 get∣ting 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 Wis∣dome chiefly consisteth? For the feare of the Lord is Wisdome; and to de∣part * 1.1116 from euill, is vnderstanding. Or as the Psalmist speaketh; The feare of * 1.1117 the Lord is the beginning of Wisdome; a good vnderstanding haue all they that doe his commandements.

§. Sect. 3 The third speciall priui∣ledge, is San∣ctification by the Spirit.

The third speciall priuiledge bestowed vpon the godly, is, that the Spirit of God sanctifieth them, changing and renuing their na∣tures, from sinnefull corruption, to sanctity and holinesse. For it so inlighteneth their mindes, that they behold sinne as it is in it owne na∣ture, most vgly and deformed, and causeth them to condemne it as the greatest euill. It worketh their wills, hearts and affections to a loa∣thing 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, war∣ring * 1.1118 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 re∣gard the Apostle Iohn saith, that he who is borne of God, sinneth not, for * 1.1119 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 innume∣rable outward acts of sinne, into which others fall; partly, because they looke more carefully & conscionably to their waies, but especi∣ally, because the good Spirit of God dwelling in them, quencheth the fiery darts of Satans tentations, by his holy motions and monitions, * 1.1120 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) tormen∣ted * 1.1121 with thirst, when they are forced to to forbeare it. But though there were no shame nor punishment to restraine them, no law to con∣demne them, nor heauen or hell to reward or punish them, yet they would be a law to themselues, and with all cheerefulnesse flee and for∣sake sinne, out of that hatred and detestation which they haue concei∣ued of it. And as they are thus preserued from sinne; so beeing quick∣ned 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 * 1.1122 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 wick∣ed 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 * 1.1123 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 * 1.1124 thirst in our soules after Gods presence, and the fruition of his holy or∣dinances, and euen to breake with longing after Gods Iudgements at all times, * 1.1125 that wee may yeeld vnto them that perfect obedience which he re∣quireth, 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; see∣ing Gods glory and our saluation, our obedience and eternall * 1.1126 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 priui∣ledge, is inter∣nall and spiri∣tuall ioy.

The fourth speciall priuiledge, which the Spirit of God bringeth to the godly, is internall ioy, which the Apostle numbr•••••• among the fruits of the Spirit, and is a grace that ariseth out of our iustifi∣cation * 1.1127 and reconciliation with God, peace of conscience, and assurance of our saluation, which cannot be crossed by any occurrent. The which ioy far exceedeth all the ioyes of the world. For they satisfy not, but leaue the soule empty, so that the ioy of one pleasure, doth but stirre vp the appetite to hunger after another, which if it should not be inioyed, leaues nothing but sorrow behind; whereas this (as our Sauiour spea∣keth)

is a full ioy, in the fruition of God, partly, in sense and feeling, ac∣cording * 1.1128 to that of the Psalmist, O taste and see that the Lord is good! * 1.1129 and partly, in the assurance of faith, which maketh vs reioyce in expe∣ctation of full fruition. Worldly ioy is short, and momentany, like the crackling of thornes vnder a pot, which causeth a suddaine blaze, & as sud∣denly * 1.1130 goeth out: but the ioy of the Spirit is lasting and permanent, and * 1.1131 no man (as our Sauiour saith) can take it from vs. That consists in eating and drinking, and the inioying of such company as are like our selues; but this, in the soules fruition of her beloued Spouse, whose loue is * 1.1132 better then wine; seeing his fauours are so full of rauishing delight, that the heart is not able to containe them, as we see in the example of the Spouse in the Canticles, who being brought by her Bridegroome into his banketing house, was so filled, that she euen surfeted of his delica∣cies, which forced her to cry out, Stay me with flaggons: Comfort me with * 1.1133 apples, for I am sicke of loue. Of which sweete and gracious entertainment of the faithfull soule, the Psalmist also speaketh, They shall bee abundant∣ly * 1.1134 satisfied with the fatnesse of thy House, and thou shat make them drinke of the riuer of thy pleasures. Finally, the ioy of worldlings accompanieth their prosperitie; but when the euill day commeth, it leaueth and forsa∣keth them, and is turned into sorrow and griefe of heart: but the godly reioyce euen in their tribulation & affliction, in their assurance of Gods loue, and because they know that they shall worke together for their good, these light and momentany afflictions causing vnto them a farre * 1.1135 most excellent and an eternall waight of glory. They account it all ioy (as the A∣postle Iames speaketh) when they fall into diuers tentations, knowing that the tryall of their faith worketh patience. And when they are persecuted for righteousnesse sake, they being blessed in their sufferings, reioyce, * 1.1136 and are exceeding glad, because their reward is great in heauen. And thus the Apostle saith, that the Thessalonions receiued the Word in much af∣fliction, * 1.1137 and with ioy in the holy Ghost. And that the Hebrewes tooke ioy∣fully the spoyling of their goods, knowing themselues, that they had in heauen a better, and induring substance. The which ioy is a supernaturall gift, and fruit of the sanctifying Spirit, which all cannot attaine vnto, but the faithfull only; and therefore the Apostle prayeth for the Romans, that * 1.1138 the God of hope would fil them with all ioy and peace in beleeuing, that they might abound in hope through the power of the holy Ghost. It is a priuiledge wherin wicked men haue no portion, but is peculiar to the godly, in whom the Kingdome of God is begunne in this life, which none inioy, but they * 1.1139 which seeke also his righteousnesse; seeing it consisteth not onely in peace * 1.1140 and ioy in the holy Ghost, but also in righteousnesse, as the Apostle spea∣keth: and therefore, seeing those things cannot bee separated, which God hath conioyned, we must labour after righteousnes, if we would be partakers of this ioy; vnto which, if we doe attaine, we shall as∣suredly be filled with it. For if the Apostle reioyced in it, as in his Crowne * 1.1141 and ioy, when he had beene a meanes of conuerting others, and bringing them into the way of truth and righteousnesse; and if the Apostle Iohn reioyced so greatly, that he professeth he had no greater ioy in any outward * 1.1142 thing, then when he saw his children walking in this way; then what inesti∣mable

ioy must this needs cause vnto vs, when our selues, by walking in the way of holinesse and righteousnesse, doe attaine vnto the assurance of our owne happinesse?

§. Sect. 5 The last speci∣all priuiledge is Christian liberty.

The last speciall priuiledge peculiar vnto the godly, which the Spirit bringeth, is Christian liberty, whereby being freed out of the hands of all * 1.1143 our spirituall enemies, we serue the Lord in holinesse and righteousnesse without feare, and so attaine vnto the glorious liberty of the sonnes of God, see∣ing his seruice is perfect freedome; and haue power and dominion ouer all the creatures, so as wee may vse them to all purposes, both for necessity and comfort, hauing full right and interest in them by our adoption. The which priuiledge also is a fruit of the Spirit, according to that of the Apostle, Where the Spirit of the Lord is, there is liberty. And is deriued vnto * 1.1144 vs, when as the holy Ghost, by a liuely faith applyeth vnto vs the ver∣tue and efficacy of Christ Iesus his death and satisfaction, whereby this li∣berty was first purchased for vs; in which respect, our Sauiour also challen∣geth vnto himselfe this power and prerogatiue of setting vs at liberty, as being our alone Redeemer, who hath deliuered vs out of the hands of all our spirituall enemies; If (saith he) the Sonne shall make you free, you shalbe free * 1.1145 indeed. We were subiect to the wrath of God, but our Sauiour hath freed * 1.1146 vs from it, and by satisfying his Iustice, hath reconciled vs vnto him. We were vnder the curse of the Law, but hee hath freed vs, by being made a curse for vs. Wee were the wretched slaues of Satan, and in the state of death and condemnation: but hee by his death hath destroyed him that had * 1.1147 the power of death, that is, the deuill, that he might deliuer them, who through the feare of death, were all their life time subiect to bondage. Wee were seruants to the world, and the vassals of the earthly Mammon; but Christ hath ouercome the world, both for himselfe and all his Elect, * 1.1148 and so set vs at liberty out of this thraldome. Wee were the seruants of sinne, which made vs slaues to all other enemies, and obeyed it in the wicked lusts thereof: for as our Sauiour saith, Hee that committeth sinne, * 1.1149 is the seruant of sinne; For his seruants wee are whom wee obey, whether of sinne vnto death, or of obedience vnto righteousnesse. And though with the * 1.1150 Iewes wee were ready to boast of our freedome, and (as it were) out of our store, to promise liberty vnto others, like those of whom the A∣postle Peter speaketh, yet were wee (like them) our selues, seruants of * 1.1151 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 affecti∣ons, and turbulent passions, as wrath, pride, ambition, couetousnesse, and voluptuousnesse, which were the most cruell Lords that euer ty∣rannized 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 misera∣ble 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 liber∣ties 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 * 1.1152 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 du∣ties of holinesse and righteousnesse. Neither can wee euer attaine vnto any assurance that wee haue right and title vnto it, till wee feele it ef∣fectuall 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 * 1.1153 their Lord and Sauiour in holinesse and righteousnesse, and being redeemed, * 1.1154 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 * 1.1155 raigne and rule in their mortall bodies, that they should obey it in the lusts there∣of, but being freed from sinne, they become the seruants of righteousnesse. The * 1.1156 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 * 1.1157 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 priui∣ledge, is, that God bestow∣eth 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 * 1.1158 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 infirmi∣ties, 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, ac∣cording to that of our Sauiour; Aske, and you shall haue; seeke, and you shall * 1.1159 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 ac∣cesse 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 glo∣rious 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 Is∣raelites, What nation is so great, who hath God so nigh vnto them, as the Lord * 1.1160 our God is in all things that we call vpon him for? But this priuiledge is pecu∣liar 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 * 1.1161 you will, and it shall be done vnto you; and not vnto wicked men, who turne * 1.1162 away their eare from hearing the Law, and neglect the duties of Gods ser∣uice, whose sacrifices and prayers are abominable (as before I haue shewed) * 1.1163 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, * 1.1164 when you make many prayers, I will not heare. And therefore let this also ef∣fectually 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 is agreeable to Gods will, and Christ our Ad∣uocate and Master of Requests, to preferre them vnto God in our behalfe, not pleading our deserts, but his owne merits and his Fathers promises; but also this high Court of Requests night and day open vnto v••, that in all our necessities wee may make our suites and supplications knowne vnto God, with confidence and assurance that they shall bee heard and granted.

§. Sect. 2 The seuenth maine priui∣ledge, is, that God granteth vnto them the meanes to build them vp in grace vnto saluation.

The seuenth priuiledge peculiar to the godly, is, that God granteth vnto them the meanes to build them vp in grace, and to bring them to saluation, with hearts to vse them, and the inward assistance of his holy Spirit, whereby they become profitable and effectuall to their ends. The which is to bee vnderstood, first, of the publike meanes, as hearing the Word, Sacraments, and Prayer, which the most in the world haue not at all, but those onely that liue in the Church, of which the fewest, and least number inioy them to their vse and benefit, either because they neglect and contemne them, or vse them after a cold, carelesse and formall man∣ner, without any desire and indeuour to profit by them, wanting in them∣selues faith, and a good conscience, and also the inward co-operation of * 1.1165 Gods holy Spirit, to blesse and sanctifie them to their vse. By reason whereof it commeth to passe, that after they haue long been partakers of

Gods holy ••dinances, they are neuer the better, but remaine as ignorant and full of ••fidelity, as impenitent and vnprofitable as they were at the first; yea in ••uth much the worse, seeing for want of faith and prepara∣tion, the pr••ching of the Word, which is in it owne nature, Gods strong * 1.1166 power to thei•• saluation, and the sauour of life vnto life, becommeth vnto them the sa••ur of death, to their deeper condemnation; and the Sacrament, * 1.1167 which is the ••ale of saluation, through their vnworthy receiuing of it, sealeth vnto ••em iudgement and condemnation; yea euen their prayers themselues a•• turned into sinne, whilest they know not how to pray as they ought, ••th faith and feruency, in spirit and truth, but draw neere vn∣to * 1.1168 God with th••r lips onely, when as their hearts are farre from him: whereas vnto the god••, they are great and inestimable priuiledges, because the Lord by his S••irit stirreth vp their appetite to hunger and thirst after * 1.1169 them, and giu••th grace to vse them aright, after that manner as hath be∣fore been she••ed, mixing faith with them, whereby they become profi∣table, * 1.1170 and that ••ot onely a iustifying faith, without which it is impossible to * 1.1171 please God, but •• speciall faith or branch of the other, whereby they vse Gods holy or••ances without doubting, assuring themselues that hee will, according ••o his gracious promise, accompany their diligent, care∣full * 1.1172 and conscio••able vse of the outward meanes, with the inward opera∣tion of his holy ••pirit, and make them effectuall for the inriching of their soules with all ••pirituall and sanctifying graces, and the furthering of their euerlasting saluation. And secondly, the godly haue this priuiledge more peculiar v••to themselues, in respect of the priuate meanes before spoken of; as wat••hfulnesse, meditation, examination of themselues, pri∣uate prayer, and t••e rest, seeing scarce any but they vse them; or if they doe, slightly, coldly, and to no purpose: whereas God giueth them grace to vse them aright, and with an earnest desire to profit by them; the which he also satisfieth, whilest by the inward assistance of his holy Spi∣rit, he maketh them powerfull and effectuall for their spirituall nourish∣ment, and the inriching of their soules with all sanctifying and sauing graces. And this also may be an effectuall reason to moue vs to godlinesse, that we may inioy these great priuiledges, and not only haue and vse them with others, but also haue them blessed and sanctified by Gods Spirit, that they may become profitable and effectuall to our saluation, without which, our nourishment it selfe will turne to poyson, and Gods holy ordi∣nances, which are the meanes of life and happinesse, being abused by vs for want of grace and godlinesse, will but harden vs in our sinnes, and so increase our condemnation and punishment.

§. Sect. 3 The eighth maine priui∣ledge i••▪ that they shall per∣seuere in the state of grace vnto saluation.

The eighth priuiledge peculiar to the godly, is, that they shall perse∣uere in the state of grace and saluation vnto the end; and howsoeuer, through the violence of the tentations of their spirituall enemies, and their owne frailty and corruption, they haue many slips and falls, yet they shall neuer fall away; and though they erre sometimes out of the way of righteousnesse, into the by-wayes of sinne, yet they returne into it againe by vnfained repentance, and redeeme this lost time with more then ordi∣nary diligence in Gods seruice. So that though there may bee, and are some ill premises in their liues which truly feare God, yet they alwayes

make a good conclusion; though they haue many rubs in the ••beay, yet at length they come safely to their iourneys end. And though ••hey haue many faults and failings in their liues, yet they are alwayes ble••d in their death; according to that of the Psalmist; Marke the perfect ••n, and be∣hold * 1.1173 the vpright, for the end of that man is peace: and that of th•• Preacher, Though a sinner doe ill an hundred times, and his dayes be prolong••d, yet surely I know, it shall be well with them that feare God, which feare befo•••• him. The which their perseuerance in the state of grace vnto the end, •• not groun∣ded vpon themselues, or the strength of the graces which ••ey haue re∣ceiued (for then it were but a poore priuiledge, which woul•• euery day be subiect to losing) but vpon the power and promises of G••d, his Na∣ture and Attributes, the Intercession of Christ, and the vertu•• of his holy Spirit assisting and strengthening them. For, It is God whic•• ••stablisheth vs * 1.1174 in Christ. It is his strength, whereby we are inabled to stand ••st against all * 1.1175 the tentations of our spirituall enemies: it is his power, ••hereby we are * 1.1176 kept through faith vnto saluation. And though wee are able t•• doe nothing of our selues, yet we can (with the Apostle) doe all things, though the power * 1.1177 of Christ, which strengtheneth vs: neither is our spirituall lif•• in our owne custody, but it is hid with Christ in God, as the Apostle spe••keth. It stan∣deth not vpon the strength of our owne free will, but of Gods will; and as our Sauiour telleth vs, This is the Fathers will, that of ••ll which hee had * 1.1178 giuen him, he should not lose one, but should raise it vp at the l••st Day. It stan∣deth vpon, not our resolution or loue towards God, but vpon his vn∣changeable counsell and decree, which shall stand, who hath not appoynted * 1.1179 vs to wrath, but to obtaine saluation by our Lord Iesus Christ; and vpon his loue which is immutable and euerlasting: for whom he lo••eth, to the end hee * 1.1180 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 * 1.1181 though we be weake, and vnable to hold out, yet we shall bee established; for * 1.1182 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 * 1.1183 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 faith∣full and true witnesse, and all his promises in Christ, Yea and Amen. For the * 1.1184 Lord hath made his couenant with vs, and promised, that hee will put his * 1.1185 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 de∣part from him. That though we fall, we shall not be cast off, because the Lord put∣teth * 1.1186 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 kind∣nesse shall not depart from vs, neither shall the Couenant of his peace be remoued. * 1.1187 Yea, it is easier for heauen and earth to passe, then one tittle of his Word to faile. * 1.1188

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, not∣withstanding our owne frailty and corruption, the many and great diffi∣culties 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 * 1.1189 willing to perfect it vnto the end. The which argument, taken from the in∣fallibility 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, * 1.1190 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 in∣couraged to forsake all sinne, and to serue God in holinesse and righte∣ousnesse, 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 * 1.1191 you who beleeue on the name of the Son of God, that ye may know that hee hath e∣ternall 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 inestima∣ble priuiledges wherewith God crowneth a godly life in the world to come.

And these, with many other, are the rich and royall priuiledges, where∣with God in this world doth reward and crowne a godly life: which though they be great and inestimable, yet are they all little, in compari∣son 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 * 1.1192 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 1.1193 a Kingdome, an b 1.1194 heauenly King∣dome: yea, the Kingdome c 1.1195 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 1.1196 Crowne of life, an e 1.1197 vncor∣ruptible Crowne, a f 1.1198 Crowne of glory. There wee shall be perpetually feasted at the great feast and g 1.1199 marriage Supper of the Kings Sonne, where there shall be nothing but mirth and gladnesse, plenty without want, and ful∣nesse 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 * 1.1200 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 myste∣ries * 1.1201 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, whereby our ioyes shall be, according to their innumerable number, multiplied and increased. There wee shall enioy the company of our Sauiour Christ himselfe in his perfect glory; and that which shall be the top and perfection of all our happinesse, we shall haue the vision and frui∣tion of God himselfe, the Father, Sonne and holy Spirit, who being infinite in goodnesse, glory, beautie, excellencie, wisdome, power & all perfection, will be the full consummation of all our ioy and happi∣nesse; which blessed estate we shall enioy, not for a thousand, or many thousand millions of yeeres, but these pleasures shall last for euermore, * 1.1202 and of this Kingdome there shall be no end. All which points I doe here * 1.1203 but briefely touch, hauing intreated of them at large in another place. Onely let vs here take notice, that this rich priuiledge and incompa∣rable * 1.1204 happinesse belongeth not to all or the greatest part of men, but is peculiar to the faithfull, who desire and indeuour to serue and please God in the duties of a godly life: For though eternall life be the free gift of God, and he may bestow it where he will, yet he giueth it not vnto any, whom he doth not first fit for it, induing them with grace, before he aduanceth them to glory, and working holinesse in them whom * 1.1205 he purposeth to bring vnto happinesse; without which no man shall see God, as the Apostle speaketh. Though we are not saued and glori∣fied for a godly life, but for the merits and righteousnesse of Christ applied by faith, yet we are not saued without it, seeing it is the way which leadeth vs vnto this place of heauenly happinesse, in which if we trauaile not, wee can neuer come to the end of our iourney. It is a free inheritance, but yet giuen to none who haue not approued them∣selues the children of God, by resembling their Father in holinesse, * 1.1206 and righteousnesse. It is not Wolues or Goates that must feed in this heauenly pasture, but onely the Sheepe of Christ, who stand at his right * 1.1207 hand: and none are in this number, but those which heare his voyce and follow him. And therefore the Apostle calleth this heauenly happinesse a Crowne of righteousnesse, not only because it was purchased by the righ∣teousnes * 1.1208 and obedience of Christ, but also because it is giuen to none but the righteous, and their righteousnesse (not by merit, but of grace) is crowned with it. So he telleth vs, that wee must first be freed from * 1.1209 the seruice of sinne, and become seruants to God, bringing forth the fruits of holinesse, before wee can attaine vnto that end of euerlasting life. The which, aboue all other reasons, should powerfully mooue vs vnto the duties of Gods seruice in a godly life. For seeing, as the Apostle speaketh, we expect to receiue a Kingdome, which cannot be moued, let vs haue * 1.1210 grace, whereby we may serue God acceptably with reuerence and godly feare. And so I will conclude this part of my Treatise, contayning the ar∣guments

and reasons, which may effectually perswade vs to the lea∣ding of a godly life. And now nothing remayneth, but that I intreate thee (Christian Reader) not slightly to passe ouer what hath beene sayd, but that thou consider and weigh seriously these reasons which I haue produced. And if they conuince thy Iudgements (as they must needs, if it be not wilfully blinded) that the godly life is most happy and blessed; both in respect of Gods glory, and thy owne benefit; freedome from euill, and fruition of good; present comfort, and future hope; be incouraged to goe forward in this way with more diligence and greater speed, if already thou walkest in it; or be perswaded by them, if thou art not as yet entred into this course of Christianity, now to resolue of a happy beginning, leauing thine eager pursuit of worldly vanities; which, if nothing else, yet miserable experience in the end will teach thee, to be not onely vnprofitable, but (if thou pre∣ferre them in thy iudgement, and loue them in thine heart, before spi∣rituall and heauenly excellencies) hurtfull and pernicious, and betaking thy selfe vnto a new course, indeuour to serue and please God thorow∣out the whole remainder of thy daies in the duties of a godly life. For be thou well assured, that these reasons shall be powerfull and ef∣fectuall, either to perswade thee, or to condemne thee, and shall serue as euidences of truth to draw thee, vnto God in the duties of holinesse and righteousnesse, or as euidences of terrour to conuince thee be∣fore God at the day of Iudgement, for thy wilfull neglect and con∣tempt of all meanes and motiues, which in this acceptable time and day of saluation he hath graciously granted thee, to draw thee by the way of Grace and godlinesse, into that his hea∣uenly Kingdome, full of glorie and happinesse.

Notes

• * 1.1

  Mat. 5. 16. 1. Cor. 10. 31. 1. Pet. 2. 12.
• * 1.2

  1. Cor. 6. 20.
• * 1.3

  1. Thes. 4. 3.
• * 1.4

  Ioh. 15. 8.
• * 1.5

  Mat. 11. 29.
• * 1.6

  Joh. 21. 18.
• * 1.7

  2. Cor. 8. 5.
• * 1.8

  Act. 9. 6.
• * 1.9

  Ioh. 5. 30.
• * 1.10

  2. Sam. 15. 26.
• * 1.11

  Mat. 26. 39, 42.
• * 1.12

  Gal. 2. 20.
• * 1.13

  2. Pet. 1. 4.
• * 1.14

  Joh. 17. 3.
• * 1.15

  1. Cor. 2. 1, 2.
• * 1.16

  Phil. 3. 10, 14.
• * 1.17

  Gal. 6. 14.
• * 1.18

  Ioh. 15. 4, 5.
• * 1.19

  Rom. 6. 12.
• * 1.20

  Mat 3. 17. & 17. 5.
• * 1.21

  Apoc. 8. 3.
• * 1.22

  Esa. 64. 6.
• * 1.23

  Rom. 8. 15, 26.
• * 1.24

  Esa. 30. 21.
• * 1.25

  1. Thes. 5. 19.
• * 1.26

  Ephes. 4. 30.
• * 1.27

  1. Sam. 12.
• * 1.28

  Luk. 19. 14.
• * 1.29

  2. Tim. 1. 6.
• * 1.30

  Apoc. 3. 20.
• * 1.31

  Math. 24. 48.
• * 1.32

  Ezek. 11. 19, 20. and 36. 26.
• * 1.33

  Ier. 31. 33. and 32. 40.
• * 1.34

  Nehem. 10. 29.
• * 1.35

  Rom. 5. 3.
• * 1.36

  Luk. 1. 74, 75.
• * 1.37

  Psal. 38. 4.
• * 1.38

  2. King. 9.
• * 1.39

  Psal. 119. 100. and 69. 9.
• * 1.40

  2. Sam. 6. 20. Col. 2. 3.
• * 1.41

  Joh. 2. 17.
• * 1.42

  Calor innatus & humor pri∣mogenius siue radicalis.
• * 1.43

  Mat. 5. 19.
• * 1.44

  Hos. 6. 6.
• * 1.45

  Esa. 1. 11, 12, 17. & 66. 1, 2, 3.
• * 1.46

  Esa. 58. 3, 4, 5, 6.
• * 1.47

  1. Tim. 4. 8.
• * 1.48

  Mat. 23. 23.
• * 1.49

  Hier. ad Celant.
• * 1.50

  Quandiu versa∣mur in rebus se∣culi, & anima nostra poss••ssio∣num & red••••u¦um procuratione deuincta est, de D••o l••herè cogi∣tare non possu∣mus Hier. ad Liciaium.
• * 1.51

  Psal. 111. 10. Pro. 1. 7. Pro. 16. 16. Pro. 8. 12. Iob 28. 15. Pro. 2. 4.
• * 1.52

  Pro. 4. 7. Eccle. 12. 13.
• * 1.53

  Matth. 13. 44.
• * 1.54

  Psal. 95. 7, 7. Luke. 14. 16.
• * 1.55

  Apoc. 3. 20.
• * 1.56

  Act. 17. 30. 2. Cor. 6. 2.
• * 1.57

  Cant. 5. 2, 3, 4.
• * 1.58

  Pro. 1. 24. 25, 26 27, 28.
• * 1.59

  Zach. 7. 11, 12.
• * 1.60

  1. Sam. 3. 10.
• * 1.61

  Act. 16. 14, 15.
• * 1.62

  Zach. 12. 10, 12, 13.
• * 1.63

  Psal. 108. 1.
• * 1.64

  Heb. 3. 13.
• * 1.65

  Pro. 3. 27, 28.
• * 1.66

  Esa. 49. 1, 5.
• * 1.67

  Heb. 11. 6.
• * 1.68

  1. Cor. 13. 10, 11.
• * 1.69

  Heb. 6. 1, 2.
• * 1.70

  Math. 13. 5.
• * 1.71

  Luk. 8. 13, 15.
• * 1.72

  Pro. 4. 18.
• * 1.73

  Psal. 92. 14.
• * 1.74

  Luk. 2. 52.
• * 1.75

  Eph. 4. 13. Nolo repentè fieri summus; paulatim profi∣cere volo, &c. Bernard in Cantic.
• * 1.76

  Psal. 33. 1. Phil. 4. 4.
• * 1.77

  Math. 23. Quid prodest quod affligis corpus tuum, quando nihil proficit cor tu∣um? Ieiunare & rigitare, & mores non cor∣rigere. Euseb. Emissen. ad Monach. Hom. 4
• * 1.78

  Eccles. 7. 16, 57.
• * 1.79

  Rom. 12. 3.
• * 1.80

  Mat. 9. 16, 17.
• * 1.81

  Displicent mihi in ••eneris maxi∣mè immoderata ieiunia, &c. Hieron. ad Laetam. P••r••••s cibus & venter s••mper esu ••ens, tridua nis ie••u••ijs praefertur. ad Puriam.
• * 1.82

  2. Cor. 9. 7.
• * 1.83

  Mat. 11. 29.
• * 1.84

  Psal. 131. 1, 2.
• * 1.85

  Luk. 14. 28, 29.
• * 1.86

  Nulli nunquam omnino detra∣has, nec aliorum vituperatione te laudabilem vi∣deri velis. Ma∣gis{que} vitam tuam ordinare disce, quàm alienam carpere. Hyer. ad ••elant.
• * 1.87

  Apoc. 2. 4, 5.
• * 1.88

  Eph. 4. 13.
• * 1.89

  1. Thes. 4. 1, 10.
• * 1.90

  2. Pet. 3. 17, 18.
• * 1.91

  Semper tibi dis∣pliceat quod es, si∣vis peruenire ad id quod nondum es, &c. De verb. Apostoli. Hyer. in Eccles.
• * 1.92

  Phil. 3. 13, 14.
• * 1.93

  Apoc. 2. 19.
• * 1.94

  Heb. 5. 12.
• * 1.95

  Apoc. 2. 14. & 3. 2.
• * 1.96

  2. Cor. 7. 1. & 13. 11.
• * 1.97

  Eph. 4. 13.
• * 1.98

  Heb. 6. 1.
• * 1.99

  Iam. 1. 4.
• * 1.100

  Mat. 5. 48.
• * 1.101

  In bonis non tantum coepisse sed persecisse laudandum est. Hieron. ad Ce∣lantiam.
• * 1.102

  Bernard.
• * 1.103

  Prou. 4. 18.
• * 1.104

  Cant. 6. 10.
• * 1.105

  Esa. 61. 3, 11.
• * 1.106

  Joh. 15. 2.
• * 1.107

  Psal. 92. 14.
• * 1.108

  Minimè pro cer∣••o est bonus, qui melior esse non vult: & vbi in∣cipis nolle fieri melior, ibi de∣sinis etiam esse bonus. Bernard. Epist. 91. Nemo perfectus est, qui perfectior esse non appetit, &c. Bernard. Epist. 243.
• * 1.109

  Math 13. 12. Luk. 8. 18.
• * 1.110

  1. Pet. 2. 1.
• * 1.111

  Phil. 1. 6. 2. Cor. 13. 9. Phil. 1. 9, 10, 11. Col. 1. 9. and 4. 12. Heb. 13. 21. 1. Pet. 5. 10.
• * 1.112

  Heb. 12. 14.
• * 1.113

  Rom. 1. 16.
• * 1.114

  1. Pet. 1. 23.
• * 1.115

  1. Cor. 4. 15.
• * 1.116

  Joh. 5. 25.
• * 1.117

  Ioh. 15. 3.
• * 1.118

  Ioh. 17. 17.
• * 1.119

  Ephes. 5. 26.
• * 1.120

  Rom. 1. 17.
• * 1.121

  and 10. 14, 17.
• * 1.122

  Ephes. 4. 21, 22.
• * 1.123

  Math. 23. 9.
• * 1.124

  Math. 11. 21. Luk. 12. 47.
• * 1.125

  2. Cor. 2. 16.
• * 1.126

  Ioh. 6. 63.
• * 1.127

  Heb. 12. 14.
• * 1.128

  1. Pet. 2. 2.
• * 1.129

  Nehem. 8. 8, 9.
• * 1.130

  Luk. 4. 18, 19.
• * 1.131

  Act. 13. 15.
• * 1.132

  Rom. 10. 14.
• * 1.133

  Mal. 2. 7.
• * 1.134

  2. Tim. 4. 1, 2.
• * 1.135

  Ezek. 33. 8.
• * 1.136

  1. Pet. 5. 1, 2.
• * 1.137

  1. Cor. 2. 1, 2, 4.
• * 1.138

  1. Cor. 14. 19.
• * 1.139

  Col. 2. 3.
• * 1.140

  Mar. 4. 33. Ioh. 16. 12.
• * 1.141

  Ioh. 3. 3, 4, 5.
• * 1.142

  Esa. 54. 13.
• * 1.143

  Ioh. 6. 45.
• * 1.144

  Esa. 40. 11.
• * 1.145

  1. Cor. 1. 23.
• * 1.146

  Dan. 1. 15.
• * 1.147

  1. Cor. 9. 22.
• * 1.148

  Mat. 9. 38.
• * 1.149

  Luk. 10. 42.
• * 1.150

  Mat. 13. 44, 45.
• * 1.151

  Pro. 23. 23.
• * 1.152

  1. Cor. 9. 11.
• * 1.153

  2. Cor. 3. 1. Phil. 4. 1.
• * 1.154

  Esa. 49. 4.
• * 1.155

  Eccles. 5. 1.
• * 1.156

  Jam. 1. 21. 1. Pet. 2. 1.
• * 1.157

  Rom. 1. 16. Heb. 4. 12.
• * 1.158

  Esa. 55. 11.
• * 1.159

  2. Cor. 2. 15, 16.
• * 1.160

  Psal. 19. 7, 8.
• * 1.161

  Luk. 1. 79.
• * 1.162

  Luk. 10. 42.
• * 1.163

  Act. 10. 33. Esa. 66. 2. 1. Thes. 2 13.
• * 1.164

  2 Cor. 5. 20. Luk. 10. 16. 1. Pet. 2. 1, 2.
• * 1.165

  Luk. 4 20. and 19. 48. Nehem. 8. 3. Act. 20. 7.
• * 1.166

  Heb. 4. 2.
• * 1.167

  Heb. 2. 1.
• * 1.168

  Heb. 2. 1.
• * 1.169

  Iam. 1. 25.
• * 1.170

  1. Cor. 15. 1, 2.
• * 1.171

  Luk. 11. 28. Ioh. 13 17. Iam. 1. 25.
• * 1.172

  Christian war∣fare, 1. part. lib. 2. cap. 26.
• * 1.173

  Phil. 4. 13.
• * 1.174

  Psal. 84. 10.
• * 1.175

  Gal. 3. 26, 27.
• * 1.176

  Iob. 15. 5.
• * 1.177

  Gal. 2. 20.
• * 1.178

  Ioh. 15. 6.
• * 1.179

  Ioh. 6. 54, 56.
• * 1.180

  2. Cor. 1. 20.
• * 1.181

  Rom. 4. 11.
• * 1.182

  Ioh. 6. 55.
• * 1.183

  Ioh. 6. 53.
• * 1.184

  Psa. 104. 14. & 115.
• * 1.185

  Cant. 1. 2.
• * 1.186

  Cant. 2. 4, 5, 6.
• * 1.187

  Ps. 116. 12, 13.
• * 1.188

  1. Pet. 1. 18.
• * 1.189

  2. Cor. 3. 5. Phil. 2. 13.
• * 1.190

  1. Cor. 4. 7.
• * 1.191

  Iam. 1. 17.
• * 1.192

  Rom. 10. 12.
• * 1.193

  Psal. 145. 18.
• * 1.194

  Mat. 7. 7.
• * 1.195

  Ioh. 16. 23.
• * 1.196

  1. Ioh. 5. 14, 15.
• * 1.197

  Phil. 4. 6.
• * 1.198

  Chrys. de orando Deum. l. Tom. 5. Col. 692.
• * 1.199

  Luk. 11. 13.
• * 1.200

  Iam. 1. 5.
• * 1.201

  Heb. 4. 16.
• * 1.202

  Math. 7. 11.
• * 1.203

  Luk. 18. 1, 7.
• * 1.204

  Quamdiu Deus non tollit à to crationem tu∣am, non amoue∣bit à te miseri∣cordiam suam, &c.
• * 1.205

  Psal. 25. 4, 5. and 119. 32, 33.
• * 1.206

  1. Thes. 3. 13. and 5. 23.
• * 1.207

  Exod. 32. 10.
• * 1.208

  Mat. 18. 19, 20.
• * 1.209

  Esa. 56. 7.
• * 1.210

  1. King. 8. 30, 33
• * 1.211

  2. Cor. 1. 10, 11.
• * 1.212

  Eccles. 4. 10.
• * 1.213

  Esa. 29. 13.
• * 1.214

  The spirituall watch.
• * 1.215

  Christian war∣fare, the fourth part.
• * 1.216

  Joh. 24. 14, 15.
• * 1.217

  Act. 12 12. and 20. 7.
• * 1.218

  Eph. 5. 14, 15, 16
• * 1.219

  Col. 4. 2.
• * 1.220

  Eph. 6. 18.
• * 1.221

  1. Cor. 15. 34. & 16. 13.
• * 1.222

  1. Thes. 5. 5, 6, 7, 8.
• * 1.223

  Deut. 4. 9, 23.
• * 1.224

  Mar. 13. 33, 34.
• * 1.225

  Eph. 5. 14, 15, 16
• * 1.226

  Act. 20. 28, 31.
• * 1.227

  2. Tim. 4. 5.
• * 1.228

  Luk. 8. 18.
• * 1.229

  Deut. 4. 9.
• * 1.230

  Mat. 6. 23.
• * 1.231

  Pro. 4. 23. Heb. 3. 12.
• * 1.232

  Act. 15. 9.
• * 1.233

  Psal. 130. 4.
• * 1.234

  Luk. 3. 12, 13, 14
• * 1.235

  Luk. 12. 15.
• * 1.236

  Act. 20. 28.
• * 1.237

  1. Pet. 5. 2.
• * 1.238

  Math. 5. 28.
• * 1.239

  Iob 31. 1.
• * 1.240

  Eccles. 2. 14.
• * 1.241

  Psal. 119. 37.
• * 1.242

  Math. 11. 8.
• * 1.243

  Luk. 16. 1, 2.
• * 1.244

  Prou. 15. 4.
• * 1.245

  1. Sam. 2. 30.
• * 1.246

  Prou. 15. 7. and 25. 11.
• * 1.247

  1. Cor. 15. 31.
• * 1.248

  Prou 15. 23. and 18. 20.
• * 1.249

  Psal. 37. 30.
• * 1.250

  Iam. 3. 2.
• * 1.251

  Mat. 12. 34, 35.
• * 1.252

  Prou. 18 21. Math. 12. 37.
• * 1.253

  Psal. 71. 24.
• * 1.254

  Psalm. 45. 1.
• * 1.255

  Prou. 10. 19.
• * 1.256

  Prou. 17. 27, 28.
• * 1.257

  Eccles. 10. 14.
• * 1.258

  Iob 13. 5.
• * 1.259

  Jam. 1. 19. Nazianz. in Cae∣sarij dialog. 3.
• * 1.260

  Eccles. 3. 7.
• * 1.261

  Psal. 34. 13.
• * 1.262

  1. Pet. 3. 10.
• * 1.263

  Ephes. 4. 29.
• * 1.264

  1. Pet. 1. 4.
• * 1.265

  Psal. 15. 3.
• * 1.266

  Hieronym. ad Celantiam.
• * 1.267

  Col. 4. 6.
• * 1.268

  Iam. 3. 5, 6, 7, 8.
• * 1.269

  Iam. 1. 26.
• * 1.270

  Prou. 16. 1.
• * 1.271

  Psal. 141. 3. and 51. 15.
• * 1.272

  Prou. 4. 26.
• * 1.273

  Pro. 14. 15, 16.
• * 1.274

  Prou. 28. 14.
• * 1.275

  Pro. 6. 27.
• * 1.276

  Pro. 5. 8.
• * 1.277

  Pro. 4. 14, 15.
• * 1.278

  Esa. 33. 15.
• * 1.279

  Psal. 119. 37. Inutile est crebrò videre per quae aliquando cap∣tus sis. Hyer. ad Jouinian. lib. 2.
• * 1.280

  Mat. 26. 41. Mar. 13. 33. Eph. ••. 18.
• * 1.281

  1. Pet. 5. 8.
• * 1.282

  Mat. 13. 25. Ioh. 15. 9. Exod. 5. 1, 6.
• * 1.283

  Deut. 4. 9.
• * 1.284

  Heb. 10. 24. & 3. 13.
• * 1.285

  Psal. 119. 136.
• * 1.286

  Vers. 139.
• * 1.287

  Act. 20. 28.
• * 1.288

  Gen. 4. 9.
• * 1.289

  Deut. 4. 9. Luk. 12. 36.
• * 1.290

  Ios. 22. 5. & 23. 11.
• * 1.291

  Mar. 13. 33, 37.
• * 1.292

  Apoc. 3. 2.
• * 1.293

  Luk. 12. 37.
• * 1.294

  Mat. 25. 1. to 14
• * 1.295

  Mat. 26. 41.
• * 1.296

  1. Cor. 10. 12.
• * 1.297

  Phil. 2. 13.
• * 1.298

  Pro 28. 14.
• * 1.299

  Eph. 5. 14. Cant. 5. 2.
• * 1.300

  Ier. 17. 10.
• * 1.301

  Psal. 78. 57.
• * 1.302

  Deut. 11. 16.
• * 1.303

  Heb. 3. 12.
• * 1.304

  Cant. 5. 2.
• * 1.305

  Apoc. 2. 5.
• * 1.306

  Math. 12. 45.
• * 1.307

  2. Pet. 2. 21, 22.
• * 1.308

  1. Thes. 5. 5, 6, 7.
• * 1.309

  1. Pet. 5. 8.
• * 1.310

  Ephes. 4. 14.
• * 1.311

  1. Cor. 16. 13.
• * 1.312

  Psal. 119. 9.
• * 1.313

  Tsal. 23. 4.
• * 1.314

  Psal. 4 8.
• * 1.315

  Rom. 8. 31.
• * 1.316

  2. Chron. 34. 28. and 35. 23, 24. 1. Pet. 1. 8.
• * 1.317

  Rom. 14. 17.
• * 1.318

  Heb. 12. 6.
• * 1.319

  Act. 14. 22.
• * 1.320

  Luk. 21. 28.
• * 1.321

  Luk. 12. 37, 38, 43. Math. 24. 46, 47.
• * 1.322

  Apoc. 16. 15.
• * 1.323

  1. Pet. 5. 7, 8.
• * 1.324

  1. Thes. 5. 5, 6.
• * 1.325

  Luk. 21. 34.
• * 1.326

  Esa. 29. 9. and 51. 21.
• * 1.327

  Psal. 130. 4.
• * 1.328

  Ier. 32. 42.
• * 1.329

  Prou. 14 16. and 16. 6.
• * 1.330

  Psal. 4. 4.
• * 1.331

  Gen. 3. 4.
• * 1.332

  Gen. 20. 11. Psal. 36. 1.
• * 1.333

  Rom. 3. 18, 19, 20.
• * 1.334

  Mat. 24 38.
• * 1.335

  Esa. 47. 8, 9.
• * 1.336

  Apoc. 3. 3.
• * 1.337

  Treatise of carnall securi∣ty and hard∣nesse of heart.
• * 1.338

  Mat. 24 3••, 42. Luk. 〈…〉〈…〉 35, 3••.
• * 1.339

  1. Cor. 10. 5. to 12.
• * 1.340

  2. Cor. 5. 10.
• * 1.341

  Mar. 13. 32, 33.
• * 1.342

  1. Pet 4. 7.
• * 1.343

  Mat. 24. 45, 46.
• * 1.344

  Psal. 121. 2. Ps. 127. 1, 2, 3, 4.
• * 1.345

  Psal. 141. 3.
• * 1.346

  M^r. Rogers Practice of Christianity herein excel∣lently inlarged in the abridge∣ing. Art of Medita∣tion by D. Hall.
• * 1.347

  Meditari nil ali∣ud est, quàm multoties rem aliquam consi∣derare. Th. Aquin.
• * 1.348

  Hag. 2. 13.
• * 1.349

  Jer. 31. 34.
• * 1.350

  Deut 6. 6, 8. & 11. 18.
• * 1.351

  Pro. 6. 21.
• * 1.352

  Iosh. 1. 8.
• * 1.353

  Phil. 1. 20.
• * 1.354

  Col. 3. 2, 3.
• * 1.355

  Psal. 119. 15, 48, 72.
• * 1.356

  Psal. 119. 10.
• * 1.357

  Vers. 103.
• * 1.358

  Vers. 148.
• * 1.359

  Luk 2. 19.
• * 1.360

  Pro. 6. 22, 23.
• * 1.361

  Nulla ars doceri praesumitur, nisi intenta prius meditatione discatur. Greg. in pastor. lib. 1. c. 1.
• * 1.362

  Est animorum, ingeniorumque nostrorum natu∣rale quoddam pabulum, consi∣deratio, contem∣platioque natu∣rae: doctóque homini & eru∣dito, cogitare est viuere, Cicer. lib. 4. Acad. quaest. Omnis profectus ex lectione & meditatione procedit: quae enim nescimus, ex lectione dis∣cimus, medita∣tione conserua∣mus, Isidor. de summo bono. Psal. 1. 1, 2.
• * 1.363

  Mat. 12. 45.
• * 1.364

  1. Thes. 5. 17.
• * 1.365

  Psal. 19. 1. and 69. 34. and 89. 5.
• * 1.366

  Psal. 8. 3, 4.
• * 1.367

  Prou. 6. 6. Esa. 1. 1.
• * 1.368

  Ier. 8. 7.
• * 1.369

  Math. 6. 26, 28.
• * 1.370

  Ioh. 4. 14.
• * 1.371

  Ioh. 6. 27, 32.
• * 1.372

  Heb. 6. 4, 5.
• * 1.373

  Ier. 10. 8, 15. Zach. 10. 2. Habak. 2. 18.
• * 1.374

  Gen. 24. 63.
• * 1.375

  Psal. 1. and 15. Psal. 37. and 73. Psal. 22. Psal. 10. 5. and 106.
• * 1.376

  Joh. 17. 3.
• * 1.377

  Pro. 6. 22, 23.
• * 1.378

  Mat. 12. 34, 35.
• * 1.379

  Bernard. de consid. lib. 1.
• * 1.380

  Iam. 1. 12, 13, 14
• * 1.381

  Primum ipsum fontem suum, id est, mentem de qua oritur puri∣ficat considera∣tio, deinde regit affectus, dirigit actus, corrigit excessus, &c. Bern. de conside∣rat. lib. 1.
• * 1.382

  Luk. 10. 42.
• * 1.383

  Math. 6. 33.
• * 1.384

  Iosh. 1. 8.
• * 1.385

  Psal. 36. 4.
• * 1.386

  Prou. 4. 16.
• * 1.387

  Psal. 42. 1, 2. and 84. 1, 2, 3.
• * 1.388

  Psal. 4. 4.
• * 1.389

  Psal. 4. 4. Dan. 8. 2. Act. 10.
• * 1.390

  Luk. 21. 28.
• * 1.391

  Gen. 17. 17.
• * 1.392

  Cant. 1. 1.
• * 1.393

  Psal. 104. 15.
• * 1.394

  Nunquam com∣motioni contem∣platio iungitur, nec praeualet mens perturbata conspicere, ad quod vix tran∣quilla valet in∣hiare. Gregor. Moral. lib. 5.
• * 1.395

  Esa. 57. 15.
• * 1.396

  Gen. 18. 27.
• * 1.397

  Contemplari Dei sapientiam non possunt, qui sibi videntur esse sa∣pientes, &c. Greg. in Moral. lib. 18.
• * 1.398

  Psal. 1. 1, 2.
• * 1.399

  Phil. 2. 8.
• * 1.400

  Heb. 3. 12, 13.
• * 1.401

  Rom. 1. 20, 21, &c.
• * 1.402

  2. Pet. 3. 11, 12, 13, 14.
• * 1.403

  Christ. War∣fare 2. part.
• * 1.404

  Iam. 1. 17.
• * 1.405

  Bern. in Cantic. Serm. 46.
• * 1.406

  Lam. 3. 26.
• * 1.407

  Habak. 2. 3.
• * 1.408

  1. Ioh. 1. 7. 1. Pet. 5. 6. Luk. 1. 53.
• * 1.409

  Psal. 119. 5, 20.
• * 1.410

  Rom. 7. 24.
• * 1.411

  Psal. 145. 19.
• * 1.412

  2. Cor. 3. 5.
• * 1.413

  1. Cor. 4. 7. Phil.
• * 1.414

  2. Cor. 12. 9.
• * 1.415

  Phil. 4. 13.
• * 1.416

  Luk. 24. 37.
• * 1.417

  Ezek. 11. 29. & 36. 26. Zach. 12. 10. Act. 5. 31, & 11. 18. 2. Tim. 2. 25.
• * 1.418

  Ier. 31. 19. Lam. 5. 21.
• * 1.419

  Rom. 5. 5. 1. Joh. 4. 19.
• * 1.420

  Luk. 24. 47.
• * 1.421

  Act. 26. 18.
• * 1.422

  1. Cor. 4. 15.
• * 1.423

  Act. 17. 30.
• * 1.424

  Esa. 55. 7.
• * 1.425

  Psal. 119. 71. Luk. 13. 1, 2, 3. Rom. 2. 4.
• * 1.426

  2. Chro. 7. 14.
• * 1.427

  Joel 2. 11, 12. Act. 26. 20.
• * 1.428

  Esa. 58.
• * 1.429

  2. Cor. 7. 10, 11.
• * 1.430

  Hos. 6. 1.
• * 1.431

  Psal. 51. 17.
• * 1.432

  Lamen. 3 22.
• * 1.433

  Psal. 51. 1, 2.
• * 1.434

  Ephes. 4. 23, 24.
• * 1.435

  Esa. 1. 5, 6, 16, 17.
• * 1.436

  Num. 3. 27, 28.
• * 1.437

  Psal. 75. 7, 8.
• * 1.438

  Heb. 6. 6, 7, 8.
• * 1.439

  Vers. 9.
• * 1.440

  Phil. 1. 6.
• * 1.441

  Eph. 2. 1.
• * 1.442

  Eph. 2. 3.
• * 1.443

  Mat. 26. 38.
• * 1.444

  Ios. 23. 13.
• * 1.445

  Amos 3. 3.
• * 1.446

  Psal. 23. 2.
• * 1.447

  Eph. 4. 16.
• * 1.448

  Esa. 23. 8.
• * 1.449

  2. Pet. 5. 5, 10.
• * 1.450

  2. Cor. 7. 11, 12.
• * 1.451

  1. Care.
• * 1.452

  Rom. 6. 12.
• * 1.453

  2. Clearing.
• * 1.454

  3. Indignation.
• * 1.455

  4. Feare.
• * 1.456

  1. Cor. 10. 12.
• * 1.457

  5. Desire.
• * 1.458

  6. Zeale.
• * 1.459

  Apoc. 3. 19.
• * 1.460

  7. Reuenge.
• * 1.461

  Esa. 1. 16.
• * 1.462

  Esa. 1. 22.
• * 1.463

  Rom. 7.
• * 1.464

  Psalm. 6. 6.
• * 1.465

  Psal. 119. 5.
• * 1.466

  Psal. 119. 37.
• * 1.467

  Ezek. 11. 19. and 36. 26.
• * 1.468

  Iob. 15. 8.
• * 1.469

  Luk. 18. 1. 8.
• * 1.470

  Psalm. 119.
• * 1.471

  Lam. 5. 21. Cant. 1. 3.
• * 1.472

  Rom. 8. 26.
• * 1.473

  Zacb. 12. 10.
• * 1.474

  Jer. 31. 33. and 32. 42.
• * 1.475

  Phil. 1. 6. Rom. 11. 29.
• * 1.476

  Habak. 2. 3.
• * 1.477

  Phil. 4. 4.
• * 1.478

  Psal. 116. 11.
• * 1.479

  Psal. 116. 12. & 150. 2.
• * 1.480

  Psal. 103. 1.
• * 1.481

  Psal. 116. 7.
• * 1.482

  Psal. 4. 8.
• * 1.483

  Psal. 46. 1.
• * 1.484

  Psal. 126. 5, 6.
• * 1.485

  Psal. 103. 22.
• * 1.486

  Esa. 1. 6.
• * 1.487

  Eph. 2. 1, 3.
• * 1.488

  2. King. 8. 13.
• * 1.489

  Psal. 119. 96.
• * 1.490

  Mat. 5. 21, 22
• * 1.491

  Iam. 2. 10.
• * 1.492

  Rom. 7. 14.
• * 1.493

  Act. 24. 16.
• * 1.494

  Psal. 119. 139.
• * 1.495

  Deut. 9. 7.
• * 1.496

  1. Sam. 12. 19. Psal. 51. 14.
• * 1.497

  1. Tim. 1. 13. 1. Cor. 15. 9. Act. 26. 10.
• * 1.498

  Heb. 10. 31.
• * 1.499

  Hos. 2. 6.
• * 1.500

  Lam. 3. 19.
• * 1.501

  1. Cor. 11. 28.
• * 1.502

  Ioh. 3. 19, 20.
• * 1.503

  Eccles. 11. 9. Math. 12 33. and 16. 2. and 25. 19. 2. Cor. 5. 10.
• * 1.504

  Psal. 4. 4.
• * 1.505

  Lam. 3. 39, 40.
• * 1.506

  Ezek. 20. 43.
• * 1.507

  Hag. 1. 5, 7.
• * 1.508

  1. Cor. 11. 28, 31. Gal. 6. 4, 5.
• * 1.509

  2. Cor. 13. 5.
• * 1.510

  Rom. 6. 17. 1. Cor. 6. 9, 10. Ephes. 2. 11.
• * 1.511

  Esa. 1. 3.
• * 1.512

  Jer. 8. 6.
• * 1.513

  Psal. 119. 59. Luk. 15. 17.
• * 1.514

  Plus teipsum ex∣plora quàm proximos: nam illud lucrum tuum est, hoc proximorum, &c. Nazianzen. in sentent.
• * 1.515

  Iob 42 6. Ezek. 36. 31.
• * 1.516

  1. King. 8. 47.
• * 1.517

  Apoc. 2. 5.
• * 1.518

  Lam. 3. 19, 20.
• * 1.519

  1. Cor. 11. 32.
• * 1.520

  Mat. 9. 13.
• * 1.521

  Ier. 3. 13, 14.
• * 1.522

  Psal. 119. 59.
• * 1.523

  Ezek. 16. 61.
• * 1.524

  & 18. 28.
• * 1.525

  M. Dyke of re∣pentance.
• * 1.526

  Hos. 7. 1, 2.
• * 1.527

  Ier. 8. 6.
• * 1.528

  Rom. 2. 5.
• * 1.529

  Ier. 17. 10.
• * 1.530

  Pro. 4. 23.
• * 1.531

  Heb. 3. 12. Deut. 11. 16.
• * 1.532

  Pro. 21. 2.
• * 1.533

  Luk. 11. 35.
• * 1.534

  Gal. 6. 3.
• * 1.535

  Esa. 5. 11, 12.
• * 1.536

  Esa. 44. 19.
• * 1.537

  Esa 47. 7. & 57. 11.
• * 1.538

  Ier. 12. 11.
• * 1.539

  Ezek. 16. 43.
• * 1.540

  Gen. 5. 22.
• * 1.541

  Psal. 16. 8.
• * 1.542

  1. King. 8. 27.
• * 1.543

  Jer. 23. 23, 24.
• * 1.544

  Psal. 139. 7, 8, 9.
• * 1.545

  Iob 26. 6.
• * 1.546

  Pro. 15. 3.
• * 1.547

  Psal. 139. 12.
• * 1.548

  Heb. 4. 13.
• * 1.549

  Ier. 16. 17.
• * 1.550

  Pro. 15. 11.
• * 1.551

  Ier. 17. 10. Iob 42. 2.
• * 1.552

  Magna pars pec∣catorum tollitur, si peccaturis te∣stis assistat. Sen. Epist. 11.
• * 1.553

  Psal. 7. 9.
• * 1.554

  Ier. 23. 24.
• * 1.555

  Apoc 2. 23.
• * 1.556

  Eccles. 12. 14.
• * 1.557

  Iob 34. 21, 22.
• * 1.558

  Psal. 44. 20, 21.
• * 1.559

  Gen. 39. 9.
• * 1.560

  Iob 24. 15.
• * 1.561

  Iob 22. 13, 14.
• * 1.562

  Psal. 94. 5, 6, 7.
• * 1.563

  Psal. 86. 14. and 10. 4, 5.
• * 1.564

  Psal. 119. 168.
• * 1.565

  Gen. 17. 1.
• * 1.566

  Psal. 26. 1, 2.
• * 1.567

  1. Chron. 28. 9.
• * 1.568

  Act. 10. 33.
• * 1.569

  2. Cor. 2. 17.
• * 1.570

  Leuit. 10.
• * 1.571

  2. Cor. 12. 9.
• * 1.572

  Rom. 5. 4.
• * 1.573

  Dan. 3.
• * 1.574

  1. Cor. 2. 2.
• * 1.575

  Phil. 3. 8, 9, 10.
• * 1.576

  2. Cor. 1. 10.
• * 1.577

  Eccles. 8. 12.
• * 1.578

  Psal. 84. 11. and 27. 1, 3.
• * 1.579

  Psal. 23. 4. and 3. 5. Joh. 14. 27. Rom. 8. 31, 32, &c.
• * 1.580

  Ioh. 16. 27.
• * 1.581

  Rom. 5. 3.
• * 1.582

  Cant. 3. 1. and 5. 6. Psal. 23. 1. Psal. 32. 3. Psal. 6. 1, 3, 6. Psa. 38. 1, 2, 3, 4. Psalm. 77. 2, 7, 8, 9. Psal. 88. 15.
• * 1.583

  Piam vitam, ac Dei cultu dig∣nam, miris mo∣dis oratio conci∣liat, conciliatam auget, ac ceu thesaurum re∣condit in ani∣mis, &c. Chrys. lib. de orando Deum, Tom. 5.
• * 1.584

  Psal. 14. 1, 2, 4.
• * 1.585

  Gen. 6. 5. 2. Cor. 3. 5. Phil. 2. 13.
• * 1.586

  Phil. 1. 6.
• * 1.587

  1. Chro. 29. 14.
• * 1.588

  Mat. 7. 7. Joh. 16. 23.
• * 1.589

  Iam. 1. 17.
• * 1.590

  Pro. 28. 13. 1. Ioh. 1. 7. Luk. 7. 47.
• * 1.591

  Luk. 11. 13.
• * 1.592

  Deut. 6. 7, 8, 9. Matth. 22. 29.
• * 1.593

  Ioh. 5. 39.
• * 1.594

  2. Pet. 1. 19.
• * 1.595

  Rom. 15. 4. 2. Tim. 3. 15. 2 Iohn ver. 1, 4.
• * 1.596

  Deut. 17. 18, 19 Iosh. 1. 8.
• * 1.597

  Mal. 2. 7.
• * 1.598

  1. Tim. 4. 13, 16.
• * 1.599

  Psal. 119. 9••, 100.
• * 1.600

  Psal. 19. 7, 8. Pro. 1. 4.
• * 1.601

  Rom. 12. 3.
• * 1.602

  Augustine.
• * 1.603

  Quamuis om∣nem scientiam & doctrinam sacra Scriptura sine aliqua com∣paratione tran∣scendat, &c. Gregor.
• * 1.604

  Doctour Hall.
• * 1.605

  Heb. 4. 2.
• * 1.606

  Act. 16. Luk. 24. Apoc. 5. 5.
• * 1.607

  Luk. 8. 15.
• * 1.608

  Psal. 50. 16, 17.
• * 1.609

  Prou. 17. 16.
• * 1.610

  Psal. 119. 33.
• * 1.611

  Luk. 12. 47.
• * 1.612

  Sint ergo diuine Scripture sem∣per in manibus tuis, & iugiter mente vol••••n∣tur, &c. Hyer. a〈…〉〈…〉. I•••• Scripturas sacras lege, vt semper memine∣ris Dei illa ver∣ba esse, qui legem su••m non solùm sciri, sed etiam impleri iubet, &c. Ad Deme∣triad.
• * 1.613

  Psal. 119. 18.
• * 1.614

  1. Cor. 2. 11, 14.
• * 1.615

  Luk. 11. 13.
• * 1.616

  1. Tim. 4. 13, 16.
• * 1.617

  2. Tim. 3. 16.
• * 1.618

  Psal. 119. 105.
• * 1.619

  Luk. 1. 79.
• * 1.620

  Pro. 19. 2.
• * 1.621

  1. Iob. 4. 1.
• * 1.622

  Act. 17. 11.
• * 1.623

  Heb. 10. 24.
• * 1.624

  Rom. 15. 4.
• * 1.625

  Joh. 17. 17.
• * 1.626

  1. Thes. 5. 23.
• * 1.627

  2. Tim. 3. 17.
• * 1.628

  The second Rule.
• * 1.629

  1. Pet. 3. 15.
• * 1.630

  1. Pet. 2. 1, 2.
• * 1.631

  Heb. 6. 1.
• * 1.632

  Eccles. 12. 12.
• * 1.633

  1. Cor. 14. 19.
• * 1.634

  Acts. 8. 30.
• * 1.635

  Mal. 2. 7.
• * 1.636

  1. Cor. 8. 1.
• * 1.637

  1. Tim. 3. 13.
• * 1.638

  Et si orat Psal∣mus, orate; & si¦gemit, gemite; et si gratulatur, gaudete, &c. August. in Psal. 30. Conc. 3.
• * 1.639

  Rom. 15. 4.
• * 1.640

  Iob. 5. 27.
• * 1.641

  Matth. 1. Luk. 3.
• * 1.642

  Deut. 17. 19.
• * 1.643

  Josh. 1. 8.
• * 1.644

  Psal. 119.
• * 1.645

  Luk. 10. ••2.
• * 1.646

  Mat. 6. 33.
• * 1.647

  Hieronym. ad Celant. de Instit. matrisfam.
• * 1.648

  2. Tim. 3. 13, 17.
• * 1.649

  Act. 17. 11.
• * 1.650

  Eph. 6. 17. Math. 4. 3. 4, &c.
• * 1.651

  Apoc. 1. 3.
• * 1.652

  Psal. 1. 1, 2.
• * 1.653

  Matth. 12. 20.
• * 1.654

  Rom. 14. 1.
• * 1.655

  Matth. 9. 12, 13.
• * 1.656

  Heb. 12. 12.
• * 1.657

  Acts 3.
• * 1.658

  1. Cor. 5. 10.
• * 1.659

  Pro. 24. 1.
• * 1.660

  Pro. 4. 14, 15.
• * 1.661

  Pro. 9. 6.
• * 1.662

  Pro. 1. 15, 16.
• * 1.663

  Pro. 23. 20.
• * 1.664

  Eph. 5. 11.
• * 1.665

  2. Thes. 3. 6.
• * 1.666

  1. Cor. 5. 11.
• * 1.667

  2. Cor. 6. 14.
• * 1.668

  1. Sam. 18. 21. 2. Sam. 6. 16, 20.
• * 1.669

  2. King. 8. 18.
• * 1.670

  2. King. 3. 14.
• * 1.671

  Ierenaeus aduers. Haeres. l. 3. c. 3.
• * 1.672

  Psal. 26. 4, 5.
• * 1.673

  Psal. 101. 4, 7.
• * 1.674

  Psal. 6. 8. Psal. 119. 115.
• * 1.675

  1. Pet. 4. 4.
• * 1.676

  Pro. 1. 10, 11, 12
• * 1.677

  Psal. 119. 115.
• * 1.678

  Psal. 141. 4.
• * 1.679

  Act. 13. 8.
• * 1.680

  Pro. 22. 24.
• * 1.681

  Vers. 5.
• * 1.682

  1. Cor. 5. 6.
• * 1.683

  Gen. 42. 15, 16.
• * 1.684

  Nazian. ad Caesarium.
• * 1.685

  2. Thes. 3. 14.
• * 1.686

  Pro. 29. 27.
• * 1.687

  Ioh. 15. 9. 1. Ioh. 2. 15.
• * 1.688

  Iam. 4. 4.
• * 1.689

  Num. 16. 26. Apoc. 18. 4.
• * 1.690

  Psal. 1. 1.
• * 1.691

  Pro. 13. 20.
• * 1.692

  Gen. 2. 18.
• * 1.693

  Heb. 10. 24.
• * 1.694

  Psal. 16. 3. Psal. 101. 6.
• * 1.695

  Psal. 119. 63, 79.
• * 1.696

  Psal. 122. 1.
• * 1.697

  Acts 2. 46. & 9. 31.
• * 1.698

  Matth. 18. 20.
• * 1.699

  Magna pars peccatorum tollitur, si pecca∣turis testis assis∣tat. Seneca Epist. 11. Malum quippe quod nemo videt nemo arguit, &c. Bernard. Epist. 115.
• * 1.700

  Pro. 27. 17.
• * 1.701

  Heb. 10. 24.
• * 1.702

  1. Sam. 19. 20, 21.
• * 1.703

  Heb. 10. 24.
• * 1.704

  Luke 22. 32.
• * 1.705

  Phil. 2. 4.
• * 1.706

  Gen. 4.
• * 1.707

  Acts 2••. 18.
• * 1.708

  Iames 5. 20.
• * 1.709

  Dan. 12. 3.
• * 1.710

  Rom. 15. 14. 1. Thes. 5. 14.
• * 1.711

  Epe. 15. 11.
• * 1.712

  Matth. 18. 15.
• * 1.713

  Leu. 19. 17.
• * 1.714

  Heb. 3. 13.
• * 1.715

  Heb. 12. 12.
• * 1.716

  1. Thes. 5. 11, 14.
• * 1.717

  Rom. 12. 15.
• * 1.718

  Mat. 5. 16.
• * 1.719

  1. Pet. 2. 12. and 3. 1.
• * 1.720

  Exod. 15.
• * 1.721

  Iudg. 5.
• * 1.722

  Hest. 9.
• * 1.723

  Gen. 21.
• * 1.724

  Ioel. 2. 12, 13, 14 Esa▪ 58. 5, 6, 7, &c. 2. Chro 20. 3.
• * 1.725

  Mat. 6. 16. & 17. 21.
• a 1.726

  Luk 5 31, 35.
• b 1.727

  2 Chro. 20. 3.
• c 1.728

  Dan. ••. 3 & ••0 2. 3.
• d 1.729

  〈…〉〈…〉 21.
• e 1.730

  〈…〉〈…〉 18, 19.
• f 1.731

  〈…〉〈…〉. 14.
• g 1.732

  〈…〉〈…〉. 2, 3.
• h 1.733

  Luk. 2. ••9.
• i 1.734

  Act. 10. 30.
• * 1.735

  1. Cor. 7. 4.
• * 1.736

  Psal. 33. 1. Phil. 4. 4. Esa. 22. 12.
• * 1.737

  Act. 9. 9, 11.
• * 1.738

  Ezr. 9. 3, 6. & 10. 6. Neh. 9. 1, 2.
• * 1.739

  Esa. 22. 12.
• * 1.740

  Ezek. 33. 12. Micah 7. 18.
• * 1.741

  Ier. 18. 7, 8.
• * 1.742

  Iudg. 2. 4, 5. & 3. 9. Dan. 9. 3. Ios. 7. 6. Ioel 1 14. & 2. 12, 15.
• * 1.743

  Ezr. 8. 21. Nehem. 1. 4, 13. Hest. 4. 16. Act. 13. 3.
• * 1.744

  Iam. 1. 5, 17.
• * 1.745

  Zach. 7. 5, 6.
• * 1.746

  Caue, ne si ieiu∣nare aut abstine∣re caeperis, te putes esse iam sanctum: haec enim virtus adiumentum est, non perfectio sanctitatis, &c. Hieron. ad Celant.
• * 1.747

  Luk. 21. 34.
• * 1.748

  Ioel 2. 17.
• * 1.749

  1. Cor. 11. 32.
• * 1.750

  Leuit. 23. 28.
• * 1.751

  Ezra. 10. 6.
• * 1.752

  Hest. 4. 16. Ionah 3. 7. Act. 9. 9.
• * 1.753

  Hos. 6. 7.
• * 1.754

  Isidor. de summo bono.
• * 1.755

  Durius tractan∣dum est corpus ne rebellet, ne insolescat; sic tamen vt ser∣uire sufficiat, &c. Bernard.
• * 1.756

  Etenim (di∣lecte) si ob cor∣poris imbecilli∣tatem non potes ieiunus diem perducere, &c. Chrysost. in Gen. 2. Homil. 10. T. 1.
• * 1.757

  Leuit. 23. 29.
• * 1.758

  Col. 4. 2. Eph. 6. 18.
• * 1.759

  2. Sam. 12. 16. Ioel 1. 16.
• * 1.760

  Exod. 33. 5, 6.
• * 1.761

  1. Pet. 5. 5.
• * 1.762

  Quod si gula sola peccauit, sola quoque ie∣iunet, & sufficit. Si verò pecca∣uerunt & caete∣ra membra, cur non ieiunent & ipsa, &c? Ber∣nard de ieiunio, Quadrages. Serm 3. Ioel 2. 16. 1. Cor. 7. 5.
• * 1.763

  Leuit. 23. 36. Esa. 58. 13.
• * 1.764

  Leuit. 23. 36. Iud. 20. 26. Jos. 7. 6. 2. Sam. 1 12. & 3. 35.
• * 1.765

  Hest 4. 16, 17. Dan. 10. 2, 3. Act. 9▪ 9.
• * 1.766

  1. Tim. 4. 8. Rom. 14. 17.
• * 1.767

  Zach. 7. 5, 6, 9 10.
• * 1.768

  Esa. 58. 3. to the 8.
• * 1.769

  Quid prodest quòd of fligis corpus tuum, quando nihil proficit cor tuū? Euseb. emiss. ad Monach. Ho∣mil. 4.
• * 1.770

  Psal. 5••. 4. Nehe. 5. Ezr. 9. 6. Dan. 9. 51.
• * 1.771

  Lam. 3. 22.
• * 1.772

  Pro. 28. 13. 1. Iohn 1. 7.
• * 1.773

  Heb. 12. 6. Apoc. 3. 19. Rom. 8. 28. 2. Cor. 4. 17.
• * 1.774

  Ioel. 2. 17.
• * 1.775

  Dan. 9. 5, 16, 17. Neh. 9. 32.
• * 1.776

  Matth. 7. 7. Ioh. 16. 23. Psal. 50. 15. Ioel. 2. 12, 13.
• * 1.777

  Ioel. 1. 14. Ionas 3. 8. Dan. 9. 19.
• * 1.778

  Psal. 50. 15. Ioel 2. 18, 19. Hest. 9. 22. 2. Chron. 20. Dan. 9. Ezra 8. 13.
• * 1.779

  Esa. 58. 3, 4. Zach. 7. 10.
• * 1.780

  Quid autem pro••est ••enua••i abstinentia c••r∣pus si animus 〈…〉〈…〉, &c? Hieron. ad Ce∣lantiam. 〈◊〉〈◊〉 carnis refraene••••••••. & verum s••ru••mu•• iciunium, &c. Chrysost. in Gen. 1. Hom. 8. Honor〈…〉〈…〉. ••••∣iun••••, 〈…〉〈…〉um abst••••••••∣tia, sed peccato∣rum f••ga. Chrysost. ad pop. Ant••o••hen. Homil. 3.
• * 1.781

  Zach. 7. 9. Esa. 58. 6.
• * 1.782

  Idcirco à varijs ciborum deside∣rijs mentem re∣trahunt, vt to∣tam eius vim occupent in cu∣pidita••e virtu∣tum, &c. Hieron. ad Celantiam.
• * 1.783

  Esa. 58. 7, 10.
• * 1.784

  Math. 6.
• * 1.785

  Act. 10. Misericordia & pietas ieiunij. sunt alae, &c. Chrysost. in serm. de ieiun. & eleemos.
• * 1.786

  Act. 17. 28.
• * 1.787

  Joh. 4. 24.
• * 1.788

  Heb. 13. 8.
• * 1.789

  1. Cor. 10. 22. Ier. 7. 19.
• * 1.790

  Act. 10. 34.
• * 1.791

  Heb. 10. 31.
• * 1.792

  Matth. 22. 37.
• * 1.793

  Rom. 12. 1. 1. Cor. 5. 20.
• * 1.794

  Ier. 31. 3.
• * 1.795

  Eph. 2. 1, 3.
• * 1.796

  Rom. 5. 8, 10.
• * 1.797

  Ezech. 16. 4, 5, 6
• * 1.798

  Esa. 1. 26.
• * 1.799

  1. Joh. 2. 15.
• * 1.800

  Iam. 4. 4.
• * 1.801

  1. Pet. 1. 4, 5.
• * 1.802

  Psal. 8. 4.
• * 1.803

  Rom. 9.
• * 1.804

  Eph. 1. 4. 1. Pet. 2. 9.
• * 1.805

  Act. 14. 22.
• * 1.806

  2. Tim. 2. 12.
• * 1.807

  Heb. 12. 14.
• * 1.808

  Rom. 12. 1.
• * 1.809

  2. Pet. 1. 10.
• * 1.810

  Ephe. 2. 10.
• * 1.811

  Ephe. 4. 24.
• * 1.812

  Pro. 16. 4.
• * 1.813

  Act. 17. 28. Psal. 104. 28.
• * 1.814

  1. Pet. 5. 8.
• * 1.815

  Psal. 50. 15 Luke 1. 74, 75.
• * 1.816

  John 3. 16.
• * 1.817

  Ephe. 1. 4, 5.
• * 1.818

  Rom. 5. 8, 10.
• * 1.819

  Psal. 100. 2.
• * 1.820

  1. Pet. 1. 17, 18.
• * 1.821

  1. Cor. 6. 20.
• * 1.822

  Heb. 10. 26.
• * 1.823

  Mat. 20. 28.
• * 1.824

  Quòd si totùm me debeo pro me facto, quid ad∣dam iam & pro refecto, & re∣fecto hoc modo, &c? Bern. lib de diligen. Deo. c. 1.
• * 1.825

  Luk. 1. 74, 75. Rom. 14. 9. Mat. 7. 22. Mal. 1. 6.
• * 1.826

  1. Cor. 6. 20. Col. 1. 22. 1. Pet. 2. 24. Esa. 44. 22. 1. Pet. 1. 17, 18.
• * 1.827

  Heb. 6. 18.
• * 1.828

  Ier. 31 33, 34, 35. and 32. 40.
• * 1.829

  Iob. 12. 35.
• * 1.830

  1. Cor. 6. 15.
• * 1.831

  1. Thes. 4. 7. Tit. 2. 11, 12.
• * 1.832

  Ioh. 9. 31. Jam. 4. 17. Luk. 12. 47.
• * 1.833

  Ioh. 15. 2, 6.
• * 1.834

  Ephes. 4. 1. 2. Pet. 1. 10.
• * 1.835

  Luk. 7. 47.
• * 1.836

  Rom. 6. 10, 12, 18.
• * 1.837

  Ephes. 5. 25, 26. 1. Pet. 2. 24.
• * 1.838

  Col. 1. 21, 22.
• * 1.839

  Rom. 8. 15.
• * 1.840

  Ephes. 3. 12.
• * 1.841

  Rom. 5. 5.
• * 1.842

  Rom. 5. 1.
• * 1.843

  Rom. 5. 3.
• * 1.844

  1. Ioh. 3. 2, 3.
• * 1.845

  Rom. 8. 12.
• * 1.846

  Luk. 17. 10.
• * 1.847

  Eph. 5. 8, 10, 15, 16.
• * 1.848

  Tit. 2. 14.
• * 1.849

  Luk. 1. 74, 75.
• * 1.850

  1. Pet. 1. 18. Col. 1. 21, 22.
• * 1.851

  Rom. 12. 1.
• * 1.852

  1. King. 8. 27.
• * 1.853

  1. Cor. 6. 19.
• * 1.854

  Luk. 1. 74. 1. Cor. 6. 20.
• * 1.855

  1. Pet. 1. 9.
• * 1.856

  2. Thes. 1. 11, 12
• * 1.857

  Joh. 15. 8.
• * 1.858

  Leuit. 10. 2.
• * 1.859

  Matth. 5. 16.
• * 1.860

  1. Pet. 2. 12.
• * 1.861

  1. Sam. 2. 30.
• * 1.862

  1. Thes. 4. 3. 2 Pet. 3. 9. Matth. 26. 39.
• * 1.863

  Ioh. 4. 34.
• a 1.864

  Eph. 4. 23, 24. & 5. 14, 15.
• b 1.865

  2. Cor. 5. 17.
• c 1.866

  Rom. 12. 2. & 13. 14.
• d 1.867

  1. Cor. 15. 34. Col. ••1, 3.
• e 1.868

  2. Tim. 2. 22. Heb. 12. 1.
• f 1.869

  Esa. 1. 16, 17. Eccle. 12. 13. Matth. 22. 37.
• * 1.870

  Mal. 3. 17. 2. Cor. 8. 12.
• * 1.871

  Joh. 14. 4. Math. 3. 17. & 17. 5.
• * 1.872

  Deut. 4. 6, 7, 8.
• * 1.873

  1. Tim. 6. 1. Tit. 2. 5.
• * 1.874

  Tit. 2. 10.
• * 1.875

  2. Tim. 3. 5.
• * 1.876

  Tit. 1. 16.
• * 1.877

  2. Sam. 12. 14.
• * 1.878

  1. Cor. 10. 32.
• * 1.879

  2. Pet. 2. 7, 8.
• * 1.880

  Matth. 18. 7.
• * 1.881

  Acts 24. 16.
• * 1.882

  The second reason.
• * 1.883

  1. Pet. 2. 12.
• * 1.884

  1. Pet. 3. 1.
• * 1.885

  1. Cor. 9. 19, 22. & Chap. 10. 33.
• * 1.886

  The third reason.
• * 1.887

  Matth 5. 16.
• * 1.888

  2. Cor. 9. 2.
• * 1.889

  1. Tim. 4. 12.
• * 1.890

  Heb. 10. 24.
• * 1.891

  Eph. 4. 1.
• * 1.892

  Eph. 5. 8, 15, 16. 1. Th. 5. 5, 6, 7, 8 Col. 1. 10.
• * 1.893

  Rom. 12. 2. Tit. 2. 14.
• * 1.894

  Phil. 3. 20. Col. 3. 1, 3.
• * 1.895

  Rom. 6. 18.
• * 1.896

  1. Pet. 2. 9.
• * 1.897

  1. Pet 2. 5.
• * 1.898

  Rom. 5. 15, 16.
• * 1.899

  1. Pet. 1. 17.
• * 1.900

  Mat. 7. 6.
• * 1.901

  2. Pet. 2. 20, 22.
• * 1.902

  Psal. 1. 2, 3. Esa. 3. 10.
• * 1.903

  Psal. 37. 6, 17, 19, 40. & 34. 9, 10.
• * 1.904

  Psal. 34. 19.
• * 1.905

  Psal. 37. 37. Vers. 35. 36.
• * 1.906

  Eccles. 8. 12, 13.
• * 1.907

  Esa. 1. 11, 12, 13, 14.
• * 1.908

  Esa. 66. 3.
• * 1.909

  Ier. 6. 20. & 7. 22, 23.
• * 1.910

  Esa. 8. 4, 5.
• * 1.911

  Pro. 15. 8.
• * 1.912

  Psal. 66. 18.
• * 1.913

  Psal. 34. 17, 18.
• * 1.914

  Heb. 4. 1.
• * 1.915

  Ephes. 5. 8, 14, 15, 16.
• * 1.916

  Col. 4. 5.
• * 1.917

  Rom. 6. 19, 21, 22.
• * 1.918

  1. Pet. 4. 2, 3.
• * 1.919

  Psal. 4. 6. 1. Tim. 6. 6.
• * 1.920

  Deut. 6. 24.
• * 1.921

  Psal. 119. 9, 10, 11.
• * 1.922

  Prow. 19. 23.
• * 1.923

  Prou. 14. 27.
• * 1.924

  Christian Warfare, the third part.
• * 1.925

  Heb. 6. 6, 7, 8.
• * 1.926

  1. Cor. 11. 32.
• * 1.927

  Ier. 31. 3, 31, 33, 34. 2. Sam. 7. 14. Psal. 89. 31, 32. Heb. 12. 6. Apoc. 3. 19.
• * 1.928

  1. Cor. 11. 31, 32, 33.
• * 1.929

  Ezek. 14. 13.
• * 1.930

  Pro. 22. 3.
• * 1.931

  Psal. 34. 17.
• * 1.932

  Heb. 12. 11.
• * 1.933

  Act. 23. 1. & 24. 16. Tit. 2. 7, 8.
• * 1.934

  1. Pet. 3. 15, 16.
• * 1.935

  1. Pet. 2. 11, 12.
• * 1.936

  Vers. 15.
• * 1.937

  Iob 31. 35, 36.
• * 1.938

  Matth. 5. 11, 12.
• * 1.939

  1. Pet. 4. 14.
• * 1.940

  Pro. 22. 1.
• * 1.941

  Eccl. 7. 1.
• * 1.942

  Ioh. 15. 5.
• * 1.943

  Heb. 9. 27.
• * 1.944

  Pro. 14. 32.
• * 1.945

  Chap. 11. 4.
• * 1.946

  Apoc. 14. 13.
• * 1.947

  Psal. 116. 15. Phil. 1. 21, 23. August. in 1. Epist. Ioan.
• * 1.948

  1. Cor. 15. 42, 43
• * 1.949

  Rom. 8. 1.
• * 1.950

  Apoc. 20. 6.
• * 1.951

  Heb. 10. 31.
• * 1.952

  Matth. 12. 33.
• * 1.953

  Iob 9. 2, 3.
• * 1.954

  Psal. 143. 2.
• * 1.955

  Col. 3. 10.
• * 1.956

  Ephe. 4. 23, 24.
• * 1.957

  Leuit. 11. 44. Leuit. 19. 2. & 20. 7.
• * 1.958

  Matth. 5. 45, 48
• * 1.959

  Phil. 2 15.
• * 1.960

  1. Iohn 1. 6, 7.
• * 1.961

  Eph. 5. 1.
• * 1.962

  1. Pet. 1. 15, 16.
• * 1.963

  1. Tim. 4. 8. Psal. 34. 9, 10. Psal. 84. 11. 2. Pet. 1. 3, 4.
• * 1.964

  Deut. 28.
• * 1.965

  Leuit. 26.
• * 1.966

  Psal. 34. 12.
• * 1.967

  Iob 1. 9.
• * 1.968

  Pro. 3. 2.
• * 1.969

  Pro. 8. 18.
• * 1.970

  Iob 22. 24, 25.
• * 1.971

  Mar. 10. 29, 30.
• * 1.972

  2. Cor. 9. 6, 8.
• * 1.973

  Mal. 3. 14.
• * 1.974

  1. Tim. 1. 19. 1. Cor. 15. 58.
• * 1.975

  Rom. 11. 6. Eph. 1. 4.
• * 1.976

  2. Pet. 1. 10.
• * 1.977

  Psal. 15. 2. & 24. 4.
• * 1.978

  1. Ioh. 3. 6. 1. Ioh. 4. 19.
• * 1.979

  2. Pet. 1. 10. Tit. 2. 11, 12.
• * 1.980

  Luk. 8. 15.
• * 1.981

  Ioh. 15.
• * 1.982

  Psal. 1. 2. Mat. 7. 17, 18, 20
• * 1.983

  Luk. 6. 45.
• * 1.984

  Ioh. 8. 47. Mat. 12. 50.
• * 1.985

  Iam. 2. 17, 26.
• * 1.986

  Phil. 3. 20. Col. 3. 2. Joh. 3. 2, 3.
• * 1.987

  Psal. 34. 15.
• * 1.988

  Psal. 115. 11.
• * 1.989

  Dan. 3. 17.
• * 1.990

  Dan. 6. 16.
• * 1.991

  Iam. 5. 16.
• * 1.992

  Psal. 4. 1, 3.
• * 1.993

  Psal. 34. 15.
• * 1.994

  1. Pet. 3. 11, 12.
• * 1.995

  Psal. 145. 19.
• * 1.996

  Ephes. 3. 12.
• * 1.997

  Heb. 4. 16.
• * 1.998

  Heb. 10. 22.
• * 1.999

  Heb. 9. 14. Psal. 66. 18.
• * 1.1000

  Iob. 3. 20, 21, 22
• * 1.1001

  Pro. 15. 8.
• * 1.1002

  Psal. 26. 6.
• * 1.1003

  Psal. 3. 5.
• * 1.1004

  Psal. 46. 1, 2.
• * 1.1005

  Psal. 23. 4.
• * 1.1006

  Psal. 91. 2, 3, &c.
• * 1.1007

  Rom. 8. 31. Psal. 56. 11.
• * 1.1008

  Heb. 7. 2.
• * 1.1009

  Ioh. 14. 27. and 16. 33.
• * 1.1010

  Phil. 4. 7.
• * 1.1011

  Rom. 14. 27.
• * 1.1012

  Hos. 14. 1, 2.
• * 1.1013

  Ezek. 33. 11.
• * 1.1014

  Ier. 8. 5, 6.
• * 1.1015

  Ier. 31. 20.
• * 1.1016

  Luk. 19. 41.
• * 1.1017

  Act. 5. 31.
• * 1.1018

  Ezek. 36. 26. Zach. 12. 10.
• * 1.1019

  Matth. 9. 2.
• * 1.1020

  Esa. 38. 3.
• * 1.1021

  2. Tim. 4 7. 8.
• * 1.1022

  Phil. 1. 21.
• * 1.1023

  Apoc. 21. 4.
• * 1.1024

  Psal. 120. 5.
• * 1.1025

  Rom. 8. 1. Apoc. 20. 6.
• * 1.1026

  Matth. 19. 28.
• * 1.1027

  Rom. 8. 15.
• * 1.1028

  1. Ioh. 3. 2, 3. Heb. 12. 14.
• * 1.1029

  Augustine.
• * 1.1030

  Phil. 2. 12.
• * 1.1031

  Dan. 12. 3.
• * 1.1032

  Eccles. 9. 2.
• * 1.1033

  Ezech. 12. 22.
• * 1.1034

  2. Pet. 3. 4. Eccles. 8. 11.
• * 1.1035

  Mal. 3. 14.
• * 1.1036

  Psal. 17. 14. & 73. 7. Luke 16. 25.
• * 1.1037

  1. Cor. 15. 19.
• * 1.1038

  Gen. 18. 25.
• * 1.1039

  Heb. 11. 25.
• * 1.1040

  Ier. 31. 3. Ioh. 13. 1.
• * 1.1041

  Ioh. 3. 16. Rom. 5. 8, 10.
• * 1.1042

  Ioh. 1. 12. 1. Ioh. 3. 1. Mal. 3. 17, 18.
• * 1.1043

  Esa. 49. 15.
• * 1.1044

  Hos. 2. 19.
• * 1.1045

  Gen. 2. 24.
• * 1.1046

  Num. 14. 8.
• * 1.1047

  Iob. 17. 21, 24.
• * 1.1048

  1. Iob. 3. 2.
• * 1.1049

  Luk. 10. 20. 1. Pet. 1. 8.
• * 1.1050

  Psal. 34. 15. & 33. 18.
• * 1.1051

  Job 36. 7.
• * 1.1052

  Psal. 37. 18.
• * 1.1053

  Mat. 10. 30.
• * 1.1054

  Deut. 1. 31. & 30. 11.
• * 1.1055

  Ezech. 34. 12.
• * 1.1056

  Psal. 23. 1, 2, 3.
• * 1.1057

  Ioh. 10. 1, 2, &c.
• * 1.1058

  Esa. 30. 21.
• * 1.1059

  Psal. 37. 23.
• * 1.1060

  Zach. 2. 8. Psal. 17. 8.
• * 1.1061

  Psal. 34. 7.
• * 1.1062

  Dan. 3. 25. & 6. 22.
• * 1.1063

  2. King. 6. 17.
• * 1.1064

  Psal. 91. 4, 5, 6, &c.
• * 1.1065

  Psal. 33. 18, 19.
• * 1.1066

  Esa. 41. 10.
• * 1.1067

  Psal. 37. 24.
• * 1.1068

  Psal. 34. 17, 18.
• * 1.1069

  Psal. 41. 12.
• * 1.1070

  Psal. 37. 3, 4.
• * 1.1071

  Psal. 34. 9, 10.
• * 1.1072

  Act. 17 28.
• * 1.1073

  Psal. 131. 1, 2.
• * 1.1074

  1. Tim. 6. 17.
• * 1.1075

  Job 31. 24.
• * 1.1076

  Iob. 31. 24.
• * 1.1077

  Iob 31. 16, 17, 19.
• * 1.1078

  Eccles. 2. 11.
• * 1.1079

  Heb. 11. 25, 26.
• * 1.1080

  Heb. 13. 14. and 11. 10.
• * 1.1081

  1. Pet. 2. 24. Col. 2. 14. Gal. 3. 13.
• * 1.1082

  Jam. 1. 12.
• * 1.1083

  Lam. 3. 39.
• * 1.1084

  1. Cor. 11. 32.
• * 1.1085

  Heb. 12. 6, 7.
• * 1.1086

  Apoc. 3. 19.
• * 1.1087

  Iob 5. 19. Psal. 32. 10. and 91. 3, 4. Pro. 3. 21, 22, 23, 24.
• * 1.1088

  Rom. 8. 28.
• * 1.1089

  Heb. 12. 11.
• * 1.1090

  Psal. 119. 71. Lam. 3. 27.
• * 1.1091

  Psal.
• * 1.1092

  Pro. 11. 8.
• * 1.1093

  Psal. 34, 17, 19.
• * 1.1094

  Psal. 50. 15.
• * 1.1095

  1 Cor. ••. 16. and 6. 19.
• * 1.1096

  Psal. 92. 14, 15.
• * 1.1097

  Eph. 4. 13.
• * 1.1098

  Matth. 11. 29.
• * 1.1099

  Matth. 25. 29. Luk. 8. 18.
• * 1.1100

  Rom. 8. 14, 15, 16.
• * 1.1101

  Gal. 4. 6.
• * 1.1102

  Ioh. 1. 12.
• * 1.1103

  Eph. 4. 30.
• * 1.1104

  1. Cor. 9. 25.
• * 1.1105

  1. Cor. 2. 9.
• * 1.1106

  Psal. 119. 18. Matth. 11. 25. 1. Cor. 2. 14.
• * 1.1107

  1. Ioh. 2. 20, 27. Ioh. 14. 26.
• * 1.1108

  1. Cor. 2. 10, 11.
• * 1.1109

  Apoc. 3. 18.
• * 1.1110

  Esa. 31. 21.
• * 1.1111

  Tit. 2. 11, 12.
• * 1.1112

  Psal. 25. 12.
• * 1.1113

  Psal. 117. 99, 100.
• * 1.1114

  Pro. 3. 14, 15. & 8. 11, 19. & 16. 16.
• * 1.1115

  Iob 28. 12, 13. &c.
• * 1.1116

  Iob 28. 28.
• * 1.1117

  Psal. 111. 10. Pro. 9. 10.
• * 1.1118

  Rom. 7. 23.
• * 1.1119

  1. Ioh. 3. 9.
• * 1.1120

  Gal. 5. 17.
• * 1.1121

  Iob 15. 16.
• * 1.1122

  Ioh. 4. 34.
• * 1.1123

  Micah 6. 6.
• * 1.1124

  Psal. 84. 2.
• * 1.1125

  Psal. 119. 20.
• * 1.1126

  Psal. 1. 1, 2. Luke 11. 28.
• * 1.1127

  Gal. 5. 22.
• * 1.1128

  Iohn 15. 11.
• * 1.1129

  Psal. 34. 8.
• * 1.1130

  Eccles. 7. 6.
• * 1.1131

  Iohn. 16. 22.
• * 1.1132

  Cant. 1. 2.
• * 1.1133

  Cant. 2. 4, 5.
• * 1.1134

  Psal. 36. 8.
• * 1.1135

  Rom. 5. 3. Rom. 8. 28. 2. Cor. 4. 17. Iam. 1. 2.
• * 1.1136

  Matth. 5 10, 11
• * 1.1137

  1. Thes. 1. 6.
• * 1.1138

  Rom. 15. 13.
• * 1.1139

  Matth. 6. 33.
• * 1.1140

  Rom. 14. 17.
• * 1.1141

  Phil. 4. 1. 1. Thes. 19. 20.
• * 1.1142

  Ioh. Epist. 2▪ 4. and Epist. 3. 3, 4.
• * 1.1143

  Luk. 1. 74.
• * 1.1144

  2. Cor. 3. 17.
• * 1.1145

  Ioh. 8. 36.
• * 1.1146

  Gal. 3. 13.
• * 1.1147

  Heb. 2. 14, 15.
• * 1.1148

  Ioh. 16. 33.
• * 1.1149

  Joh. 8. 34.
• * 1.1150

  Rom. 6. 16.
• * 1.1151

  2. Pet. 2. 19.
• * 1.1152

  1. Tim. 4. 4, 5. Tit. 1. 15.
• * 1.1153

  Luk. 1. 74.
• * 1.1154

  Tit. 2. 14.
• * 1.1155

  Rom. 6. 12.
• * 1.1156

  Vers. 19.
• * 1.1157

  Ioh. 8. 31, 32.
• * 1.1158

  Zach. 12. 10. Rom. 8. 26, 27.
• * 1.1159

  Mat. 7 7. Iob. 16. 23. 1. Ioh. 5. 14, 15. Psal. 50. 15.
• * 1.1160

  Deut. 4. 7.
• * 1.1161

  Iob. 15. 7.
• * 1.1162

  Pro. 15. 8.
• * 1.1163

  & 28. 9.
• * 1.1164

  Psa. 1. 15. Pro. 1. 28. Zach. 7. 11, 12, 13.
• * 1.1165

  Esa. 6. 9.
• * 1.1166

  Math. 11. 21. Rom. 1. 16.
• * 1.1167

  2. Cor. 2. 16. 1. Cor. 11. 29.
• * 1.1168

  Esa. 29. 13.
• * 1.1169

  Psal. 42. 1, 2.
• * 1.1170

  Heb. 4. 2.
• * 1.1171

  Heb. 11. 6.
• * 1.1172

  Iam. 1. 6.
• * 1.1173

  Psal. 37. 37.
• * 1.1174

  2. Cor. 1. 21.
• * 1.1175

  Eph. 6. 10, 12.
• * 1.1176

  1. Pet. 1. 4.
• * 1.1177

  Col. 3. 3.
• * 1.1178

  Ioh. 6. 39.
• * 1.1179

  1. Thes. 5. 9.
• * 1.1180

  Jer. 31. 8.
• * 1.1181

  Joh. 13. 1.
• * 1.1182

  Rom. 14▪ 4. 2. Tim. 1. 12.
• * 1.1183

  Ioh. 10. 28.
• * 1.1184

  Apoc. 1. 5. 2. Cor. 1. 20.
• * 1.1185

  Ier. 31. 31. and 33. 33. Esa. 59. 21. Ier. 32. 40.
• * 1.1186

  Psal. 37. 24. Psal. 112. 6, 9.
• * 1.1187

  Esa. 54. 10.
• * 1.1188

  Luk. 16. 17.
• * 1.1189

  Phil. 1. 6.
• * 1.1190

  2. Tim. 2. 19.
• * 1.1191

  1. Joh. 5. 13.
• * 1.1192

  Apoc. 21. 4.
• a 1.1193

  Mat. 25. 34.
• b 1.1194

  and 7. 31.
• c 1.1195

  Act. 4. 22.
• d 1.1196

  Iam. 1 12.
• e 1.1197

  1. Cor. 9. 25.
• f 1.1198

  1. Pet. 5. 4.
• g 1.1199

  Apoc. 19. 9.
• * 1.1200

  Psal. 36. 8. and 16. 11. 1. Cor. 15.
• * 1.1201

  Eph. 5. 27.
• * 1.1202

  Psal. 16. 11.
• * 1.1203

  Ioh. 6. 51. 1. Pet. 1. 4.
• * 1.1204

  Christian Warfare. The 2. part. lib. 3. cap. 3. 4, &c. Rom. 6. 23.
• * 1.1205

  Heb. 12. 14.
• * 1.1206

  Matth. 25. 34.
• * 1.1207

  Ioh. 10. 27.
• * 1.1208

  2. Tim. 4. 8.
• * 1.1209

  Rom. 6. 22.
• * 1.1210

  Heb. 12. 18.