neglect of the duties of thy seruice and our weake imperfect performances when we haue vndertaken them our profanation of thy Sabbaths and abuse of thine holy Ordinances our little profiting by those plentifull meanes of our saluation which for a long time thou hast graciously affoorded vs either for the increasing of sauing knowledge the strengthening of our faith or bringing forth fruits of new obedience our want of faith and feruency of spirit in calling vpon thy Name our want of reuerence and attention in hearing thy Word our many distractions and wandring thoughts our want of care to treasure it vp in our hearts and of conscience to make an holy vse of it in our liues and conuersations By all which and innumerable other sinnes we acknowledge good Lord that we haue iustly deserued to be depriued of all meanes of our saluation and that thou shouldest take away from vs the food of our soules and cause them to perish through Spirituall famine or that thou shouldest turne our meate into poyson and make it to become the sauour of death to our deeper condemnation which in it owne nature is the sauour of life vnto life and thine owne strong power vnto saluation But wee beseech thee good Lord for thy Sonnes sake to be gracious vnto vs in the free pardon of these and all other our sinnes and seeing hee hath fully satisfied thy Iustice by that all-sufficient sacrifice which he hath once offered vpon his Crosse be reconciled vnto vs in him and clense vs thorowly from the guilt and punishment of all our sinnes that they may not be as a wall of separation to stop from vs thy blessings nor as strong chaines to pull downe vpon vs thy iudgements and punishments either in this world or in the world to come And being thus freed from all our sinnes let vs deuote our selues wholly to thy seruice which that we may performe with greater cheerfulnesse and diligence let vs haue the comfortable assurance of this thy mercy in the remission of our sinnes sealed in our hearts by thy good Spirit witnessing vnto vs that we are thy children by adoption and grace And thereby not only seale vs vp vnto the Day of our Redemption but also sanctifie vs throughout in our bodies and soules by the mortification of the flesh and our spirituall quickening in the inner man that wee may in the whole course of our liues serue and please thee But in a more especiall manner we beseech thee good Lord to sanctifie vs that we may sanctifie this thy Sabbath and assist vs by thy grace and holy Spirit that wee may so performe the religious duties of thy seruice as that wee may bee made more holy and inabled vnto the leading of such a Christian life as may bee acceptable in thy sight Take away from vs the corruption of our natures wherby we are made backward and vntoward to the duties of thy seruice and make vs willing to sequester our selues from all worldly affaires that we may wholly be imployed in them Let vs reioyce in thy Sabbaths as being the time of our spirituall refection and the market of our soules and let vs not rest in a formall keeping of them but performe the duties required in them with all care and good conscience not onely in the outward man but with our hearts and soules in spirit and truth Free vs from carnall wearines as thinking the time long till they be past but knowing that time to be best spent which is imployed in thy seruice let vs take most comfort and contentment in it Inable vs good Lord by priuate preparation to fit our selues for thy publike seruice meditating on our wants that we may vse all good meanes whereby they may be supplyed and on our speciall sins corruptions that we may get spiritual strength against them and imploring the assistance of thy good Spirit that we may be inabled thereby to performe in an holy manner all duties which thou requirest Let vs keep an holy Rest vnto thee and abstaine not only from the ordinary workes of our callings and worldly affaires but also from all carnall pleasures and sensual delights Suffer not our thoughts to be taken vp with worldly or wicked cogitations but let our minds bee exercised in spirituall and heauenly meditations Set a watch before our mouthes that we may not on thine holy Day speak our owne words nor vtter any idle vaine worldly or wicked speeches but let our tongues speak to thy praise and be exercised in holy religious conferences tending to the mutuall edification one of another Let vs not content our selues with a meere cessation from our labours but refer this Rest to holinesse as the maine end thereof without which the outward rest is but vaine and with the externall let vs ioyne the internall rest from sin exercising our selues in repentance from dead workes Make vs carefull in vsing all good means which thou hast ordained for the sanctifying of thy Day both publikely and priuately and let vs with one hart and voyce ioyne with the rest of the Congregation in all the parts of thy seruice Inable all thy Ministers in all places and him especially to whose charge thou hast committed vs that they may break vnto vs the Bread of life and rightly diuide thy Word for our spirituall nourishment Furnish them with all gifts and graces necessary for their high calling and let them deliuer thy truth as in thy presence faithfully and powerfully truly and sincerely and so assist them with the inward working of thine holy Spirit that thy Word may be effectual for the conuersion edification and saluation of their hearers Inable vs by the same Spirit to call vpon thee with faith feruency and with all loue and thankfulnes to praise thee for all thy blessings vouchsafed vnto vs. Let vs with all due reuerence attention heare thy Word lay it vp in our harts and memories and bring forth the fruits of it in our liues and conuersations Giue vs grace also O Lord to sanctifie thy Sabbaths priuately by performing by our selues and in our owne families those priuate duties which are specially required on this thy Day Let vs meditate on thy Word after we haue heard it and apply it vnto our selues for our owne vse Let vs meditate on thy maruellous works of Creation Preseruation and Redemption but especially on the death and Resurrection of our Lord and Sauiour that they may be effectuall to mortifie our sins and to quicken vs vnto newnes of life Let vs spend our time in religious exercises and in the works of charity mercy as being those sacrifices wherein thou most delightest but especially in those spirituall duties which tend to the saluation of our owne and others soules taking care not onely to sanctifie thine holy Day our selues but as much as in vs lyeth that it may be sanctified by all those who any wayes belong to our charge Accept of our praise and thanksgiuing
causeth vs not in pride and selfe-conceit to content our selues with that we haue but seeing our imperfections to labour in the vse of all good meanes after a greater measure till by attaining to one degree after another wee doe in the end obtaine with perfection of knowledge perfect happinesse But yet in this imperfect knowledge there are diuers degrees which accordingly are diuersly required that they may be acceptable vnto God and sufficient for vs and our saluation First in respect of the diuers times of illumination for in the twy-light of the Law when as the Sunne was not yet risen there was not so great a measure of knowledge required as in the broad day of the Gospel when as God requireth some proportion between our sight of knowledge and the light of his truth shining vnto vs. Otherwise wee can haue no assurance that we are in the number of his Church and of those Esa 11. 9. Ier. 31. 34. Ioel. 2. 28. with whom the Couenant of grace is made vnlesse the Prophecies foretold of such be verified in vs and among the rest that we who are taught by his Sonne and Spirit shall know God and his will in farre greater perfection then they did which were vnder the Pedagogie of the Law So in respect of the meanes God requireth a greater measure according to their greatnesse expecting much where he hath giuen much as more of those where the Gospell is freely and openly preached then of those who liuing in times of persecution haue it only by stealth and with many difficulties and dangers And in a flourishing Church such as ours is hee requireth the greatest measure where hee hath planted the most faithfull Ministerie And therefore in this cleere light of the Gospel and liberall meanes which God alloweth vs wee are to labour after a like measure of knowledge as the Apostle exhorteth the Colossians Let the Word of Christ Col. 3. 16. dwell in you richly in all wisedome to which end we must not cease to pray for our selues as the Apostle for them that wee may be filled with the knowledge Col. 1. 9. of Gods will in all wisedome and spirituall vnderstanding Finally that our knowledge may be acceptable there is a diuers measure required in respect of diuers callings As that the Ministers must exceed the people seeing they are appointed their teachers and guides and the Priests lips Mal. 2. 7. must preserue knowledge that the people may seeke the Law at their mouth That the rich exceed the poore because they haue more leasure liberty and opportunity to vse the meanes that the husband exceed the wife and the father the children because they are bound by their places to teach and instruct them And finally that they who haue beene long Schollers in Christs Schoole doe excell those who are nouices and but newly admitted for want of which proficiencie the Hebrews are sharply reprooued by Heb. 5. 12. the Apostle But yet wee are to know that in all true members of the Church who are of age and capacity it is required that they vnderstand the maine principles of Christian Religion which are contained in ordinary Catechismes that they may bee able to render an account of their 1. Pet. 3. 15. 1. Thes 5. 21. 1. Ioh. 4. 1. Act. 17. 11. faith to those that aske them to instruct those who are vnder their gouernment and to know and discerne the voyce of Christ from the voyce of a stranger to try the spirits whether they bee of God or no and not hand ouer head receiue whatsoeuer is deliuered by those who are in the habit and place of a Minister but to discerne at least in maine points necessary to saluation the sound doctrines of their faithfull teachers from the errours and vntruths of false seducers §. Sect. 2 Of the quality of our knowledge that must be effectuall The last thing required in our knowledge respecteth the quality of it that it be sanctifying effectuall and sauing knowledge Neither doth euery kind of knowledge make vs and our liues acceptable vnto God for 1. Tim. 1. 4. 6. 20. there is a false knowledge consisting in vaine speculations fables quirkes and conceits of wit endlesse and vselesse genealogies which minister questions rather then edifying which is in faith and making men rather more proud and contentious then more holy and religious which is odious vnto God And there is a litterall or speculatiue knowledge swimming in the braine which not being effectuall for the sanctifying of the 1. Cor. 13. 2. 8. 1. heart and amendment of the life doth not profit but rather hurt those that haue it pussing them vp with pride and making them disdaine those that want it The which as it increaseth their sinne because it is committed against knowledge and conscience and leaueth men without excuse so doth it make their punishment more grieuous and their condemnation more intolerable for the seruant that knoweth his masters will and doth Luk 12. 47. it not shall be beaten with many stripes and it shall bee more easie for Sodom Mat. 11. 21 22. Iohn 9. 41. and Gomorrah at the day of Iudgement then for Corazin and Bethsaida because hearing Christs Word and seeing his workes they repented not This knowledge though it be true in respect of the obiect which is the Word and truth of God yet is it vaine in regard of the effect being vneffectuall to a godly life and to the assuring vs of life eternall in which when we excell neuer so much yet shall wee come short of many wicked men who are in the state of death and condemnation yea of the deuils themselues who in theory and speculation know more then wee Yea in truth such knowledge is no better then ignorance in Gods estimate seeing we know onely so much in Christianity as we bring into vse and practice according to that of the Apostle Heereby we doe know that wee know God if we keepe his Commandements he that saith I know him and keepeth not 1. Iob. 2. 3. his Commandements is a lyer and the truth is not in him And againe Whosoeuer abideth in him sinneth not whosoeuer sinneth that is in whomsoeuer 1. Iob. 3. 6. sinne ruleth and reigneth hath not seene him neither knowne him §. Sect. 3 That sauing knowledge is necessary to a godly life And therefore if we would be accepted of God and haue our liues and wayes pleasing in his sight wee must not content our selues with such a Stude non vt plus alijs scias sed vt melius Seneca Tit. 1. 16. 1. Tim 4. 8. Ioh. 4. 24. Psal 16. 8. Gen. 5. 24. Gen. 17. 1. knowledge as swims in the braine but labour after such a sauing effectuall knowledge to be the guide of all our works and actions which maketh vse of all we know for the sanctifying of our hearts and affections and the reforming of our liues and conuersations For example
which might hinder vs as infidelity impenitencie carnall security worldly distractions and earthly-mindednesse prophanenesse and small esteeme of the Word excessiue eating or drinking conceite of our owne knowledge as though little or nothing could be added vnto it preiudice and forestalled opinions of our teachers hypocrisie curiosity itching Iam. 1. 21. Luke 18. 34. Acts 17. 20. 2. Tim. 4. 3. 1. Cor. 1. 11 12. eares factious affections whereby men haue the truth of God in respect of persons hearing or not hearing according to that opinion which they haue conceiued of him that speaketh And partly this preparation consisteth in vsing all good helpes and meanes which may enable vs to the carefull and conscionable hearing of the Word As to consider the waightinesse of the action which wee are about to performe namely an high and holy seruice vnto God which will further and seale vp vnto vs our saluation or condemnation and be either the sauour of life vnto life or of death vnto death soften vs like waxe or harden vs like clay and make vs one step neerer eyther to heauen or hell For Gods Word shall neuer returne voide but accomplish what he pleaseth and shall prosper in the thing whereto he sends it Secondly to meditate on the ends for Esa 55. 11. which we heare which are to glorifie God in the meanes of our saluation to be built vp in all sauing grace knowledge faith obedience loue of God zeale patience and the rest Thirdly we must examine our selues to finde out our sinnes that we may gather strength for the mortifying of them and our spirituall wants that we may haue them supplied in this spirituall market of our soules Fourthly we must renew our repentance Heb. 4. 2. that wee come not in our sinnes and our faith without which our hearing will not profit vs. Finally we must vse faithfull and feruent prayer that God will so assist with his holy Spirit the Minister in speaking and vs in hearing and sanctifie to our vse his holy ordinances that they may be effectuall to build vs vp in our most holy faith and more and more inrich vs with all sanctifying and sauing graces And being thus prepared our next duty is that setting aside all worldly impediments we resort vnto the holy assemblies to be made partakers of Gods holy Word that wee may profit thereby §. Sect. 5 Of the duties required in hearing and after we haue heard The second sort of duties respect the action of hearing it selfe vnto which is required that wee set our selues in the presence of God and 〈…〉 s. 10. 33. ◠Thes 2. 13. 〈…〉 4. 20. ◠19. 48. heare the Word preached not as the word of mortall man but as the Word of the euerliuing God with all feare and reuerence with all diligence and attention with alacrity and cheerefulnesse humility and a good conscience auoiding as much as lieth in vs all distractions wandring thoughts priuate reading dulnesse drowzinesse and carnall wearinesse Finally with hungring and thirsting after the foode of our soules and earnest desire to profit by it To which end we must apply and fit our selues to euery thing which is spoken to profit by it whether it be doctrine Luke 8. 15. 2 19. Pro. 4. 21. confutation reproofe or consolation receiue the Word into good and honest hearts and there reserue it as a precious treasure for our vse in the whole course of our liues and conuersation The third and last sort are those duties which are to be performed after we haue heard which are First to meditate on that which hath beene deliuered vnto vs that we may imprint it in our memories and worke it into our hearts Secondly conference with others that wee may be mutuall helpers for the vnderstanding remembring imbracing and practising of that which we haue heard Thirdly that we sanctifie the Word vnto our vse by effectuall prayer desiring that God will giue a blessing vnto it and make it effectuall by his Spirit for the inlightning of our minds the sanctifying of our hearts and affections and the reforming and amending of our sinfull liues Lastly we must on euery fit occasion call to mind what wee haue Rom. 2. 13. Iam. 1. 22. Luk. 8. 15. heard that we may bring it vnto vse and conscionably practise what wee haue learned §. Sect. 6 Of the administration of the Sacraments The third sort of duties required in this Commandement respect the administration of the Sacraments which are only two Baptisme and the Lords Supper Vnto both which it is generally required that they bee administred First by a lawfull Minister and no other Secondly only to those which are in the Couenant either the faithfull or their seede Thirdly that they be administred according to Christs institution without the mixture of humane inuentions More especially vnto the receiuing of the Lords Supper there is required that we receiue it worthily to which purpose diuers duties are required before in and after the Communion Before that wee duely prepare our selues for this holy action which consisteth first in an examination of our selues how we are qualified with such sauing graces as are necessary to the worthy receiuing of the Lords Supper the which are an hungring and thirsting after Christ and his benefits as after that spirituall foode which alone is sufficient to nourish vs to life euerlasting Secondly knowledge of the mayne principles of Christian Religion respecting either God or our selues without which we cannot discerne the Lords body no more then a blind man can by his bodily sight discerne the outward signes of bread and wine Thirdly faith in Iesus Christ approoued to be true and liuely by the fruits of it in the inward sanctification of our hearts and in our outward workes of piety mercy and righteousnesse Fourthly vnfained repentance consisting in an hearty sorrow for our sinnes past springing out of faith and the apprehension of the loue of God towards vs and a settled purpose and resolution not onely to leaue them for the time to come but also to serue the Lord in the contrary duties of holinesse righteousnesse and sobriety Fourthly loue and charity towards our neighbours approoued by our willingnesse and readinesse to giue vnto those that want and to forgiue those that offend Secondly after this examination there is required vnfained humiliation in the sight and sense of our wants and weakenesses especially in these sauing graces before spoken of Secondly an hungring after the meanes whereby they may be supplied especially the Sacrament which was purposely ordained to supply our wants and strengthen our weakenesse in these graces Thirdly humble confession of our sinnes in generall and especially of those which haue come to our mind in our examination wherein we renewed our faith and repentance Fourthly a stedfast resolution in our hearts and faithfull promise to God that if he will in Christ accept of vs though not prepared according to the preparation of the Sanctuary but
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 spirituall graces and holy duties which being no naturall habits but continually 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 Apoc. 2. 4 5. some degrees of the feruour and zeale of her affection and not repenting 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 commeth 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 neglected 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 continue 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 sensible 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 proper 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 contrary to corrupted nature and being spirituall and of an heauenly nature 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 lukewarmenesse and to dead and desperate coldnesse worldlinesse and prophanenesse 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 degrees 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 duties 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 ripening 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 stature so the growth of grace proceedeth from imperfection to one degree 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 neuer 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
preseruing and nourishing of all our other parts §. Sect. 2 That the ministery 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 inward 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 Rom. 1. 16. 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. Pet. 1. 23. euer And hence it is that the Ministers of the Word are called our spirituall 1. Cor. 4. 15. 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 Joh. 5. 25. 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 Resurrection that whole discourse aimeth And as we haue first our spirituall life from the ministery of the Word so also our cleansing and sanctification from the corruption and filth of sinne whereby we are wholly disabled 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 Ioh. 15. 3. them By which meanes he desireth his Father in his holy Prayer to sanctifie them more and more Sanctifie them with thy truth thy Word is truth Ioh. 17. 17. So the Apostle saith that our Sauiour gaue himselfe for his Church that hee Ephes 5. 26. might sanctifie and cleanse it with the washing of water by the Word and implyeth 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 Rom. 1. 17. 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 and 10. 14 17. 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 Ephes 4. 21 22. 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 vnto holinesse and new obedience whereas common and wofull experience teacheth vs that after the Gospell hath been long preached in diuers places 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 peculiar Math. 23. 9. 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 Math. 11. 21. Luk. 12. 47. 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 2. Cor. 2. 16. 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 Ioh. 6. 63. 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 seeing 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 ordinance 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 without 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 Heb. 12. 14. meanes for these vses as he ordinarily doth where
before whom we are to present our selues that we may heare him speaking vnto vs not of ordinary matters of small importance but such as meerely concerne his glory and the euerlasting saluation of our owne soules Whereby we shall be preserued from rushing rashly into the holy assemblies and be made carefull to looke vnto our feet before we enter into the House of God For if worldly men Eccles 5. 1. duely considering that they are going into the presence of an earthly King to heare him speake of the waighty affaires of the Common wealth or such things as neerely concerne them in their owne particular prepare themselues accordingly that they may bee fit to come into such a royall presence how much more should wee vse the like and greater care when we are to come into the presence of the King of Kings and to heare him speaking vnto vs of such things as much more concerne vs and the euerlasting good of our soules and bodies Secondly being to come vnto this spirituall feast we are to prepare our selues by getting a good appetite that we may not idlely fit by and looke on when others feed on these spirituall delicacies for the refreshing and strengthening of their soules To which end wee must by renewing our repentance purge and clense our soules from sinfull corruptions as our stomacks from clogging and hurtfull humours which otherwise will take away our appetite and make vs lothe and refuse or eating against stomacke not able to disgest our spirituall nourishment Of which kinde are wrath maliciousnesse guile dissimulation Jam. 1. 21. 1. Pet. 2. 1. hypocrisie preiudice and forestalled opinions and such like seeing if these beare sway in vs it is not possible that the Word of God should take any effect or become profitable nourishment for the preseruing and increasing of our spirituall health and strength So also wee must banish out of our minds worldly cogitations about our pleasures or profits which wil distract vs from hearing the Word with any attention and out of our hearts earthly cares which like thornes will choake the seed of the Word and make it vtterly vnfruitfull in vs. Moreouer we must stirre vp our appetite by considering our spirituall wants which can no otherwise be supplied then by comming vnto this feast for as hunger and sense of our emptinesse maketh vs to long after our bodily food so if we duly consider how empty we are of all Gods graces and feeble vnto all good duties it will much increase our appetite to the food of our soules and wee shall goe to this Market with all cheerefulnesse if we consider that heere and no where else wee may fit and furnish our soules with all necessaries Againe we must examine our sinnes which beare sway in vs that repenting of them we may receiue the assurance of pardon in the publike ministery to our inestimable comfort and may also bee strengthened against the power of them that we may subdue them and not suffer them to raigne in vs as in former times being armed against them and the tentations of our spirituall enemies alluring or forcibly drawing vs into them with the whole armour of God and especially the sword of the Spirit And this will also prouoke our appetite and make vs goe with cheerefulnesse to the hearing of Gods Word like the malefactour to receiue his pardon or the Souldier that hath beene often wounded and foyled by reason of his nakednesse to put on sufficient armour and to receiue from his Commander defensiue and offensiue weapons Finally we must prepare our selues and stirre vp our appetite by considering the properties of the Word which we goe to heare As first the excellencie of it as being the Word not of man but of God the Word of truth life and saluation Secondly the power and efficacie of it as being the power of God himselfe to our saluation Rom. 1. 16. Heb. 4. 12. sharper then any two-edged sword pearcing euen to the very deuiding of the soule and the Spirit the ioynts and marrow and is a discerner of the thoughts and intents of the heart A Word that hath alwayes its operation and returneth Esa 55. 11. neuer in vaine but bringeth that to passe for which it is sent and is either the sweete sauour of life vnto life or of death vnto death Thirdly the great 2. Cor. 2. 15 16. vtility and profit of it being a perfect and pure Law that conuerteth the soule Psal 19. 7 8. a light that shineth vnto vs who sate in the shaddow of death and guiding our feete into the way of peace heauenly wisedome that giueth vnderstanding vnto Luk. 1. 79. the simple and maketh the wise more wise our Counseller to aduise vs our food to nourish vs our weapon to defend vs and repell our enemies an effectuall meanes to worke in vs all sauing graces and the way that bringeth vs to eternall blessednesse Finally let vs prepare our selues and whet our appetite by considering the necessity of it seeing without it wee can attaine vnto no good nor escape any euill in which regard our Sauiour saith to Martha that this one thing is necessary as though there were no Luk. 10. 42. necessity of any other thing in comparison of it The which necessity lyeth not only vpon weakelings and those who are simple and ignorant that they may learne the truth but also vpon those who haue made greatest progresse in Christianity and are richest in knowledge that they may bee mooued to practise what they know and bring it to holy vse and that the graces of God may be confirmed and preserued in them Vnlesse any man would foolishly imagine that he is so strong in grace that he needeth not to eate any more food for the restoring of that spirituall strength which is daily abated and impaired through our corruption and the assaults and tentations of our neuer-resting enemies Satan the world The last duty to be performed in our preparation is that we feruently pray vnto God for his grace and the assistance of his holy Spirit both to his Ministers in speaking our selues with the rest of his people in hearing that he may be so inabled therby to speak the Word truly sincerely powerfully profitably and we to heare in a Christian and holy maner that God may be glorified and we edified in our holy faith and strengthened more and more vnto all the duties of a godly life §. Sect. 2 Of duties to be performed in the hearing of the Word In the hearing of the Word diuers duties are to be performed As first we must set our selues in Gods presence that we may heare all things that are Act. 10. 33. Esa 66. 2. 1. Thes 2 13. commanded vs of him according to the example of good Cornelius in which regard we must not heare the Word after a carelesse and cold maner but with feare and trembling if we would haue God that speaketh take any
leaueth not his eyes loose to their owne liberty but ruleth and gouerneth them with wisedome and discretion not suffering them to behold vnlawfull obiects or those which are lawfull vnlawfully either in respect of manner or measure whereas a foole vseth no restraint but suffereth them to roue into all the corners of the world Into which folly Dauid fell when he suffered his eyes to gaze their fill vpon the beauty of another mans wife this folly drawing him on to commit a greater folly in Israel and therefore hauing lamentable experience of his owne frailty he keepeth afterwards ouer them a surer watch which yet not being sure enough he desireth the Lord to watch ouer him and to turne away his Psal 119. 37. eyes lest he should behold vanity With like care wee must watch ouer our eares to keepe them from hearing any thing which is vaine and sinfull tending to the corrupting of our soules or the hindring of them in the growth of grace As all filthy communication and speeches tending to Gods dishonour and our owne or our neighbours hurt all infulse and vnsauory talke bitter taunts and vnchristian and spitefull iests all whisperings backbiting and slandering and all such discourses as feed the flesh and starue the spirit wed vs to the world and weane vs from God For though like the Syrens songs they tickle and delight the eare yet they wound the heart and conscience with sinne and bring vs into such a spirituall phrenzie that we are ready to leape ouer-boord into a sea of perdition And therefore we must stop our eares against these bewitching sorcerers and not for the pleasing of our carnall sense hazard the destruction of our precious soules The hearing is called the learned sense and happy are they who by their care and watchfulnesse prouide for themselues profitable and good Masters of whom they may learne sauing wisdome and not such as teach nothing else but vanity and sinne And the eares like conduit-pipes conuey vnto the soule either the cleere streames of the water of Life or the filthy puddles of sinne and death and therefore let vs be carefull to bring them daily to be filled at Gods Fountaine lest the diuell abuse them to draine the filth out of the polluted sinkes and channels of wicked mouthes Thus we must watch ouer our taste that we doe not to please the palate vse such excesse in our diet as will disable vs to Christian duties and that the end of our eating be chiefly the refreshing and comforting of our bodies that they may be fit for Gods seruice who hath fed them and not the pampering of the flesh with sensuall delight For if we giue way to our appetite this short and brutish pleasure will bring vpon vs innumerable euils As vpon our bodies sicknesses and short life and vpon our soules and bodies both sloth and idlenesse lumpish heauinesse and vnaptnesse to any good action drowzie dulnesse or vaine mirth and futilous babbling shortnesse of memory and blockishnesse of vnderstanding wanton dalliance and inflammation of our hearts with vnlawfull lusts And thus finally wee must watch ouer our sense of touching that we doe not to please it inslaue our selues to effeminate daintinesse thinking that wee are quite vndone if wee may not tumble at our ease vpon our beds of downe and goe like those in Kings Math. 11. 8. houses in soft rayment or like Diues be clothed in Purple and fine linnen Luk. 16. 1 2. euery day But let vs inure this sense to man-like hardnesse that wee may not thinke it strange and intolerable to lye hardly and goe barely if Christ who suffered so much for vs doe call vs to suffer a little for the testimony of his truth And much more must wee restraine this sense from all vnlawfull obiects as vnchaste kisses lasciuious imbracements and wanton dalliances which tend to the inflaming of our hearts with vncleane lusts and make our bodies which are the Temples of the holy Ghost polluted brothel-houses and filthy styes for wicked spirits §. Sect. 2 That we must watch ouer our tongues Secondly we must keepe a carefull watch ouer our tongues according to the example of the Prophet Dauid I said I will take heed to my wayes that I sinne not with my tongue For the well-ruling and ordering of our tongues is a matter of great moment for the furthering or hindering of vs in the course of a Christian conuersation according to that of Salomon A wholesome tongue is a tree of life but peruersenesse therein is a breach in Prou. 15. 4. the spirit If we vse it well it will be our glory as being a notable instrument of glorifying God whilest we speake to his praise and those that honour him he will honour but if wee abuse it vnto sinne it will become 1. Sam. 2. 30. our shame seeing thereby we dishonour God who hath giuen it vs and all good things If we order it wisely and speake things profitable and worth the hearing we shall edifie our brethren For the lips of the wise disperse Prou. 15. 7. and 25. 11. knowledge and a word fitly spoken is like apples of gold in pictures of siluer that is pleasant and profitable like workes of gold curiously and artificially grauen by a cunning workman but if we vent nothing but filth and folly bringing vp as it were our excrements by a wrong way we shall annoy our hearers with our rotten and vnsauory speeches and by our euill words 1. Cor. 15. 31. corrupt their good meanes as the Apostle speaketh If we speake wisely and to edification we shall in profiting others haue the comfort of it in our owne hearts For as Salomon speaketh A man hath ioy by the answere of his Prou 15. 23. and 18. 20. mouth and a word spoken in due season how good is it both to the speaker and to the hearers But when a man hath pleased himselfe for the time with scurrilous iests the fome and froth of wit it is his sinne and shame and leaueth nothing behind it but sorrow the tormenting sting of an euill conscience If our discourse be religious and honest such as becommeth Christian grauity it is a good signe comfortable euidence vnto vs that we are iust and vpright in Gods sight For the mouth of the righteous speaketh Psal 37. 30. wisdome and his tongue talketh of iudgment And If any man offend not in word Iam. 3. 2. the same is a perfect man and able also to bridle the whole body but if our talke be corrupt and vnsauoury it is a signe of a rotten and wicked heart for as our Sauiour telleth vs out of the abundance of the hart the mouth speaketh A Mat. 12. 34 35. good man out of the good treasure of the heart bringeth forth good things and an euill man out of the euill treasure bringeth forth euill things In a word Life and death are in the power of the tongue
Body a bloody sweat And his externall sufferings as his betraying by his owne Apostle his apprehension by his cruell enemies who haled him before the Iudgement seat as a malefactour who was the Lord our righteousnesse falsly accused him who had committed no sinne and in whose mouth there was no guile vniustly condemned him who was iust and innocent mocked and scorned him blindfolded and buffeted him reuiled and spit vpon him clothed him with purple and crowned him with thornes whipped and tormented him crucified and killed him And here we may meditate of this kind of death which was most bitter and painfull ignominious and shamefull accursed and vncomfortable seeing he suffered not only a bodily death but the wrath of God which is the death of the soule and was vtterly emptyed as the Apostle speaketh Phil. 2. 8. of all diuine comfort and was as a man forlorne and forsaken of God in his owne sense and apprehension which made him to cry out vpon the Crosse My God my God why hast thou forsaken me Thus also wee haue matter of meditation from those things which followed his death as from his triumph vpon the Crosse ouer the wrath of God the curse of the Law Satan death hell and all the enemies of our saluation in respect of the vertue of his merits From his descension and buriall whereby he was held for a time vnder the arrest of death From those things likewise which were done by him in his state of exaltation as his Resurrection mansion vpon the earth for the space of forty dayes teaching and instructing his Disciples in those things which appertained to his Kingdome His Ascension sitting at the right hand of God and there making intercession for vs. And that which followeth of all these as the generall effect and fruit of them all the great worke of our Redemption So haue we matter of meditation from Christs Kingly Office by which sitting at the right hand of his Father in all glory maiesty and power hee raigneth ouer all the world and more peculiarly ouer his Church And heere we may meditate vpon the parts of his Kingly Office which are his speciall administration and generall and last Iudgement In the former wee may consider the gouernment of his Church and the abolition of the kingdome of darknesse In that we may meditate on his calling and gathering of it out of the world and the consecration of it being gathered by his presence and protection prouiding for it all necessaries and preseruing it from all dangers where we may take occasion to meditate vpon all Gods blessings and benefits both temporall spirituall and eternall which he hath and will bestow generally vpon his whole Church and also vpon those which he hath particularly and in speciall manner vouchsafed vnto vs both in our preseruation from euill and fruition of good The abolition of the kingdome of darknes is the ouerthrow and destruction of all his enemies and especially that grand aduersary Antichrist the whore of Babylon §. Sect. 7 Of the externall meanes of executing Gods Decree of Election Moreouer we may haue plentifull matter of meditation from the externall meanes of executing the Decree of our Election As from the Couenant of grace made with vs in Christ wherein the Lord hath promised that he will be our God and wee shall be his people the remission of our sinnes and saluation of our soules grace and all good things in this life and euerlasting happinesse in the life to come vpon the alone condition of faith which being liuely and effectuall bringeth forth the fruits of vnfained repentance So also from the meanes whereby this Couenant is administred namely the ministery of the Word and administration of the Sacraments Baptisme and the Lords Supper both which affoord vnto vs plentifull matter of meditation From the degrees likewise of the executing Gods Decree of Election and Reprobation As the loue and free grace of God in Christ and the degrees of the declaration of this loue both in this life and afterwards The first degree in this life is our effectuall calling the parts whereof are our election and separation from the world Gods donation giuing Christ vnto vs to be our Sauiour and vs to Christ to be saued by him and finally our insition into Christ and vnion with him From the meanes of executing this our calling which is the sauing hearing of the Word the softening of our hard hearts making them humble contrite penitent and sorrowfull for sinne which are all preparatiues to our sound conuersion and regeneration whereby wee who were dead in sinne are quickened and reuiued by the Spirit of God effectually applying vnto vs the vertue of Christs death and Resurrection From the worke of grace thus begun in vs we may haue much profitable matter of meditation As of the illumination of our minds with sauing knowledge of iustifying faith with the causes effects degrees properties and signes of it our iustification by faith in Christ our reconciliation and adoption and manifold other priuiledges of the faithfull of which I shall haue occasion to speak hereafter The speciall fruits of faith respecting our Iustification as our entrance into grace by which wee stand the loue of God shed abroad in our hearts confidence free accesse to the Throne of grace peace of conscience ioy in the holy Ghost and an holy glorying in Gods benefits The fruits of faith respecting our adoption as the Spirit of adoption hope Christian liberty So also we haue excellent matter of meditation from our sanctification the causes effects degrees properties meanes and signes of it and from the speciall parts of it our mortification vnto sinne and vinification to newnesse of life From the imperfection of our sanctification which is but begun in this life and to be perfected in the life to come and that by reason hereof the reliques of all sorts of sinne doe still remaine in vs blindnesse in our mindes errour in our iudgments impurity in our consciences forgetfulnesse in our memories rebellion in our willes security impenitency infidelity and hardnesse in our hearts corruption and disorder in our affections and by reason of all these many sinnes breaking out into our actions And heere we may meditate of those speciall sinnes and corruptions whereunto our natures are most prone and wherewith wee are most often ouertaken and of the meanes whereby we may mortifie and subdue them that they may no longer beare this sway in vs as in former times So also wee haue heere occasion to meditate of our begun sanctity in all our parts and actions of the internall holinesse of our natures and the change that is wrought in vs by repentance from euill to good from corruption to grace the which is to be obserued in all our inward faculties as the holinesse of our minds and vnderstandings in their spirituall illumination whereby they become wise and prudent in the things appertaining to God and our saluation the purging of our
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 Melchisedech in the duties of a godly life he will be vnto vs not onely a King Heb. 7. 2. of righteousnesse but also a King of peace For dying for our sinnes and rising 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 Ioh. 14. 27. and 16. 33. 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 Phil. 4. 7. 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 Rom. 14. 27. 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 haruest of all earthly happinesse euen in their present worth as bringing with them more sound comfort and contentment more durable and lasting 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 infirmities 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 repentance 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 spirituall 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 Hos 14. 1 2. 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 Ezek. 33. 11. 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 Ier. 8. 5 6. 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 Ier. 31. 20. fast deceit they refuse to returne no man repented him of his wickednesse saying 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 Sauiour Christ who wept ouer Ierusalem because they would not make vse Luk. 19. 41. 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 repentance Act. 5. 31. which he requireth for he giueth repentance to the house of Israel Ezek. 36. 26. Zach. 12. 10. 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 conscience and ioy in the Holy Ghost §. Sect. 8 Of the benefits 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 especially 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 pardon 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 Matth. 9. 2. 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 warmed and cheered that the
the least moment withdraw his hand and cast vs from vnder the protection of his wise and powerfull prouidence we should vtterly perish and come to nothing §. Sect. 4 That he guideth and gouerneth the godly with his grace and holy Spirit 1. In their prosperity The third priuiledge which the Lord vouchsafeth vnto the godly is that he so guideth and gouerneth them by his grace and holy Spirit that they make a right vse of all estates both of prosperity and aduersity and turne all things which happen vnto them by the Diuine prouidence to their spirituall good the inriching of their soules with all sauing graces and the furthering and assuring of their eternall saluation For whereas wicked men inioying worldly prosperity doe stand in slippery places their table becomming a snare vnto them and their honours riches and pleasures the baits of sinne which make them to fall into the diuels nets of perdition for their honours nourish and increase their ambition their riches serue as sweet drinkes to make them thirst the more and increase their swelling dropsie of couetous desires their pleasures make them more sensuall and voluptuous and all together worke in them pride and forgetfulnesse of God carnall selfe-loue and loue of the world affiance in earthly vanities and contempt of spirituall and heauenly things The Lord preserueth those that feare and serue him from falling into these tentations by moderating their desires and mortifying their carnall concupiscence so as they doe not excessiuely affect these worldly vanities nor dote vpon them when they haue them but vse them onely as helpes and comforts of their pilgrimage and not set their hearts vpon them as their Paradise and the rewards of their Countrey because they know them to be vaine and vncertaine both in their getting and keeping momentany and mutable being euery day ready to leaue vs or we them Their honours doe not puffe them vp in pride but make them the more humble seeing they possesse them not as their owne proprieties but as Gods Talent whereof one day they must giue a reckoning as wee see in the example of Dauid who though he were aduanced from a lowe estate to a Kingdome yet professeth that his heart was not haughty nor his eyes Psal 131. 1 2. lofty but that he behaued himselfe in all meeknesse and mildnesse as a child weaned of his mother Their riches doe not withdraw their hearts from God though they abound in them neither doe they trust in them because they know them to be vncertaine but in the euerliuing God who giueth them 1. Tim. 6. 17. richly all things to inioy as we see in the example of Iob who though hee Job 31. 24. were the wealthiest man in all the East yet he did not make gold his hope Iob. 31. 24. nor said vnto the fine gold Thou art my confidence nor reioyced because his wealth was great nor because his hand had gotten much But onely they vse them as the great instruments of well doing and as meanes to inable them to exercise themselues in the workes of mercy according to Iobs example who being rich and able to doe good did not withhold from the Iob 31. 16 17 19. poore their desire nor caused the eyes of the widow to faile nor did eate his morsels alone but did let the fatherlesse eate thereof nor would see any perish for want of clothing nor the poore to lye without a couering Their pleasures though as great as they inioy who haue eminent places in Kings Courts doe not like intoxicating cups bewitch them and make them so drunke that they forget the ioyes of heauen vnto which they aspire but euen when they haue drunke the deepest draught of them they can with Salomon say of them that all is vanity and vexation of spirit and that there is no profit Eccles 2. 11. vnder the Sunne And when they are put to their choyce so as they must of necessity leaue the one to imbrace the other they will with Moses haue such respect to the recompence of their heauenly reward that they will chuse rather Heb. 11. 25 26. to suffer affliction with the people of God then to inioy the pleasures of sinne for a season Finally though with the Patriarches they abound with Gods blessings yet they will not fixe their hearts vpon them because here they Heb. 13. 14. and 11. 10. haue no continuing City but they seeke one to come which hath foundations whose builder and maker is God and therefore like the Workman is permanent and euerlasting Now what a priuiledge is this to be vpheld in such slippery places in which all that are left to themselues doe fearfully fall to haue antidotes against these dangerous drinkes wherewith all that want them are poysoned to bee made more humble mindfull of God and thankfull vnto him by these worldly things which make the most proud forgetfull and vngratefull Finally to haue such a right vse of all these earthly and temporary blessings that they become vnto vs pledges of Gods loue and earnest pennies of eternall happinesse and so to inioy both earth and heauen all the comforts of this life as helpes and furtherances to assure vs of the glory and ioyes of the life to come Of which seeing none but the godly are partakers what a strong motiue should it be to perswade vs vnto the seruice of God in an holy life §. Sect. 5 Secondly he guideth the godly in the time of their afflictions In respect also of the afflictions of this present life godlines hath no lesse priuiledges For first they which carefully serue please God are wholly 1. Pet. 2. 24. Col. 2. 14. Gal. 3. 13. deliuered from thē as they are punishments of sin to satisfie Gods Iustice because Christ hath in their stead satisfied for them paid their debt to the vttermost farthing and by taking away their sinnes through his death and sufferings hath also cancelled the hand-hand-writing which was against them freed them from the curse of the Law and all the punishments which were due vnto them Secondly by leading of a godly life we are freed from afflictions in the greatest part as they are the corrections of Gods children For howsoeuer sometimes the chiefe end at which God aimeth in afflicting the godly is the triall of those graces which hee hath giuen them that being approoued he may be glorified that gaue them and Jam. 1. 12. his gifts crowned in those that haue receiued them yet for the most part sinne being the occasion euen of these trials and the cause of other crosses according to that in the Lamentations Wherefore doth a liuing Lam. 3. 39. man complaine a man suffereth for his sinnes Hereof it followeth that wee may escape these afflictions if we carefully flee sinne and serue the Lord in the duties of a godly life For though the Lord iudgeth his children 1. Cor. 11. 32. in this life that they may
is agreeable to Gods will and Christ our Aduocate 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 vâ— 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 priuiledge 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 manner without any desire and indeuour to profit by them wanting in themselues faith and a good conscience and also the inward co-operation of Esa 6. 9. 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 â—dinances they are neuer the better but remaine as ignorant and full of â—fidelity as impenitent and vnprofitable as they were at the first yea in â—uth much the worse seeing for want of faith and preparation the prâ—ching of the Word which is in it owne nature Gods strong Math. 11. 21. Rom. 1. 16. power to theiâ— saluation and the sauour of life vnto life becommeth vnto them the saâ—ur of death to their deeper condemnation and the Sacrament 2. Cor. 2. 16. 1. Cor. 11. 29. which is the â—ale of saluation through their vnworthy receiuing of it sealeth vnto â—em iudgement and condemnation yea euen their prayers themselues aâ— turned into sinne whilest they know not how to pray as they ought â—th faith and feruency in spirit and truth but draw neere vnto Esa 29. 13. God with thâ—r lips onely when as their hearts are farre from him whereas vnto the godâ— they are great and inestimable priuiledges because the Lord by his Sâ—irit stirreth vp their appetite to hunger and thirst after Psal 42. 1 2. them and giuâ—th grace to vse them aright after that manner as hath before been sheâ—ed mixing faith with them whereby they become profitable Heb. 4. 2. and that â—ot onely a iustifying faith without which it is impossible to Heb. 11. 6. please God but â— speciall faith or branch of the other whereby they vse Gods holy orâ—ances without doubting assuring themselues that hee will according â—o his gracious promise accompany their diligent carefull Iam. 1. 6. and conscioâ—able vse of the outward meanes with the inward operation of his holy â—pirit and make them effectuall for the inriching of their soules with all â—pirituall and sanctifying graces and the furthering of their euerlasting saluation And secondly the godly haue this priuiledge more peculiar vâ—to themselues in respect of the priuate meanes before spoken of as watâ—hfulnesse meditation examination of themselues priuate prayer and tâ—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 Spirit he maketh them powerfull and effectuall for their spirituall nourishment 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 ordinances 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 priuiledge iâ— that they shall perseuere in the state of grace vnto saluation The eighth priuiledge peculiar to the godly is that they shall perseuere 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 ordinary 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 â—beay yet at length they come safely to their iourneys end And though â—hey haue many faults and failings in their liues yet they are alwayes bleâ—d in their death according to that of the Psalmist Marke the perfect â—n and behold Psal 37. 37. the vpright for the end of that man is peace and that of thâ— Preacher Though a sinner doe ill an hundred times and his dayes be prolongâ—d yet surely I know it shall be well with them that feare God which feare befoâ—â— him The which their perseuerance in the state of grace vnto the end â— not grounded vpon themselues or the strength of the graces which â—ey haue receiued for then it were but a poore priuiledge which woulâ— euery day be subiect to losing but vpon the power and promises of Gâ—d his Nature and Attributes the Intercession of Christ and the vertuâ— of his holy Spirit assisting and strengthening them For It is God whicâ—â—stablisheth vs 2. Cor. 1. 21. in Christ It is his strength whereby we are inabled to stand â—st against all Eph. 6. 10 12. the tentations of our spirituall enemies it is his power â—hereby we are 1. Pet. 1. 4. kept through faith vnto saluation And though wee are able tâ— doe nothing of our selues yet we can with the Apostle doe all things though the power Col. 3. 3. of Christ which strengtheneth vs neither is our spirituall lifâ— in our owne custody but it is hid with Christ in God as the Apostle speâ—keth It standeth 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 â—ll which hee had Ioh. 6. 39. giuen him he should not lose one but
the world vse such spite and spleene towards the most outragious offender that euer liued as it doth to the Saints and seruants of God for the truth sake For towards them oftentimes it quite blunteth the poynt and edge of humane lawes and commonly moderateth and mitigateth the extreme rigour of them in their punishments but against the faithfull it sharpeneth the poynt and edge where none is yea deuiseth new lawes when the old restraine their malice And whereas they content themselues with those punishments which the lawes determine against the most notorious and hainous offenders and when they are forced for the safety and preseruation of humane societies to execute them they doe it as the Law requireth and oftentimes with some pity and compassion contrariwise when they haue to doe with those who being Gods faithfull seruants haue made themselues liable to their lawes they sport themselues in their torments and out of meere malice to them for their Religion and piety they execute the Lawes with all sauage cruelty adding both by their words and actions many outrages ouer and aboue those punishments which the Law requireth as we see in the example of our Sauiour Christ and the theeues crucified with him For whereas they contented themselues with their simple death without any additaments of malice they could neuer satisfie their spitefull rage in vexing and tormenting our Sauior Christ but vsed him with all contumelious reproch spitting vpon and buffetting him scourging and crowning him with thornes scoffing and deriding him mocking and moing at him giuing vnto him when he thirsted gall and vineger and insulting ouer him in mirth and triumph when they saw the bitter anguish of his soule The which also is to be obserued in the examples of those punishments which haue been inflicted vpon most hainous malefactours as murtherers traytors paricides and vpon the innocent Martyrs of Iesus Christ if wee compare the one with the other Of which no other reason can be giuen but that the world loueth her owne and hateth those which belong vnto God affecting the persons of wicked men and setting themselues onely against their crimes not out of any loue towards God or simple hatred of their sinnes as being transgressions of his Lawes but out of selfe loue because their offences are against humane lawes which if they should not be preserued and maintained obserued and obeyed societies could not subsist nor the safety and welfare of their owne estates bee otherwise vpheld Whereas contrariwise it maligneth and hateth euen the very persons of the godly as being the members of Iesus Christ onely for their profession of Religion and practice of holy duties and in these respects can neuer sufficiently disgorge its malice against them §. Sect. 2 That it hath alwayes been the lot of the godly to bee persecuted in the world Now the meanes to remoue the former impediments are manifold The first is to consider that it hath alwayes from the beginning of the world been the lot of Gods children to be persecuted of the wicked in which regard it is vnto vs a notable and comfortable euidence that wee loue God and are beloued of him when the wicked world maligneth and pursueth vs with all rage and cruelty for righteousnesse sake For thus Cain persecuted Abel because his seruice was accepted of God Thus Pharaoh and the Egyptians raged against the Israelites when they did but make mention of going into the Wildernesse to offer sacrifice Thus the wicked Kings and more wicked Priests persecuted Gods true Prophets the Scribes and Pharises the Apostles of Iesus Christ the idolatrous Emperours the Christians of the Primitiue Church and the limmes of Antichrist the holy Martyrs because they professed Gods true Religion and brought forth the fruits of it in their holy practice More particularly Dauid often professeth that he was maligned by his wicked enemies without cause onely because he did that which was good and sought in all his courses to be approued of God And the Apostle Paul in many 2. Cor. 11. 23 24 c. words setteth downe the grieuous persecutions which hee often suffered at their hands who were enemies to Gods truth But as these holy Saints of God were not by all these persecutions discouraged in their course of godlinesse but the more boysterously the stormes of malicious rage blowed against them the more firmely and constantly they held the cloke of their Christian profession and holy practice according to that of Dauid Many are my persecutors and mine enemies yet doe I not decline from Psal 119. 157. thy testimonies so must we doe in this case following their good example if we would haue any comfortable assurance that God will thinke vs worthy to be ranked in this number And this argument taken from these examples our Sauiour vseth to arme his Disciples against this discouragement Reioyce saith he and be exceeding glad seeing your reward is great in Mat. 5. 12. heauen for so persecuted they the Prophets which were before you Yea our Sauiour Christ himselfe hath begun to vs that wee may not feare to pledge him and hath drunke the deepest draught in this bitter cup of worldly persecutions For what mischiefe could hell it selfe raise vp out of her infernall bowels what cruell rage and exquisite vexations and torments could malicious wit deuise which were not inflicted vpon this innocent Lambe the Lord our righteousnesse Now what can be a more effectuall reason to moue vs with all patience and cheerfulnesse to indure the greatest extremities for Christs sake then to remember what grieuous torments he hath suffered for vs who were strangers and enemies vnto God and the children of wrath as well as others For if our great and glorious Generall and Soueraigne King hath thus exposed himselfe to the extremest dangers and thrust himselfe into the thickest crowd of enemies where he hath receiued grisly and mortall wounds that hee might rescue and recouer vs who were taken captiue by them and set vs at liberty how valiantly should we fight his battels euen vnto blood against the enemies of our saluation especially considering that he looketh vpon vs incourageth vs to the fight supporteth and strengtheneth vs with his grace and holy Spirit defendeth and succoureth vs when we are ouer-matched raiseth vs vp when wee are foyled and holdeth in his hand the Crowne of victory being ready to set it vpon our heads when wee haue finished the fight And this argument our Sauiour vseth to incourage vs in all our sufferings and persecutions Remember saith he the word that I said vnto Joh. 15. 20. you The seruant is not greater then his Lord. If they haue persecuted mee they will also persecute you And so likewise the Apostle Peter For as much then 1. Pet. 4. 1. saith he as Christ hath suffered for vs in the flesh arme your selues likewise with the same mind for he that hath suffered in the flesh hath ceased from sin c. The which
liueth an entrance into thy Kingdome not onely by the assurance of faith and hope but also by letting him haue a liuely taste of those heauenly ioyes which thou hast prepared for him Moderate his griefes and paines that they may not hinder his soule from mounting aloft in diuine contemplations and secretly whisper vnto his heart sweet comforts by thy Spirit when as he is through weaknesse insensible of outward consolations Inflame his heart with feruent loue towards thee and his brethren yea euen his enemies for thy sake that he may bee assured that his sinnes are forgiuen of thee because thou giuest him grace to forgiue all men Strengthen him against the tentations of all his spirituall enemies and manifest thy power in his weaknesse by giuing vnto him a full and finall victory ouer them Frustrate the malice of Satan defeat his policies and confound his power that he may not preuaile against him in this last conflict Arme him against the feare of thy wrath and seuere iustice by assuring him that Christ hath appeased the one and satisfied the other Comfort him against the feare of death by perswading him that Christs death hath swallowed it in victory pulled out the sting thereof and made it harmelesse yea exceeding profitable as seruing now for a passage to glory and happinesse and by strengthening him to apply vnto himselfe these consolations by a liuely faith Weane his heart from worldly cares that they may bee no distractions to hinder him in his heauenly iourney and let the assurance and taste of immortall ioyes take away all lothnesse to leaue earthly comforts Set a guard of thy blessed Angels about him and let them serue as thy Messengers and Ministers to conuey his soule as soone as it is separated from his body into thy Kingdome that it may bee there crowned with glory and immortality Finally wee beseech thee giue vs all heere present an holy vse of these examples of our mortality that thereby our hearts being weaned from the world wee may make it our chiefe businesse to prepare our selues against the day of death and Iudgement that so wee may with ioy and comfort appeare before thee when thou shalt bee pleased to call vs to giue vnto thee an account of our Stewardship Heare vs we beseech thee in these our suits and supplications for thy Sonne and our Sauiour Iesus Christ his sake to whom with thee and thy holy Spirit be ascribed all glory and praise power and dominion both now and for euermore Amen A Prayer for Children O Almighty God and my most gracious Father in Iesus Christ I humbly confesse that I am a most wretched sinner and altogether vnworthy to bee in the Couenant of grace and saluation For I was not onely conceiued and borne in sinne and corruption whereby thy glorious Image was defaced in me but I haue added thereunto many actuall sinnes by breaking thy Commandements in thought word and deed whereby I haue deserued thy iust anger in this life and eternall death in the world to come But seeing thou hast vouchsafed to receiue me into thy Couenant of thy free mercy giuing me the signe thereof the Sacrament of Baptisme and hast sent thy Sonne Iesus Christ to dye for and by his death to redeeme the young as well as the old I beseech thee for his sake to pardon all my sinnes and to wash them all away in his most precious blood to receiue me into thy loue and fauour and to make mee thine owne child by adoption and grace Giue me thine holy Spirit to sanctifie rule and gouerne me that according to my age and small ability I may labour to serue thee Make me daily to increase in grace as I increase in yeeres inlighten my mind with the knowledge of thee and my Sauiour Christ and his truth Sow in me the seeds of faith and let it shew it selfe assoone as I am capable thereof in repentance and true obedience Make mee louing dutifull and awfull to my Parents and Gouernours and let mee learne by obeying them in my tender youth to obey thee in my riper age Giue me grace to hearken to their good admonitions and instructions and to profit and amend by their reproofes and chastisements Make me humble courteous and meeke modest and sober diligent to please in all good things and vertuous in my whole course of life that so I may increase in fauour with thee and all good men And as I beg these benefits at thy hands so I yeeld vnto thee all humble and hearty thankes and praise for all benefits both spirituall and temporall vouchsafed vnto me and namely for that it hath pleased thee to giue mee quiet rest and sleepe this night past and hast safely preserued mee from all perils and dangers to which my fraile life is daily subiect Continue O Lord thy loue and fauour towards mee for euer and especially this day take mee into thy fatherly protection preserue mee from sinne and perill and grant that being diligent and industrious in learning such good things as are taught me I may increase in knowledge and profit by instruction in such vertues and good qualities as are fit for me O Lord blesse and preserue my father and mother my brethren and sisters with all other my kindred and friends together with thy whole Church and grant that we may liue in thy fauour dye in thy faith and after death inherit the ioyes of thine euerlasting Kingdome through Iesus Christ our Lord to whom with thee and thy holy Spirit be all honour and glory both now and for euermore Amen FINIS Faults escaped in Printing Page 27. line 23. reade be in the Church p. 29. l. 12 r. internall booke p. 30. l. a fin 8. r. he hath made p. 33 l. 5. r. The will of God and l 7. r. will and most free p 28. l. 11 r. and make men p. 42. l. 12. r. Sunne p 30. l. 17. r. strong corruptions p. 52. l. 7. r. act of p. 57. l a fin 11. read end that we may p. 62. l. 23. returne to their p 66. l. 30. r. for the scanning l. 36. r. yet it neuer l. 39. r. bare act 41. Thesi p. 71. l. 3. r. strong wind l. 37. r. freed from p. 73 l. 4. r. when ceasing and l. 38. r. vpon vs. p. 74. l. 5. r. carry it quietly p. 75. l. 35. r. in a storme p. 85. in Margine l. 15. 16. r. bons viri p. 95. l. 24. r. not deuided and line 2◠r. Chap. 2. Of piety which is the summe of the first Table § Sect. 1. page 125. line 17. reade dominion ouer all p. 125. l. 17. r. one lawfully and l. 33. r. not men p. 128. l. 16. r. God and vs. p. 138. in Margine l. 2. r. The manner p. 140. l. 13 r. dampe it p. 142. l 4 r in our neighbours p. 156. l. a fin 9. r. Frier like affectation p. 179. l. last r. any intercision p. 181 l. 7 r. in
Idoll of a mercy in God falsely fancied vnto themselues whilest they seuer it from his Iustice which will not let the sinnes of such presumptuous wretches goe vnpunished and from his Truth which hath denounced fearefull Iudgements against them who securely abuse his patience and long suffering which should leade them to repentance and make them sorry and ashamed that they should offend so gracious and mercifull a God as an incouragement to hearten them on in their course of wickednesse and to make them contemne his Iudgements and Threatnings §. 8 The eight cause the neglect or contempt of the meanes of grace and saluation The eighth cause is the neglect or contempt of the meanes of spirituall grace and eternall saluation as of hearing the Word the vse of the Sacraments Meditation Prayer holy Conferences and such like For as these are the meanes of working our hearts to the true feare of God repentance and spirituall watchfulnesse so the neglect of them causeth carnall securitie hardnesse of heart and boldnesse in sinning And as all other Vices get head and strength by forsaking the vse of the meanes whereby the contrarie Vertues are wrought because they are the priuation of them and therefore the remouall of the one from that subiect which is capable of them is the placing of the other as wee see Light succeed Darknesse and Darknesse Light Rest Labour and Labour Rest so is it in these the putting away of the feare of God by neglecting the meanes whereby it is bred and nourished in vs is the cause of entertayning carnall securitie And so likewise as all other Vices being admitted doe mutually strengthen one another that they may keepe firmer and surer possession against the Vertues which they oppose so is it betweene these for the more we neglect the Word Sacraments and the rest the more secure wee shall be in all sinfull courses and the more strong wee grow in carnall securitie the more negligent wee waxe in those holy Exercises And therefore the Prophet ioyneth them together as mutuall causes of one another They stopped their eares that they should not heare and made Zach. 7. 11 12. their hearts as an Adamant stone §. 9 The ninth cause hearing the Word without Faith The ninth cause is the hearing of the Word without Faith giuing no credit either to the threatnings of the Law or promises of the Gospell Heb. 4. 2. For as the Word is vnprofitable if it bee not mixed with Faith in those that heare it as the Apostle speaketh so it becommeth in this respect by accident through our corruption dangerous and hurtfull Either it is the sauour of life vnto life or the sauour of death vnto death 2. Cor. 2. 16. Either it weakneth and killeth Vice or giueth more strength and vigour to it either it softneth our hearts like Waxe or hardneth them like Clay either it worketh them to Gods feare when we beleeue his Promises and Threatnings or maketh them more carnally secure when wee giue no credit to them For the Word of God proceeding out of his mouth shall not returne vnto him void but shall accomplish that which pleaseth him and prosper in the thing whereto hee sends it Esai 55. 11. as the Prophet speaketh And as oft as we heare it either it setteth vs forward in the right way that leadeth to saluation or through our corruption and vnbeliefe it maketh vs to goe faster and more securely in the wayes of death and destruction It will make our hearts melt like the heart of good Iosiah or to become more hard like the heart of Pharaoh and wee shall receiue Gods Ambassadors with feare and trembling as the Corinthians did Titus or with proud neglect and 2. Cor. 7. 15. scornefull censures fore-stalling preiudice and resolued obstinacy as the Athenians did the Apostle Paul So the Lord speaketh of some Act. 17. 18 32. who should take occasion vpon hearing the curses of the Law to blesse Deut. 29. 20. themselues in their hearts saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst And the Prophet from the Lord saith of the people of the Iewes that whilest they heard and vnderstood not and seeing perceiued not their hearts were made Esa 6. 9. more fat their eares heauie and their eyes more blind which is not caused by any naturall propertie of the Word but by accident through mans corruption that doth abuse it and so maketh that a curse which was ordayned for a blessing Like the weake and tender eye that is made more blind by the bright beames of the Sunne which cause stronger sights to see and discerne the better or the weake eare which is made more deafe by too much hearing of loud sounds or the sicke stomacke which becommeth more sicke by receiuing holesome nourishment whereby one strong and healthy would bee confirmed in health and by well digesting of it minister vigour and strength to the whole body §. 10 The tenth cause the not applying the Word preached The tenth cause is the not applying of the Word preached or read vnto our selues for our owne vse and benefit but putting it off to others as though it concerned them and not vs especially admonitions and reprehensions for sinne and the threatnings of Gods Iudgements against those that continue in them without repentance For so are men blinded with pride and selfe loue that they can see no faults in themselues or if they doe yet they seeme so small and veniall that they are scarce worth the reprouing and so defectiue are they in charitie towards their Neighbours that they can easily spie the least Motes in their eyes and make of euery Moll-hill a huge Mountayne And this maketh them to shift all rebukes for sinne and denunciations of punishment from themselues vnto others to whom they thinke they more fitly belong and so blesse themselues and securely liue in sinne as though they were free from all danger Yea though they be neuer so faultie in those Vices that are reproued yet if in truth they can find out any that in the iudgement of the World doe goe beyond them in those kinds then can they heare them sharpely rebuked without any sting of conscience or sense of the smart of their owne sinnes yea with much pleasure and delight And thus haue I often heard after some powerfull Sermon against couetousnesse a greedie Muck-worme nothing moued for his owne auarice because hee hath beene able to picke out of a whole Citie or Countrey some one supposed to bee more wretched then himselfe vnto whom hee hath applyed all that was spoken And so when pride hath beene rebuked or profanenesse or worldlinesse or any other sinne I haue noted that those who haue highly offended in these kinds in the iudgement of all others haue like innocents securely blessed themselues applying nothing spoken to their owne vse because they could point at others that haue exceeded them
the World with him and is a fruit or branch of originall corruption and one kind of hardnesse of heart whereby forgetting Gods Power and Prouidence his Iustice and hatred of Sinne and not obseruing his fearfull Iudgements executed vpon the wicked nor his Mercies extended towards those that serue him mens hearts are emptied of the true feare of God and so without checke and remorse of conscience or griefe of heart quietly and securely goe on in their sinfull courses to their eternall destruction And this is naturally bred and borne in all men alike without exception although nourished and increased diuersly by those causes of securitie before spoken of according to that predominancy which they seuerally haue in one more then in another And continueth and wholly possesseth all the powers and faculties of Heart and Mind as it were a spirituall Lethargie till the Lord awakneth them out of it as he doth euen the wicked sometimes by the thundering threatnings of the Law and sense of his heauie Iudgements for their sinnes striking horror and despaire into their mindes hearts and consciences whereby it commeth to passe that they who slept securely and neuer awaked can now take no rest at all And the godly alwayes whom he first rowseth out of this dead sleepe partly by Legall comminations and partly by some sharpe Afflictions so as like the Iaylor suddenly awakned they crie out to Gods Ministers Men and Brethren what shall we doe that we may be saued and Act. 16. afterwards by the preaching of the Gospell whereby the true feare of God is wrought in them which maketh them to watch ouer their wayes that they may not being ouer-come by tentations doe any thing displeasing in the sight of God So that euen naturally this vaile of securitie is spread ouer the eyes of all men whereby they see not or seeing like men asleepe with their eyes open consider and regard not the all-seeing Eye of God looking vpon them yea euen into all the secret corners of their hearts and reynes the Iustice and Power of God whereby hee is ready and able to punish sinne nor his Loue Mercy and Goodnesse towards all those that seeke and serue him vntill by the preaching of the Word and inward operation of the Spirit applying vnto them the vertue of Christs death this vaile is rent in sunder whereby they come to a sight of Gods sauing attributes which worke in vs a reuerent and filiall feare of him which is alwayes accompanyed with a holy care and watchfulnesse ouer our selues that we doe not any thing displeasing in his sight §. 2 Of carnall securitie which is affected and voluntarie The carnall securitie which is affected and voluntarie is when as men purposely vse all meanes to harden their hearts against Gods feare and to stop their eares that they may not heare any thing which may awaken them of their pleasing sleepe of sinne that so they may without any disturbance commit all manner of wickednesse with delight and greedinesse whereby they much strengthen and increase their naturall securitie vntill by custome it becommeth habituall They adde Arte to Nature and thinking that they cannot sleepe soundly enough and without feare of disturbance in their naturall slumber of securitie they stupifie their senses as it were with opium till they are brought into an vnrecouerable Lethargie and sleepe of death They doe not onely draw ouer their alreadie hard hearts and seared consciences a callum or thicke skin which will not be pierced with the pricke of a pin but as one saith euen a treble plated armor Triplex circa praecordia ferrum which is high proofe against the Sword of Gods Spirit the Word of God yea euen the Musket shot of his Iudgements and Punishments They doe not onely quench all good motions of Gods Spirit restrayning them from sinne but quite put out those small sparkes of the light of Nature which remayne in them They doe not alone stop the voyce and crie of their consciences with the lowder clamour of their tumultuous lusts and passions but put to silence all that would admonish them of their wicked courses with their impudency in sinning They harden their fore-heads against all reproofes and flye in their faces who reprehend their wickednesse They shut their Esa 6. 9. Zach. 7. 11 12. eyes that they may not see Gods Iudgements and stop their eares that they may not heare of them either as they are threatned in the ministerie of the Word or inflicted on impenitent sinners like vnto themselues yea they stupifie their senses that they haue no feeling of them but can out-face their owne punishments and euen laugh when they are lashed with Gods whip And though all these outward Sconces were batterd and beaten downe so as sinne dare no longer abide in the countenance Words and externall Actions yet they haue an inward Fort vnto which being impregnable it may safely retyre euen an heart of Rocky and Adamant hardnesse whereas it may sleepe in great securitie there being no engine or shot which will batter this Hold. §. 3 Of carnall securitie which is in the vnregenerate Secondly this carnall securitie is to be distinguished according to the diuers subiects in which it is For it is to be considered as it is in the vnregenerate before conuersion who are wholly ignorant and forgetfull of God destitute of Faith and the feare of God or as it doth remayne in the faithfull after they are in part regenerate and truely conuerted In the vnregenerate it continueth in it full strength wholly possessing and corrupting the mind and heart and depriuing them vtterly of Gods feare of the sight and sense of their sinnes and of the Iudgements and Punishments due vnto them either threatned and imminent or else alreadie inflicted and imposed In these it raigneth and ruleth without resistance as a King and Soueraigne vnto whom they yeeld peaceable and quiet obedience keeping all in peace without any feare or disturbance and as Satans Vice-Roy subiecteth all the powers of the Mind and Soule vnto his rule and gouernment so as quietly and without feare they doe his will according to the saying of our Sauiour When a strong Man armed keepeth his house all that hee possesseth is in peace Or if the conscience being awakned and affrighted Luk. 11. 21. with the threatnings of the Law and apprehension of Gods Iudgement doth check their lusts and passions and disturb this quiet peace Carnall securitie soone pacifieth these tumults by stopping the voyce of the Conscience and casting it into a deepe sleepe whilest it causeth it to be lulled in the lap of carnall pleasure and singeth vnto it the sweet and bewitching tunes of worldly delights with the dittie of earthly profits and preferments In which they continue till they come to sleepe that last sleepe of death and are summoned to appeare before Gods Iudgement Seate to giue an account of all their former courses vnlesse in the meane time the Lord
to keepe vs from any danger and defend vs against tentations our frailety to fall into sinne and inabilitie to any good actions our pronenesse to fall into perils and want of power to recouer out of them our vnworthinesse of Gods least fauour and worthinesse of his greatest Iudgements this would make vs to shake off all securitie and to worke out our saluation with feare and trembling as the Apostle exhorteth Phil. 2. 12 13. because of our selues wee are able to doe nothing but it is Phil. 3. 12 13 14. God onely which worketh in vs both to will and to doe of his good pleasure This would keepe vs from being secure as though we were possessed of all we desire and were alreadie perfect and make vs with the Apostle to forget those things which are behind and to reach forth vnto those Heb. 4. 1. things which are before and with all our care and endeauour to presse toward the marke for the price of the high calling of God in Christ Iesus lest hauing the promise of the garland of blessednesse through our sloth and securitie wee come short of it as the Apostle speaketh §. 4 That it is a notable meanes to weaken self-confidence if wee consider the strength of our spirituall enemies But much more effectuall would it be for the shaking off this carnall securitie if wee would weaken our selfe-confidence by our often consideration not onely of our frailetie and weakenesse which make vs prone to fall in the least trials and tentations but also of our many and mightie politique and most malitious enemies who incessantly assault vs and will easily get the victorie if the Lord for a iust punishment of our selfe-confidence leaue vs to our selues or if wee securely neglect to stand vpon our guard to fight against that in the power of Gods might and to keepe the Christian armour still buckled vnto vs. For wee can bee no more readie to giue them aduantage then they to take it and to make the most spitefull vse of it for our ouerthrow we can be no more feeble to stand then they strong and malitious to cast vs downe and to tread vs vnder foot when they haue gotten vs at their cruell mercie Yea let vs consider this humane frailetie not onely in our selues and the strength and malice of our enemies in their assaults against vs but in those who haue gone before vs who haue farre exceeded vs in grace and spirituall strength and yet haue beene fearefully foyled by giuing them aduantage through their securitie as of Noah Lot Dauid Peter and many others And so may we easily conclude that wee who are weake and fresh-water Souldiers haue little reason to be secure when the Lords greatest Worthies haue through the might and malice of their enemies and their owne heedlessenesse receiued such foiles and that wee poore shrubs may easily be troden vnder the feet of these Wolues and Lions when such tall Cedars could not stand before them Whereby wee shall not onely bee made more warie and watchfull ouer our footing by the example of their slips but also distrusting in our owne strength we shall rest with full affiance vpon Gods gracious power and promises who is alone sufficient to preserue vs in these dangers Finally adde to the power and malice the diligence and watchfulnesse of our spirituall enemies for Sathan as hee confesseth exerciseth himselfe in compassing the earth to and fro that he may spie out his Iob 1. 7. best opportunities to doe vs mischiefe And the Apostle perswadeth vs to sobrietie and watchfulnesse by this argument because our aduersarie 1. Pet. 5. 8. the Deuill goeth about continually like a roaring Lion seeing whom he may deuoure And therefore if this great Fowler still watcheth to catch vs in the nets of destruction much more should wee watch for our preseruation that we may escape them if hee layeth snares and grinnes to entrappe vs in euery place at home and abroad in our beds and at our tables in our recreations and the labours of our callings yea in our most holy exercises hearing reading praying what place is there for securitie if we haue any desire to escape them and to be kept from falling into ruine If this great thiefe watch to breake Math. 24. 43. in into the houses of our hearts and to rob vs of the treasures of spirituall grace and lead vs captiue vnto sinne O why should wee giue place to securitie in the middest of these desperate dangers and not rather stand vpon our watch that we may preuent them yea seeing wee are apt to slumber and sleepe why should wee trust to our owne watchfulnesse and not rather put our whole affiance in the great Watchman of Israel desiring him continually to watch ouer vs and when we are readie to slumber in securitie to awaken vs out of it by his Word and Spirit lest wee sleepe the sleepe of death and become a prey to our spirituall enemies §. 5 The third remedie is to vse well our prosperitie The fourth meanes is that we abuse not our prosperitie to the nourishing of our securitie nor suffer our selues to be abused by it but if God send it that we make such holy and right vse of it as that it may encrease in vs the true feare of God and make vs more diligent and spiritually watchfull vnto all religious and honest duties And to this end let vs not suffer our iudgements to be blinded with a false conceit that it is an infallible signe of Gods loue and that therefore because we enioy it we are highly in his fauour and consequently out of the gun-shot of any either present or future danger so as wee may be secure and seare nothing For these worldly things are but of an indifferent nature in respect of their vse good or euill as they are well or ill vsed and no sure testimonies of Gods loue seeing these outward things happen alike to all as the Wise-man speaketh Yea in regard Ecele 9. 1 2. that by reason of our corruption they are seldome well vsed but contrariwise abused to sinne forgetfulnesse of God pride ambition couetousnesse and many other vices therefore the Lord ordinarily bestoweth them in greatest abundance vpon wicked men as Turkes Infidels and carnall Christians that surfetting of their plentie as the Psalmist speaketh their Table may become a snare and giueth them to his best and dearest children with a sparing hand or if liberally yet hee seasoneth and tempereth them with many crosses and afflictions that their hearts may not be too much set vpon them Which being rightly considered our prosperitie will not nourish securitie but rather feare lest we should be in the greatest and worst number Secondly let not our hearts trust in these earthly things wisedome strength riches friends or any other thing wherein men place their worldly happinesse and so bee secure as though they could free vs from all danger for these earthly things are
themselues against mee round about The Lord Psal 27. 1 3. is my light and saluation whom shall I feare the strength of my life of whom shall I be afraid Though an host should encampe against mee my heart shall not feare though warre should rise against me in this I will be confident And with the Church God is our refuge and strength a very Psal 46. 1 2. present helpe in trouble therefore will wee not feare though the earth be remooued and though the mountaines be carried into the middest of the sea So in the time not onely of worldly prosperitie when God hedgeth him in on all sides with the pledges of his loue but also of affliction trouble and persecution hee is secure in the assurance of Gods fauour because he knoweth that these are signes of his adoption Rom. 8. 28. and that all things worke together for good to them that loue God to them that are the Called according to his purpose That vers 35. Afflictions Tribulation Distresse Persecution Famine Nakednesse Perill or Sword shall not bee able to separate him from the loue of Christ That they doe not hinder but further him in the way to euerlasting happinesse For by many tribulations we must enter into the Act. 14. 22. Kingdome of God wee must first suffer with Christ that afterwards 2. Tim. 2. 12. wee may raigne with him and these short and momentanie afflictions 2. Cor. 4. 17. shall cause vnto vs a farre most excellent and an eternall waight of glorie That they are not vnto them effects of the Legall curse but assurances of euerlasting Blessednes according to that of Dauid Blessed is the man whom thou chastenest O Lord and teachest him out Psal 94. 12. of thy Law And of the Apostle Peter If yee suffer for Righteousnesse Pet. 3. 14. happy are yee and bee not afraid of their terrour neither bee yee troubled And of the Apostle Iames Blessed is the man that indureth Iam. 1. 12. tentation for when he is tried he shall receiue the Crowne of Life which the Lord hath promised to them that loue him And finally that of our Sauiour Blessed are they that are persecuted for Righteousnesse Matth. 5. 10 11. sake for theirs is the Kingdome of Heauen Blessed are yee when men reuile you and persecute you and shall say all manner of euill against you falsely for my sake reioyce and be exceeding glad for great is your reward in Heauen In which respects they that are iustified by Faith Rom. 5. 1 3. and haue peace with God through our Lord Iesus Christ not onely reioyce in hope of the glorie of God and beare their afflictions with patience but euen glorie in tribulation as the Apostle speaketh In a word hee loseth not his spirituall securitie no not in the agonie of death it selfe because the Righteous hath hope in death and when hee Pro. 14. 32. is killed euen by Gods owne hand can say with Iob Though hee slay Iob 13. 15. mee yet will I trust in him And because hee knoweth that though Death bee able to separate his soule from the body yet it is not able Rom. 8. 38 39. to separate him from the loue of God in Christ Yea contrariwise it shall serue as a passage conducting him into Gods presence and hasten the fruition of this glorious Majestie and supreme goodnesse In whose presence is fulnesse of ioy and at whose right hand there are Psal 16. 11. pleasures for euer more CHAP. II. Of the Causes and Effects of spirituall Securitie §. 1 The causes of spirituall securitie respecting God HAuing shewed what spirituall Securitie is it now followeth that wee intreate of the Causes of it which are of Deus nobis haec otiasecit Virgil. Eclog. 1. two sorts the first respecting God the other our selues The chiefe and principall cause of it is Gods free grace working this spirituall securitie in our hearts that wee may with greater ioy and cheerfulnesse performe vnto him faithfull seruice when as wee are assured that though wee haue many enemies which oppose vs in it yet none shall bee able to doe vs any hurt nor hinder vs from receiuing the recompence of reward which the Lord of his free mercy and grace hath promised vnto vs. And thus Dauid acknowledgeth that it was no wisedome power or prouidence of his owne but the Lord onely that did make him dwell in safetie And that Psal 4. 1. 91. 1. he who dwelleth in the secret place of the most High shall abide safe from all danger vnder the shadow of the Almightie Secondly we haue this securitie by the free donation and legacie of Iesus Christ who at his comming in the flesh brought this peace with him and caused it to be proclaymed by his holy Angels Glorie to God in the Highest and on Luk. 2. 14. Earth peace good will towards men And leauing the Earth bequeathed vnto the faithfull and left this peace behind him Peace I leaue with Ioh. 14. 27. you my peace I giue vnto you not as the world giueth giue I vnto you that is a worldly and outward peace for in the World ye shall haue Ioh. 16. 33. tribulation but a spirituall peace with God and peace of Conscience by which yee shall haue inward tranquillitie of mind and securitie from all danger in the middest of earthly troubles and therefore let not your heart be troubled neither let it be afraid The fruit of which peace is the securitie of all the faithfull following their regeneration and change of their nature from sauage crueltie vnto a Doue-like simplicitie and Lambe-like meeknesse one towards another according to that prophesie of Esay foretelling the state of Christs Kingdome The Wolfe shall dwell with the Lambe and the Leopard shall lye downe Esa 11. 6 7. with the Kid and the Calfe and the yong Lion and the Fatling together and a little Child shall leade them c. And the suckling Child shall play on the hole of the Aspe and the weaned Child shall put his hand on the Cockatrice Den. They shall not destroy in all mine holy Mountayne for the Earth shall be full of the knowledge of the Lord as the Waters that couer the Sea Thirdly we enioy this securitie by vertue of the Couenant of grace which God hath made with vs in Iesus Christ Wherein the Lord hath freely promised that he will be our God and King and we his peculiar People and Subiects of his Kingdome whom he will therefore receiue vnder his protection and preserue safe and secure from all danger and that he will be our Shepheard and we his Flocke and the Sheepe of his pasture whom he will keepe safe in his Sheepe-fold from the Wolfe Lion Beare and all other rauenous Beasts which shall attempt to hurt vs according to that of the Prophet I will saue my Flocke and they shall no more be a prey And I