way of the Lord. §. Sect. 2 Of the last meanes of obtaining faith which is meditation on diuers subiects The last meanes is often to meditate vpon these points following First vpon Gods euerlasting and vndeserued loue which mooued him euen whilst we were sinners the children of wrath the vassals of Satan and enemies to God and his grace to send his onely begotten and dearely beloued Sonne into the world that taking our nature vpon him hee might therein redeeme and saue vs by satisfying his iustice in paying for vs an all-sufficient price for our redemption And therefore hee that sought vs when wee were lost will not cast vs away when hee hath found vs. Hee that so loued vs when wee were enemies will not forsake vs now if wee seeke his fauour He that out of meere loue gaue Christ to redeeme vs by his death will not when he hath bought vs at so deare a price suffer vs to perish if we apply Christ and his merits by faith when as a free gift hee offereth him vnto vs. Secondly let vs meditate on Gods infinite mercy which causeth him to delight not in death and destruction but the conuersion and saluation of sinners The which his mercy being aboue all Rom. 5. 10. Ezek. 33. 11. his workes and infinitely greater then all our sinnes is freely offered vnto vs and wee are sure to receiue it if wee doe not reiect it by vnbeliefe Thirdly let vs meditate on Gods immutable and infallible truth in his promises and his omnipotent power whereby hee is able to performe them Fourthly vpon the all-sufficiency of Christs righteousnesse and obedience whereby Gods iustice is fully satisfied and his wrath appeased of which wee shall bee partakers if wee beleeue in him as our onely Sauiour and Redeemer Fifthly let vs meditate on the Couenant of grace wherein the Lord promiseth the pardon of our sinnes and the saluation of our soules not vpon the condition of our workes and worthinesse nor with exception of our sinnes but vpon the alone condition of a liuely faith which bringeth foorth the fruits thereof in vnfained repentance Sixthly let vs meditate vpon the generality and indefinitenesse of Gods promises which exclude no sorts of sinners who doe not exclude themselues by their vnbeliefe reiecting Gods pardon when as it is offered and pulling off the soueraigne salue of Christs merits and obedience so as it cannot cure their sores of sinne Lastly let vs meditate vpon faith not only as it is an instrument whereby Christ is applyed but also as it is a duty which is not arbitrary to be done or not done at our free choyse but expresly commanded by God as the condition of the couenant which Mark 1. he hath made with vs the which we also in our baptisme haue vndertaken to performe And therefore setting all doubts and disputes aside wee must beleeue in obedience to Gods Commandement And so much the rather because God hath not only required it at our hands but hath also vsed all meanes enabling vs to performe it For he hath made his couenant with vs of grace and saluation and though he be truth it selfe and cannot fayle of his promises yet respecting our imbecility and weakenesse of faith he hath to put away all doubting confirmed them by his oath and by annexing vnto his hand-writing his seales the Sacraments §. Sect. 3 Of the meanes whereby we may attaine vnto fulnesse of perswasion And these are the meanes of begetting and confirming of our faith that it may not only assent vnto the truth of Gods promises but also apply and apprehend them to our owne particular vse Now that from these two first degrees we may grow vnto fulnesse of perswasion which in assurance of our perseuerance in the fruition of Gods loue doth make vs with the Apostle to triumph ouer all difficulties and dangers there are diuers Rom. 8. 38 39. other things required As first that we esteeme faith our chiefe riches and this will make vs spiritually couetous and carefull by all meanes to adde vnto this treasure Secondly we cannot come to this fulnesse of fayth but by often experience of Gods loue shining in the riches of his mercies especially in things appertaining to grace and eternall glory To which purpose we must bee sensible of Gods goodnesse and diligently obserue his fauours towards vs and so by induction of particulars that seeing so often and many wayes he hath bin gracious and hath giuen vnto vs such innumerable testimonies and pledges of his loue hence we may gather an experimentall conclusion that being immutable in his goodnesse wee shall liue and dye in his fauour and nothing shall be able to separate vs from it Thirdly we attayne vnto this fulnesse of perswasion by becomming more and more acquainted with God in the vse of his holy ordinances as prayer hearing the Word receiuing the Sacrament of the Supper and meditation for hereby our communion and acquaintance with God is increased and the better we know him the more firmely will we trust and beleeue in him tasting hereby the sweetenesse of his goodnes and the infallibility of his mercy and truth Fourthly we attaine vnto certaine and full assurance of Gods loue toward vs by our often testifying and approuing of our loue towards God in our care to keepe all his Commandements that thereby we may glorify his Name by hauing the light of our holy conuersation shining before men seeing we could not possibly loue 1 Iohn 4. 19. Ier. 31. 3. Iohn 13. 1. him if he had not loued vs first and whom he loueth to the end he loueth them Finally we attaine vnto it by continuall exercizing our selues in good workes and by the dayly practice of Christian duties and leading of a godly life For as faith iustifying vs by applying Christs righteousnesse doth cause a good conscience after we haue peace with God so when we keepe our consciences purged with Christs blood cleare and vnspotted of any knowne willing and grosse sinne it doth maruailously confirme our faith in the assurance of Gods loue seeing we are carefull to maintayne our peace with him and therefore assuredly he will be at peace with vs according to that of the Apostle If our hearts condemne vs not then haue we confidence towards God 1. John 3. 21. §. Sect. 4 Of that special faith whereby we apply Christ for our sanctification And so much concerning iustifying faith which is the ground and foundation of a godly life Besides which generally considered there is a speciall faith or rather a branch of the other which is very profitable and necessary to vphold and further vs in our course of Christianity namely when as we doe by faith apply Christ not only for saluation but also for sanctification and apprehend the promises both for iustification and life eternall and also for the subduing of our corruptions and renouation vnto newnesse of life in this World In which respect also it may be
the fountaine with vnbeliefe it is not our vnworthinesse can keepe them from vs. Finally the spirituall enemies of our saluation doe daily and continually assault vs and the chiefe meanes to repell the firie darts of their tentations is the shield of faith which in it Eph. 6. 16. selfe is not so impenetrable and of high proofe were it not strengthened and made effectuall to preserue vs by Christs mediation but that it is often Luk. 22. 32. much battered and bruised in the conflict of tentations And therefore seeing their malice neuer ceaseth which maketh this shield of faith alwayes necessary and their daily assaults doe cause it to be of daily vse it is our wisedome to let no day passe without reuiuing and renewing it that we may by such meanes as God hath appointed repaire and strengthen it so as it may bee fit to preserue vs against all assaults of tentation Ioyne we then with the daily exercise of renewing our repentance this also of renewing our faith and the rather because they mutually further and strengthen one another being conioyned but being seuered both are weakened and dismembred and either cannot at all be exercised of vs or but lamely and to little purpose in semblance and shew not in deed and truth For faith is the cause and very life of repentance none truely mourning for sinne but such as by faith being assured of Gods loue are grieued in their hearts that they haue grieued so louing a God and without this filiall affection proceeding from faith our repentance would be but like that of Cain and Iudas a worldly and desperate sorrow that worketh 2. Cor. 7. 10. death And contrariwise repentance is the very breath of faith which if it haue free passage then faith not onely liueth but flourisheth and thriueth so that heereby as by an infallible signe we may know and discerne it from security and presumption but if it faile then the life of faith also faileth and becommeth a dead carcasse without all vertue and vigour sense or motion §. Sect. 2 What this renewing our faith is and the meanes wherby we may be inabled to doe it which consist first in diuers meditations Now this daily renewing of our faith is nothing else but after we haue humbled our soules in the sight and sense of our sinnes by vnfained repentance to refresh and strengthen it and as it were to heale the wounds which our sinnes haue made by applying Christ with the soueraigne salue of his precious blood and the sweete promises of the Gospell made in him assuring vs of the remission and pardon of all our sinnes Now the meanes and helpes whereby wee may be inabled to renew our faith and in the application of these benefits may confirme and strengthen it against doubting and incredulity doe either respect meditation or action We must meditate on the eternall and immutable free and vndeserued loue of God euen before we were created and after that by sinne wee had made our selues strangers and enemies which mooued him to giue his best Beloued to the death for vs and from hence conclude for the strengthening of our faith that he will neuer cease to be gracious vnto vs when as by Christ being reconciled wee adhere and cleaue vnto him with vnfained loue and hearty affection Secondly on Gods inestimable and infinite mercies which are farre aboue all his workes and therefore may assure vs that they will bee much more powerfull and all-sufficient to saue vs then our sinnes though neuer so innumerable and grieuous can bee to condemne vs. Thirdly on Gods truth which will neuer faile in any of his promises and omnipotent power and wisedome whereby he is infinitely able to accomplish them Fourthly on the all-sufficiency of Christs obedience and satisfaction for the discharging of all our debts and satisfying of Gods Iustice for all our sinnes if wee make them our owne by a liuely faith Fifthly on the Couenant of grace which is free and assureth vs of the pardon of our sinnes and saluation of our soules vpon no condition of workes or worthinesse but onely of faith bringing foorth the fruits of vnfained repentance Sixthly on the promises of the Gospell which being generall and indefinite exclude none though neuer so sinfull and vnworthy if they will thankefully receiue them as they are freely offered and apply them to themselues by a liuely faith Seuenthly wee must meditate on the Sacraments and seales of the Couenant whereby God hath giuen vnto vs as it were into our hands Christ Iesus and all his benefits and of his most infallible oath whereby he hath confirmed his promises vnto vs as also of his Spirit whereby he hath inwardly sealed vnto vs our redemption and saluation Eighthly on the manifold examples of his mercy and goodnesse extended to all repentant sinners and that he being no respecter of persons is as ready to make vs partakers of them if wee doe not reiect them through vnbeliefe Ninthly on the manifold experience which we haue had of them towards our selues both in temporall and spirituall benefits and that being vnchangeable in his nature and gifts he is still ready to be alike good and gracious if by faith we will rest and rely vpon him Neither is it enough that wee know and habitually beleeue that God hath giuen vnto vs many and singular priuiledges as his Sonne to be our Sauiour and Redeemer his Word Sacraments and holy Spirit by which he hath effectually called vs to the knowledge and participation of this great worke of our redemption iustification and remission of all our sinnes reconciliation and adoption whereby we are made not onely children of God but also heires of his Kingdome assurance of continuall preseruation in this life and of saluation and glorification in the life to come but we must actually exercise our faith by allotting some part of the day to thinke and meditate on the excellency of these priuiledges as what a blessed thing it is to bee saued by Christ and deliuered out of the power of all our spirituall enemies and to liue and die in the state of saluation What a singular benefit it is to haue all our sinnes pardoned and our debts cancelled so that we neede not feare at any time to be called to Iudgement and to giue vp our accounts seeing Christ hath satisfied for all and made our reckonings euen for vs What a sweet and comfortable a thing it is to haue peace with God and peace of conscience and the beames of his fauour continually shining vpon vs and warming our hearts with ioy and gladnesse What an inestimable priuiledge it is to be the child of God and heire apparant to the Kingdome of heauen which considerations if wee seriously thinke on them will be singular meanes to inflame our hearts with Gods loue to rauish them with spirituall ioy and to make them cheerefull in Gods seruice throughout the whole day yea to the very end of the longest
daily more and more all our sinfull corruptions and to quicken vs vnto holinesse and new obedience when vpon any occasion wee apply vnto vs the death and Resurrection of Christ signed and sealed vnto vs and for our perpetuall vse in our Baptisme and doe reuiew our spirituall euidences and the great Charter of Gods Couenant wherein he hath not onely giuen Christ vnto vs and all his benefits but also hath promised and assured vs that he will giue his holy Spirit to continue with vs vnto the end of the world who will apply vnto vs the efficacie of Christs death and resurrection not onely for the pardon of our sinnes in respect of their guilt and punishment but also for the washing away daily of the pollution of it and subduing of the flesh and the lusts thereof and for our continuall quickning and further growth in all duties of holinesse and righteousnesse §. Sect. 5 Thirdly as it is our restipulation in the Couenant of grace Thirdly it is a meanes to helpe vs forward in all duties of godlinesse as it is our restipulation in the Couenant of grace whereby hauing receiued from God the promise of the remission of our sinnes grace and glory we for our part promise vnto God againe that wee will receiue Christ and all his benefits by a true and liuely faith bringing foorth the fruits thereof in vnfained repentance and amendment of life and that vtterly renouncing Satan the world and our owne sinfull flesh with the lusts thereof we will wholly dedicate and consecrate our selues or soules and bodies to the seruice of him who is our Creatour and Redeemer The which our vow and Couenant made vnto God is a powerfull bond to restraine vs from all sinne and to tye vs vnto the performance of all duties of Gods seruice seeing if we doe not performe the condition of the Couenant betweene him and vs we can haue no true ioy and comfort in our liues because we can haue no assurance that we haue any right and interest vnto any of Gods gracious promises made vnto vs in Iesus Christ So often therefore as we haue occasion to call to our remembrance our vow and promise made vnto God in baptisme and especially when wee are present at the celebration of this holy Sacrament and heare it againe repeated and made in the name of infants admitted vnto it if wee conscionably labour to make a right vse of our Baptisme it will put vs in mind of our Couenant then made with God and renew our desires resolution and indeuour of performing that seruice in the duties of a Christian life which we haue vowed and promised vnto him lest wee should be found Couenant-breakers and dalliers with God who will not bee mocked thereby deluding our selues of all blessings and benefits respecting this life and the life to come which in the Couenant of grace are promised vnto vs. Where by the way we may obserue that those who withdraw themselues and depart out of the assembly when the Sacrament of Baptisme is administred doe not only thereby sinne against God the Church and the party baptized as I haue before shewed but also are very iniurious vnto themselues in that they lose a good opportunity of calling to minde and renewing their Couenant with God and depriue themselues of one speciall helpe whereby they might bee inabled to performe the duties of a godly life §. Sect. 6 That the Sacrament of the Lords Supper is a powerfull meanes to further vs in Christian duties first because thereby our Communion with Christ is confirmed and secondly our faith strengthened Ioh. 6. 54 56. So likewise the Supper of the Lord rightly celebrated and vsed is a powerfull meanes to inable and helpe vs forward in the performance of all Christian duties First because thereby our vnion and Communion with Christ is more and more strengthened and confirmed seeing God doth offer and giue and we take and apply vnto our selues by the hand of faith vnder the visible signes of Bread and Wine Christ and all his benefits his Body crucified and his Blood shed that they may nourish our soules vnto euerlasting life according to that of our Sauiour He that eateth my flesh and drinketh my blood dwelleth in me and I in him and againe He that eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day Now the more that this our vnion with Christ is strengthened and confirmed the more powerfully doe we performe all Christian duties seeing from him all grace is communicated vnto vs and all vertue and quickning life whereby we are inabled to bring foorth the fruits of holinesse and righteousnesse Secondly it strengtheneth vs vnto all good duties as it is a speciall meanes for the strengthening and increasing of our faith which was the chiefe end for which it was ordained For seeing the Lord hath not onely committed his Couenant to writing but for the further ratification of it hath annexed vnto it his seales the Sacraments there is now no place left to doubting seeing it is impossible that the Lord who is Truth it selfe and his promises Yea and Amen should faile 2. Cor. 1. 20. in any of them being thus established and confirmed In which regard the Apostle calleth the Sacraments the seales of the righteousnesse of faith Rom. 4. 11. because as seales amongst men are annexed to writings to giue them security and better assurance of the performing of Couenants agreed on betweene them so the Lord hath instituted his Sacraments and annexed them to his Couenant not to confirme it which is so infallible that it needes no confirmation but to strengthen our feeble and weake faith which needes all helpes and meanes to keepe it from wauering Now the more our faith is confirmed the more rich wee grow in all sauing graces seeing it is the fountaine from which they flow and the more we abound in all holy duties and fruits of new obedience seeing it is the roote from which they spring §. Sect. 7 Thirdly because it is the spirituall food and nourishment of our soules Thirdly because the Sacrament of the Lords Supper is the spirituall food of our soules whereby they are nourished and strengthened in life Ioh. 6. 55. and grace vnto eternall saluation euen as our bodies are nourished with corporall food and thereby strengthened and inabled for all actions and imployments So our Sauiour saith My flesh is meate indeed and my blood is drinke indeed not to feed the body but to comfort the soule to preserue our spirituall life and to strengthen vs vnto all duties of holinesse and righteousnesse And as the bodily life languisheth and strength decayeth if we refuse our corporall nourishment so the vigour and life of our soules cannot continue if we feed not vpon Christ by faith according to that vehement asseueration of our Sauiour Verily verily I say vnto you Ioh. 6. 53. except ye eate the flesh
are so bitter and vnpleasant to the flesh that they make vs immoderately sorrowfull and to breake out into some impatiency as though they were signes of Gods wrath and displeasure and not of his fatherly loue correcting vs for our amendment Seuenthly and lastly this sorrow ariseth in the hearts of weake Christians when as they compare themselues with others that haue made a better and greater progresse in the graces of Gods Spirit and in the duties of a godly life being hereby moued to think that the graces which they see in others are wholly wanting in themselues because their lesser light is obscured by a greater and seemeth nothing because it is not of equall brightnesse Or if they haue any at all yet that it is false and hypocriticall because it is but of slender growth and much inferiour to those which we obserue in many others whom notwithstanding we haue as much exceeded in meanes as they vs in the fruits of them By which sorrowes and heauinesse arising from these and such like causes the poore Christian doth more more weaken the operation of Gods graces in him in the duties of a godly life because he doth too much already apprehend their weaknesse and more disableth himselfe because he seeth his inability For hauing with immoderate griefe weakened his body and spent his spirits oppressed his heart and terrified his conscience he is made lumpish and dull vncheerfull and vncomfortable in all the duties of Gods seruice For the remouing of which impediment we must carefully take heed that we doe not disioyne faith from our repentance but as wee haue one eye vpon our sinnes that wee may sorrow for them so the other eye vpon our Sauiour Christ who hath fully satisfied for them Secondly we must not dreame vpon any perfection of sanctification in this life though we labour after it and then we shal not be too much deiected and mourne immoderately for our imperfection whereas if we fancy vnto our selues a farre greater measure of grace and holinesse then it is possible for vs to attaine it will be a cause of excessiue sorrow when we finde how farre we come short of our hopes Thirdly we must looke vpon Gods graces and the fruits of them in holy obedience as testimonies of Gods loue and euidences of our sanctification and not as being any meritorious causes of his fauour and our saluation For then we need not to stand so much vpon the quantity and degree of them as vpon their sincerity and truth which when we finde we may reioyce in the assurance of Gods free grace and loue through Iesus Christ Whereas if we looke vpon them in their worth and worthinesse the sight of their imperfections will bereaue our hearts of all sound comfort Fourthly we must consider that the first and least degrees of true grace are accepted of God and will make vs also acceptable vnto him For hee will not breake the bruised reed nor quench the smoking flax He respecteth Math. 12. 20. and tendreth his young lings and weaklings as well as those who haue attained to greater strength and he hath pronounced them blessed who Math. 5. 6. hunger and thirst after righteousnesse as well as those which are perfectly righteous Finally as we must take notice of that wee haue not that wee may labour after it so also we must not neglect what wee haue that wee may be truly thankfull vnto God from whose free grace we haue receiued it among which we may number spirituall life whereby onely we can be sensible of our wounds and weaknesse the sight and sense of our sinnes by which we are moued to deny our selues and to fly vnto Christ hungring desires of grace and holinesse seeing wee haue Gods promise that they shall be satisfied And so we shall ioyne faith with our repentance ioy with our mourning loue and thankfulnesse with our meeknesse and humility §. Sect. 5 Of desperation and that it is a great impediment to godlinesse Finally these scrupulous feares and carnall sorrow if they bee not remoued or moderated will bring vs by degrees into that fearfull gulph of deepe despaire whereby we shall cast off all hope of Gods mercy and reiect the all-sufficient merits and satisfaction of Iesus Christ through our incredulity as though the multitude and hainousnesse of our sinnes did farre exceed them And this is the very cut-throat of all piety and the diuels strongest and most horrid chaine to inslaue men in his seruice and to hinder them from entertaining so much as a thought or desire of seruing God in the duties of a godly life For it wholly discourageth a man from proceeding in such a way as offreth no hope of bringing him to his iourneys end It maketh a seruant wholly to neglect his duty when as hee is quite cut off from all expectation of reward It causeth men to giue themselues to all sensuality voluptuousnesse and prophanesse when they haue no other hopes but what this present life offereth vnto them and the rather that they may hereby put off for a little while their terrours of conscience and griefes of minde as it were by drinking of cold water in the fit of a feauer And wanting faith by which wee are vnited vnto Christ in whom a lone we can bring forth fruits of holinesse and righteousnesse how can we otherwise chuse but be vtterly barren in all true obedience and like wild Oliue trees bring forth onely fruits of impiety and wickednesse Which impediment if we would remoue we must remember that the Lord is infinite in grace and mercy as he describeth himselfe Exod. 34. 7. in his Word so that though our sinnes be many and grieuous yet they are infinitely exceeded by them for his mercies are aboue all his workes Micah 7. 18. That he taketh delight in shewing mercy toward repentant sinners seeing hereby he exerciseth his nature and magnifieth his holy name in the manifestation of his grace and goodnesse That he loued vs when we were his enemies yea so loued vs that he sent his onely begotten and dearely Ioh. 3. 16. beloued Sonne to dye for vs and therefore will not now reiect vs when as through Christ we sue and seeke to be reconciled vnto him That he hath made his free couenant of grace with vs wherein hee hath promised the remission of all our sinnes vpon the alone condition of faith bringing forth the fruits thereof in vnfained repentance and that his promises are indefinite without exception of any sinners and therefore shall assuredly belong vnto vs if we doe not reiect them through vnbeliefe That the merits and satisfaction of Christ are of infinite value and an all-sufficient satisfaction for the sinnes of the whole world if they were applyed by faith and that he hath giuen vnto vs his couenant in writing and ratified it by his Sacraments which he hath annexed as seales to the great Charter of our peace that there might no place be
this day past in all the duties of thy seruice which we haue performed vnto thee But seeing we doe acknowledge our wants and weaknesses and doe bewaile them with vnfained sorrow we beseech thee deare God accept of vs in Iesus Christ according to thy gracious promises couering all our imperfections with his most perfect obedience and washing away our corruptions in that pure Fountaine of his precious blood In him accept of our poore desires and indeuours to doe thee seruice seeing what is wanting in vs is abundantly supplyed by his absolute and all-sufficient righteousnesse which is made ours by faith And that we may for the time to come performe seruice vnto thee with more diligence and cheerfulnesse let thy Spirit witnesse vnto our spirit that thou hast forgiuen all our sins past passed by and couered all our infirmities and frailties and doest graciously accept of vs in thy Best-beloued And with the same thine holy Spirit prosper and perfect thine owne good worke of grace and sanctification which thou hast begun in vs. Thou seest Lord how we are hampered and fettered in the chaines of our corruptions which so distract and hinder vs in all holy duties that we performe them with much discouragement and little ioy Helpe vs O God of our saluation and breake in sunder these chaines of sin that being set at liberty we may with all alacrity and delight run the way of thy Commandements and esteeme it our meate and drinke to doe thy will To this end assist vs good Lord by thine holy Spirit thereby sanctifie vnto vs thine holy Ordinances and meanes of our saluation that they may be effectuall for the effecting perfecting of thine own good work of grace and sanctification in vs. Apply vnto vs powerfully thy Word which either this day or any other time we haue heard that it may inlighten our minds with sauing knowledge sanctifie our hearts and affections that they may be more and more weaned from the loue of the world earthly vanities and fixed vpon spirituall heauenly things and may be effectuall for the reforming of our liues and conuersations and the strengthening of vs vnto all duties of a godly life that so being not only hearers of thy Word but also doers of it we may be assured of eternall blessednesse Let vs walke worthy our high and holy calling and in all things adorne our Christian profession that by our holy and vnblameable liues we may gaine others to thy Kingdome Let vs exceed all others as much in spirituall graces and in bringing foorth the fruits of new obedience as we are preferred before them through thy free grace in outward priuiledges and in the gracious meanes of our saluation and as thou doest continually sow in our hearts the seed of thy Word and water it with the dew of thine holy Spirit so let vs answerably grow in grace from one measure to another till we come to a perfect age in Iesus Christ Do not only pardon graciously all our wants and weaknesses which either this day or heretofore we haue shewed in the duties of thy worship seruice but inable vs for the time to come to performe them daily with more more perfection and grant that we may so sanctifie thy Sabbaths heere vpon earth as that we may be assured that we shal keep an eternall Sabbath with thee in thy glorious Kingdom Finally we beseech thee for thy Christ his sake to take vs this night euer into thy gracious protection therby preserue vs from all perils and from the malice of all our enemies spirituall and temporall Leaue vs not now vnto our selues but still assist vs with thy grace holy Spirit that we may performe the duties of thy Sabbaths which yet remaine in some good acceptable maner Season our hearts with those holy instructions and comforts which thou hast imparted vnto vs this day past make them faithful treasuries of these precious Iewels Let our minds whilst we are waking be so wholy taken vp with heauenly Meditations that euen our dreames may sauour of them in our deepest sleep let our minds and soules watch waite vpon thee Thou hast sowne good seed in our hearts O let not the enemy steale it away nor whilst we sleepe sow in them the malicious tares of euill and vaine thoughts and imaginations and so hinder the growth thereof Giue vs quiet moderate rest for the better refreshing of our bodies minds that so to morrow we may be inabled to perform such faithful seruice vnto thee in the generall duties of Christianity the speciall duties of our callings as may tend to thy glory and the euerlasting saluation of our owne soules And together with vs blesse thy whole Church and euery member thereof c. And vouchsafe both to them vs these and all other blessings which in thy wisdome thou knowest needful euen for Iesus Christ his sake to whom with thee thy blessed Spirit we acknowledge to be due frō our hearts desire to giue all glory and praise both now euermore Amen A Prayer before receiuing the Sacrament of the Lords Supper O Lord our God who art infinite in goodnesse grace and mercy most true in all thy promises and most iust and powerfull in performance thou hast when we were strangers and enemies subiect to the curse of the Law and liable to thy wrath by reason of our manifold and grieuous sinnes and vtterly vnable to free our selues out of the state of death and condemnation giuen vnto vs thine onely and deare Sonne to worke the great worke of our Redemption by his perfect satisfaction death and obedience By whom thy Iustice being fully satisfied and thy wrath appeased thou hast made with vs in him thy Couenant of grace wherein thou hast promised the free pardon of our sinnes and the saluation of our soules grace in this life and glory and happinesse in the life to come vpon the alone condition of faith laying hold vpon Christ and his righteousnesse and bringing forth the fruits thereof in hearty repentance and amendment of life The which though it be in it selfe of most infallible truth yet hauing respect to our weakenesse doubting and infidelity thou hast beene graciously pleased to confirme it vnto vs by adding thereunto thy Seales the Sacraments So that nothing hath beene wanting on thy part either for the perfecting the great worke of our Redemption or the effectuall applying of it vnto vs for our vse and benefit But O Lord wee humbly confesse that as wee haue shamefully broken the Couenant of workes by fayling in the condition of perfect obedience and haue made voyd thy promises of life and happinesse by our grieuous and innumerable sinnes both originall and actuall so also as much as in vs lyeth wee haue depriued our selues of the benefits which thou offerest vnto vs in the new Couenant of grace in Iesus Christ by our manifold faylings wants and imperfections in
bodies afresh euen in the Fountaine of Christs precious Blood and in the teares of vnfained sorrow mourning with bitter griefe because wee haue pierced him with our sinnes and caused the Lord of life to bee put vnto a shamefull death Inflame our hearts with most feruent loue towards thee and our neighbours yea euen our enemies for thy sake and lincke our hearts together in an holy Communion as it becommeth the true members of Iesus Christ Let vs also approoue our loue to bee sound and sincere by the fruits of it and especially by forgiuing and forgetting all our wrongs and iniuries as heartily as wee desire to bee forgiuen of thee and by performing all workes of mercy and Christian charity towards all those who neede our helpe not onely by comforting and refreshing their bodies but also by performing all Christian duties for the eternall saluation of their soules And being thus prepared let vs when we come to thy Table performe that dutie of thy seruice in some good and acceptable manner with all reuerence faith and inward feruencie and deuotion Let vs with the outward signes receiue the things signified Iesus Christ and all his benefits that being more and more vnited vnto him we may receiue from him the Spirituall life of Grace and those holy vertues of his diuine nature that we may grow vp in him vnto a perfect man Let vs bring with vs the hand and mouth of faith and let it be more and more strengthened in the assurance of all thy gracious promises by these seales of thy couenant communicated vnto vs. Make vs partakers of Christs merits by imputation of his nature and essence by coniunction and of his power and efficacy by thy holy Spirit and let vs shew his death till he come gratefully remembring this great worke of our Redemption by his bloud that we may be thankfull and prayse thee the blessed Trinity in vnity all the dayes of our liues Finally as we doe by these meanes professe our selues thy seruants in taking vpon vs thy liuery and cognizance so giue vs grace that we may constantly striue and indeuour to walke worthy this high calling and to glorifie thee in the duties of holinesse and righteousnesse whilest we haue any breath or beeing Heare vs and helpe vs O God of our saluation and answer vs graciusly in these our suits and petitions for Iesus Christ his sake to whom with thee and thine holy Spirit be rendred of vs and thy whole Church all glory and prayse power and dominion both now and euermore Amen A thankesgiuing after the receiuing of the Sacrament of the Lords Supper O Lord our God most glorious and most gracious infinite in bountie and goodnesse vnto all thy children and seruants in Iesus Christ we doe here offer vnto thee the sacrifice of prayse and thankesgiuing and doe laud and magnifie thy great and glorious Name for all thy mercies and fauours vouchsafed vnto vs especially because thou hast loued vs with an euerlasting loue yea so loued vs that thou hast of thy meere grace and free good will euen when we were strangers and enemies giuen vnto vs thy Best-beloued and onely Sonne to worke the great worke of our Redemption and by his death and precious blood-shed to deliuer vs out of the hands of all our spirituall enemies and to free vs from euerlasting death and condemnation that we might be heires through him of eternall glory and happinesse in thy Kingdome We prayse thee also for the free couenant of grace and saluation which thou hast made with vs in him whereby thou hast assured vs of the remission of our sinnes our reconciliation with thee and of endlesse happinesse in the life to come and for confirming this couenant vnto vs by annexing thereunto the seales thy Sacraments that thereby our weake faith might be strengthened and increased and wee more and more freed from doubting and incredulity We thanke thee holy Father for renewing this thy couenant with vs this day and for confirming our vnion with Iesus Christ our head and one with another by giuing vnto vs his precious body and blood as the Spirituall food of our soules whereby they are nourished vnto euerlasting life O Lord our God it is thy great mercie that thou nourishest our mortall bodies with food that perisheth but how wonderfull is this thy bounty and goodnesse in that thou feedest our soules with this bread of Life that came downe from heauen and with this food that endureth to life eternall If thou shouldest permit vs but to gather vp the crummes that fall from thy Table we must needes acknowledge that it were a fauour farre aboue our deserts O then how should wee admire and magnifie thy mercie and bountie in vouchsafing such vile and vnworthy wretches this high and holy priuiledge to be feasted at thine owne Table not with ordinary cheare but with such spirituall and diuine delicacies euen the precious body and blood of thine onely deare Sonne whereby he becommeth one with vs and we with him euen as thou holy Father and he are one in that holy and happie vnion O that our narrow hearts were inlarged that we might in some measure apprehend this thine infinite and incomprehensible goodnesse O that being cold in themselues they were warmed and inflamed with the fire and flame of this diuine loue that with the liuely sense and feeling of it wee might be mooued to returne loue for loue and expresse it by our feruent zeale and indeuour in all things to please and glorifie thee throughout the whole course of our liues and conuersations Which because it is not in our owne power O thou the rich fountaine of all grace and goodnesse inspire and inflame our cold and frozen hearts with the beames of thy loue shed abroad in them by thine holy Spirit that we may loue thee with vnfained loue and contemning all things in comparison of thee may long and labour after nothing so much as to enioy thee in this life by grace and the presence of thy blessed Spirit and by full and perfect vision and fruition in the life to come To this end gracious God blesse vnto vs thine holy Ordinances and meanes of our saluation and by the inward assistance of thy good Spirit make them powerfull and effectuall to the attayning of those ends for which thou hast giuen and wee receiued them Let vs finde hereby our vnion with Christ strengthened and confirmed by feeling the Spirituall life and sap of grace deriued vnto vs and increased in vs from this roote of righteousnesse not onely for our further assurance of our iustification but also for the perfecting of our sanctification and the strengthening of vs vnto all Christian duties of a godly life Let vs by this Spirituall food of our soules finde our selues nourished and inriched with all sauing graces especially let vs feele our weake faith confirmed and increased that wee may without wauering be perswaded of all thy gracious promises made
vnto vs and effectually apply vnto our selues Iesus Christ and all his benefits seeing thou hast not onely offred them in thy Word and couenant of grace but also sealed and thereby fully assured them vnto vs by thy seales the Sacraments Giue vs grace that we may approue this faith to be true and liuely by bringing forth plentifull fruits of it in repentance and newnesse of life bewayling our sinnes because they haue pearced our Sauiour and fearing to offend thee for the time to come seeing thine exact Iustice would not suffer them to goe vnpunished when thine onely and deare Sonne did beare them vpon his Crosse Let vs not by sinne hazard our soules againe to death for the wages of worldly vanities seeing to redeeme vs from them our Sauiour and surety payd vnto thy Iustice the inestimable price of his precious blood but being freed from sinne let vs become his seruants that hath redeemed vs seruing him in the duties of holinesse and righteousnesse all the dayes of our liues And as wee haue professed our selues to be of thy Family by taking vpon vs and wearing thy liuerie so let vs adorne our profession and glorifie thee our Lord and Master by hauing the light of our Christian conuersation shining before all men in all things behauing our selues as it becommeth thy children and seruants Let vs haue our Lords death in remembrance vntill he come not onely that it may stirre vs vp to vnfained thankefulnesse vnto thee for giuing thy Sonne and to him for giuing himselfe vnto vs and for vs but also that it may be as a shield of proofe to arme vs against all our spirituall enemies thy wrath the curse of the law Satan death sinne and condemnation that they may neuer preuaile against vs. Let vs also as wee haue in this holy communion professed our selues members of the same body approue our selues to be indeed so by performing all duties of loue towards one another both in releeuing those that want and forgiuing those who haue offended vs. Finally we beseech thee deare Father to enable vs by thy grace and holy Spirit that we may performe our vowes and promises which we haue made vnto thee especially in the time of preparation before wee came to thy Table and seeing in the sense and feeling of our wants and weakenesses in thy Spirituall graces required to the worthy receiuing of the Sacrament as knowledge faith repentance and charity wee were displeased with our selues and promised that we would indeuour to haue them increased and strengthened for the time to come good Lord we beseech thee giue vs grace to performe what we haue promised and to labour carefully and conscionably in the vse of all good meanes for the inriching of our soules with these and all other sauing graces of thy sanctifying Spirit that so also wee may bring forth the fruits of them in our godly and Christian liues to the glory of thy blessed Name and the comfort and saluation of our bodies and soules through Iesus Christ our Lord. Amen A Prayer for the Sicke MOst glorious and mighty God who are righteous in all thy wayes and holy in all thy workes most iust in all thy Iudgements and infinitely gracious and mercifull towards thy children in Iesus Christ euen in thy chastizements and Fatherly corrections who art the Author of health and sicknesse and hast in thy hand the issues of life death For as much as thou hast commanded vs to call vpon thee as at all times so especially in the time of trouble and affliction and hast encouraged vs hereunto by thy most gracious promise that thou wilt heare and helpe vs that being deliuered we may glorifie thee We thy poore humble seruants in obedience vnto this thy Commandement and in confidence of this thy promise doe here in the Name and mediation of Iesus Christ humbly prostrate our selues before thee acknowledging and bewayling our manifold and grieuous sinnes For we were not onely conceiued and borne in sinne and thereby so defiled in all the powers and parts of our soules and bodies that wee haue beene disabled vnto all good duties and made prone to all wickednesse but wee haue also from this bitter roote of originall corruption brought forth continually those cursed fruits of actuall transgressions by breaking all and euery of thy Commandements in thought word and deede from the beginning of our liues vnto this present houre And that not onely in the dayes of our ignorance whilest we continued the vassals of Satan and when as sinne raigned and ruled in vs and wee performed vnto it voluntarie and cheerefull obedience as vnto our King and Soueraigne but euen since thou hast graciously called vs out of the kingdome of darkenesse and hast wrought in our hearts some desires to serue thee we haue often rebelled against thee and for the base hire of worldly trifles haue beene allured to commit many sinnes not onely through frailty and infirmity but euen against our knowledge and consciences contrarie to our generall vow in Baptisme and many speciall promises which wee haue made vnto thee vpon sundry occasions And although thou hast giuen vnto vs our Beeing and preserued vs in it by thy speciall and good prouidence and hast redeemed vs by the death of thy deare Sonne out of the hands of all our spirituall enemies that wee might worship and serue thee in holinesse and righteousnesse all the dayes of our liues yet Lord wee humbly confesse that wee haue beene too too forgetfull of these inestimable mercies neglected the duties of thy seruice and spent the greatest part of our liues in pursuing worldly vanities These these deare Father haue beene for the most part the subiect of our thoughts the obiect of our desires and the chiefe markes at which we haue aymed in our most earnest indeuours And so haue wee in our vnderstandings minded earthly things in our hearts affected them with such longing desires and with all our strength pursued them in all our workes and actions as though we had no better hopes and had forgotten that we are pilgrims on earth and Citizens of heauen As for the duties of thy seruice we haue often through this eager pursuit of worldly vanities forgotten and neglected them and often haue performed them with much coldnesse and formality weaknesse and wearinesse dulnesse and drowzinesse of heart and spirit whilest our minds and affections haue been distracted and carryed away and our deuotion and zeale cooled and quenched by our ouer-much minding and louing of earthly things And though thou hast allured vs to performe vnto thee more sincere and cheerfull seruice by promising to giue vs the rich wages and free reward of heauenly happinesse yea for the present hast incouraged vs hereunto by multiplying vpon vs many temporall blessings as health strength peace plenty food apparell and such like yet wee haue abused these benefits by taking occasion thereby to goe on in our sinnes with greater security and haue been made by
occasions of Christian duties but seeke for them before they offer themselues 461 3 The third is that wee must set our selues most seriously about Christian duties when wee finde our selues best prepared and fitted for them 462 4 The last rule is that we must obserue an order in doing these duties and auoyd confusion 463 CAP. III. Of the rules of a godly life respecting the matter forme and substance of it 464 Sect. 1. The first rule is that we aspire vnto perfection by degrees 464 2 Of these degrees by which wee must aspire vnto perfection 465 3 The second rule is that wee fit our burthen according to our strength 467 4 That wee must exercise our selues in the duties of a godly life according to the measure of grace receiued 469 5 That they who vndertake matters aboue their strength cannot doe them in sincerity but in shew onely 469 6 The third rule is that wee must not vndertake too many things at once 470 7 The fourth rule is that wee must not busie our selues in other mens matters 471 8 The fifth rule is that we must take heed lest daily vse of Christian duties doe make vs cold and formal in them 472 9 The sixth rule is that wee must preserue our zeale and deuotion in their full strength and not suffer them to decline or waxe cold 472 CAP. IIII. Of the last rule of a godly life which is that we must not content our selues with a small measure of grace but labour to grow vnto perfection 474 Sect. 1. That the Scriptures require this growth in grace from the least degrees to the greatest 474 2 Reasons mouing vs to aspire vnto perfection 476 3 That except wee grow in grace wee cannot haue any sound comfort in our estate 477 4 That if wee desire to grow in grace wee must carefully vse the meanes which may further vs in it and what they be 478 CAP. V. Of the meanes whereby wee may be inabled to leade a godly life And first of the Ministery of the Word 479 Sect. 1. That if wee will leade a godly life wee must vse the meanes inabling vs vnto it 479 2 The Ministery of the Word is a chiefe meanes of our spirituall life 480 3 That it is the ordinary meanes of our new birth and of working Gods graces in vs. 482 4 What is required in the Minister that by his preaching hee may further the people in the duties of godlinesse 484 5 That the Word must bee preached powerfully and plainely 484 6 Of the duties of the people respecting the Ministers of the Word 486 CAP. VI. Of the duties of the people in hearing of the Word and first in their preparation 488 Sect. 1. That wee must vse preparation before the hearing of the Word and wherein it consisteth 488 2 Of duties to bee performed in hearing the Word 490 3 Of duties to bee performed after hearing 490 CAP. VII Of the second publike meanes of a godly life which is the administration of the Sacraments 492 Sect. 1. That the Sacraments further vs much in a godly life as they are seales of the Couenant 492 2 That the Sacraments further vs in godlinesse as they are testifications of our seruice to God 493 3 That the Sacrament of Baptisme furthereth vs in godlinesse as wee are thereby ingrafted into Christ 494 4 Secondly as it is the Sacrament of our new birth 495 5 Thirdly as it is our restipulation in the Couenant of grace 496 6 That the Lords Supper furthereth vs in Christian duties first because thereby our communion with Christ is confirmed and secondly our faith strengthened 496 7 Thirdly because it is the spirituall food of our soules 497 8 Fourthly because we doe it in remembrance of Christ 498 9 Fifthly because thereby wee are occasioned to renew our Couenant with God 499 CAP. VIII Of the third publike meanes of a godly life which is Prayer 500 Sect. 1 2. That Prayer is Gods Ordinance to obtaine his gifts and graces 500 3 That publike Prayer is most effectuall for the obtaining of all Gods graces 502 CAP. IX Of the priuate meanes of a godly life and first of Christian watchfulnesse 505 Sect. 1. That we must not rest vpon the publike meanes onely but vse the priuate also 505 2. 3. That Christian watchfulnesse is not a bodily but a spirituall exercise 506 4 What Christian watchfulnesse is 508 5 That this watch must bee kept in all things 508 6 That we must watch ouer all the powers and parts of our soules and bodies 509 7 That we must chiefly watch ouer our hearts 511 8 That we must chiefly clense and keepe our hearts from those corruptions which are most dangerous 512 CAP. X. Of Christian watchfulnesse ouer our senses tongues and actions 515 Sect. 1. How wee must watch ouer our senses 515 2 How we must watch ouer our tongues 516 3 That this watch consisteth in the right ordering of them 517 4 How we must watch ouer our workes and actions 519 CAP. XI Of the ends at which we must ayme in our Christian watch 520 Sect. 1. Of three speciall ends of our Christian watch 520 2 That wee must watch ouer our selues that wee be not circumuented by our spirituall enemies 521 3 That we must keepe this watch in all places and at all times 522 4 That wee must watch also ouer our brethren 523 CAP. XII Of the reasons whereby wee may bee perswaded to keepe this Christian watch 523 Sect. 1. That this watch is necessary because God requireth it 523 2 Other reasons shewing the necessity of keeping this watch 524 3 That this watch is most profitable because it helpeth vs much to the leading of a godly life 525 4 That by this watch wee are made constant in the course of Christianity 528 CAP. XIII Of the meanes wherby we may be inabled to keepe the Christian watch 529 Sect. 1. The first meanes is temperance and sobriety and the second the feare of God 529 2 The third meanes is the remembrance of Gods Iudgements 530 3 Of the fourth meanes which is to remember the day of death 531 4 Of the last meanes which is to meditate on the day of Iudgement 532 CAP. XIIII Of Meditation which is the second priuate meanes of a godly life what it is and the causes thereof with the reasons which may mooue vs to this holy exercise 533 Sect. 1. Of the order and reason why it is heere handled 533 2 Of Meditation what it is and how it differeth from other exercises of the mind 533 3 Of the efficient cause or person who is to meditate 535 4 That Meditation is an exercise that belongeth to all Christians 536 5 Reasons moouing vs to performe this duty the first whereof is taken from the excellency of it 537 6 The second taken from the profit of it 537 7 The third taken from the necessity of it 538 CAP. XV. Of the kinds of Meditation and first of that which is extraordinary 539
the other for as a weake hand may as truly liue and mooue as a stronger but yet is not so powerfull in motion nor possibly able to doe so much worke and as a little tree newly planted may bring foorth good fruit as well as one that is come to perfect growth yet cannot doe it in equall quantity So he that hath the weakest faith liueth an holy life doth some good workes and bringeth foorth some fruits of godlinesse and righteousnesse but his workes are not so many not his fruits in such plenty and abundance as theirs whose faith is growne to an higher degree Neither in truth is it possible that it should be otherwise seeing weakelings in faith haue more to doe and lesse abilitie to performe For the deuils policie binds him to vse all meanes to supplant them when as he hath most hope and to pull vp faith by the rootes when it is newly planted and his malice rageth most against those who haue newly escaped out of his bondage and refuse any longer to be gouerned by him The world more vehemently laboureth to hinder the good proceedings of those who haue newly separated from it as conceiuing more hope of their reclaiming and the corruptions of their owne flesh are much stronger to betray them into the hands of their forraine foes So that they are in the same case with Nehemiah and his fellowes who must in one hand hold their working instruments and in the other their weapons that they may bee ready to repell their enemies And therefore hauing these and so many other difficulties with innumerable discouragements to hinder them and fewer and weaker comforts to harten them on in their Christian course it is no maruaile if they doe not make so good riddance of their worke nor bring foorth such plentifull fruits of godlinesse in their liues as those who are stronger in faith and haue ouercome these difficulties and after the conquest of their spirituall enemies haue now attained to some peace and rest And hereof it is that they that are weake in faith are more vnsettled in the Christian course one while going forward another while intermitting their labour one while standing still and soone after slipping and falling in their way or wandring out of it into the by-wayes of sinne because they haue strong opposition and are weake to make any resistance onely the Lord who hath promised that none of his shall be tempted aboue their power and 1. Cor. 10. 13. 2. Cor. 12. 9. delighteth to glorifie his might in their infirmities doth assist them with his Spirit and thereby inableth them to ouercome all difficulties and when they slip preserueth them from falling or being falne raiseth them vp againe reneweth their strength when it is decayed and giueth them in the end a good issue out of all their tentations and an happy victory ouer all their enemies CAP. IX Of the meanes whereby wee may obtaine a liuely faith and daily increase it from the least to the highest degree §. Sect. 1 Of fiue speciall meanes wherby we may obtaine a liuely faith SEeing then faith is so necessary to a godly life and higher degrees of it for attaining of higher perfection and making of a further progresse in the wayes of holinesse and righteousnesse it behooueth euery one who desireth to leade a life acceptable vnto God to vse all good meanes whereby he may attaine vnto faith and hauing the first degrees of it not to rest in them but to vse all indeuour whereby he may grow from faith to faith vntill he attaine vnto fulnesse of perswasion Now the meanes of attaining faith are many The first and principall is prayer which is not onely in it selfe a powerfull meanes to obtaine it of God but also of making all other meanes effectuall to those ends for which we vse them For faith is not of Eph. 2. 8. our selues as the Apostle teacheth vs but it is a free grace and gift of God and as our Sauiour saith It is his worke that we beleeue on him whom hee hath Ioh. 6. 29. sent And none haue it but they vnto whom it is giuen according to that of the Apostle Vnto you it is giuen in the behalfe of Christ not onely to beleeue Phil. 1. 29. on him but also to suffer for his sake Now the way to get Gods gifts is to beg them at his hands by effectuall prayer according to that If any Iam. 1. 5. man want wisedome let him aske it of God that giueth all men liberally seeing he hath tyed himselfe by his gracious promise that if we aske wee shall receiue Matth. 7. 7. and that whatsoeuer we desire in his Sonnes name he will giue it vs. And Iob. 16. 23. therefore if we would haue faith wee must bee frequent and feruent in prayer and after that by Gods Spirit it is like a small seede sowne in our hearts and scarcely to be discerned being hidden from our sight vnder the clods of our corruptions we must vse the same meanes to bring it to some growth saying with the Apostles Lord increase our faith and with Luk. 17. 5. the father of the possessed child Lord I beleeue helpe thou mine vnbeleefe Mark 9. 24. The second meanes is that we adioyne our selues to the true Church of God where the Word is sincerely and powerfully taught and the Sacraments duely and rightly administred For howsoeuer our faith is not built vpon the Church yet doth it prepare our hearts to the receiuing of it not onely in respect of that authority which it hath to mooue vs to the imbracing of that which it imbraceth and commendeth vnto vs but also as it offereth the meanes which onely are effectuall for the begetting and increasing of our faith being the Master of the Rowles which hath the custody of all our spirituall euidences and the keeper of Gods Seales whereby our faith is assured of the truth of his promises The third meanes is the carefull and conscionable hearing of Gods Word with a desire to profit by it for faith commeth by hearing and hearing by the Word of God Rom. 10. 17. 1. Cor. 3. 5. in which respect the Preachers of the Gospel are called Ministers by whom the people beleeue because their Ministerie is the ordinary meanes of begetting faith in them The fourth meanes is the vse of the Sacraments which are as Seales annexed to the Couenant of grace whereby wee are vndoubtedly assured that God will make good vnto vs all his promises of grace and saluation in Iesus Christ The fift is Christian conferences and holy examples whereby wee gaine subiects to Christs Kingdome and build vp one another in our holy faith as we see in the example of the woman Joh. 4. 59. of Samaria who by her sayings drew many to beleeue in Christ and of Aquila and Priscilla who by their holy conferences informed Apollos Act. 18. 26. 1. Pet. 2. 12. more perfectly in the
speaking peace and offering vnto vs reconciliation grace and saluation in Iesus Christ assuring vs vpon the condition of a liuely faith bringing forth the fruits thereof in vnfained repentance that all Gods gracious promises respecting this life and the life to come doe belong vnto vs. In which regard it is called glad tidings which cause euen the very feete of those that bring them Rom. 10. 15. Iohn 14. 27. to seeme beautifull vnto vs and the Gospell of peace which Christ himselfe first preached Peace I leaue with you my peace I giue vnto you not as the Ephes 2. 17. Luke 10. 5. 2. Cor. 5. 20. world giueth giue I vnto you Let not your heart be troubled neyther let it be afraide And when he had reconciled vs vnto God by his Crosse and slaine enmity thereby he came also and preached this peace vnto vs And afterwards sent his Disciples as his Heralds to proclaime it to all who by faith receiued it yea as his Ambassadours to beseech vs in his stead to be reconciled vnto God By which meanes when the peace of a good conscience is begunne in vs it is thereby more and more confirmed and increased as also by the vse of the Sacraments which being as seales annexed to the couenant of grace doe confirme our faith in God promises and so worke peace and ioy in our consciences out of this assurance that Christ and all his benefits are ours and that wee in him are reconciled vnto God §. Sect. 4 That a good conscience springeth from a liuely faith For neither the Gospell nor the Sacraments no nor yet Christ himselfe will bring vnto vs this peace of conscience vnlesse wee receiue and Heb. 5. 2. apply them by the hand of faith as the best salue will not heale vnlesse it be applied to the wound nor meate nourish vs vnlesse it be receiued into the stomake nor the purest water purge vs from our filth vnlesse we be washed in it But when this precious balsam is applied to our wounded consciences and when by the hand of faith they are washed in the Lauer of his precious blood then they are healed of the sores of sinne and being rified from the guilt punishment and power of it do speake peace vnto vs and are the messengers of such ioyfull tydings as cannot be damped with any worldly tribulation According to that of the Apostle Being iustified by faith we haue peace with God through our Lord Iesus Christ by whom also we Rom. 5. 1 2 3. haue accesse by faith into this grace wherein we stand and reioyce in hope of the glory of God And not onely so but we glory in tribulation also c. Whereof it is that in the Scriptures faith and a good conscience are as the 1. Tim. 1. 19. cause and effect ioyned together so that one of them cannot miscarry in the storme of tentations but we shall make shipwracke of them both and together with our faith lose both our peace with God and our peace of conscience Wheras our assurance of faith will embolden vs to drawneere to the Throne of Gods grace with a true heart hauing our hearts sprinkled Heb. 10. 22. from an euill conscience and our soules washed with pure water But yet we must take heede that we doe not attribute that to the instrument which is peculiar to the principall cause nor imagine that faith by any vertue that is in it selfe doth purifie our consciences or worke peace in them For this it can no more doe then the hand it selfe can cure a sore by touching it or nourish the body and keepe it warme without food or clothes though it be the instrument to apply and put them on but it is onely our good Ionas which being cast into the raging Sea of our troubled consciences maketh them cleane and still it is the wood of his Crosse alone that is the vertue of his death and passion which being cast into these waters embitterd with the guilt of sinne that can make them to yeeld vnto vs the sweete and pleasant waters of ioy and consolation Although he will doe no more good to pacifie the stormes and sweeten the bitter torments of a raging conscience if he be not applied by a liuely faith then Ionas in the ship or the branches still growing vpon the tree and not at all cast into the tempestuous Sea and bitter waters CAP. XIIII Of the actions and effects of a good Conscience of the peace which it truly speaketh and how it differeth from the false peace of secure worldlings §. Sect. 1 That a good conscience speaketh goodnesse and peace only ANd so much of the causes of a good conscience both principall and instrumentall The next point to be considered is the actions and effects of it which are to speake peace and to testifie vnto vs truly and according to the Scriptures good and comfortable things as a Iudge acquitting and absoluing vs as an aduocate pleading for vs as a witnesse excusing and giuing euidence on our side and as a sure and faithfull friend admonishing vs that we may not fall or rebuking vs being falne that we may rise againe by vnfained repentance Where we are to consider what the conscience witnesseth and secondly the rule according to which it giueth testimonie The things which the good conscience speaketh and witnesseth are goodnesse and peace only neither is it the action of a good conscience properly to accuse and terrifie vs for sinne but to speake peace vnto vs and to iustifie vs as righteous not in our owne naturall righteousnes but in the righteousnesse of Christ applied by fayth which is most pure and perfect and in our sanctification and inherent righteousnes wrought in vs by the renewing of the holy Ghost which is but begun spotted and imperfect in this life but yet is growing towards purity and perfection and in the meane while hath the imperfections couered with Christs perfect righteousnesse and the spots and staynes of it washed away in his blood So that the good conscience is the peaceable conscience onely which witnesseth good things vnto vs as most neerly resembling the conscience of Adam in the first Creation whilst he remained in the state of innocency which onely iustified him and his actions and thereby comforted and strengthened him in Gods seruice and neuer accused or terrified him before his fall because he was pure and free from all taynt of sinne vnto which purity of Creation lost by transgression the holy Ghost reneweth the conscience by degrees vnto the highest whereof it attaineth when casting to accuse and terrify vs it iustifieth and excuseth vs before Gods Tribunall being then most good and perfect when as it is most quiet and peaceable so as we can say with Paul I haue liued in all good Acts 23 1. conscience before God vntill this day namely from the time of my first effectuall calling and conuersion §. Sect. 2 That a good conscience
helpe of their notes and examining their children and seruants and putting them to giue an account of what they haue heard and learned Lastly we must make what we haue heard our owne by applying it to our owne vse and bringing it to practice in our liues and conuersations whereby we shall Luk. 11. 28. Ioh. 13 17. Iam. 1. 25. intitle our selues to that blessednesse which is promised to all those who both heare the Word and keepe it And so much of the first meanes of inabling vs to the duties of a godly life the ministery of the Word and the things that are required vnto it The which I haue the more briefly Christian warfare 1. part lib. 2. cap. 26. passed ouer because I haue touched diuers of the poynts before and more fully handled some of them in another Treatise CAP. VII Of the second publike meanes of a godly life which is the administration of the Sacraments §. Sect. 1 That the Sacraments further vs much in a godly life as they are seales of the Couenant THe second meanes of inriching vs with all sauing graces and strengthening vs vnto all the duties of a godly life is the right vse of the Sacraments Baptisme and the Lords Supper both which doe much conduce hereunto and each of them seuerally For the Sacraments are seales annexed to the Couenant of grace purposely instituted of God to strengthen and confirme our faith in this assurance that Christ and all his benefits doe belong vnto vs that in him and for his righteousnesse death and full satisfaction vnto Gods Iustice he hath pardoned and forgiuen vnto vs all our sinnes that in him he is well pleased with vs and hath giuen vnto vs iust title and interest to all his promises both of grace in this life and glory and happinesse in the life to come that hee will giue vnto vs his holy Spirit and thereby write his Law in our hearts that we shall not depart from him mortifie our corruptions and quicken vs vnto new obedience Of all which benefits the Sacraments are not onely significant signes but also infallible seales annexed purposely by God vnto his Couenant to assure vs that he will performe all his promises and to giue vnto vs like a bond and conueyance legally signed and sealed iust title and interest vnto all those blessings euen before we sensibly haue them in possession and fruition Yea not onely so but they also serue like instruments and conduit pipes to conuey to the worthy receiuer Christ and all his benefits Now what can more forcibly perswade or more powerfully inable vs to the duties of a godly life then the representing assuring and exhibiting of all these inestimable benefits in the right vse of the Sacraments What can more inflame our hearts with most feruent loue towards God then the consideration yea sense and feeling of this admirable loue of God towards vs in giuing vnto vs when wee were sinners strangers and enemies vnto him and his grace Christ Iesus and with him all these vnspeakable benefits and what more then loue can effectually mooue vs to an holy desire in all things to glorifie and please him and to walke worthy his loue in all holinesse of life and conuersation What can more lighten the burthen of our labour and make vs to thinke all too little which we can doe and suffer for him Againe the Couenant of grace sealed vnto in the right vse of the Sacraments doth singularly incourage vs to lay aside all doubts and difficulties seeing God thereby assureth vs that he will yea hath giuen vnto vs his holy Spirit to direct and assist vs in all our good indeuours in the mortifying of all our sinfull corruptions seeme they neuer so strong and vnresistable and strengthening vs to the performance of all good duties seeme they neuer so difficult and vnpleasing vnto flesh blood And what can more effectually moue vs to go on in the worke of sanctification then to haue such an assistant to ioyne with vs vnto whom nothing is difficult being infinitely able to performe and perfect whatsoeuer he vndertaketh What can more powerfully perswade vs to doe God faithfull seruice then to haue the pardon of our sinnes put into our owne hands signed and sealed so dearly purchased and so freely giuen then to haue the present pledges and pawnes of Gods loue and fauour the earnest of his Spirit the first fruits of his graces and the conueyances of our heauenly Inheritance sealed and deliuered into our own keeping For who would be so sluggish as not to doe faithfull and diligent seruice to such a glorious and gracious Master for such liberall and bountifull wages Finally seeing in the right vse of the Sacraments wee doe really and truly though spiritually and by faith receiue Christ that he may dwell in vs and we in him and not onely communicate with him in his diuine graces imputed by God and applyed by faith but also by vertue of his Spirit assisting this ordinance haue all sanctifying and sauing graces confirmed and increased in vs whereby wee are strengthened vnto all the duties of a godly life hence also it appeareth how much they conduce and further vs in them seeing we haue Christ himselfe a co-worker with vs who by his holy Spirit sustaineth the greatest part of the waight of that his easie yoke and light burthen which he layeth vpon vs in which respect we may take courage vnto vs and say with the Apostle that we are able to doe all things through the power of Christ which strengtheneth Phil. 4. 13. vs and seeing also they cherish and increase his gifts and graces in vs whereby we are moued and inabled to worke together with him in all holy duties of Gods seruice and of a godly and Christian life §. Sect. 2 That the Sacraments further vs in godlinesse as they are testifications of our seruice to God Secondly the Sacraments are helpes vnto vs for this purpose as they are solemne testifications of our seruice and obedience vnto God seeing they are his liueries and cognizances whereby his seruants are knowne from others and the sacramentall oath which he causeth all his souldiers to take when he entertaineth them into his spirituall warfare and the pres-money which he putteth into their hands whereby hee obligeth and firmely bindeth them to continue constant in this warfare and to fight couragiously vnder his colours Now this may mooue vs to doe faithfull seruice vnto our great Lord and Master partly because hee hath so innobled vs by giuing vs entertainment into his Family and graced vs by letting vs weare his liuery and cognizance seeing it is a farre greater aduancement and dignity to be one of his meanest seruants euen a doore-keeper in his House then to be the greatest Monarch in the earth partly Psal 84. 10. because he incourageth vs to faithfull and diligent seruice by such bountifull wages and inestimable rewards and partly because wee shall otherwise
it so may I truely say of these my labours out of which so much profit comfort and contentment haue accrewed vnto my selfe that I should haue no iust cause to repent for the scantnesse of my reward although no other fruit should spring from them But if I be not deceiued as we are apt to be no lesse blinded in iudging of our spirituall and mentall then of our naturall and corporall births these my present labours will proue no lesse profitable vnto all that peruse them then any of the former Yea if my affection corrupting my iudgment doth not cause me to looke vpon them like Fathers vpon the children of their old age with an ouer-partiall eye they are in some respects to be preferred before any of the other both because the subiect on which they intreate hath the priuiledge of excellency and necessity as being the maine duties of Christianity which are to be performed thorowout the whole course of our liues and also because they generally concerne all sorts of men who thinke themselues bound to doe God any seruice or to carry themselues so as that their works and wayes may be accepted of him If any man shall thinke that I haue described the duties of a godly life with more strictnesse and in greater perfection then any can attaine vnto in this state of imperfection and so haue required more of others then I can any wayes be able to performe my selfe let him know that the worke must be fitted to the rule and not the rule to the worke and that this must be straight and perfect although by reason of the crookednesse of the matter or stuffe no worke-man is able to frame it so but that it will in many places decline and swarue from it And though the marke of perfection be so small and so farre out of our reach that none in this life can hit it yet must it be set before vs and we must striue to shoot at it as neere as w 〈…〉 seeing they are more likely to haue the prize of the best game who aime at it then those who looke another way For my selfe none can accuse me of so many and great imperfections in my course and practice of these duties as I am ready to charge my selfe within the court of mine own conscience yet if I would not belie the grace of God in me I must professe that I doe labour to performe that my selfe which I propound vnto others and though I cannot attaine to the goale of perfection as I haue here described it out of Gods Word yet bewayling my stiffenesse and lamenesse in running the Race I indeuour and presse in some measure towards Phil. 3. 13 14. the marke for the price of the high calling of God in Iesus Christ and no more then this doe I require of others Now because wee cannot grow in grace and godlinesse without the assistance of Gods Spirit and this cannot be had vnlesse we sue and seeke for it and because also godlinesse in a great part consisteth in powring forth our soules before God in humble and hearty frequent and feruent prayers therefore lest any thing which is necessary should be wanting to this Treatise I haue in the end of it set downe diuers formes which may serue either for the vse of weake Christians who cannot fit themselues with better or for some direction to guide them in composing or conceiuing others according to their owne particular occasions If any man thinke them ouer-long and tedious to him I confesse they are so though there is scarce two amongst them that may not be treatably vttered in a quarter of an houre and therefore I would not torture his deuotion by perswading him to racke and stretch it aboue its due length and strength but rather I would aduise if hee meet not with shorter Prayers which better please him that hee deuide both the Confessions and Petitions with some marke of a Pen so as he may vse one halfe at one time and the rest at another And so Christian Reader I leaue thee to the Lord and his good blessing vpon all thy studies and indeuours only requesting these two things at thine hands First that as I haue laboured much in giuing thee directions for the leading of a Christian life so thou wilt also striue with all thine indeuour to walke in this way reuealed vnto thee And secondly that if thou reape any fruit of my paines as I doubt not thou wilt if thou reade to profit by them constantly vnto the end and not heere and there by fits and snatches thou wilt be pleased to affoord me the benefit of thy Prayers that together with thy selfe I may continue and hold out vnto the end in the profession and practice of all Christian and holy duties vntill hauing finished our course with ioy we doe both of vs receiue the Crowne of righteousnesse which God of his free grace hath laid vp for vs and for all those who loue his appearing Octob. the 16. 1622. Thine in the Lord Iesus our Head and Sauiour I. D. A TABLE CONTAINING IN IT THE CONTENTS of the Chapters and Sections in the Treatise following The Contents of the first Booke CAP. I. Containing the Preface to the following Treatise which sheweth the excellency profit and necessity of the subiect matter therein handled pag. 1. Sect. 1. THat the end of euery thing is to be preferred before the meanes which are destinated vnto it 1. 2 That the practice of Religion and godlinesse is to bee preferred before the theory and bare knowledge of it 2 3 That the practice of godlinesse is an infallible signe of the sincerity of our knowledge and profession 3 4 That the practice of godlinesse is the touch-stone of our faith 3 5 That though a godly life is not the cause yet it is the way to euerlasting happinesse 4 6 That all Gods Ministers should inforce this doctrine and practice of a godly life 4 CAP. II. Containing the definition of a godly life whereby we may know what it is and wherin it consisteth 5 Sect. 1 What a godly life is both according to the Law and the Gospell 5 2 That a godly life chiefly consisteth in Euangelicall and filiall obedience and what it is 5 3 That the regenerate onely can leade a godly life 6 4 That the Spirit of God is the Authour of spirituall life 7 5 That the Spirit inlighteneth vs in the wayes of godlinesse 7 6 That we must be ingrafted into Christ before we can leade a godly life 8 7 That onely those can leade a godly life who are in the couenant of grace 9 8 That a liuely faith is necessarily required to a godly life 10 9 That the duties of a godly life must spring from the fountaine of loue 10 10 That the duties of a godly life must proceed from thankfulnesse 11 11 That the duties of a godly life must be done in humility 11 12 That we must propound Gods glory
required 152 3 Of outward duties respecting the person of our neighbours 152 4 Of the duties which wee owe to our neighbours soule 153 5 Of duties belonging to our owne persons 153 CAP. XIII Of the duties required in the seuenth eighth ninth and tenth Commandements 154 Sect. 1 Of the summe of the seuenth Commandement The duties which it inioyneth and vices which it forbiddeth 154 2 The meanes of preseruing chastity 155 3 Of duties required in the right getting of our goods 156 4 Of the duties respecting the right vse of our goods 157 5 Of the ninth Commandement and of that truth which is required in it 158 6 Of the preseruation of our neighbours good name and the meanes of it respecting our inward disposition 158 7 Other duties respecting outward profession 159 8 Of the preseruing our owne good name 159 9 Of the tenth Commandement and what is required in it to wit originall righteousnesse and spirituall concupiscence 160 10 Of the Spirit lusting against the flesh 161 11 Of the meanes inabling vs to the obedience of this Commandement 161 THE THIRD BOOKE OF a godly life contayning in it those duties which are required in our daily exercise both generally at all times of the day and vpon all occasions and specially in the seuerall parts of it p. 163 CAP. I. That the duties of a godly life ought daily and constantly to be performed and not by fits and spurts onely 163 Sect. 1. That we must performe these duties daily and constantly vpon euery fit occasion 163 2 That no time is exempted from Gods seruice prooued by Scripture 164 3 Diuers reasons proouing the necessity of the daily exercise of a godly life 166 4 Of the many great dangers which follow the neglect of this daily exercise 167 5 Another reason taken from our calling and profession 168 6 The last reason taken from the vncertainty of our liues 169 CAP. II. Of some speciall duties of a godly life which are to be performed in our daily exercise And first of the renewing of our repentance 169 Sect. 1. Of the daily renewing of our Couenant with God by the renewing of our faith and repentance 169 2 Of the daily renewing of our repentance what is required vnto it 171 3 Of the daily confession of our sins and iudging our selues for them 173 4 Of our detestation and hatred of sinne 174 5 Of the benefits which would arise of this exercise of renewing our repentance 175 CAP. III. Of our daily exercise in renewing our faith 176 Sect. 1. That the daily renewing of our faith is very profitable necessary 176 2 What this renewing of our faith is and the meanes wherby we may be inabled to doe it which consist first in diuers Meditations 177 3 Of the second sort of meanes which consist in the performance of diuers actions 179 4 Of the manifold benefits which would arise from the daily renewing of our faith 179 5 Of diuers other benefits which follow the daily renewing of our faith 181 CAP. IIII. Of our daily exercise in seeking God and of the things which are required vnto it 183 Sect. 1. That our seeking God daily is a necessary duty 183 2 What it is to seeke God 185 3 What is required to our seeking God First that we daily labour more perfectly to know and remember him 185 4 The second thing is that we adhere vnto him with our harts affections 186 5 That we must cleaue vnto God by feruent loue 187 6 That we must labour daily to haue our communion with God increased 188 7 That vnto the seeking of God is required that wee daily renew our repentance 190 8 That wee must seeke to haue and hold Gods grace and fauour in Iesus Christ 188 CAP. V. Of the right maner of seeking God so as we may be sure to finde him and of the benefits which arise from it 189 Sect. 1. That we must seek God first and principally seasonably cōstantly 189 2 That wee must seeke God in Iesus Christ sincerely zealously and with all diligence 193 3 Of the fruits and benefits which we inioy by our daily seeking God 194 4 Of the euils which follow the neglect of seeking God 195 CAP. VI. Of the Christian armour which we must put on daily and of the benefits which wee shall reape thereby 196 Sect. 1. Of the seuerall parts of the Christian Armour 196 2 That the putting on of the Christian Armour is very necessary 198 3 Of the manifold benefits which arise from being thus armed 198 4 That euery seuerall part of Armour bringeth speciall profit 199 CAP. VII Of the fourth mayne dutie which is to arme our selues against all sin and to deuote our selues wholly to Gods seruice 200 Sect. 1. That wee must necessarily arme our selues against all sinne and the reasons of it 200 2 Of the meanes to worke in our hearts a true hatred of sinne 202 3 Of the meanes whereby we may bee strengthened against sinne 203 4 That we must imbrace all vertues and Christian duties 204 CAP. VIII Of the fifth and sixth daily duties which are to conforme our selues to Gods Law and to submit our selues to his good pleasure 205 Sect. 1. That wee must conforme our thoughts words and actions according to Gods Law 205 2 Of the right ordering of our tongues and the meanes of it 205 3 Of the right ordering of our workes and actions 206 4 Of the sixth mayne duty which is to submit our selues to Gods good pleasure in all things 207 CAP. IX Of the last maine duty of the daily exercise which is Prayer 208 Sect. 1. That wee must pray daily and continually 208 2 Of ordinary prayers at set times and how often to be performed 209 3 Of extraordinary prayers vpon euery good occasion 210 4 Diuers motiues vnto the daily exercise of prayer 211 CAP. X. Of the daily exercise of thankesgiuing and how it ought to be performed 212 Sect. 1. What things are required in the duty of thanksgiuing 212 2 That we must giue thanks in all things 213 3 That we must giue thanks at all times 213 4 Reasons which may mooue vs to daily thanksgiuing 214 5 Of the meanes whereby we may bee stirred vp to thankefulnesse 215 CAP. XII Of the duties of the daily exercise in euery seuerall part of the day And first of awaking with God by Prayer and Meditation 216 Sect. 1. Of lifting vp our hearts vnto God as soone as we awake that wee may offer vnto him our first seruice 216 2 Of lifting vp our hearts by some short prayers 217 3 Of the subiect matter of our Morning Meditations 218 4 That in our first Meditations wee must renew our faith and repentance 219 5 Of the manifold benefits which will arise from these religious Morning exercises 220 CAP. XIII Of prayer in the Morning how profitable it is and necessary and of our preparation vnto it 221 Sect. 1. Of the fruit and profit of prayer
must ioyne with our reading serious Meditation 646 7 That wee must reade with affection and deuotion applying all to vse 647 8 That wee must reade orderly with diligence and constancy 647 9 Of the fittest time for this exercise 649 10 Of the wofull neglect of it 650 CAP. XXXI That reading is a notable meanes to further vs in the duties of a godly life 651 Sect. 1. That reading is a profitable exercise 651 2 That by it the minde is much inlightened in the knowledge of Gods will 651 3 Of many other benefits which reading bringeth 652 CAP. XXXII Of the choyce of our company by which we shunne the society of the wicked and consort our selues with the godly 653 Sect. 1. That we must carefully auoyd the society of the wicked 653 2 The Scriptures often warne vs to auoyd them 655 3 Examples of the faithfull to the same purpose 655 4 Reasons moouing vs to shunne euill company first because it is a strong tentation vnto euill 656 5 Other reasons to the same purpose 657 6 That we must consort our selues with the godly 658 7 That good company taketh away the tediousnesse of good exercises 659 8 That good company preserueth vs from falling into many sinnes and inciteth vs to many duties 659 9 That by good company we are fitted to performe Christian duties one towards another 660 CAP. XXXIII Of the extraordinary meanes of a godly life and first of feasting and solemne thankesgiuing 662 Sect. 1. Of solemne thankesgiuing what it is and when to bee performed 662 2 When this duty is most seasonable how it differeth from that which is ordinary and the kinds of it 663 CAP. XXXIIII Of the second extraordinary meanes which is solemne fasting 665 Sect. 1. What a true fast is and how it differeth from all other fasts 665 2 That the duty of fasting is morall and required in the Gospell as well as the Law 666 3 Of the causes of a true fast and when it is most seasonable 667 4 Of the ends of a true fast 668 CAP. XXXV Of the parts of a true fast or the things wherein it consisteth 670 Sect. 1. That the outward fast consisteth in totall abstinence 670 2 That wee must in our fast abstaine from the most part of worldly comforts 671 3 Of the inward and spirituall exercises in our fast 672 4 Of humiliation and penitency in our fast 673 5 That prayer must be ioyned with our fasting 673 6 That with our fasting we must ioyne vnfained repentance 675 7 That we must in our fast exercise our selues in all Christian duties 676 CAP. XXXVI Of the arguments and reasons which may moue vs to leade a godly life and first such as respect Gods nature workes and loue towards vs. 678 Sect. 1. The first sort of reasons taken from Gods nature and attributes 678 2 The second reason taken from Gods loue towards vs. 680 3 The third reason taken from Gods decree of Election 681 4 The fourth reason taken from the benefit of our Creation 683 5 The fifth reason taken from the benefit of our preseruation 684 CAP. XXXVII Two other reasons mouing vs to a godly life the first taken from Christ giuen vnto vs by his Father the other from the couenant of grace made in him 686 Sect. 1. Of the inestimable gift of Iesus Christ which should moue vs to loue and serue God 686 2 That the work of Redemption should moue vs to serue our Redeemer in all duties of a godly life 687 3 That by the couenant of grace wee are strongly bound vnto all Christian duties of a godly life 689 CAP. XXXVIII Of two other reasons mouing vs to a godly life the one taken from our effectuall calling the other from our free Iustification by faith 691 Sect. 1. That the benefit of our effectuall calling should mooue vs to serue God in the duties of a godly life 691 2 The second reason taken from our Iustification and the fruits that follow it 692 CAP. XXXIX Other motiues arising from those duties which we owe vnto God and our neighbours 694 Sect. 1. The first reason taken from that thankfulnesse which wee owe vnto God 694 2 The second reason taken from that desire which should be in vs to glorifie God 695 3 The third reason taken from the will of God that wee should thus serue him 696 4 The fourth reason is that wee may adorne the Gospell of God which wee professe 698 5 That we must leade a godly life to auoyd offence 698 CAP. XL. Of such reasons mouing vs to the duties of a godly life as respect our selues 700 Sect. 1. The first reason taken from that dignity vnto which God hath called vs. 700 2 The second reason is because hereby we are assured that wee shall prosper in all our wayes 701 3 The third reason because without this indeuour all our outward exercises are vaine 701 4 The fourth reason taken from the consideration of our lost time before our conuersion 702 CAP. XLI Other reasons taken from our owne profit and the manifold benefits of a godly life 703 Sect. 1. That godlinesse is the chiefest gaine 703 2 That it assureth vs of freedome from all our sinnes 704 3 That by it we are freed from the punishment of all our sinnes 705 4 That it doth much strengthen vs against Satans tentations 707 5 That by a godly life wee are prepared against death 708 6 That therby we are freed from Iudgement and condemnation 709 CAP. XLII Other reasons taken from those singular priuiledges which are peculiar to those who serue God in the duties of a godly life 711 Sect. 1. The first priuiledge is that the Image of God is repaired in vs. 711 2 The second priuiledge is that by a godly life wee haue title to all Gods promises and first of temporall blessings 712 3 That thereby Gods sauing graces are much increased in in vs. 714 4 That it strengtheneth our hope and confidence in God 715 5 That it bringeth courage and true fortitude 717 6 That it keepeth our consciences pure and peaceable 717 7 That it causeth constancy and perseuerance 718 8 That it bringeth many benefits at the houre of death 719 9 That it bringeth inestimable benefits in the life to come 720 CAP. XLIII Of other singular priuiledges wherewith God crowneth a godly life 721 Sect. 1. Their conceit confuted who imagine that God wholly reserueth the rewards of those that serue him for the life to come 721 2 That God ordinarily giueth greatest plenty of worldly blessings to worldly men 722 3 That euen in this life God endoweth the godly with many singular and peculiar priuiledges and first that hee loueth them aboue all other his creatures 723 4 That God watcheth ouer the godly with his speciall prouidence and the benefits of this priuiledge 725 5 That hee guideth and gouerneth the godly with his grace and holy Spirit 727 6 That he guideth the godly in the time of their
but presently like the body touched by Elizaeus 2. King 13. 21. in the graue we receiue such vertue and vigour from him that we are reuiued and raised from this graue of sinne vnto holinesse and newnesse of life We are by nature wild vines who bring foorth nothing but sowre grapes of maliciousnesse and sinne but when wee are ingrafted into the Ioh. 15. 1 4 5 8. true vine Iesus Christ we change our nature and receiuing the liuely sap of grace from this roote of righteousnesse we bring foorth the fruits of obedience whereby our heauenly Father is glorified and we assured of our election and saluation Finally without him wee can of our selues doe Matth. 5. 16. 2. Pet. 1. 10. nothing as he hath taught vs but being vnited vnto him we may say with the Apostle that we can doe all things through Christ which strengtheneth vs. Phil. 4. 13. And this is that which the same Apostle teacheth vs We are buried saith Rom. 6. 4 5 6. he with him by baptisme into death that like as Christ was raised vp from the dead by the glory of the Father euen so we also should walke in newnesse of life For if we haue beene planted together in the likenesse of his death we shall be also in the likenesse of his resurrection Knowing this that our old man is crucified with him that the body of sinne might be destroyed that hencefoorth wee should not serue sinne And therefore if we would bee new creatures let vs put on Iesus Christ and labour to be vnited vnto him by his holy Spirit and a Rom. 13. 14. liuely faith for in him alone we are elected vnto holinesse in him onely we are created vnto good workes which God hath before ordained that we should Eph. 1. 4. 2. 10 walke in them §. Sect. 7 That onely those can leade a godly life who are in the couenant of grace The third thing required is that we be in the couenant of grace made with vs in Iesus Christ whereby God hath assured vs that he will bee our God and that we shall be his people he our gracious Father and we his children whom he will accept in his best beloued For vntill we be in this couenant our persons are not accepted we remaining the slaues of sinne and in the state of death and condemnation and consequently nothing which we can doe seeme it neuer so glorious is pleasing in Gods sight We are till then vnder the law and couenant of workes if not as it was giuen to the Iewes yet as it was ingrauen in our hearts in our creation and Rom. 2. 14 15. consequently vnder the curse which is denounced against all that doe not Gal. 3. 10. continue in all which is written in the booke of the law to doe it namely in that perfection which the law requireth Of which fayling innumerable times we cannot according to this strict rule yeeld obedience nor performe the duties of a godly life But when we are admitted into the couenant of grace made in Iesus Christ then this rigour of the law is remitted and we are tyed onely to the obedience of sonnes which consisteth more in our wills desires and indeuours then in our abilities to performe our dutie in perfection The which obedience as this perfect law of liberty doth require so doth it inable vs to doe that which it requireth For in this couenant the Lord promiseth that he will take away our stony hearts which Ezek. 11. 29. 36. 26. Ioh. 16. 13. will rather breake then bow vnto his will and giue vs hearts of flesh which will incline to all good motions of his Word and holy Spirit And that hee will giue his holy Spirit vnto vs to conduct and rule vs in all our 1. Ioh. 2. 27. wayes and to support strengthen and comfort vs against all the difficulties and discouragements which doe affront and crosse vs in our Christian course That he will write his Law not in Tables of stone but in our Ier. 31. 31 32 33 34. hearts that we may not depart from him And if contrary to our purpose we slip in our way the Lord hath promised that he will not remember our Mal. 3. 17. sinnes to impute them vnto vs but will spare vs as a father spareth his sonne that serueth him Now what can bee a greater incouragement vnto the performance of all the duties of an holy life then to know that wee are accepted of God and that our obedience though imperfect and mingled with much corruption and weakenesse shall in Christ not onely be pardoned but highly regarded and richly rewarded by our louing Father And therefore let vs labour to be in the couenant of grace vnto which nothing on our part is required but a liuely faith in Christ applying all Gods promises made vnto vs in him and that we bring forth the fruits of this faith in vnfained repentance and new obedience §. Sect. 8 That a liuely faith is necessarily required vnto a godly life The fourth thing required in those who are to leade a godly life is a liuely faith whereby we vnderstand not onely a generall faith whereby we know and beleeue that the duties which we performe are agreeable to Gods will and warranted by his Word but a true liuely and iustifying faith whereby we are ingrafted into Iesus Christ and made partakers of all his benefits For we must first by him be made righteous before wee can doe the workes of righteousnesse wee must first become good trees Matth. 7. 18. before we can yeeld good fruits and be liuely branches of the true Vine Iesus Christ which sucke from this roote the sap of grace and holinesse before we can beare the sweete and ripe grapes of new and true obedience which are acceptable to God and well rellishing vnto his taste In which respect the Apostle telleth vs that without faith it is impossible to please God Heb. 11. 6. because whatsoeuer is not of faith is sinne Besides our best righteousnesse is Esa 64. 6. like a polluted cloth stained with our corruptions and mingled with our imperfections and consequently cannot indure the seuere triall of Gods strict iustice nor be accepted of him who being infinite in perfection in himselfe alloweth of nothing that is imperfect vnlesse being vnited vnto Christ we be made partakers of the benefit of his death and obedience and so haue the imperfection of our actions couered with his perfect righteousnesse and their pollution washed cleane away in his most precious blood And therefore if we would leade such a godly life as may be pleasing vnto God we must first labour to be indued with a liuely faith that all our fruits of obedience springing from this roote may bee accepted in and for Christ and be allowed through his righteousnesse and obedience which deserue to bee reiected in respect of their owne pollution and imperfection §.
neuer examine their actions by it yea rather being carried through the violence of their carnall lusts and passions into all disobedience and sinne and resoluing in themselues to goe on in their course doe cast the Law out of their sight and remembrance lest conscience hauing it to iudge by should accuse and condemne their euill actions and so abate their pleasure which they take in them But especially if we would haue good consciences we must apply vnto our selues the sentence of the Law which condemneth Deut. 26. 27. Gal. 3. 10. all of sinne and subiecteth them vnder the curse who doe not continue in all that is written in the booke of the Law to doe it For vntill the Law doe conuince vs of sinne and that we cannot be iustified before God in our own righteousnesse we shall rest in it neuer seeke to be partakers of the righteousnes of Christ by which alone we can be iustified before God and consequently by it only obtaine peace of conscience In which regard it is not sufficient to know and apply the Law vnto vs for this will worke in the conscience terrours and feares and no peace but onely vse it as a schoolemaster to teach vs our owne vilenesse and sinfull corruption and that we are in our selues most miserable in the feareful state of death and condemnation that so it may bring vs vnto Christ in whom alone we can be iustified and obtaine sound and secure peace And therfore if we would haue good consciences wee must also know the Gospell in which God of his free grace doth offer vnto vs peace and reconciliation in Iesus Christ wee must acquaint our selues with the couenant of grace which is the maine foundation of all our peace when as thereby wee are assured not onely that Gods mercies are infinite and Christs merits all-sufficient but that they belong vnto vs performing the condition of the couenant that God for Christs sake will forgiue vs our sinnes be reconciled vnto vs and Esa 32. 40. write his Law in our hearts that we may not depart from him §. Sect. 3 The third meanes of a good conscience is a liuely faith Thirdly we must not for the obtaining of a good conscience only know the Gospell and Couenant of grace with the sweet promises therein contayned but also apply them by a liuely faith and in a speciall maner interesse Rom. 5. 1. Heb. 9. 14. Col. 1. 20. our selues in them by performing the condition of the couenant which is our restipulation that we make with God For we must be iustified by faith before we can haue peace with him or peace of conscience Our consciences must be purged by the blood of Christ from dead workes and from the guilt and punishment of all our sinnes before they will speake peace vnto vs. The Charter of our peace must be drawne vpon the Crosse sealed with the effusion of Christs blood and must be receiued and pleaded by faith before our consciences will cease accusing and condemning or stand with vs vpon any tearmes of peace Now this faith must be approued to be vnfayned sound by the fruits which it bringeth forth in vnfained repentance by the changing of our hearts and renewing of our mindes our hatred of euill and loue of good our sorrow for our sinnes past and resolution to leaue and forsake them for the time to come and to serue the Lord in the contrary duties of holinesse and righteousnesse without which fruits faith is no liuing Tree but a dead stocke which will giue vs no assurance of peace with God in the remission of our sinnes and consequently will bring with it no peace of conscience And hereof it is that the promises of the Gospell are as often made to repentant sinners as to those that beleeue in Christ because though faith only be the condition of the Couenant yet it is such a faith alone as is fruitfull in repentance Neyther can this faith be so easily seene and discerned in it selfe but onely by the fruits that spring from it which necessarily inferring this good Tree from which they spring the promises are made to them because these being more sensible they may be more easily applied §. Sect. 4 That the exercises of repentance are notable meanes to get a good conscience also the loue of God and our neighbours Fourthly the exercises of repentance are notable meanes to worke peace of conscience as our often humbling of our selues before God in Luk. 1. 53. 1 Pet. 5. 5. Esa 57. 15. Pro. 28. 13. the sight and sence of our vilenesse and vnworthinesse whereby our stony hearts are broken and our spirits made contrite our dayly confession of our sinnes vnto God and earnest crauing of pardon for them seeing our fayth will assure vs and answerably our consciences will witnesse with vs according to the rule of Gods Word that humbling our selues we shall be exalted that being empty of all grace and goodnesse and hungring after it we shal be filled and satisfied that the God of peace wil dwell with vs and bring his peace vnto vs being of broken hearts and contrite spirits and finally that confessing and forsaking our sinnes we shall finde mercy seeing it standeth vpon the truth of Gods promise according to that of the Apostle If we acknowledge and confesse our sinnes he is 1. Ioh. 1. 7 8. faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse Of which we haue experience in the example of Dauid who being afflicted in the sight and sence of his sinne with terrours of conscience vsed this meanes to quiet it and get peace I acknowledge saith he my sin Psal 32. 4 5. vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne Lastly the vnfained loue of God and of our neighbours is a notable meanes for the obtayning of a good conscience for if we loue God our consciences will witnesse vnto vs that he loueth vs seeing his loue shed abroad in our hearts by the holy Ghost worketh this loue in vs and is that diuine fire and flame from which this heate commeth for we loue him because he loued 1. Ioh. 4. 19. vs first as the Apostle testifieth And this loue of God towards vs and our loue towards him will make vs carefull to keepe our consciences vnspotted of any knowne sinne and zealous in doing all things which may be pleasing in his sight From which sense of our mutuall loue will spring peace vnspeakeable wee resting securely vpon him who so loueth vs and whom we so loue According to that of the Apostle Aboue Col. 3. 14 15. all things put on charity which is the bond of perfectnesse and let the peace of God rule in your hearts §. Sect. 5 Of the meanes whereby a good conscience may be preserued And these are the meanes
of getting a good conscience The meanes of preseruing it being gotten are diuers First the often renewing of our couenant of peace with God by renewing the condition of it on our part faith and repentance For as wee daily wound our consciences through our frailty in falling into sinne whereby the peace of them is disturbed and defile them by casting vpon them the filth of our corruptions so our care must be to heale daily these wounds by applying vnto them afresh by the hand of faith the soueraigne salue and balsam of Christs blood which is of sufficient and sole vertue and nothing else in the world to heale these wounds and also to wash them as often in the teares of vnfained repentance which will giue vs assurance that they are purged and clensed from all filth of sinne Secondly being clensed our continuall care must be to keepe them cleane from all sinne especially in our desires resolutions and indeuours and howsoeuer we cannot hinder Rom. 6. 12. it from dwelling in vs yet we must take heede that it doe not so raigne in vs that we should obey it willingly in the lusts thereof for sinne willingly nourished cannot possibly stand with this peace seeing they doe wound and waste the conscience which sores if they fester and putrifie with corruption will breed in them such a gnawing worme as will giue vnto vs no peace or rest but night and day will torture and torment vs. Thirdly let vs daily mortifie all our sinfull lusts as wrath enuie malice vncleane concupiscence pride and the rest which will betray conscience vnto sinne and with their loud cries and tumultuous clamours hinder it of all sound peace and quiet But especially we must crucifie all worldly lusts of ambition couetousnesse and voluptuousnesse and weane our hearts from the loue of earthly vanities which otherwise if it be entertained will set the peace of conscience vnto sale for the base price of pleasure profit and preferment as the miserable experience of these times doe too plainely teach vs. Fourthly we must often examine our consciences by the rule of Gods Word whether they giue vnto vs true euidence and iudgement the which must be done in the presence of our supreme Iudge who perfectly seeth all secrets and giueth righteous iudgement not onely of all our actions but euen of conscience also which as his Deputie iudgeth of them Euen as the Iudges of the Kingdome according to law call to account all subiects and passe sentence of their actions but yet are accountable to their Soueraigne and haue all their iudgements and determinations subiect to his censure And this is that answere 1. Pet. 3. 21. Act. 24. 16. 23. 1. of a good conscience towards God whereof S. Peter speaketh which the Apostle Paul by continuall exercise indeuoured so to make as he might be accepted of him Which that we may the better doe at the great Day of reckoning we must often put conscience to iudge and examine it selfe according to the rule of the Scriptures that the Booke of Gods Law and the booke of conscience may agree together and also desire the Lord in priuate often to try and examine vs and it that all things being cleered Psal 26. 1 2. betweene vs and him we may not come to publike shame when wee are called to giue an account in the Starre-chamber of heauen Fifthly we are to keepe our consciences cleane and vndefiled from dead workes and not to smother any sinne in them without iudgement and execution though for life and liberty it offer to bribe vs with all the honours riches and pleasures in the world For if conscience be not pure and vnpartiall in condemning all sinne it can neuer be peaceable seeing it will be bound ouer to answere before the supreme Iudge for conniuencie and partiall iudgement and for not condemning and punishing sinne as his Vicegerent according to law shall it selfe be found an accessary and guilty of that sinne which it tolerated in vs and so shal be condemned and tortured with that gnawing worme which neuer dieth Lastly we must continually meditate of the day of Iudgement when as a cleere and good conscience will be better vnto vs then ten thousand worlds The which will make vs carefull to preserue our consciences in their purity and peace seeing if they doe not approue vs at that day we can neuer be iustified before the tribunall of Gods Iudgement And as Iudges and Notaries knowing that their wise iust and iudicious King will exactly view and examine their Bookes and Records are made thereby carefull to keepe them faire and without the aspersion of any faultinesse and if they haue failed in the iust executing of their office will doe what they can to bee free from all imputation so wee being to shew our bookes of conscience before the King of heauen and earth are to be much more carefull that they may be vnblemished and without all spots of sinne and because wee often blot and blemish them in this life and haue our faults and sinnes often interlined we must labour to get out all these blots and staines by washing them often with the hand of faith in the blood of Christ and in that aqua fortis and powerfull water which flowed out of his side that so our sinnes not being found in these bookes of account may not be imputed vnto vs nor bring vpon vs that iust condemnation which they haue deserued And so much concerning a good conscience and those fundamentall vertues which are the maine grounds of a godly life THE SECOND BOOKE OF A GODLY LIFE CONTAINING THE MAINE PARTS and principall duties of it which we ought generally to performe at all times and vpon all good occasions CAP. I. Of the maine duties wherein a godly life consisteth §. Sect. 1 That a godly life consisteth in doing all those duties which God hath commanded WEE haue intreated the more largely of the maine grounds of a godly life because when the foundation is laid large and deepe the building which is erected vpon it is more firme and durable And now we are come to shew first wherein it consisteth and secondly what are the properties of it and of all the duties required in it A godly life consisteth in the conformity of our whole carriage vnto Gods reuealed will both in fleeing and forsaking all that is euill and in imbracing and practising that which is good in leauing vndone that which hee hath forbidden and in doing that which hee hath commanded And is generally required in many places of holy Scriptures Depart from euill and doe good cease to doe euill and learne to doe well Put ye off concerning the former conuersation the old man which is corrupt according Psal 34. 14. Esa 1 16. 1. Pet. 3. 11. Eph. 4. 22 23 24 to the deceitfull lusts and be renewed in the Spirit of your minde and put on that new man which after God is created in righteousnesse and
our selues in the fruition of his loue lest comming vpon the sudden in an houre that wee thinke not Mat. 24. 44. and taking vs vnprouided without the lampe of profession or the oyle of grace or the light of an holy conuersation either hunting after worldly profits and preferments by vnlawfull meanes or with immoderate desires or wallowing our selues in fleshly delights he shut vs out of dores and vtterly exclude vs from hauing any communion or interest with him in those heauenly ioyes CAP. II. Of some speciall duties of a godly life which are to bee performed in our daily exercise And first of the renewing of our repentance §. Sect. 1 Of the daily renewing of our couenant with God by the renewing of our faith and repentance BY the testimonies and reasons before alledged wee haue made it euident that it is not sufficient to serue God by fits and at sometimes neglecting his seruice and seruing the world and our owne lusts at another but that the daily exercise of a godly life in the continuall performance of all Christian duties is most profitable and necessary And now it remaineth that we giue some directions for the well-performing of this daily exercise To which end wee are to know that these duties wherein wee are daily to be exercised are of two sorts First generall which are not onely euery day necessarily to be in some degree and measure performed but also to be obserued in euery part of the day and in all the particular acts and exercises of it as occasion serueth The second more speciall and belonging more principally and properly vnto the diuers parts and seuerall occasions of euery day The former are more internall and spirituall betweene God and vs seruing to set our hearts in due frame and to make them constant and resolute to consecrate our selues wholly to Gods seruice and in all things to please him The latter more externall for the most part and visible which are the outward exercises proceeding from the other and as it were the pleasant fruits which spring from those inward and hidden rootes The first mayne duty which ought to be of euery Christian daily and duly performed is to confirme and in some sort to renew the Couenant of grace betweene God and vs in Iesus Christ wherein God for his part doth of his free grace promise the remission of all our sinnes his spirituall graces his fauour and reconciliation iustification and adoption his holy Spirit with all spirituall and temporall gifts and graces in this world and euerlasting life and saluation in the world to come in and for his Sonne Christ And we for our part doe promise and couenant that we will receiue and imbrace Christ with all these benefits by a liuely faith and bring foorth the fruits thereof in hearty repentance and new obedience The which Couenant is the maine ground and foundation of all the good things we receiue from God in this life and of all the ioy and comfort which wee take in them and of our future hopes and happinesse in the life to come And therefore as Citizens doe chiefly looke to the preseruation and establishment of the grand Charter that containeth all their priuiledges And as Souldiers in time of a siege doe euery day looke vnto their mayne fortifications and bulwarkes and if they be any way shattered and shaken in the last assaults doe with all care and diligence repaire and strengthen them So must wee who professe our selues Citizens of the spirituall Sion and heauenly Ierusalem vse all good meanes to ratifie this Charter which is the chiefe assurance of all the good which we either now can haue or heereafter expect and seeing in the time of our spirituall warfare Satan with his assistants seeke to shake and weaken this chiefe Tower of our strength with the engines and Canon shot of their tentations therefore we must daily haue a speciall eye to this our principall Bulwarke and vse continually all good meanes whereby the breaches may be repaired and strengthened against the next assault And howsoeuer we are after a more principall manner to renew and confirme our Couenant with God at set and solemne times as generally before wee come to the Lords Table and specially in the time of thanksgiuing for some singular and extraordinary benefits or of extraordinary humiliation in respect of some sinnes into which after our conuersion we haue relapsed or some grieuous afflictions from which wee desire to be deliuered or some dangerous sicknesse the vsuall fore-runner of death and Iudgement as wee shall more fully shew heereafter yet seeing wee must daily and hourely liue by faith and seeing faith hath no other ground to rest vpon for the applying and appropriating of any of Gods benefits but the Couenant of grace which hee hath made with vs the which though on Gods part it be more immooueable then the rockes Esa 54. 10. and mountaines yet is often shaken in respect of our weake apprehension euen as a rocke may seeme to mooue when it is lightly touched with a trembling hand a mountaine to shake when as it is beheld with a weak and quiuering eye who seeth not how necessary it is to vse daily all good meanes whereby wee may make this couenant which is so strong in it selfe to be also strong vnto vs and a firme foundation whereupon we may build our ioy and comfort §. Sect. 2 Of the daily renewing of our repentance First by recalling our sinnes to remembrance And secondly by humbling our selues before God in the sight and sense of them Now the principall meanes of renewing and confirming this couenant of grace is daily to renew the condition on our part which is a liuely faith approued by the fruits of it in vnfained repentance The which latter because it is the infallible signe and touch stone of the former and the outward and sensible fruit which assureth vs of the hidden roote that it liueth and groweth I will in the first place speake of our daily exercise in renewing of our repentance vnto which is required first that we call to our remembrance our former sinnes together with the cursed roote of originall corruption from which they spring but especially the sinnes frailties and falls which haue ouertaken vs since the last time that wee performed this exercise to which purpose it behoueth vs to keepe a strict and narrow watch ouer all our thoughts words and workes that these spirituall enemies of our soules may not slily passe by or secretly lurke in vs vnespied and consequently vnrepented of and also to take speciall marke of them that they doe not slip out of our minde and memory For which end we must looke our selues often in the glasse of Gods Law examine our liues by this rule that so we may take notice of our spirituall spots and deformities of our errours and auersenes to good pronenesse to euill and so bring them into the Court of conscience that
life §. Sect. 3 The second sort of meanes consist in the performance of diuers actions And vnto these meditations we are for the renewing of our faith to adde diuers actions as first we must daily renew our promises vnto God made in baptisme and bewayling our manifold frailties and imperfections whereby we haue often failed heerein we are to resolue and promise that if God will accept of vs and passe by our former infirmities we will with more intire affection renounce sinne Satan and all our spirituall enemies and consecrate our selues wholly to his worship seruice and with greater zeale and deuotion labour in the vse of all good meanes whereby we may attaine to more perfection Secondly wee must labour to finde and feele our hearts more and more inflamed with vnfained loue towards God in respect of his infinite goodnesse and absolute perfection in himselfe and graciousnesse towards vs shining in his vnspeakeable and innumerable blessings and benefits bestowed vpon vs which loue towards God will strengthen our faith in assurance of his loue towards vs seeing it is but a drop that distilleth from this fountaine and but a sparke that ariseth from this infinite flame Thirdly we must exercise our selues in the daily practice of religious duties as prayer meditation holy conferences and such like which will increase our communion and acquaintance with God and more and more assure vs of his fauour And finally we must resolue to take all good occasions of doing daily the workes of mercy and Christian charity towards our neighbours for Gods sake whereby our faith will get daily new assurance that seeing we are willing and desirous to glorifie God in all things by causing the light of our godly liues to shine before men hee will bee no lesse willing to glorifie vs before his Matth. 5. 16. 1. Sam. 2. 30. Saints and holy Angels in his heauenly Kingdome For these duties of piety and righteousnesse are the fruits which spring from the roote of faith the flames and heate which proceed from this fire the very breath whereby it liueth and the actions and motions wherein it is exercised and therefore if it bringeth not foorth these fruits it is but a barren tree and dead stocke a vselesse fire which being couered giueth no light or heate a dead carcase without breath an idle habite without vertue or vigour and for want of exercise languisheth and decayeth daily in strength whereas contrariwise if the strength thereof were vsed and seasonably imployed in holy and righteous actions it would like the strength of the body bee confirmed and redoubled by this daily exercise §. Sect. 4 The manifold benefits which would arise from the daily renewing of our faith But that we may be the better perswaded vnto this daily exercise of renewing our faith let vs consider more particularly the manifold and inestimable benefits which would thereby accrew vnto vs. For first we shall liue in couenant with God haue assured title and interest vnto all his promises without any intercession or intermission of our comfort and hope seeing God requireth of vs no other condition Secondly wee shall no longer liue the life of the flesh and corrupted nature but the life of faith Hab 2. 4. Mat. 4. 4. which is principally sustained by God and holdeth dependancie not on earthly things but chiefly on his Word and promise which can neuer faile and the life of Christ subiecting our selues in all things to the regiment and gouernment of his holy Spirit so as we may say with the Apostle I liue yet not I but Christ liueth in me and the life which I now liue in the Gal. 2. 20. flesh I liue by the faith of the Sonne of God who loued mee and gaue himselfe for me which life of grace certainely assureth vs of the life of glory Thirdly heereof it will follow that all our thoughts words and workes shall be voluntarily subiected to the good will and pleasure of God and being daily in couenant with God we shall by vertue of his Spirit assisting vs keepe all our faculties and functions senses and actions in couenant with Iob 31. 1. vs that they shall in all things obey him and doe nothing which is displeasing vnto him Fourthly by renewing our faith daily we shall with it renew all the sanctifying and sauing graces which issue from it and depend vpon it and by watring the roote giue vertue and vigour vnto all the branches and fruits which spring from it whereas contrariwise wee shall spend all our labour in vaine if neglecting faith we vse all diligence and indeuour to increase in loue patience hope or any other grace or to bring foorth plentifull fruits of them in a Christian conuersation and the workes of mercy and charity like those who take much paines in watring the boughes and branches of a tree and neuer take care to water the roote More especially if wee daily renew our faith wee shall heereby confirme our affiance and confidence in God in all things and at all times for when we firmely by faith apply vnto our vse the power wisedome goodnesse promises and prouidence of God and with strong imbracements vnite them vnto vs we may easily with all safety and security rest and rely vpon them We shall heereby also strengthen our hope which is nothing but an expectation of the things beleeued and according as our faith is strong or weake in apprehension of the promises so also is our hope which waiteth for their fruition Wee shall increase by it our loue towards God for the more and oftner we apprehend the diuine fire of his loue towards vs the more our cold hearts are thereby inflamed with the heate of it so that we returne vnto him loue for loue And our zeale of Gods glory there being no stronger argument to make vs in all things earnest to glorifie him then to be fully assured that he will glorifie vs. It will worke in vs and daily renew our patience when as we daily renew our assurance that all our afflictions are the chastizements of a louing Father and not the punishments of a seuere Iudge that they are stinted and measured out vnto vs both in respect of their quantity and continuance by a most wise prouidence which will not let them exceed either our strength or necessity that they are inflicted out of meere loue and are signes not of our reiection but adoption and saluation that they shall Rom. 8. 18. 2. Cor. 4. 17. haue a good issue and worke together for the best for the inriching of vs with spirituall grace and the furthering of our eternall glory It will increase our peace of conscience when as our assurance is daily renewed of our peace with God the remission of all our sinnes and victory ouer all the enemies of our saluation of our safety vnder his protection and that nothing shall be able to separate his loue from vs. It will daily replenish our
gouernours to stampe first Gods seale vpon their children that thereby also they may bee marked for the children of God before Satan hath preuented them by sealing them for his slaues and stamping vpon them the markes of perdition Let them instruct them in the principles of true Religion when as by their docible age they are most fit to learne and most strong and able to retaine what they haue learned in faithfull memories lest neglecting this duty Satan and the world teach them in their schoole of impiety all prophanenesse and wickednesse or if they incline at all to some Religion doe by their instruments seduce them from the truth sow in their minds the seeds of errours schisme and heresies and draw them away from God by teaching them to offer vnto him for his pure seruice their owne or other mens inuentions and traditions will-worship superstition and idolatry §. Sect. 6 Examples of the faithfull who haue catechized their family Lastly the examples of the faithfull in all ages who haue been diligent in the performing of this duty may perswade vs vnto it Thus wee reade Gen. 4. 1 2. that Cain and Abel serued God by sacrifices which they could not haue done there being then no written Word for their direction vnlesse they had beene instructed in Gods true Religion by their parents So Abraham is commended for this duty from whom God would not hide his secret counsels because he knew that he would command his children and his houshold Gen. 18. 19. after him that they might keepe the way of the Lord. Thus Salomon was instructed 1. Chro. 28. 9. Pro. 30. by Dauid his father and by Bathsheba his mother from his tender youth to his riper age as himselfe professeth I was my fathers sonne tender Pro. 4. 3 4. and onely beloued in the sight of my mother He taught me also and said vnto me Let thine heart retaine my words keepe my commandements and liue c. And we reade that Iehoash the King was instructed from his tender youth 2. King 12. 2. in the knowledge of God by his good vncle Iehoiada the Priest So also in the New Testament this duty was practised for there were two sorts of Catechumenoi or such as were catechized first such as were adulti and of ripe age who were catechized in the principles of Christian Religion before they were baptized as Theophilus the Eunuch Cornelius and his houshold Apollos and many others whereof these principles were called Heb. 6. 2. the doctrine of Baptismes And the second sort borne in the Church who being in the Couenant were baptized in their infancie and after that catechized and then confirmed by the imposition of hands whereof the principles were called the doctrine of the imposition of hands in the same place because at their confirmation they first rendred an account of their faith And thus Paul remembring Timothies vnfained faith saith that it dwelt 2. Tim. 1. 5. first in his grandmother Lois and his mother Eunice of whom hee maketh honourable mention because they had instructed him from his youth in the doctrine of it And therefore if wee would bee numbred in the Calender of the faithfull or be made happy in their rewards let vs follow their example and as we haue opportunity and conuenient time let vs catechize and instruct in the principles of Christian Religion all those that being capeable of knowledge are committed to our charge §. Sect. 7 Reasons moouing children to submit themselues to be catechized And these are the reasons which may perswade gouernours to performe this duty of Catechizing vnto which we will adde some others which may mooue those who are vnder their gouernement to submit themselues willingly vnto this Ordinance of God to receiue instruction from them and attentiuely to heare them carefully to treasure vp in their hearts and memories what they haue learned and chearefully to render an account of it when they are called thereunto The which I thought necessary in respect of the backwardnesse which is to be obserued in most families and congregations amongst all sorts not onely nor chiefly among children in yeeres but especially such as being riper in age are notwithstanding children in knowledge The which is caused by their naturall auersenesse to these religious duties by the corruption of their iudgements perswading them that they are vnnecessary by the worldlinesse and prophanenesse of their hearts which hindreth them from attending vnto instruction and consequently maketh them vnwilling to bee called to account because they finde themselues vnable to answere and giue any satisfaction to their teachers by carnall pride and proud bashfulnesse which causeth them scornefully to cast off Christs yoke and contemptuously to refuse subiection vnto his Ordinance because they feare to be disgraced before others for their ignorance and small profiting in the knowledge of Christian Religion and finally by the subtill malice of the deuil which casteth before them all discouragements which hee can deuise or raise against this profitable exercise because he well knoweth that it is a most powerfull meanes to dispell the mists of ignorance through which hee misleadeth men to prophanenesse heresie hell and destruction and to inlighten mens minds with sauing knowledge to beate him from his throne and to cast downe the strong holds of sinne and to set vp and establish in their hearts the gracious Kingdome of Iesus Christ by which they shall be brought to all glory and heauenly happinesse §. Sect. 8 Reasons moouing those which are of yeeres to submit themselues to be catechized if they be ignorant Now these reasons concerne not onely children in yeeres but also children in knowledge though they bee ancient in respect of age The first Eph 2. 10. Luk. 1. 74. Deut 28. 14. Deut. 12. 32. whereof may be taken from the end of their creation and redemption for they are created vnto good workes which God hath ordained that they should walke in them they are redeemed out of the hands of their spirituall enemies that they should serue God in holinesse and righteousnesse before him all the dayes of their liues they are not their owne but bought with a price that they might glorifie their Redeemer in their soules and bodies But none can truely serue the Lord vnlesse they know him his will and Word from which they must not decline to the right hand nor to the left and neither adde any thing to it nor detract ought from it for else through naturall ignorance they will as our Sauiour chargeth the Samaritans worship they know not what Ioh. 4. 22. and in stead of his true seruice offer vnto him their owne will-worship and inuentions Neither can wee come to this knowledge but by the meanes which God hath ordained one of the chiefe whereof is this religious exercise Secondly we haue vowed in our baptisme that we will fight vnder Christs Banner against our spirituall enemies which wee cannot doe without receiuing a
those in the day and that in all of them wee may carry our selues so as becommeth Christians And in this regard there are some duties to be performed at our going to bed and some in the rest of the night At our going to bed we are generally to cōsider that wee are still in the sight and presence of God who seeth our downe-lying and our vprising and searcheth our most secret actions yea euen our hearts and reines And that there is also a guard of holy Angels who are appointed by our great Lord to pitch their tents about vs and to watch ouer vs that they may preserue vs from all perils and dangers vnto which wee are waking and sleeping continually subiect In regard of which glorious and holy presence we are as carefully and conscionably to behaue our selues in all Christian duties as if all the world should looke vpon vs. The first whereof is that at our lying down when all things being quiet about vs and wee freed from all worldly distractions wee spend some little time in holy meditations calling to our remembrance and examining our conuersation how wee haue behaued our selues in the performance of all Christian duties required of vs in the day past of which we haue before spoken As first how wee haue performed those generall duties which belong to euery day and all parts of it Whether and in what manner wee haue renewed our couenant with God by renewing of our faith and repentance How wee haue sought the Lord our God by consecrating our selues wholy both in our soules and bodies vnto his worship and seruice and haue laboured to make him our owne in and through Christ and to recouer our right in him which we had lost in Adam How wee haue profited in the sauing knowledge of him and in our adhering vnto him with our hearts and affections how our sweete communion with him hath bin increased and the comfortable fellowship of his holy Spirit dwelling in our hearts sealed and assured in vs and how we haue indeuoured to haue and hold his face and fauour in Iesus Christ Whether wee haue kept the whole Armour of God fast buckled vnto vs and if wee haue failed herein then in what graces wee haue found greatest defect How wee haue indeuoured to arme our selues against all sinne and what new strength wee haue gathered to withstand and mortifie our corruptions especially those vnto which wee are naturally most inclined and with what desire and resolution wee haue imbraced all vertue and laboured to performe all Christian duties vnto God our neighbours and our selues Whether wee haue rightly disposed our hearts tongues and actions so as they might in all things bee conformable to the Law of God How we haue submitted our selues in all things to Gods will and pleasure and resigned our soules bodies and states to be gouerned and guided by his wise prouidence without murmuring and repining Finally whether wee haue beene frequent and feruent in powring forth our soules in prayer vpon all good occasions desiring the things wee neede and praysing him for those benefits which we haue receiued §. Sect. 4 That we must examine our selues how we haue spent the day past So likewise we may examine our selues how we haue performed those duties which belong to the particular parts of the day As whether wee did awake with God and offred vnto him our morning sacrifice of prayer and meditation with what faithfulnesse wee haue walked in the duties of our callings and how therein we haue ioyntly aymed at Gods glory and the good of our neighbours together with our owne profit whether we haue done the duties of them in the obedience and loue of God and haue performed our earthly duties with heauenly minds and affections Whether we haue rightly vsed our recreations refreshing our bodies and mindes with lawfull sports in a good manner to right ends with obseruation of the rules and cautions required in them especially in respect of their time that we haue not beene ouer-lauish to the thrusting out but rather fitting our selues for better exercises How wee haue carried our selues in receiuing of our food blessing it by prayer and thanksgiuing and vsing it with temperance and sobriety so as wee haue thereby beene better fitted for Gods seruice Whether wee haue rightly vsed our solitarinesse spending our time neither idly nor vnprofitably and how we haue behaued our selues in our society both in our choyse of good company and in performing with them all Christian duties of piety Iustice and ciuill honesty for the mutuall good of one another How we haue performed duties belonging to the family and what care wee haue had that not onely our selues but also those who are vnder our charge should serue the Lord. How we haue carried our selues in our prosperity by praising God for it and by so vsing it as that wee might be the better inabled to glorify him and to performe all good duties to our neighbours and how also we haue profited by our afflictions and chastizements for the drawing of vs neerer vnto God in all holy and righteous duties and the weaning of our hearts and affections from the loue of the world The which examination wee should not thinke too tedious and laborious if at least wee be in our health and strength and not disabled thereunto by our weakenesse infirmities and vnaptnesse to take our rest if at the first it be but a little disturbed in which case if our imployments will affoord vnto vs any fit leysure and opportunity it were good to allot some short time vnto this exercise before our going to bed seeing if wee bee once accustomed vnto it wee shall performe it at least in those points which are most necessary for our owne particular with great facility and in a little time Yea in truth if wee would but consider how farre some of the Heathens themselues haue proceeded in this dutie and what singular fruits and benefits arise from it we might well be ashamed who professe Christianity of our great neglect and bee moued to spare some little time from our sleepe when as wee may improue it to so much spirituall profit and aduantage I vse saith Seneca this authority Vtor hac potestate quotidie apud me causam dico c. Senec de ira lib 3. cap. 36 and daily pleade my cause with my selfe When the light is taken away and my wife being acquainted with my custome holdeth her peace I examine vvith my selfe the vvhole day past and reuievv all that I haue said or done I hide nothing from mine ovvne scrutiny I passe by nothing for vvhy should I feare any thing by reason of my errours vvhen as I can say See that thou doest it no more and for this time I vvil pardon thee And the same counsaile hee giueth to his friend Lucilius Conuince Quantum potes teipsum coargue c. thy selfe saith hee as much as thou canst search into thy selfe First execute
disguized Our loue must not be in speech and tongue onely but in deed and truth we must call 1. Iohn 3. 18. vpon God in truth and sincerity or else our prayers will be but meere lip-labour which God will not heare or regard And therefore Dauid vseth his sincerity in praying as an argument to perswade the Lord to giue him audience Giue eare saith he vnto my prayers which goe not out of fained lips And Ezechias his integrity of life as a reason to moue him for therepealing Psalm 145. Esa 29. 13. of the sentence of death and prolonging of his dayes Remember now O Lord saith he I beseech thee how I haue walked before thee in truth and with a perfect heart c. Finally our preaching must not bee deceitfull like those which make Marchandize of the Word but as of sincerity of God and 2. Cor. 2. 17. Act. 10. 33. 1. Thes 2. 13. in the sight of God And our hearing likewise of the Word must be in sincerity as in Gods presence and as those that heare the Word not of man but of God For otherwise our seeming graces and vertuous actions like beautifull pictures which want life spirit and motion are not substantiall in Gods sight but shewes and shadowes onely if integrity and sincerity be wanting not looking vnto Gods glory or shewing any loue and obedience vnto him but onely vnto our worldly and carnall ends and by-respects of our owne pleasure profit or preferment §. Sect. 5 That the soundnesse of all graces and holy duties consisteth in the sincerity of them Thirdly we must performe all holy duties of a godly life in sincerity and integrity because otherwise wee cannot approue our selues for sound Rom. 2. 28 29. Christians accepted of God what outward shew soeuer wee make nor our badges and signes of Christianity such as will giue vnto vs any assurance that we are in the Couenant of grace for as the Apostle saith Hee is not a Iew which is one outwardly neither is that Circumcision which is outward in the flesh But he is a Iew which is one inwardly and Circumcision is that of the heart in the Spirit and not in the letter whose praise is not of men but of God And though such duties as are done in hypocrisie may get the applause of men and gaine their praises causing them who doe them to be magnified and extolled yet God no further regardeth them then to vilifie condemne and punish them For hee seeth not as man seeth for man 1. Sam. 16. 7. looketh but to the outward appearance but God looketh vnto the heart In which regard that which is highly esteemed amongst men is abomination in the sight Luk. 16. 15. of God as our Sauiour speaketh §. Sect. 6 Of the rewards of sincerity and integrity Fourthly because the Lord doth richly reward this integrity and sincerity with the blessings of this life and that which is to come For the Psalm 84. 11. Lord is a Sunne and a Shield he will giue grace and glory and no good thing will he withhold from them that walke vprightly In this life hee multiplyeth all his fauours vpon them who serue him in sincerity and truth For he is good vnto them which are cleane in heart And to such he limiteth all his gracious Psal 73. 1. promises which he performeth vnto them vpon this condition only So he promiseth vnto the Kings of Israel and Iudah that hee will confirme 1. King 2. 4. and 3. 6. and 9. 4 5. their Kingdome vnto them and their posterity after them if they would walke before him in truth with all their heart and with all their soule Whereof it is that Salomon affirmeth that the Lord kept Couenant 2. Chron. 6. 14. and shewed mercy vnto his seruants that walked before him with all their hearts And therefore Ezechias intreateth God to performe this promise vnto Esa 38. 3. him and his posterity grounding his faith on his obseruing this condition seeing hee had walked before God in truth and with a perfect heart So God is neere vnto them that call vpon him to all that call vpon him in truth Psal 145. 18. and will saue and deliuer them from all perils and dangers and out of the hands of all their enemies For he saueth the vpright in heart as Dauid affirmeth Psal 7. 10. And so Salomon saith that the righteousnesse of the vpright shall deliuer Prou. 11. 6. and 28. 1. them which maketh them bold and confident as Lions in perillous times as elsewhere he speaketh In the life to come God also crowneth the Psal 84. 11. sincere and vpright seruice of the faithfull with ioy and happinesse for he giueth not onely grace in this life but glory also in the life to come to those that walke vprightly And such shall here dwell in his Tabernacle and Psal 15. 2. Prou. 28. 18. Psal 32. 2. and 119. 1. Math. 5. 8. hereafter in the Mountaine of his holinesse So Salomon saith that he who walketh vprightly shall be saued and Dauid affirmeth that the vpright shall dwell in Gods presence and our Sauiour Christ saith that they shall bee blessed in the vision and fruition of God which is the height and perfection of our heauenly happinesse And therefore seeing this integrity and sincerity is such a precious treasure as maketh vs both happy and blessed here and in the world to come it is no maruell if the faithfull haue alwayes esteemed it as their chiefest and choycest Iewell preferring it before all earthly things yea euen life it selfe as we see in the example of Iob who patiently suffered himselfe to be stripped of all his worldly substance but clasped so fast to his integrity when his wife and friends would haue pulled it from him that he would not leaue his hold to the very death God forbid saith he that I should iustifie you to wit whilest you goe about Iob 27. 5 6. to censure and condemne me of dissimulation and hypocrisie till I dye I will not remoue mine integrity from me My righteousnesse I hold fast and will not let it goe my heart shall not reproch me so long as I liue If then we delight in that wherein God chiefly delighteth and will doe that which he requireth and flee from that which he abhorreth if wee would haue our selues and our seruice accepted of him as perfect which notwithstanding are full of imperfections and corruptions If we would haue any true sauing grace or performe any Christian duty pleasing vnto God if we would be numbred amongst sound Christians or would inioy any of Gods blessings in this world or in the world to come then let vs labour daily in the vse of all good meanes whereby we may attaine vnto this sincerity and integrity of heart and performe all the duties of Gods seruice and of a godly life in vprightnesse and truth CAP. II. Of the meanes whereby we may attaine
vs and them but let vs propound the getting of Christ as the maine scope of them all that so being vnited vnto him we and our duties may in him be accepted before God and receiue a rich reward by vertue of his merits and perfect obedience §. Sect. 4 The third rule respecting the Spirit of God dwelling in vs. The third rule respecteth the holy Spirit of God dwelling in vs namely that seeing we cannot of our selues pray or heare or reade or meditate Rom. 8. 15 26. or else performe any other Christian and holy duties but as this Spirit helpeth our infirmities and giueth vs power to bring them to some good effect therefore stopping our eares to carnall disputes and shaking off the yoke of naturall corrupted reason we must in the performing of all the duties of a godly life giue our selues ouer to be gouerned and guided by it both in respect of the matter manner and time of doing them And when wee heare the voyce of the Spirit secretly whispering in our hearts like the voyce of one standing behind vs saying This is the way walke thou Esa 30. 21. in it when thou turnest to the right hand or to the left we are to be directed by it And when it putteth into our mindes any good motions or inciteth vs vnto any holy duties as praying hearing reading meditating renewing of our repentance or doing the workes of mercy and such like wee must not quench the Spirit by checking these motions nor by delaying and 1. Thes 5. 19. putting them off to another time but vndertake them presently and labour to bring them to good effect whilest it offereth vnto vs its helpe and assistance without which of our selues wee are able to doe nothing that is good Let vs not grieue the good Spirit of God dwelling in vs whereby wee are Ephes 4. 30. sealed to saluation by refusing his gouernment as the Israelites dealt with Samuel notwithstanding it is so profitable vnto vs pulling as it were his 1. Sam. 12. Scepter out of his hand and saying vnto him as those Rebels to Christ This man shall not raigne ouer vs but like obedient subiects let vs submit Luk. 19. 14. our selues in all things to be ruled by it and when wee discerne that the motions which are put into our minds are his as wee may easily know them from all others both by their holinesse resembling their Author and their agreement with the voyce of the Spirit in the holy Scriptures let vs 2. Tim. 1. 6. not onely yeeld vnto them but also giue them the best entertainment nourishing and cherishing them when they seeme weake and inciting and re-inliuing them when as they begin to languish and dye in vs by meditation prayer reading and other such like religious exercises Let vs open the doore of our hearts when he knocketh and giue kind entertainment Apoc. 3. 20. to this holy Ghest who bringeth his cheere with him and will feast vs with a delicate banquet of spirituall graces But especially when he visiteth vs after an especiall extraordinary manner and giueth more euident signes of his presence then at other times by working more powerfully good motions in vs kindling our zeale and inlarging our hearts with the loue of God and the duties of his seruice then are we not by sloth to let slip so good an opportunity of inriching our soules with sauing graces but we must as we vse to say strike whilest the iron is hot and reape our haruest whilest this Sun-shine continueth we must set vp all our sailes whilest this faire gale of wind lasteth and so wee shall in a shorter time make a farre greater progresse in our course of godlinesse then in many moneths when being left by the Spirit in respect of this extraordinary efficacie and operation we shall be becalmed and haue neither will nor power to goe forward When hee offereth himselfe in an vnusuall manner vnto vs in our trauelling of the spirituall iourney as the Angell to Iacob wee must take fast hold of him not suffering him to depart before he hath giuen vs an extraordinary blessing And when hee mooueth our hearts as the Angell the Poole of Bethesda and by his speciall presence infuseth into them more then wonted vertue let vs not suffer so good an opportunity to passe without making of it some spirituall aduantage for the curing of our sores and sicknesses of sinnes and the confirming and increasing of our health and strength in our inner man §. Sect. 5 That we often renew the Couenant of grace between God and vs. The rules which respect the subordinate causes and helpes whereby we are inabled to performe the duties of a godly life are diuers The first that we often renew the couenant of grace betweene God and vs by renewing the condition of it on our part faith and repentance In which exercise as we are to renew our sorrow for all our sinnes and those aboue the rest which we haue most often committed and thereby most offended and dishonoured God so especially for those sinnes and corruptions which haue most disabled vs vnto the duties of a godly life and haue plunged vs into the contrary wickednesse whereby we haue serued sinne and Satan As our negligence and want of zeale and holy care to glorifie God by the light of our Christian conuersation and bringing forth the fruits of new obedience and adorning our profession by our holy conuersation whereby contrariwise we haue caused Gods holy Name to be blasphemed and our Christian profession to be slandered and euill spoken of as though it were the cause of all our inormities Our security and hardnesse of heart whereby we haue made no good vse either of Gods Word or workes his mercies or iudgements to be drawne by them to repentance and made more diligent in the duties of his seruice but putting the euill day farre Math. 24. 48. from vs haue taken occasion thereby with the euill seruant to be slothfull and negligent in all good duties and to take liberty in running licentious courses loathing the meanes whereby we should haue bin wakened and rowzed vp out of this spirituall lethargie Our cowardize and slothfulnes in making warre against our flesh and fleshly lusts whereby they haue often gotten to such an head strength and height of rebellion that they haue preuailed and haue shamefully foyled the spirituall part and led vs captiue vnto sinne Our negligence in preuenting the occasions and withstanding the first motions and beginnings of sinne and our want of care in banishing out of our minds and hearts the desires and concupiscence of the flesh when they were first suggested vnto vs whereof it hath come to passe that suffering them to rest in vs wee haue been allured and tick led with carnall delight in thinking of them which hath drawne vs from our former sincerity and moued vs to like and approue them to consent vnto and produce them
dishonor our Lord and Master weare his liuery to do him shame yea also disgrace our selues whilest we doe discouer our grosse hypocrisie in not answering to our profession nor performing such holy duties as are sutable vnto it whereby we shall moue the Lord in his iust displeasure to pull our liueries ouer our eares and so vncasing vs to lay open our hypocrisie to our shame and to turne vs out of doores This may moue vs also to fight couragiously vnder his Standard against the spirituall enemies of our saluation seeing if we slip out of his Campe after we haue receiued this pres-money and runne away wee deserue death by our apostasie or if we cowardly yeeld vnto the assaults and tentations of our spirituall enemies and doe not fight valiantly and performe faithfull seruice to our grand-Captaine euen vnto the death wee are well worthy to bee cashiered to haue no part in the glory of his victory nor any portion of ioy in his heauenly triumph §. Sect. 3 That the Sacrament of Baptisme furthereth vs in godlinesse as we are thereby ingrafted into Christ More specially the Sacrament of Baptisme is to the worthy receiuer a notable meanes to inable vs vnto the duties of a godly life First because Gal. 3. 26 27. thereby we are sacramentally ingrafted into the body of Christ and made members of his body spiritually by faith as wee are outwardly initiated entred and admitted by the Congregation as members of the visible Church according to that of the Apostle Ye are all the children of God by faith in Iesus Christ for as many of you as haue been baptized into Christ haue put on Christ By vertue of which incision we are inabled to bring forth the fruits of holinesse and righteousnesse according to that of our Sauiour I am the Vine ye are the branches he that abideth in me and I in him the same Iob. 15. 5. bringeth forth much fruit namely by that life and sap of grace which hee receiueth of me for without me ye can doe nothing For as the Impe or Cion liueth not by his owne life but being cast out of the stocke dyeth and withereth so being ingrafted into Christ we liue not our owne life but by vertue of that liuely sap of grace which wee receiue from him according to that of the Apostle I liue yet not I but Christ liueth in me and the Gal. 2. 20. life which I now liue in the flesh I liue by the faith of the Sonne of God who hath loued me and giuen himselfe for me whereas he that abideth not in the true Vine Iesus Christ he is cast forth as a branch and is withered and men gather Ioh. 15. 6. them and cast them into the fire and they are burned More specially being baptized into Iesus Christ we are baptized into his death and Resurrection from which such vertue and vigour is deriued vnto vs that wee are not onely thereby washed and purged from the guilt and punishment of all our sinnes but also inabled to mortifie and crucifie the old man the flesh with the sinful lusts therof raised from the death of sin to holinesse and newnesse of life The which is not onely sacramentally signified by the outward washing and sprinkling with water which serueth to cleanse vs from our bodily defilements by our stay and as it were burying vnder it representing our mortification death and buriall to sinne and our rising out of it signifying our spirituall Resurrection to a new life but also certainly sealed and assured and powerfully conueyed to the worthy receiuer that is to little children elected to saluation potentially the inward vertue lying hid in them till being come to age it be produced into act by a liuely faith and to those of yeeres actually who with the outward washing apply by faith the blood of Christ for the purging of them from the guilt punishment and corruption of their sinnes and the vertue of his death and Resurrection for the killing and crucifying of the flesh with the lusts thereof and their spirituall quickening vnto holinesse and new obedience And hereof it is that the Apostle draweth from our Baptisme effectuall arguments to perswade vs vnto and worke in vs sanctification and holinesse of life How shall we saith he that are dead to sin liue any longer therein Know ye not that so many of vs as were baptized into Iesus Christ were baptized into his death Therefore we are buried with him by Baptisme into death that like as Christ was raised vp from the dead by the glory of the Father euen so we also should walke in newnesse of life for if we haue bin planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection Knowing this that our old man is crucified with him that the body of sinne might bee destroyed that henceforth wee should not serue sinne c. §. Sect. 4 Secondly as it is the Sacrament of our new-birth Secondly Baptisme doth inable vs vnto the duties of a godly life as it is the Sacrament of our Regeneration and new-birth not onely signifying but sealing and assuring yea powerfully conueying to the worthy receiuer by the inward operation of Gods Spirit which powerfully worketh together with his holy ordinances the spirituall life of grace potentially to the elect Infants as they potentially haue faith and by Gods Decree are ordained to beleeue and actually to those who by faith apply vnto themselues Christ and all his benefits By which spirituall life and quickening power they are inabled according vnto their age and growth in Christ to moue and worke in the duties of holinesse euen as the child which is new-borne moueth as soone as it liueth first more weakly and afterwards more strongly as it increaseth in age and growth in strength and stature Neither is the vertue of Baptisme thus quickening vs to newnesse of life to be limitted and restrained to the time past or to the present act of administration as though it did no more but purge and cleanse vs from the guilt and punishment of our sinnes past and mortifie our originall sinne in which we were borne or raise vs who were dead in trespasses and sinnes vnto the first beginnings of spirituall life and motion bringing vs as it were to the birth and then vtterly leauing vs to be nursed and nourished by other meanes but the power and vigour of it continueth and extendeth it selfe to the whole course of our liues and is an effectuall meanes being recalled to our minds and afresh applyed by faith both to assure vs of the pardon of all our sinnes as it is the seale of the Couenant whose vertue continueth not onely at the first act of sealing but as long as the tearme specified in the writing and therefore must continue in full vertue for euer to our vse seeing it is a seale affixed to an euerlasting Couenant and also with no lesse efficacy to mortifie
of the Sonne of man and drinke his blood ye haue no life in you Yea this Supper of the Lord is not such a spare meale and bare Commons as onely holdeth life and soule together and doth not reuiue the spirits increase the strength and fit vs for action and imployment but it is a plentifull feast for our soules which maketh vs grow in grace and spirituall strength and stature vnto a perfect age in Christ making them strong and vigorous vnto all Christian duties of Gods seruice Whereof it is that as Baptisme is called the Sacrament of our imitation and new birth so this of our augmentation and growth in grace affording vnto vs plentifull nourishment for this end For as God is so bountifull in affording man meanes for the preseruing his bodily life that he alloweth him such things not onely which are absolutely necessary but also for delight and not bread alone to strengthen mans heart but also wine to make it glad and oyle to expresse this ioy in the face and countenance So hee hath dealt Psa 104. 14. 115. much more bountifully for our soules prouiding for their nourishment a plentifull feast the strengthening Bread of Christs Body and the cheering and gladding Wine of his precious Blood the delicious viands and dishes of his spirituall benefits and sauing graces and sweet comforts of his holy Spirit and not onely setteth these things before vs to looke vpon but giueth vnto vs gracious entertainement inuiting vs to feed vpon them not onely vnto necessity but also to delight So that our welcome is no lesse worth then our cheere and as the Spouse speaketh his loue better Cant. 1. 2. then wine Yea vnto his feast he addeth a banket of spirituall comforts imbracing vs with the armes of his loue cheering vs with the consolations of his Spirit and rauishing our soules with the sweet feelings of his fauour and such inward ioy that being with the Spouse thus brought into Cant. 2. 4 5 6. his Banketting-house and hauing for a Canopie ouer our heads his Banners of loue we are ready as it were in an extasie to cry out Stay me with flagons comfort mee with Apples for I am sicke of loue Now how can our poore soules being thus royally feasted and cherished at the Supper of the great King but bee inwardly replenished with all thankfulnesse towards God for his so rich mercies What can they doe lesse then enter into a serious consideration with themselues what they may returne vnto God that they may expresse their loue and gracefulnesse for so many and inestimable fauours without any desert vouchsafed vnto them saying with the Prophet Dauid What shall I render vnto the Lord for all his benefits towards Ps 116. 12 13. mee And finding themselues to be vtterly vnable to make any other requitall then by remaining thankfull debters what can they doe lesse then conclude with him that they will take the cup of saluation and call vpon the Name of the Lord praising and magnifying his mercies in the sight of all the people And finding our selues preserued in spirituall life growne 1. Pet. 1. 18. in Gods graces and strengthened and fitted for all good imployment by the royall bounty of our heauenly King feasting vs with such cordiall restoratiues and delicious food aboue the price of siluer or gold or any other corruptible thing how vngratefull should we be if we did not imploy this strength which he hath giuen vs in the duties of his seruice that we may glorifie his holy Name and bee accepted of him by doing that which is pleasing in his sight §. Sect. 8 Fourthly because it is an action which we doe in remembrance of Christ Fourthly the right vse of the Lords Supper much conduceth vnto a godly life as it is an action which we doe in remembrance of Christ and are thereby put in minde how much he hath done and suffered for vs. For who can lightly esteeme of any sinne which cost Christ no lesse then the price of his precious blood Who will not bewaile his sinnes past with bitter griefe abhorre his present corruptions with mortall hatred and vtterly renounce and forsake them for the time to come who duly considereth that they were the nayles which fastened our Sauiour Christ to the Crosse and that vnsupportable waight which made his soule heauy to the death pressed out of his innocent body that bloody sweate and extorted from him that lamentable complaint My God my God why hast thou forsaken me Who will bee hired with the base wages of worldly vanities to defile his soule againe with the filth of sinne which could no otherwise be clensed and purged then by the precious blood of Iesus Christ of infinite more value then ten thousand worlds And so on the other side who can bee slacke in the seruice of so gracious a Sauiour or bee sparing in his paines to glorifie him who for his redemption hath not spared his dearest blood Who would not worship him in all the duties of holinesse who hath purchased his happinesse at such a rate as men and Angels were not able to discourse who is so vnthankfully slothfull that will not spend his sweate in his seruice and his teares because he cannot spend so much as he should and euen his blood to make vp what is wanting in them both for him and his sake that hath clensed our bodies and soules from the ingrained spots and vncurable leprosie of sinne with his bloody sweate yea full streames of his precious blood Who will now grudge to doe works of mercy or to feed the poore members of Iesus Christ with his spare food to clothe them with his cast apparell which remembreth that this bread of life came downe from heauen to be our food and hath not spared to feast vs at his owne royall Table with his owne body and blood for our spirituall nourishment vnto eternall life that he who is the liuely and expresse Image of his Father and equall vnto him in glory and Maiesty dis-roabed himselfe of this glorious garment and tooke vpon him the shape of a seruant yea was content to be stripped of those poore clothes he had suiting with his meane condition and whilest he bore our sinnes to beare our shame hanging naked vpon the Crosse that he might clothe vs that were spiritually naked with the rich and glorious robe of his righteousnesse and obedience §. Sect. 9 Because thereby we are occasioned to renew our Couenant with God Finally the Lords Supper rightly vsed is a notable meanes to confirme and strengthen vs vnto all duties of a godly life because it giueth vs occasion in our preparation that we may come as worthy ghests to the Lords Table to renew our Couenant with God by renewing our faith in Christ our repentance for our sinnes our loue towards God and our neighbours and all other sauing graces in vs. We renew our faith by meditating vpon Gods infinite mercies
next vnto faith vpon Luk. 24. 37. which hee would haue them to preach in his Name A duty that belongs vnto all and is neuer vnseasonable alwayes necessary An Euangelicall grace and chiefe fruit of faith in which it liueth without which it is dead So that as faith is the life of our soules by applying Christ vnto vs in whom we liue so repentance in respect of our sense and feeling which can no otherwise iudge of the hidden roote but by the outward fruit is the life of this life As faith is the onely condition of the Couenant of grace which assureth vs of all good things temporall and eternall so repentance as a counter-bond assureth vnto vs this assurance by a sensible infallibility outward euidence perswadeth vs that we performe this condition of beleeuing in Christ and apprehending all the promises by faith vnfained Now that thou mayest O my soule proceed in some order what is this repentance but an Euangelicall and sauing grace of God wrought in thine heart by his holy Spirit applying by faith as by his instrument Christ and all his benefits which inflaming thine heart with feruent loue doth make thee looke vpon him whom thou hast pearced to bewaile thy sinnes as the chiefe causes of his death to hate and forsake them and to turne vnto God offering vnto thee grace and pardon by amendment of life and bringing foorth the fruits of new obedience So that it is a grace and free gift and no naturall endowment which commeth by inheritance or else procured by thine owne purchase It is the gift of God who giueth vnto thee all good things It is a gift of his free grace preuenting thee when thou didst neuer so much as thinke of it by putting into thy mind the profit and necessity of it and into thy heart some desire of receiuing it preparing and fitting thee for it by the preaching of the Law working humiliation contrition and legall sorrow and fitting thy mind and will that they might consent and obey the motions of the Spirit outward in the Word and inward in the heart and conscience working it first in thee by changing the mind and heart and turning them from sinne vnto holinesse and righteousnesse co-working with thee that thou mayest continue renew and increase in the practice of it and perfecting thy repentance in the parts and degrees of it which himselfe begun It is hee that calleth vs to repentance and inableth vs to repent He striketh our stony hearts and maketh them to relent by sound contrition before these rocks will yeeld any waters of true repentance It is he that powreth the Spirit Ezek. 11. 29. 36. 26. Zach. 12. 10. Act. 5. 31 11. 18. 2. Tim. 2. 25. of grace vpon the house of Iudah before they can lament for their wickednesse and that giueth repentance to the house of Israel and with it remission of sinnes Thou canst not turne vnto him O my soule before hee first turne vnto thee nor weepe bitterly with Peter till hee thaw thy frozen heart by reflecting vpon thee the beames of his gracious countenance Yea when he turneth thou canst not turne till hee turning his face turne also thine heart as it is running away with feare and neuer looking backe that thou mayest behold his gracious countenance promising nothing but good and his stretched out Arme to receiue thee vnto grace and fauour Surely saith the Church after I was turned I repented and after that Ier. 31. 19. Lam. 5. 21. I was instructed I smote vpon my thigh No man can sorrow for his sinnes nor resolue to forsake them but hee that hateth them nor any hate them but they who loue God nor any loue him whose hearts hee first inflameth not by sheading abroad his loue in them by the holy Ghost which hee giueth vnto Rom. 5. 5. 1. Joh. 4. 19. vs. Neither doth he worke alone but together with his Sonne and holy Spirit For it is the blood of this Lambe of God which worketh our adamantine hearts to this relenting softnesse and the water which issued out of his pierced side which being beheld with the eye of faith doth draw out of our eyes the brinish waters of repentant teares And therefore because he is the Author of our repentance both as hee procured it by the meritorious vertue of his death and worketh it by his blood-shed applyed by faith he inioyneth his Apostles to preach repentance in his Name Finally Luk. 24. 47. it is the oyle of the holy Spirit which suppleth and softneth our hard and stony hearts It is this diuine fire which warming our cold hearts with the flame of Gods loue and the hot blood that issued from our Sauiour causeth them to send vp into our heads these salt yet sweet waters of vnfained repentance which distill by our eyes and in trickling teares drop from our cheekes This winde of the Spirit must blow vpon vs yea must blow into vs before wee can returne vnto God one sigh to expresse our sorrow for our sinnes And therefore O my soule seeing God is the principall cause of thy repentance rob him of no part of his due but ascribe vnto him the whole glory of his owne worke Which though hee could effect by his sole immediate power yet hee is pleased to vse in it many subordinate causes meanes and instruments by which he worketh this grace in thee As ministeriall and helping causes namely the Ministers of the Word who in this worke are co-labourers with Christ sent by him to open mens eyes and to turne them from darkenesse to light and from Act. 26. 18. the power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith in Christ in which respect they are called spirituall fathers begetting them to God by the seed of the 1. Cor. 4. 15. Word So likewise instrumentall causes which are inward precedent and immediate as sauing knowledge shewing the way to repentance a liuely faith vnfained loue and true feare of God both in respect of his mercies and iudgements especially the last and generall Iudgement at Act. 17. 30. the end of the world or else outward which either lead and draw or else mooue and perswade vs to repentance Of the former sort are many instruments and meanes to bring vs to it As the Ministery of the Word and first the preaching of the Law which prepareth vs for it and of the Esa 55. 7. Gospel which worketh it in vs by assuring vs that if wee will turne to the Lord he will haue mercy vpon vs and forgiue vs our sinnes So also crosses Psal 119. 71. Luk. 13. 1 2 3. Rom. 2. 4. and afflictions either vpon our selues or others Gods blessings and benefits either promised or bestowed The moouing and perswading causes are innumerable as the loue of God towards vs his patience and long suffering his truth in his
thee by bringing forth the fruits of new obedience but I shall be able to better my speed and to runne the way of thy Commandements when thou shalt Psal 119. 37. inlarge my heart O thou therefore who chiefly delightest in the sacrifice of an humble heart and contrite spirit create in me a soft and tender heart and renew in me a right spirit Frame me according to thine owne will that thou maist delight in me and dwell with me yea according to thine owne couenant for thou hast promised to giue me a new heart and a new Ezek. 11. 19. and 36. 26. spirit and that thou wilt take away from me my stony heart and giue vnto mee an heart of flesh Thou art glorified in me when I bring forth much fruits of Iob. 15. 8. new obedience O be not wanting vnto thine owne glory by suffering me to be defectiue in fruitfulnesse but after I haue brought forth some purge me againe and againe that I still bringing forth more fruits thou maist be more glorified §. Sect. 7 Inforcement Yea Lord my wants are not small and therefore my suit must not bee slight I must still wrastle with thee by my prayers and strong cryes and not let thee depart without a blessing I am weake to preuaile but I haue thy truth to support me who hast promised that I shall obtaine if I follow Luk. 18. 1. 8. my suit without fainting O then make good thy word vnto thy seruant Psalm 119. wherein thou hast made me to put my trust Giue me a melting heart which will relent and resolue easily into teares of repentance I am much defiled with the filthinesse of my sinnes and a little washing will not make me cleane Purge me thorowly therefore O my God and multiply my washings first and chiefly in the blood of Christ which will cleanse mee from the ingrained guilt of my crimson and scarlet sinnes and wash mee in the lauer of Regeneration and in the waters of vnfained repentance which will by vertue of the former washing helpe to purge mee from the filth of my corruptions Turne me O turne me vnto thee my God and Lam. 5. 21. Cant. 1. 3. so shall I be turned draw me and I will runne after thee Rectifie and fructifie my more then ordinary barrennesse with the extraordinary showres of thy grace and warme my heart with the beames of thy loue that whatsoeuer good seed of thy Word shall fall into it may take deepe root and bring forth plentifull fruits of holinesse and righteousnesse that as I haue heretofore more then many others dishonoured thee by my sinnes so also I may now glorifie thee in some good degree by bringing forth in more then an ordinary manner and measure plentifull fruits of new obedience §. Sect. 8 Confidence And now comfort thy selfe O my soule for thy God hath granted what thou hast so feruently craued Yea it is the end why hee would haue thee to aske because he hath a desire to giue and that by discouering thy beggery and pouerty he might take occasion to discouer the riches of his bounty He that hath inlarged thine heart with these feruent desires hath done it purposely to this end that hee may fill it and satisfie them Thou couldest not so much as aske this grace of repentance if the Spirit Rom. 8. 26. of God did not helpe thine infirmities and inable thee to pray with sighes and grones which cannot be vttered and how can thy God reiect that prayer which his Spirit inditeth and is made according to his owne will Yea be confident my soule for thou canst receiue no repulse in this suit seeing he himselfe hath commanded thee to aske it and promised to giue it He who is true of his promise and omnipotent in performance hath bound himselfe by his gracious Couenant that hee will take away thy stony heart and giue thee an heart of flesh that thou shalt looke vpon Zacb. 12. 10. him whom thou hast pierced and shalt mourne for him as a man mourneth for his onely sonne and be in bitternesse for him as one is in bitternesse for his first-borne That he will write also his Law in thine heart that louing and obeying Jer. 31. 33. and 32. 42. it thou maist neuer depart from him And his Word is yea and Amen his promises as good as present payment Yet my soule to helpe thy weakenesse he hath giuen vnto thee already some first beginnings of repentance Phil. 1. 6. Rom. 11. 29. as an earnest of the rest that yet is wanting Hee hath begun this worke of grace in thee and therefore his gifts being without repentance he will surely perfect it Wait vpon him then O my soule by faith yea wait vpon him not onely with patience but also with ioy and comfort for he that hath promised will come and will not tarry and will Habak 2. 3. worke in thine heart such sorrow for thy sinnes as he himselfe shall accept as sufficient and cause thee to bring forth such plentifull fruits of new obedience as shall glorifie him and seale vp in thine heart the assurance of thine owne election and saluation §. Sect. 9 Congratulation and thanksgiuing Thrice happy then my soule art thou now in thy God who wast in in thy selfe wretched and miserable for he hath not onely made with thee the Couenant of grace wherein hee hath assured thee of the pardon of thy sinnes and of his fauour in which consisteth thy life and blessednesse but also hath inabled thee to performe the condition of faith and repentance whereby thou art assured that thou hast thy part and interest in all his promises Reioyce therefore in the Lord and againe reioyce Praise and Phil. 4. 4. magnifie his great and glorious Name who hath been so good and gracious vnto thee Thou wast in wofull misery by reason of thy sinnes and the punishments due vnto them but hee hath deliuered and made thee happy and hath both offered vnto thee ioy and blessednesse and also the meanes whereby thou maist attaine vnto it Hee hath shewed vnto thee the way of life and hath giuen vnto thee both will and ability to walke in it What wilt thou now returne vnto him O my soule for all the Psal 116. 11. good that hee hath done vnto thee Yea what canst thou returne that is worth acceptance but that which thou hast receiued from this fountaine of all goodnesse yet though hee hath giuen all vnto thee something there is which he will be pleased to receiue from thee as though it were thy gift euen the sacrifice of praise and thanksgiuing Nothing else canst thou giue but this free-will offring nothing else doth he require who is so absolute in all perfection that hee needeth nothing A fit oblation my soule frō such a child to such a Father from so meane poore a subiect to so rich and high a Soueraigne Take then into thine hand the Cup
Couenant of Grace God doth not stand vpon strict termes with vs exacting legall and perfect performance but onely Euangelicall sincerity and truth and that we desire and indeuour to keepe our promise as much as we are able And seeing also because our strength is but small the Lord hath graciously promised the assistance of his holy Spirit to strengthen vs in our good indeuours and inable vs to performe what he requireth and we haue vndertaken in some such manner as may be acceptable in his sight Now what stronger motiue can there be vnto the duties of a godly life consisting in a liuely faith and vnfained repentance then to consider that wee are tyed hereunto by this couenant which is the maine ground of all our good the remission of our sinnes grace and glory which if wee make voyd by our impenitency and infidelity wee can haue no part in Gods mercies and gracious promises nor in Iesus Christ and all his benefits Especially considering that if we but resolue and indeuour to please God in these holy duties both wee and our seruice shall bee accepted in Iesus Christ our imperfections being couered with his perfect obedience and our corruptions washed away with his blood which if we neglect to performe and liue stil in our infidelity and impenitency without any serious desire or constant indeuour to know God or to feare and serue him whatsoeuer profession and shew we make to the contrary yet most certaine it is that we are not yet in this Couenant nor shall as long as we continue in this state haue any part in the benefits promised seeing the Lord who cannot faile of his word hath in this couenant assured vs that he will not Ier. 31 33 34 35. and 32. 40. onely bestow his blessings but will also fit and inable all his Elect with whom onely he maketh it to performe what he require that their hands that he will inlighten them with the knowledge of himself his will and write his Law in their hearts thereby working in them these resolutions and indeuours to obserue and keepe it that he will be their God and they his people and that he will knit them so vnto him as that they shall neuer depart from him and therefore so long as wee finde no such things wrought in vs we can haue no assurance that as yet we haue any part in this Couenant or in any of the benefits therein promised CAP. XXXVIII Of two other reasons mouing vs to a godly life the one taken from our effectuall Calling the other from our free Iustification by faith §. Sect. 1 That the benefit of our effectuall Calling should moue vs to serue God in the duties of a godly life THe sixth benefit is our effectual Calling whereby the Lord vouchsafeth by the preaching of the Gospell to make knowne vnto vs his good will and pleasure concerning the eternall saluation of our soules in and for Iesus Christ and by the inward operation of his holy Spirit working with the outward ministery to beget in vs a true and liuely faith whereby wee apply vnto our selues Christ Iesus and all his benefits For in the ministery of the Word God not onely offereth vnto vs Christ to be our Sauiour and Redeemer but also prepareth and fitteth vs to receiue him giuing vnto vs a true sight of our sinne and misery by which our hearts are humbled and broken and working in them an earnest hungring and thirsting after Christ and his righteousnesse that by him wee may be recouered out of our wretched estate and attaine vnto life and saluation by his merits and obedience The which feruent desires he graciously satisfieth by working faith in vs grounded vpon his infinite mercies the all-sufficient merits of Christ and his free and indefinite promises whereby we apply him vnto vs with all his benefits So that in this benefit of our effectuall Calling three things chiefly concurre first the sauing hearing of the Word whereby our eares and hearts are opened and our minds inlightened with the knowledge of the great worke of Redemption wrought by Christ Secondly the donation of God the Father whereby he offereth and giueth Christ vnto vs to bee our Sauiour and vs vnto Christ to be saued and redeemed by him Thirdly incision into Christ and vnion with him he becomming our Head and wee his members the bond whereof on his part is his holy Spirit and on our part a true and liuely faith All which affoord vnto vs strong motiues to perswade vs vnto all duties of a godly life For first what an incomparable benefit is this that the Lord passing by innumerable others who either neuer heard the sound of the Gospell or hearing haue made no benefit by it wanting the inward assistance of his holy Spirit hee should both grant vnto vs this light and also open our eyes that we should behold it and that he should hereby chuse and call vs out of the corrupt masse of mankinde which stil lyeth dead in sinne and make vs true members of his Church giuing Christ vnto vs and vs vnto Christ and vniting vs vnto him as liuely members of his body that we might be partakers of him and all his benefits And how should this affect our hearts and prouoke vs to make a right vse of such inestimable blessings which is the end why God hath bestowed them For why hath he inlightened our eyes more then others but that by the benefit of this light we should walke in the wayes of holinesse Iob. 12. 35. and righteousnesse and so glorifie him in our saluation Wherefore hath he called and culled vs out of the world but that wee should walke worthy of this high calling and renouncing the world and worldly lusts deuote our selues wholly to his seruice Why hath hee giuen Christ vnto vs and vs vnto Christ but that hee might saue vs from our sinnes not onely in respect of their guilt and punishment but also from their corruption and that he raigning in vs by his grace and holy Spirit might depose sinne and Satan from their regency and suffer them no longer to rule and raigne in our mortall bodies Why hath he vnited vs vnto Christ by his Spirit but that wee should bee led and ruled by it and not by our owne lusts and that we should submit our selues as becommeth members to his gouernment seeing it were a thing monstrous in the body for any inferiour part to rebell against the Head and to withdraw it it selfe from its regiment and iurisdiction and vtterly vnsutable that so holy an Head should haue any members delighting in wickednesse and drawing it as much as they are able into the fellowship and communion 1. Cor. 6. 15. of the same sinnes And that this is the maine end of our calling that we should glorifie God by seruing him in holinesse and righteousnesse it is cleere and euident by the Scriptures For the Apostle telleth vs that God hath not called vs
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
godlinesse aboue fine gold seeing it is more precious then rubies and all things that we can desire are not to be compared vnto it So the Lord by Ieremie reckoneth all worldly things in comparison of this as chaffe to wheate Ier. 23. 28. And the Apostle esteemeth those things that were greatest gaine vnto him no better then dung yea then losse for the excellency of the knowledge of Phil. 3. 7 8. Joh. 6. 27. Iesus Christ And therefore let vs not labour so much for the meate that perisheth as to neglect for it the meate which endureth to eternall life as our Sauiour Mar. 8. 36. exhorteth vs for what will it profit vs to gaine the whole world and to Mat. 6. 19 20. lose our owne soules To get earthly treasures and riches which the rust will fret and the moth eate and to lose those heauenly and euerlasting treasures which are not subiect to any casualties To compasse by our care and labour Diues his dainty fare and costly clothing and by neglecting the seruice of God and the meanes of our saluation to be cast with him into hell where is weeping and gnashing of teeth For there as one saith Illi vtique omnes plangent illi lugebunt qui ita se curis vitae praesentis inuoluunt vt obliuiscantur futuram c. Hyer ad Celant they shall waile and lament who haue so infolded themselues with the cares of this life present as that they could find no leasure to thinke of the life to come whom the comming of the Lord shall take at vnawares oppressed with the sleepe of ignorance and carnall security §. Sect. 4 That they who neglect the duties of Gods seruice cannot expect good successe to their labours Secondly let all such know that neglect the duties of Gods seruice vnder the pretence of their great and waighty imployments that they cannot in so doing reasonably expect any good successe of their toylesome Pro. 10. 22. Deut. 8. 18. labours or that they will answere their hopes in the getting and preseruing of that wealth which they so much loue and long after for it is not their most carefull and painefull indeuours but Gods blessing onely that maketh rich It is he alone that giueth them power to get wealth And how can they expect this blessing from God vpon their labours when as they can finde no leasure to craue it at his hands how can they thinke that he will notwithstanding all their paines prosper their worldly estates vnlesse it bee for a further and more fearefull Iudgement when as they haue no care to serue and please him Yea why may they not iustly feare that he will blow vpon their wealth and cause it to vanish like smoake and Hag. 1. 9. euen to melt like butter in the Sunne or cause that riches which is thus wickedly gotten by neglecting all duties of Gods seruice to bee as wickedly spent by their heires and successours seruing vnto them as inducements and helpes to further them in all riotous and luxurious courses to their ruine and destruction as the getting of them hath beene the cause and occasion of many fearefull sinnes and of the vtter neglect of all religious duties that so both they and their heires though they runne contrary wayes may yet meete together in hell and condemnation Let them also know that if before they goe about the workes of their callings they would renew their Couenant with God by renewing their faith and repentance and so being reconciled vndertake their imployments with peaceable minds and good consciences if they would first call vpon the Lord for his blessing vpon their labours and resigne themselues and all their affaires to the gracious guidance of his good prouidence If they would propound his glory as the mayne end of all their labour and as they liue the life of faith so also they would labour in the strength thereof resting vpon Gods gracious promises and wayting for a blessing vpon all their affaires if they would sanctifie their 1. Tim 4. 5. workes by the Word and Prayer vvithout which euen those things which are in their owne nature pure and honest become impure and 1. Cor. 10. 31. prophane to the irreligious and vnbeleeuers and desire the assistance of his holy Spirit for the directing of all their labours to a right end Finally if they would by all these religious exercises sharpen their tooles before they goe to worke they should not heereby finde their labours put backe and hindered but profitably aduanced and better atchieued then if they vndertake them being blunt and dull seeing by the sharpenesse of the instruments they shall soone redeeme the time which is spent in whetting them Neither would this hinder our Christian thrift nor our godly and lawfull gaines but much further and increase them and repaire all wee lose by that time which wee spend in Gods seruice with much aduantage through his powerfull blessing vpon our labours from which Fountaine alone all lawfull prosperity springeth and floweth Whereas contrarywise if neglecting these religious duties of Gods seruice wee rest vpon our owne paines and prouidence and as the Prophet speaketh sacrifice vnto our owne nettes either God will curse and Hab. 1. 16. crosse our labours and frustrate all our hopes or if wee thriue by them in our worldly estates all that wee get by this meanes shall bee but like Naboths Vineyard to Ahab which rooted out both him and all his posterity like the Israelites Quayles which came out of their nostrels like Iudas his sop with which the deuill entred or like cold water giuen to gratifie those who are sicke of a burning feauer seeing it but inflameth the heate of their carnall concupiscence and prepareth matter for their euerlasting burning in the vnquenchable flames of hell fire §. Sect. 5 That the duties of our particular callings must giue place to the generall calling of Christianity Thirdly let them know that the duties of our particular callings must giue place to the generall calling of Christianity when as both of them as they ordinarily may will not stand together For by these duties we draw neere vnto God and haue communion with him and no calling must call vs from God or withdraw vs from this blessed fellowship They are the spirituall repast of our soules by which they get spirituall strength and liue the life of faith and therefore if wee so highly prize the health and life of our bodies that wee thinke no businesse so important that should make vs neglect the meanes of preseruing them as eating drinking resting sleeping and such like why should wee imagine any to bee so waighty and necessary as that for the following of it wee should neglect the health and welfare of our precious soules Let vs consider that our callings were made for vs and not we for our callings for our good and benefit and not for our hurt and ruine for the glorifying of
things and reioyce in nothing so much as in the assurance of thy loue and when the light of thy countenance shineth vpon mee Remooue out of my way all lets and impediments which might hinder me in my Christian course or so assist mee with thy grace that I may ouercome them Stablish me with thy free Spirit that I may not onely begin well but also continue in all grace and goodnesse vnto the very end of my life and let me be stedfast vnmoueable and alwayes abounding in the worke of the Lord. And with these my prayers and supplications I doe also ioyne my praises and thankesgiuing lauding and magnifying thy great and glorious Name for thine inestimable loue and the fruits and testimonies thereof shewed vnto me euen from before all beginnings vnto this present day For that thou hast of thy free grace chosen mee to life and saluation created mee after thine owne similitude and likenesse in wisedome holinesse and righteousnesse redeemed me at so deare a price out of the miserable bondage of my spirituall enemies effectually called mee by the sound of the Gospell to the knowledge of thy truth vnited me vnto Christ by thy Spirit and a liuely faith and made me partaker of all his benefits for my iustification by his righteousnesse and obedience and for some degrees of sanctification begun in mee whereby thou hast subdued the power of sinne that though it dwelleth yet it doth not raigne in me and hast wrought in me some desire resolution and indeuour to serue and please thee For that thou hast watched ouer me with thy prouidence in the whole course of my life and namely this night past and hast thereby preserued mee from all perils from the terrours of the night and the malice of mine enemies and hast refreshed me with quiet rest and now raised me vp in the strength thereof to doe thee seruice O Lord inlarge my heart that I may duly consider of thy manifold and rich mercies and bee thorowly inflamed with the apprehension of thy loue What am I my God that thou shouldest be thus gracious vnto mee who am altogether lesse then the least of thy mercies yea worthy of thy greatest punishments O that I could loue and praise thee according to thy bounty and goodnesse And being so poore that I haue nothing to repay and thou so rich that thou neither needest nor requirest any thing else O that I could euer remaine a gratefull debter hauing mine heart filled with thankfulnesse and my mouth with thankesgiuing And now Lord I further beseech thee to continue still my God and guide to direct leade and vphold mee in all the wayes of holinesse and righteousnesse Take mee into thy gracious protection this day and euer and watch so ouer mee with thy all-ruling prouidence that I may be preserued safe from all enemies worldly and spirituall and from those manifold dangers which incompasse mee on euery side Giue mee grace so to spend this day that some glory may redound vnto thee by my seruice some profit and benefit vnto those with whom I liue and some further assurance vnto my selfe from the increase of sauing graces discerned in mee and spirituall strength in all good duties of my saluation and eternall happinesse Order and gouerne all my thoughts that they may be religious and honest my speeches that they may bee wise and seasoned with grace and all my workes and actions for the well performing both of the generall duties of Christianity and the speciall duties of my calling blessing so all my labours that I may be cheered and comforted in them by my prosperous successe in all my good indeuours Supply vnto mee all temporall blessings and the necessary comforts of this life and let mee liue at thy finding and receiue whatsoeuer I inioy as the gifts of thine owne hand and pledges of thy loue that I may returne the praise which is due vnto thee for them and vse them as helpes to further mee in all duties of thy seruice Finally I beseech thee good Lord to vouchsafe these and all other benefits not onely vnto mee but also to thy whole Church and euery particular member thereof especially to this in which I liue Multiply thy fauours vpon our Soueraigne Lord the King our noble Prince the Prince Electour Palatine and the Lady Elizabeth his wife with their issue vpon the honourable Lords of the Priuie Councell the Magistrates and Ministers of thy Word and Sacraments the afflicted members of Iesus Christ my friends and benefactours kindred and acquaintance and especially vpon this whole family giuing vnto vs all grace that wee may keepe the vnity of the Spirit in the bond of peace and so ioyne together with our hearts and minds in all duties of thy seruice as that we may ioyntly inherit that eternall happinesse of thy Kingdome through Iesus Christ our Lord to whom with thee and thine holy Spirit bee rendred all glory and praise might Maiesty and Dominion both now and euermore Amen Another priuate Prayer for the Morning O Almighty and eternall God our most gracious and louing Father in Iesus Christ I thy poore sinfull seruant being in my selfe vtterly vnworthy to appeare in thy glorious presence doe yet in the Name and mediation of Iesus Christ offer vnto thee my prayers and supplications in obedience to thy Commandements and in some assurance of thy gracious promises rendring vnto thee from the bottome of mine heart all humble and hearty thankes for thy manifold mercies and abundant blessings multiplied vpon mee both in respect of spirituall and heauenly priuiledges which concerne my euerlasting saluation and of temporall and earthly benefits appertaining to the good of this life and my present estate in this place of my Pilgrimage For that thou hast freely loued mee from all eternity and of thy meere grace hast chosen mee vnto life and glory without any respect of my workes or worthinesse For creating mee according to thine owne Image and redeeming me out of the estate of sinne and death For calling mee effectually by thy Word and Spirit and making mee a seruant of thine owne family and a member of Iesus Christ whereby thou hast giuen mee iust title vnto him and all his benefits For making with mee the Couenant of grace adopting mee in him to bee thy child vnto a liuely hope of my heauenly inheritance For iustifying mee in his righteousnesse imputed vnto mee and applyed by a liuely faith and sanctifying mee with thy Spirit giuing mee some power ouer my corruptions and some desire and indeuour to serue and please thee in the duties of a godly life For watching ouer mee with thy prouidence euer since I had my being and birth shielding mee from dangers deliuering mee out of manifold euils and prouiding for mee all things necessary both for my soule and body For preseruing mee this night past from all perils giuing vnto mee quiet rest and bringing mee in safety to see the light adding yet another day to
them more negligent in thy seruice And therefore O Lord it were iust with thee if thou shouldest depriue vs of them all turning our strength into weaknesse our health into sicknesse and all our peace and comfort into tortures of body and troubles of mind But deare Father deale with vs not according to our deserts but according to thy wonted mercies in Iesus Christ And seeing the end of thy chastisements is not destruction but saluation not to punish our sinnes for which thy Sonne hath fully satisfied thy Iustice by his all-sufficient sufferings but to bring vs to repentance we most humbly beseech thee to giue vnto vs a true sight and sense of them vnfained sorrow and a perfect hatred of them and a full resolution to leaue and forsake them for the time to come and to serue thee in the contrary duties of holinesse and righteousnesse all the dayes of our liues And thus returning vnto thee by vnfained repentance O Lord we beseech thee turne vnto vs and be reconciled vnto vs in Iesus Christ Forget and forgiue our manifold and grieuous sinnes whether of omission or commission of frailty and infirmity or those which wee haue wittingly and willingly falne into and wash them all away in the blood of thy Son that they may neuer be imputed vnto vs either in this world or in the world to come Seale also our pardon vnto vs in our hearts and consciences by the gracious testimony of thy holy Spirit and thereby sanctifie vs thorow-out in our soules and bodies that being freed from the guilt punishment and corruption of all our sinnes we may be found vnblameable and without spot in the Day of our Lord Iesus Christ Replenish our empty soules with all sanctifying and sauing graces and strengthen vs vnto the performance of all Christian and holy duties with all zeale cheerfulnesse and vprightnesse of heart More especially we humbly intreat thee to extend thy grace and fauour vnto this thy sicke seruant and sanctifie this thy fatherly chastisement vnto him that it may be an effectuall meanes of increasing his sanctification and furthering his eternall saluation And seeing by sicknesse thou puttest vs in mind of our approching end and by death summonest vs to appeare before thee in Iudgement O Lord giue him grace to prepare himselfe against the day of death that he may be ready to render vp his accounts when thou shalt call him to giue vp his reckoning and so with ioy and cheerfulnesse may commend his soule and body vnto thee as into the hands of a faithfull Sauiour who wilt crowne them both with ioy and glory Let him continually indeuour to suppresse the power of death and to take away the sting of it by mortifying the flesh and the lusts thereof Giue him grace to renew his couenant with thee by renewing the condition of it which is imbracing thy promises by a liuely faith and bringing forth the fruits thereof by vnfained repentance Let him confesse his sinnes bewaile and forsake them resoluing to amend his life if thou shalt prolong his dayes Comfort him with the comforts of thy Spirit and as his bodily griefes abound so let thy consolations abound and exceed them Giue him patience to indure what thou inflictest and tempt him not aboue his power but either lessen his griefes or increase his strength Moderate and mitigate his bodily paines with the inward feelings of thy loue peace of conscience and ioy in the holy Ghost If it will stand with thy glory and his saluation prolong his dayes and restore his health that he may yet againe praise thee as for all thy mercies so especially for his recouery and blesse vnto him all meanes of physick and dyet which are fit for this purpose And being raised from his bed of sicknesse giue vnto him a right vse both of thy fatherly chastisements and of thy gracious deliuerance that by the one he may be moued to feare thee and to hate sinne hauing tasted the bitter fruits of it and by the other to loue and glorifie thee who hast heard his prayer in the day of his tribulation and by them both to serue thee with greater zeale and with more earnest indeuour then euer heeretofore Heare vs deare Father and answere vs graciously in these our suits euen for Iesus Christ his sake to whom with thee and the holy Spirit wee acknowledge to be due and desire to giue all glory praise and thankesgiuing both now and for euermore Amen But if the sicke party be a child and so not capable of the outward and ordinary meanes of saluation then pray for him after this manner MOre especially we humbly intreat thee to extend thy grace and fauour vnto this thy sick seruant and seeing thou art not onely the God of the faithfull but also of their seed and louest and tendrest not onely the sheepe of Christ but euen the tender lambes wee earnestly beseech thee make good thy gracious Couenant with this thy weake and sicke seruant And because hee is not capable of outward meanes supply graciously the defect of them by thine holy Spirit Vnite him thereby vnto Iesus Christ that becomming a liuely member of his body he may be made partaker of his righteousnesse death and obedience for his iustification and so hee may stand righteous in thy sight Free him from the guilt and punishment of all his sinnes and sanctifie him in his soule and body that either he may bee fit to glorifie thee on earth or to be glorified by thee in heauen If it bee thy blessed will restore him to his health and strength againe that he may liue to be a comfort vnto his friends and a profitable instrument to set foorth thy glory in the Church and Common-wealth but if thou art purposed to put an end to his dayes so fit and prepare him for thy Kingdome as that he may liue with thee eternally in glory and immortality through Iesus Christ our Lord. Amen If the party be irrecouerably sicke or ready to depart out of this world then we may in stead of praying for his restoring to health make in his behalfe these following petitions ANd seeing O Lord thou hast smitten thy sicke seruant as wee conceiue irrecouerably and doest now purpose to put an end vnto the dayes of his pilgrimage we most humbly beseech thee to prepare him for thine owne Kingdome Weane his mind and affections from the world and earthly vanities where he is but a stranger and fix them wholly vpon spirituall and heauenly things as it becommeth a Citizen of thy Kingdome Let him earnestly desire to bee dissolued and to be with Christ seeing that is best of all and let him long after the vision and fruition of thee in whose presence is fulnesse of ioy for euermore To this end O Lord reueale thy selfe vnto him more cleerly then euer heretofore that seeing thy beauty goodnesse and excellency his heart may be thorowly inflamed with thy loue Giue him euen whilest hee
in faultinesse As if the Cutpurse should thinke himselfe safe and secure from danger of Law because there are other greater Theeues that breake Houses and rob by the high Way or the common Whore-master should thinke himselfe in no danger of Gods or Mans Lawes because there are others that liue in Incest and filthy Sodomie or the Man-slayer should flatter himselfe with a secure hope of escaping at the day of Assize because there are some in the Iayle that haue committed parricide §. 11 The eleuenth cause is the misse-applying of the promises of the Gospell The eleuenth cause of carnall Securitie is the misse-applying of the promises of the Gospell vnto those who haue no part or interest in them For when as there is no promise so generall and indefinite which is not limitted and restrayned to the condition of the Couenant of Grace Faith in Christ bringing forth the fruits of vnfayned repentance yet wicked men resoluing to goe on in the course of sinne no sooner heare the Promises of Gods mercy the pardon of their sinnes and eternall life and saluation for the righteousnesse and obedience of Iesus Christ which haue alwayes the former condition expressed or vnderstood but presently with great confidence or rather presumption they lay hold of the Promises but haue no care at all of performing the Condition Thus when the Lord saith As truely as I liue I will not the death of a sinner that they make vse of for the Ezech. 33. 41. nourishing of their carnall securitie neuer regarding what followeth but that he repent and liue So when Christ saith that he came not to Matth. 9. 13. call the Righteous but Sinners with that they comfort themselues in their sinfull courses but obserue not to what he calleth them namely to repentance before they can haue any part with him in glorie And when they heare the Apostles speech that God will haue all men to bee 1. Tim. 2. 4. saued they make a bolster of it whereon they sleepe securely in their sinnes but leaue out the following condition which would helpe to keepe them waking namely that hee will haue all whom hee would haue saued come first to the sauing knowledge of his Truth which is 1. Ioh. 2 3 4. neuer seuered from the fruits of obedience And thus these Spiders out of the fragrant flowers of Gods promises sucke most deadly poyson and make no other vse of the sweet tunes of the Gospell but to bring and continue them in the deepe sleepe of carnall securitie the which serue vnto the faithfull as effectuall meanes and motiues to make them leaue their sinnes and turne vnto the Lord by vnfayned repentance §. 12 The last cause is a flattering Ministerie The last cause of this carnall securitie is a soothing and flattering ministerie and when those who are sent as Gods Ambassadors to denounce his Iudgements against impenitent sinners either for feare or fauour for hope of gayne or auoyding of displeasure doe their message vnfaithfully proclayming peace to them against whom God hath denounced warre and applying vnto them the gracious promises of the Gospell to whom nothing belongeth but the terrible threatnings of the Law Of such Prophets the Lord often complayneth They say still saith he vnto them that despise mee The Lord hath said Ier. 23. 17. yee shall haue peace and they say vnto euery one that walketh after the imagination of his owne heart No euill shall come vpon you And againe They haue healed the hurt of the Daughter of my People slightly Ier. 6. 14. saying Peace peace when there is no peace Of such the Prophet Ezechiel speaketh thus from the Lord. They haue seduced my people Ezech. 13. 10. saying Peace and there was no peace and one built vp a Wall and loe others dawbed it with vntempered morter If the pride of great Ones will display it selfe in its colours and in wearing garments of strange and euen vnnaturall fashions they incourage them in it because these things being of an indifferent nature are left to their free choise and there is no difference to be made betweene Yellow and Blew French and English Yea if they will so haue it whether being Men or Women they disguise themselues in the habite of the contrarie Sexe If being their Benefactors they liue vpon vsurie that they may be more bountifull towards them in their mind and more able in their purse they soothe them in this sinne by telling them that whatsoeuer is spoken of it in the Scriptures to shew how haynous it is in Gods sight is to be vnderstood onely of byting vsurie and of that which is exacted of those who are miserably poore If they haue a mind to inrich themselues with bribes they secure them in their course as being a matter full of equitie that those who doe good vnto others should againe receiue from them answerable gratuities If Naboths Vineyard so please them that by right or wrong they will wring him out of it they hold them excused if they desire it on a price and if oppression and blood follow vpon his denyall not they but poore Naboth is to be blamed who would bee so wilfull and churlish as to denie men of their greatnesse and worth a thing so conuenient and necessary for them And thus doe they as the Prophet speaketh put cushions vnder Ezech. 13. 18 19. their elbowes that they may sinne at their ease and pollute Gods Name among the People for handfulls of Barley and peeces of Bread to slay the soules that should not dye and to saue the soules aliue that should not liue by lying vnto them who will giue them the hearing Yea with this false and flattering Doctrine many ioyne their wicked example bearing them company who are vnder their charge in all their sinfull courses yea rather as Captaines and Precedents they goe before them and leade them the way The which when it hapneth O would it did not happen too often it giueth double strength to mens carnall securitie there being few that feare to follow their Guides or to goe as farre as they in the fruition of their sinfull pleasures or profits who are by their Calling and Profession bound to restrayne themselues and others from all that is euill and sinfull But contrariwise tread securely in those Pathes which they see their Teachers tread before them supposing that if there were any great danger in walking these wicked wayes they who farre exceed them in learning and knowledge would not with the hazard of their owne soules so ordinarily trauaile in them CHAP. IIII. Of the diuers kinds of carnall Securitie §. 1 Of naturall securitie which is in all men HAuing spoken of the causes of carnall Securitie it now followeth that we shew the kinds thereof And first it may bee distinguished by the diuers degrees of it In which respect carnall securitie is either naturall or affected and voluntarie Naturall is that which euery one bringeth into
hastening his Iudgement doth strike the conscience with such horrors and feare and so vexeth and tormenteth it with the guilt of sinne and apprehension of his wrath that securitie is not able by all the former meanes to bring or keepe it asleepe or to stop and quiet the lowd cryes thereof In which case it is forced to giue place and to yeeld ouer the Regencie of such tormented wretches to his aduersarie and opposite hellish desperation which is like vnto it in nothing but this in that it is alike faithfull seruant to their great Gouernour Satan holding men firmely though after a rougher manner as his Vassalls and Slaues to doe his will till hauing finished their worke they receiue the wages of Hell torments and endlesse destruction §. 4 Of that carnal securitie which remayneth in the regenerate and how it groweth vpon them The carnall securitie of the faithfull is those reliques that remayne of naturall securitie in the part vnregenerate and one especiall fruit of Gal. 5. 17. the Flesh which is but in part mortified by the Spirit For our regeneration and sanctification being vnperfect in this life the Christian Man is partly Flesh and partly Spirit both which are accompanyed with their seuerall fruits as the Apostle sheweth the which continually fight and lust one against the other and sometime the Flesh and its Corruption sometime the Spirit and its sauing Graces preuayleth and giueth the aduerse part the foile as elsewhere I haue more fully In the fourth part of the Christian warfare shewed Thus the part vnregenerate retayneth and nourisheth carnall securitie forgetfulnesse of God and his all-seeing Wisedome his omnipotent Power and seuere Iustice in punishing sinne his Mercy and Goodnesse towards those that feare and serue him and thereby becommeth carelesse and secure and goeth on in sinne without repentance And contrariwise the part regenerate remembring these holy Attributes still retayneth and cherisheth the true feare of God and thereby is made carefull and watchfull to please him in all things and consequently to auoid sinne as the greatest euill or hauing beene ouertaken with it through frailtie and infirmitie not to continue in it but to arise againe out of it by vnfayned repentance And these continually make warre one against the other and sometime the feare of God preuaileth and bringeth securitie in subiection and then the Christian maketh conscience of all sinne and with all care and watchfulnesse auoydeth all tentations causes and occasions that might allure or draw him vnto wickednesse then he daily renueth his repentance and laboureth diligently in the vse of all good meanes whereby hee may make 2. Pet. 1. 10. Phil. 2. 12. 1. Cor. 10. 12. his calling and election sure and as the Apostle speaketh worketh out his saluation with feare and trembling and by his owne and others fals is made more carefull to looke vnto his standing Sometimes securitie getteth the vpper hand and giueth Gods feare the foyle so that in respect of sense and feeling it groweth cold and languishing and very faintly and remisly exerciseth it selfe in its actions and operations And then the Christian presuming on his owne present strength and of his former progresse in the wayes of godlinesse beginneth to stand at a stay supposing that he is now rich enough in spirituall grace and therefore may leaue gathering and spend vpon the stocke that hee is out of all danger of declyning and going backe and that God will keepe him safe in his greatest negligence and howsoeuer hee carryeth himselfe make good vnto him his gracious promises of life and saluation And then forgetting Gods Iustice and Iudgements and his Mercy and Goodnesse towards him hee beginneth securely to glut himselfe with worldly pleasures and to pursue earthly profits and preferments he groweth timorous to be seene in any course of Godlines which may crosse him in their fruition and willing to strayne his conscience in vsing all meanes whereby he may obtayne and securely inioy them Then he sticketh not to quench the good motions of Gods Spirit inciting him to returne to his former holy courses and restrayning him from sinne wherby he grieueth this holy Ghest and were he not most gracious without respect of desert would soone make him wearie of his lodging Then he beginneth to neglect the exercises of mortification which tend to the subduing of the Flesh and his former care in often renuing his Couenant with God by renuing the condition thereof Faith and Repentance Then he groweth carelesse and negligent in the meanes of Grace and Saluation as hearing the Word receiuing the Sacrament Prayer communion with the Faithfull and holy Conferences whereby they are mutuall helps to stirre vp Gods graces in one another not caring much whether he vse them or no and therefore taking slight occasions as lawfull and sufficient excuses of their neglect or when he doth performe these duties it is after a cold and formall manner dully and drowsily negligently and wearily without any taste or spirituall feeling of ioy and comfort in the vse of them And in a word is little or nothing affected either with Gods Promises or Threatnings either with his Mercies or with his Iudgements either with loue and delight in that which is good or with hatred and dislike of that which is euill and therefore securely lyeth snorting in his sinnes as though there were no feare of danger and taketh no care to better his present estate by rising out of them by vnfayned repentance §. 5 Of insensible and sensible securitie in the faithfull And this is that carnall securitie which is incident to Gods dearest Children the which neuerthelesse may bee distinguished in respect of the diuers degrees of it for either it is insensible and not perceiued or else sensible and discerned The former like a deepe sleepe doth stupifie for the time of the continuance of it all their senses and abuseth their mind and imaginations with deceiuing dreames and false apprehensions whereby they conceiue that they are in good estate highly in Gods fauour and free from all danger and therefore securely goe on in their sinfull courses without repentance and neglect the meanes whereby the feare of God might bee renued and repayred in them or else vse them after a cold and formall manner And this was the case of holy Dauid himselfe after his fearefull fall into those grieuous sinnes of Adulterie and Murther till he was awakned out of this 2. Sam. 12. dead sleepe by that message which God by Nathan sent vnto him and of the Angell of the Church of Laodicea who in his carnall securitie blessed himselfe with a false opinion that his estate was in such a degree of excellency and perfection that nothing was wanting vnto Apoc. 3. 17. him whereas in truth he was exceeding miserable poore blind and naked as our Sauiour testifieth The other securitie which is sensible bringeth the faithfull but into an heauy slumber so as they may say with the Spouse
Word with trembling like Ezrah Ezra 9. 4. and his Companions They receiue Gods faithfull Ministers with all respect and reuerence though neuer so meane in their owne persons yet because they are Gods Ambassadors and doe his message according 1. Thes 2. 13. to that of the Prophet Who is among you that feareth the Lord Esa 50. 10. that obeyeth the voyce of his Seruant herein like vnto dutifull subiects who reuerencing their King receiue a message from him by his meanest Officer with awfull feare On the other side it is an euident signe of a heart possessed with carnall securitie and destitute of all feare of God when wee contemne neglect or carelesly and coldly vse these meanes of our saluation vainly presuming that we can come with ease to our iournyes end and neuer goe in the way nor vse the meanes which may bring vs vnto it and that we can attayne vnto life and saluation and despise the Word of life and saluation which is appointed Act. 13. 26. of God as the onely ordinarie meanes of attayning vnto them When Phil. 2. 16. our eares are heauy that we cannot heare and our eyes shut that we cannot Esa 6. 9. see It is a signe that we haue also a fat heart which cannot vnderstand that wee might bee conuerted and healed seeing God by the Prophet ioyneth these together When with the captiue Iewes wee refuse to Zach. 7. 11 12. harken and pull away the shoulder and stop our eares that wee may not heare it is apparant that we haue also with them made our hearts as an Adamant stone When we contemne and euen rebell against Gods Word and the Prophets that bring it and say with the Iewes vnto the Seers see not and to the Prophets prophesie not vnto vs right things Esa 30. 30. speak vnto vs smoothe things prophesie deceits If with the men of Anathoth Wee seeke the Prophets liues because we thinke them ouer-sharpe in reproouing our sinnes and say Prophesie not in the Name of Ier. 45. 21. the Lord that thou die not by our hand Yea though we goe not so farre but onely neglect the Word saying to Gods Ministers as Foelix to Paul Goe thy way for this time when I haue a conuenient season I will Act. 24. 25. send for thee and take euery slight occasion to absent our selues when the Word is preached or when we haue heard say with our mouthes with the wicked Iewes or in our actions which is all one with many carnall Protestants As for the Word that thou hast spoken vnto vs Ier. 44. 16 17. in the Name of the Lord wee will not harken vnto thee but we will certainly doe whatsoeuer goeth out of our owne mouth If we esteeme Gods Ministers the worse because of their Calling and giue them more neglectfull intertaynment because they doe Gods message If we heare their Ambassage coldly and carelesly drowsily and wearily yea proudly and scornefully like the Courtiers and Gallants of these times who will out-face Gods Ministers when they labour to discountenance their sinnes and heare their Pride Vanitie Whoredome Briberie Oppression and other such sinnes with geeres and smiles euen then laughing it out when they are lashed with the whip of seuere reproofe and haue deepe gashes made in their Consciences by the Sword of the Spirit it is a manifest signe that wee are deeply plunged into this Lethargie of carnall securitie that our hearts are come to Adamantine hardnesse our senses stupified and our consciences seared and euen gangrened so that our diseases are almost desperate and euen past cure vnlesse the Lord the all-sufficient Physician take them in hand to whose power and skill nothing is impossible §. 10 The ninth signe hearing the Word without Faith The ninth signe of carnall securitie is when we heare the Word without Faith neither giuing credit vnto the Promises of the Gospell whereby wee are encouraged to serue God nor to the Threatnings of the Law whereby wee are discouraged in the wayes of sinne An example whereof wee haue in the people of the Iewes who by Christs melodious musicke preaching vnto them Gods Matth. 11. 21. mercies to the Penitent were not allured to obedience nor by Iohn the Baptists mournfull threatnings of the Law were mooued to shead the teares of heartie repentance For to heare the Word without Faith is as it were to receiue meate into our hands wanting a mouth to feede vpon it And as it is a signe of the true feare of God when wee beleeue his Word not onely that which is spoken by his owne mouth but that also which from him is deliuered vnto vs by his Ministers which is all one in substance like the Water which is the same in the Fountayne with that which is conueighed vnto vs by the Conduit pipes as Iehosaphat implyeth 2. Chron. 20. 20. in that speech to the People Beleeue in the Lord your God so shall you bee established beleeue his Prophets so shall you prosper and our Sauiour plainly sheweth saying Hee that heareth you heareth mee Luk. 10. 16. and hee that despiseth you despiseth mee and hee that despiseth mee despiseth him that sent me because as hee was the Angell or Messenger of the Couenant sent by God so his Ministers are his Messengers sent by him So is it a signe of the want of this feare and of carnall securitie when we doe not heare with Faith the Word of the Lord spoken vnto vs by his Ambassadors And as it was an euidence of Noahs Faith when hee tooke warning by Gods Word before the Flood Heb. 11. 7. came to build the Arke as the Apostle sheweth and that those Egyptians feared God who hearing the threatnings of grieuous hayle by the mouth of Moses were warned by it and made their seruants Exod. 9. 20. and cattell flee into the houses so is it a signe of the greatest securitie when as hearing Gods Word we giue no credit vnto it but carelesly goe on in our sinfull courses without repentance as though wee had neuer heard of either Promise or Threatning §. 11 The tenth signe not applying of the Word The tenth signe is when hearing the Word wee doe not apply it vnto our selues to make vse of it for our owne good but that it may lose its effect and haue no operation in vs put it off and apply it vnto others O this was a good lesson would such an one had beene here that he might haue heard it That was an effectuall reproofe for such a sinne would such an one had beene present who is guiltie of it Wherein these secure Worldlings are onely charitable wishing better to their Neighbours then vnto themselues and sparing food from their famished Soules that others wants may be supplyed if at least that may be called charitie which beginneth not at home or he may be said to loue his Neighbour who neuer truely loued himselfe Now what doth this argue but deepe
the carnall securitie of Belshazzar who hauing seene Gods Iudgements Dan. 5. 3. 22. in fearfull manner executed vpon his Grand-father Nebuchadnezer for oppressing Gods people spoyling the Temple and sacrilegious taking and retayning the holy Vessells tooke no warning by it but liued in the same sinnes adding this further vnto them that he abused those holy Vessells in his prophane and drunken feasts And thou his sonne O Belshazzar saith he hast not humbled thine heart though thou knowest all this But hast lifted vp thy selfe against the Lord of Heauen and they haue brought the Vessells of his House before thee and Thou and thy Lords thy Wiues and thy Concubines haue drunke wine in them c. §. 2 Secondly such as are inflicted on our selues But much more doth it argue an heart full of carnall securitie when as we make no good vse for our repentance and humiliation of those afflictions which are inflicted vpon our owne persons For ictus piscator sapit the burnt child dreadeth the fire Et serò sapiunt phryges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae nocent docent euen those that are most dull of conceit wax wiser by many warnings And it is a signe that we are more senselesse through this securitie then the Horse or Asse if we are nothing moued with the Rod and Spur of Gods chastizements and punishments Euen many of the Iewes though very negligent and secure in their prosperitie haue this Testimonie giuen vnto them by the Prophet that they were awakned out of their dead slumber by afflictions and sought vnto God in the day of their aduersitie O Lord saith he in trouble they haue Esa 26. 16. visited thee they haue powred forth a prayer when thy chastning was vpon them Though there were others of them more senselesse in their securitie of whose stupiditie the Lord complayneth In vaine haue I Ier. 2. 30. smitten your Children they haue receiued no correction And the Prophet Thou hast stricken them but they haue not grieued thou hast consumed them but they haue refused to receiue correction they haue made their faces harder then a Rocke they haue refused to returne And againe The people turneth not vnto him that smiteth them neither doe they seeke Esa 9. 13. the Lord of Hosts But who were these euen such as were more brutish then the Oxe and Asse as he saith in the beginning of his prophesie Esa 1. 3 5. whom the Lord giueth ouer as a desperate cure because they grew worse by his corrections And yet many carnall Protestants who are so deeply asleepe in this securitie that they doe not know that they are in this Lethargie being nothing touched with Gods Iudgements doe blesse themselues in this state because they can couer all ouer with a conceit of patience saying Gods will be done without thinking any more of it to lay it to their hearts But these men will haue their victorie before any conflict they will at the first step leape to the top of perfection in patience and not ascend vnto it by any degrees They thinke that they can in all things submit themselues vnto Gods will and yet neuer care in any thing to doe his will They would seeme strong in this grace alone being weake or nothing in any other which is impossible seeing they are linked one with another and either are begun or not begun thriue or decrease liue or die altogether And therefore this is not patience wherewith they delude themselues For wee cannot possesse our soules in patience till wee possesse them in peace peace with God and peace of Conscience Neither can we haue this peace after our combate with afflictions till wee haue renued our Couenant with God whom wee haue by our sinnes displeased and moued to correct vs by renuing the condition on our part Faith and Repentance without which our patience is nothing but stupiditie and blockishnesse not in obedience to God but out of our senselesnes of his stripes not springing from the loue of God which maketh vs to yeeld in all things vnto him but out of selfe loue which causeth vs to put off all griefe as much as may bee and to this end to cast our selues into this Lethargie that wee may with more ease sleepe out our payne Finally it is no fruit of Faith and affiance in God but of our carnall securitie and hardnesse of heart which make vs that we cannot be affected either with Gods Mercies or Iudgements But much more doth it argue that mens hearts are deeply and desperately besotted with this Vice when they are not onely Stoicall and blockish in apprehending Gods Iudgements but also vse all meanes to stupifie their senses that they may not feele their smart and to intoxicate their minds that they may not consider of them making themselues drunke with pleasures that they may haue no sense of payne and casting themselues into this dead sleepe of securitie that no griefe of sorrow may pierce their hearts And when God by his chastizements calleth them with the Israelites to weeping and mourning to baldnesse and Esa 22. 12 13. to girding with Sack-cloth they spend their time in ioy and gladnesse feasting and reuelling musicke and merry companie eating and drinking because to morrow they shall dye §. 3 The second signe is to haue no desire to keepe Gods Commandements The second signe of carnall securitie is when as we haue no desire and indeauour to serue God and keepe his Commandements either Gen. 22. 14. Deut. 6. 13. Deut. 10. 12. 8. 6. Pro. 8. 13 16. 6. in doing the good which he requireth or in departing from the euill which he hath forbidden For the true feare of God doth alwayes stir vs vp to obedience whereof it is that they are vsually ioyned together and often taken the one for the other Thou shalt feare the Lord thy God and serue him And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God to walke in all his Wayes and to loue him and to serue the Lord thy God with all thy heart and with all thy soule to keepe the Commandements of the Lord and his Statutes So the wise Man saith that the feare of the Lord is to depart from euill Hence it is that the Law is called the feare of the Lord and all other Psal 19 9. Eccles 12. 13. Psal 111. 10 Pro. 1. 7. 9. 10. Psal 128. 1. vertues and obedience are comprehended vnder it alone The feare of the Lord is the head or beginning of wisedome And blessed is euery one that feareth the Lord that walketh in his Wayes And contrariwise the want of all grace and neglect of dutie and obedience is comprised vnder the want of Gods feare So the Apostle hauing set downe a large Rom. 3. 18. Catalogue of haynous sinnes comprehendeth all in this one as the cause of all the rest There is no feare of God before their eyes For
the hand of his mercie hee will thrust from him with the hand of his iustice and that the greater mercie he hath shewed to mooue vs to repentance the more fearefull iudgements will he inflict vpon vs if we neglect it through our carnall securitie and because wee haue not onely wilfully wounded our soules with sinne but also haue despited our heauenly Chyrurgeon by casting away the plaisters which hee hath applied for our cure hee will let vs rot in our corruptions laugh at our destruction and mocke when Apoc. 22. 11. Pro. 1. 24 26. our feare cometh §. 9 The eighth remedie is to vse carefully the meanes of saluation The eighth meanes is that wee diligently vse the meanes of saluation seeing they are also the meanes of implanting the feare of God Ier. 3. 4. in our hearts and so remoouing and rooting out of this carnall securitie As first the carefull and conscionable hearing of the Word which is that Plow and Harrow that breaketh vp the fallow grounds of our hearts and that bruiseth and maketh them contrite so as they are fit to receiue the seeds of all spirituall graces that Hammer which breaketh these rockes in pieces and that Fire which melteth and dissolueth those mettals that cannot be broken as Ieremie speaketh and Ier. 23. 29. finally that Sword of the Spirit which giueth a deadly wound to carnall securitie whilest it layeth open the hainousnesse of sinne the wrath of God and curse of the law due vnto it the rewards promised vnto those who feare the Lord and the punishments denounced against those who liue in their securitie both in this life and the life to come Neither is it possible that we should long sleepe in carnall securitie if we leaue our eares open to receiue the voyce of these sonnes of thunder speaking vnto vs. Especially let vs withall diligence hearken vnto those admonitions and exhortations which are purposely vsed by the holy Ghost to rouze vs vp out of this sleepe of securitie As that admonition of our Sauiour Watch therefore for yee know not Matth. 24. 42. what houre your Lord doth come And againe Take yee heed watch and Mar. 13. 33. pray for yee know not when the time is Let your loynes be girded about Luk. 12. 35 36. and your lights burning and yee your selues like vnto them that wait for their Lord when he shall returne from the wedding that when he commeth and knocketh yee may open vnto him immediatly Blessed are those Seruants whom the Lord when he commeth shall find watching So let vs hearken vnto and with all care meditate vpon those admonitions and exhortations of the Apostles Awake thou that sleepest and stand vp Eph. 5. 14. from the dead and Christ shall giue thee light It is now high time to awake from sleepe for now is our saluation neerer then when wee beleeued The night is farre spent and the day is at hand let vs therefore cast off the workes of darkenesse and let vs put on the armour of light Let vs not Rom. 13. 11 12. 1. Thess 5. 6. 1. Cor. 10. 12. Phil. 2. 12. sleepe as doe others but let watch and be sober He that thinketh he standeth let him take heed lest hee fall Worke out your saluation with feare and trembling Take heed lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another daily whilest it is called to day lest any of you be hardned through the deceitfulnesse of sinne Be sober be vigilant because your aduersarie the Deuill as Heb. 3. 12 13. a roaring Lion walketh about seeking whom he may deuoure So also meditating in Gods law which in it selfe is sufficient to cause our hearts 2. Kings 22. 10. to melt like the heart of Iosias with true compunction and contrition so as the frozen dregs of securitie can haue no harbour and in the Gospell which will implant in them the feare of God arising out of faith and loue To this purpose serueth also the often receiuing of the Sacrament of the Lords Supper whilest labouring to come prepared that we may receiue it to life and saluation and not to iudgement and condemnation it giueth vs occasion to examine our estate and to call our selues to a strict account before Gods Tribunall and to renew our couenant with him by renewing the condition of faith and repentance And finally holy conferences whereby wee stirre vp Gods graces in one another keepe and vphold them from falling and raise them vp being fallen exuscitate and re-enliue the gifts of Gods Spirit which are readie to be cooled and quenched and by mutuall exhortations preserue one another that wee bee not hardned Heb. 3. 13. through the deceitfulnesse of sinne §. 10 The ninth remedie is to heare the Word with faith The ninth meanes is that we receiue the Word with faith without which it cannot profit vs for the shaking off this carnall securitie For as vngratious Children and Seruants proceed in their euill courses though they heare their Parents and Gouernours encouraging them to obedience by many promises and indeauouring to terrifie them by threatning punishment if they giue no credite to their word so vnlesse we beleeue Gods gratious promises made to those that feare him and his threatnings against those who securely neglect him his mercies and judgements wee will neither entertaine this feare nor banish securitie out of our hearts Whereas contrariwise if wee giue credite to the things wee heare namely that thete is a just God who beholdeth all our workes who will call all that we doe to judgement euen our vnknowne actions and secret thoughts either to crowne them with euerlasting rewards or to punish them with intolerable and endlesse torments it is not possible that we should be secure For if no man can liue in securitie who is perswaded that being liable to the Law his necke is daily in danger of the halter or that a sword hangeth ouer his head in a weake thread though these are but temporall euils which when they haue done their worst doe but hasten that death with nature would bring vnto vs with a little slower pace much lesse could they bee secure if they thought themselues indeed endangered to hellish torments and euerlasting death and condemnation §. 11 The tenth remedie is to applie the Word vnto ourselues The tenth meanes is that we doe applie vnto our selues the Word which we heare and not if we dislike it shift it off from our selues to others saying vnto our soules when wee heare reproofes this is my sinne which is reprooued seeing I haue either committed it or hauing the seeds of it in me may bring forth the fruits of it in outward act if God by his Word and holy Spirit nippe and restraine them not This admonition belongeth vnto me and I will take warning and grow wiser and more watchfull by it This instruction is mine for my better
it alwayes produceth euill and pernicious effects as hath sufficiently beene shewed in the former discourse But besides this there is a Securitie which is good and warrantable commendable and to be desired and imbraced of vs grounded on iust causes and rightly assumed of those vnto whom of due it appertayneth namely the securitie of the faithfull hauing its foundation not vpon any thing in themselues or any inferiour meanes and secundarie causes but vpon God alone his Power Prouidence and Promises made vnto them in Iesus Christ For after that wee are regenerate by the Spirit of God and being reconciled are become his Children by adoption and grace and so like Children in the fauour of our heauenly Father and receiued vnder the couert of his protection then beginneth that created Securitie which was in the state of Innocency to be renued in vs the which though we cannot attayne vnto in the highest perfection in this life because our knowledge faith and loue which should cast out all feare are imperfect yet is it much firmer surer and more permanent then that of our first Parents because that rested on the condition of their obedience and this vpon the freedom of their will which was mutable and changeable but this renued securitie resteth vpon the couenant of Grace made in Christ and his Righteousnesse and Obedience which are vnchangeable and euerlasting and hath no condition on our part but a liuely faith bringing forth fruits of vnfayned repentance and these Graces also are the free gifts of God which after he hath once bestowed he neuer againe taketh Rom. 11. 29. from vs. And this securitie euery Christian ought to labour after and so much the rather because we shall neuer be freed from that carnall securitie which is so dangerous and pernicious before we haue giuen entertaynment vnto this other in our hearts For some shelter Man naturally desireth and will haue vnder which shrowding himselfe he may be safe either in Truth or in Opinion and so freed from horrors and feares which otherwise like hellish Furies would haunt and vexe him Which was the cause as I haue shewed why our first Parents being depriued through their fall of their created securitie grounded vpon the knowledge and remembrance of God and his sauing Attributes were so apt to be abused by Satan imposing in stead thereof a false and counterfait securitie contrariwise grounded on ignorance and forgetfulnesse which whilest through the blindnesse of their minds it freed them from feare because the causes of their feare could not be discerned by them it did expose them to much the greater danger because they were in the case of those who are in the time of their sleepe assaulted with many mightie and malicious Enemies and doe not so much as dreame of their approching But yet such is mans nature that he had rather be couered with Fig-leaues then haue no clothing and haue in his hands a Reed and paper Buckler which haue no strength to defend him but what he giueth them by a false opinion rather then no weapons at all and will choose rather a counterfait securitie which may serue for the present to preserue him from true horrors and feares that he may not be tormented before the time rather then hee will haue none at all In which respects it is the onely way when we would perswade men to cast off carnall securitie to offer them in stead thereof Christian securitie which deliuereth from all dangers not onely in shew and opinion but also in Deed and Truth excelling the other in worth more then massie gold a rotten gilded post and in strength more then Armour of proofe a painted shadow or an impregnable Fort a paper Wall §. 2 The description of spirituall Securitie And to this purpose I thought it necessary to adde something of it to the former discourse hoping that men wil with more ease be moued to cast away that intoxicating and pernicious poyson which maketh them to sleepe out the tortures of an euil conscience depriueth them of their senses that with them it may take away their feares when in stead thereof I offer vnto them this soueraigne Cordiall which will expell them and arme the heart with true Christian courage and resolution In speaking whereof I will first shew what it is the nature causes and effects of it and then the meanes whereby wee may be enriched with this inestimable treasure Concerning the first it may be thus described Christian securitie is a grace of God following our regeneration iustification and peace with him through Iesus Christ whereby acknowledging beleeuing and remembring the all-seeing wisedome omnipotent power infinite goodnesse and mercie of God towards vs in Christ wee doe without carnall and seruile feare in all estates and at all times rest quietly and contentedly vpon his promises and prouidence for the supplying of all our wants protection from all dangers and deliuerance from all euils §. 3 That God is the authour of spirituall securitie In which description I shew first the Fountaine from which it springeth not from nature whose poisonous breasts doe now giue no such milke not from our owne wisedome power endeauours or any worldly causes or secundarie meanes but from God himselfe the Author and Fountaine of euery good and perfect gift who of his free grace bestoweth this blessing vpon those that feare and serue him And Iam. 1. 17. as it proceedeth from him so vpon him as the only sure foundation it resteth and relyeth and not on humane pollicie and strength or any creature or earthly thing whatsoeuer So the Lord propoundeth this ground of Christian courage and securitie and no other Feare thou not for I am with thee be not dismayed for I am thy God I will strengthen Esa 41. 10. 13. Ier. 30. 10. 46. 27 28. Heb. 13. 5 6. Psal 3. 5 6. 4. 8. thee yea I will helpe thee yea I will vphold thee with the right hand of my righteousnesse I the Lord thy God will hold thy right hand saying vnto thee feare not I will helpe And vpon this alone holy Dauid securely resteth I layd mee downe and slept I awaked for the Lord sustained mee I will not be afraid of ten thousand of people that haue set themselues against me round about And againe I will both lay me downe in peace and sleepe for thou Lord onely makest mee dwell in safetie Yea though I walke through the valley of the shadow of death I will feare no Psal 23. 4. euill for thou art with mee thy rod and thy staffe they comfort mee And elsewhere The Lord is my light and my saluation whom shall I feare Psal 27. 1 3. The Lord is 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 mee in this will I be confident And in another place What time I am afraid I will trust in
in the greene pastures and be led by him by those still waters of peace and securitie yea though he lead vs into places of feare and danger euen through the valley of the shadow of death yet may we be secure and feare no euill seeing hee is with vs and with his rod and staffe doth comfort vs. Yea wee must labour after a neerer vnion with Christ and to be espoused vnto him and then wee being his Spouse and hee being our Bridegroome wee may rest securely vnder his powerfull protection seeing by the institution and law of marriage he is bound both to defend and prouide for vs and because hee that toucheth vs toucheth him hee that offereth any iniurie vnto vs doth offer it as it were to his owne person then may we with the Spouse in the Canticles sit downe securely vnder his shadow Cant. 2. 3 6. with great delight and sleepe in safetie when his left hand is vnder our head and his right hand doth embrace vs. Or if we would be neerer vnto him for our greater safetie and securitie let vs labour to become members of his blessed body vnited vnto him by his holy Spirit and a liuely faith seeing then there will be no place for feare because hee that toucheth vs toucheth the apple of his eye hee that doth Zach. 2. 8. vs any hurt hurteth and offereth violence against his owne bodie and he that seeketh to plucke vs from him shall goe about an impossible worke euen to plucke a member from the bodie of Christ which he tenderly loueth seeing he hath all power in heauen and earth committed vnto him so as no creature is able to preuaile against him §. 3 The third meanes is that we labour to be in the Couenant of Grace Thirdly if wee would obtayne this spirituall securitie wee must labour to be within the compasse of the couenant of Grace which God hath made with vs in Iesus Christ For such onely as are in the Couenant haue right vnto the Promises of Gods grace and prouidence watching ouer them for the endowing them with all good and of his power and protection to shield and defend them from all euill Such onely haue God for their Lord and King and are the peculiar People and Subiects of his Kingdome ouer whom hee hath taken charge and receiued them vnder the safegard of his protection As for others they are strangers vnto him whom he respecteth not yea they are no better then Rebels and Out-lawes who haue no benefit by his protection and therefore can haue in them no true securitie but may well feare with Cain that being exiled out of Gods presence they shall be like Fugitiues and Vagabonds vpon the earth and that it shall come to Gen. 4. 14. passe that euery one that findeth them shall be ready to slay them Whereas if we haue the Seale of the Couenant stamped vpon vs we are thereby secured from all euill for when the destroying Angell is purposely sent from God to spoile and make hauocke of all yet his commission is restrayned so as hee may not hurt those which are in the Couenant but those onely who haue not the Seale of God in their foreheads Now the meanes to be in this Couenant with God is to performe the Apoc. 7. 3. 9. 4. condition of Faith bringing forth the fruits thereof in heartie repentance and amendment of life which wee must therefore aboue all things labour after that we may haue interest in the former priuileges And because through our frailtie and infirmitie we are apt to wound and weaken our Faith by our sinnes and this shield is oftentimes shrewdly battered with beating backe the fierie darts and bullets of Satans tentations And our repentance also is ready to grow faint and languish both in respect of our griefe for sinne past and resolution to leaue and forsake it for the time to come and so by weakning the Couenant not in it selfe but in our apprehension wee are ready to lose our inward peace and to haue our securitie disturbed with feares therefore as we often sinne so doth it become vs often to renew our Couenant with God by renuing the condition of Faith and Repentance that so also with them wee may renew our securitie according to that in Iob If iniquity be in thine hand put it farre away and let not Iob 11. 14 15 18 19. wickednesse dwell in thy Tabernacles For then thou shalt lift vp thy face without spot yea thou shalt be steadfast and shalt not feare And thou shalt be secure because there is hope yea thou shalt digge about thee and thou shalt take thy rest in safetie Also thou shalt lye downe and none shall make thee afraid yea many shall make suite vnto thee §. 4 The fourth meanes is to labour to haue the causes of it in vs. As first the Spirit of adoption and the chayne of sauing graces Fourthly if we would haue spirituall securitie we must indeauour by all meanes to haue those causes of it in our selues of which I haue spoken As first the Spirit of adoption whereby being assured that we are Gods children through Christ we may securely rest vpon the prouidence and promises of our heauenly Father for the prouiding of all things necessarie for the supplying of all our wants preseruation from all dangers and protection from all enemies For if earthly Parents according to their power performe all these things to their children so as they are secure and without feare when they are in the sight and presence of their able friends how much more will our heauenly Father who infinitely exceeds them in power and loue For if he be so infinitely gracious that he preserueth those which are strangers vnto him how much more those who are of his owne Family if hee doth good vnto all how much more those who are of the Matth. 5. 45. Gal. 6. 10. house-hold of Faith if he prouideth for the yong Lions and Rauens that call vpon them and richly clotheth the Lillies and Flowres of Matth. 6. 26. 30. the Field how much more will hee defend and preserue feede and clothe his owne Children whom hee hath loued so deerly that hee Rom. 8. 32. hath not spared to giue his best beloued and onely begotten Sonne to the death for their redemption and saluation So also we must labour after the gifts and graces of the Spirit which haue the promises of Gods protection made vnto them so that if we haue them we may be secure in his helpe and assistance because if he be with vs it mattereth Rom. 8 31. not who oppose against vs if we are destitute of them then being hopelesse and helplesse there is no place for peace and securitie Againe these sauing graces are the only meanes whereby we may make our Calling and Election sure which if we doe no worldly thing can 2. Pet. 1. 10. disturbe our peace or dampe our ioy but if for