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A20762 A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word. Downame, John, d. 1652.; Payne, John, d. 1647?, engraver. 1622 (1622) STC 7143; ESTC S121690 1,341,545 1,134

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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
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
effectuall liuely and full of spirituall sap faith springeth as it were the mayne body of the tree and from it all other vertues and graces like the boughes and branches and the profession and practice of Christianity in good workes and the duties of godlinesse like the leaues and fruits doe proceed and grow For first we know God and his sauing attributes and then by faith we apprehend and beleeue them And vvhen by an effectuall knowledge we conceiue by a liuely faith beleeue them as that Iehouah who is our God is infinite in all perfection omnipotent omniscient omnipresent and all-sufficient most good and gracious most mercifull and true then doe we trust in him loue him and grow zealous of his glory obey and serue him praise and reioyce in him and in all things submit our selues to his good pleasure And so when we know and beleeue the former attributes ioyned with his iustice and hatred of sinne they worke in our hearts the true feare of God humility and awfull reuerence moouing vs to honour and worship him in spirit and truth to imbrace and practise all vertues and holy duties because they are acceptable vnto him and to flye and forsake all vice and wickednesse because they are odious in his sight So that sauing knowledge as the roote doth comprize in it the life and sap of all other graces whereof it is that in the Scriptures it is put for them all and comprehendeth in it alone all Religion and the duties of godlinesse Thus the Lord prohibiteth vs to glory in our wisedome strength and riches but let him that glorieth glory in this that hee Jer. 9. 24. vnderstandeth and knoweth me And our Sauiour telleth vs that This is life eternall to know God and whom hee hath sent Iesus Christ It is the maine Ioh. 17. 3. ground and cause of all true obedience and therefore the Lord before he giueth his Law which hee would haue kept and performed prefixeth a Preface wherein he describeth himselfe that his people might know him I am the Lord thy God which brought thee out of the land of Egypt and out of the house of bondage And Dauid exhorting his sonne Salomon vnto Gods seruice doth first require that he should know him And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart 1. Chro. 28. 9. and a willing mind Neither will any doe him chearefull seruice till they Heb. 11. 6. know what a mighty and gracious Lord he is and what bountifull wages both of temporall and eternall blessings hee giueth vnto those that faithfully serue him It comprizeth in it the summe of all Gods promises concerning his gifts temporall and spirituall in the couenant of Grace I will put my Law in their inward parts and write it in their hearts c. and Ier. 31. 33 34. they shall all know me from the least of them to the greatest of them saith the Lord. It is the cause of all other vertues for before we know them we cannot so much as desire them as our Sauiour implyeth in his speech to the woman of Samaria If thou knewest the gift of God and who it is that saith to Iohn 4. 10. thee Giue mee drinke thou wouldest haue asked of him and hee would haue giuen thee liuing water More particularly it is the cause of faith for we cannot come vnto him nor beleeue in God till we know him and what hee Heb. 11. 6. is And affiance for as the Psalmist saith They that know thy name will put Psal 9. 10. their trust in thee for thou Lord hast not forsaken them that seeke thee Of our loue of God for we must know how louing and louely he is before we can loue him and as the Apostle saith We loue God because hee loueth vs first And the vsuall speech is There is no loue of that of which there 1. Ioh. 4. 19. is no knowledge To which purpose Augustine saith that we may loue Ignoti nulla cupido Inuisa possumus cupere incognita nequaquam Rom. 10. 15. things vnseene but not vnknowne Of our inuocation and prayer for how shall they call vpon him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard It is the cause also of our conuersion vnto God and of turning to him from our sinnes by true repentance For the first grace wrought in vs by the Spirit is illumination whereby our mindes are inlightened with a sight of our misery and our hearts inflamed with a desire to come out of it And to this purpose it is said that the Apostle Paul was sent vnto the Gentiles first to open their Act. 26. 18. eyes and to turne them from darkenesse to light and then to recouer them from the power of Satan vnto God c. In a word by knowledge of God we attaine vnto all grace and peace requisite to life and godlinesse according to that of the Apostle Grace and peace bee multiplied vnto you through the 2. Pet. 1. 2 3. knowledge of God and of Iesus our Lord according as his diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs to glory and vertue So that grace and glory holinesse and happinesse are deriued vnto vs by this sauing knowledge and that in such measure as this knowledge is vnto which we haue attained Heere in this life our knowledge is but begun and so with it our sanctification and glory and that being but in part these are imperfect also but when we haue this knowledge in perfection wee shall be perfect also in righteousnesse and blessednesse and when the dim glasse is remooued and we see God face to face and know as we are knowne then shall we in his presence 1 Cor. 13. 12. haue fulnesse of ioy and pleasures at his right hand for euermore To which purpose Psal 16. 11. 1. Ioh. 3. 2. the Apostle also saith Beloued now are we the sonnes of God and it doth not yet appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is §. Sect. 3 That ignorance estrangeth vs from God and the life of grace and glory Contrariwise want of this knowledge and ignorance of God and his will maketh vs strangers from God and the Common wealth of Israel and Ier. 31. 33 34. Ioh. 10. 14 4 5. howsoeuer we be the Church yet to be no true members of the Church For God hath promised to all that are in the Couenant of grace that hee will put his Law in their inward parts and write it in their hearts and that they shall all know him from the least of them to the greatest of them And our Sauiour saith that he knoweth all the sheepe of his fold and is knowne of them
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
truly sayd that the iust doe liue by their faith and that they cannot leade their Heb. 2 4 liues in holinesse and righteousnesse without it For there are so many mighty enemies that encounter vs in this way so many difficulties and dangers which we must ouercome so many duties contrary to our corrupt nature to be necessarily performed and so many strange corruptions to be mortified and subdued in vs that if we respect our owne strength it will plainely appeare to be vtterly impossible to goe forward in the course of godlinesse or to attaine vnto any measure of that sanctification which we labour after whereas contrariwise if wee renounce our selues and our owne strength and by a liuely fayth rest vpon the power and promises of God for the beginnign continuing and perfecting of this worke then neede we not to be discouraged by our wants and weakenesses from vndertaking or proceeding in it nor by the malice and might of our spirituall enemies or any other difficulties which meete vs in the way seeing we are assured that the Lord our God is all-sufficient to remoue all impediments to giue vs strength against all opposition to make things in themselues impossible to become possible and easie vnto vs and not only able but also willing to bring vs on in the wayes of godlinesse and to perfect that good worke of grace in vs which he hath begunne In which respects we haue great cause with all courage and cheerefulnesse to vndertake this worke and to goe on in the wayes of godlinesse if by faith wee are once perswaded that we shall in Gods good time ouercome our spirituall enemies subdue our strong corruptions performe with ease and comfort those duties which seeme yet so difficult and in some good measure attaine vnto that sanctification and holinesse of life which wee labour after §. Sect. 5 Of the meanes whereby wee may strengthen our faith in the assurance of our sanctification Now the meanes to attaine vnto this faith and to be more and more confirmed in it is to consider that God the Father hath elected vs as well Ephes 1. 4. to the meanes as to the end and as he hath ordayned vs vnto life eternall so also that we shall walke in the way of holinesse and righteousnes that leadeth vnto it according to that of the Apostle he hath chosen vs before the foundations of the world that we should be holy and without blame And therefore as his election is certaine to bring vs vnto euerlasting happines so also to conduct vs thither by this way of holinesse eyther by a shorter cut as the thiefe vpon the Crosse who was not cōuerted before he suffred or by alonger way as Simeon Iohn the Apostle and many others So in that golden chaine of saluation whom hee did predestinate them also he called Rom. 8. 30. whom he called them he iustifyed and whom he iustified them he glorifyed the decree of God is coupled and linked vnto the end by the meanes which come betweene them Againe we haue Gods promises vpon which wee may build our faith as well for our sanctification as for our saluation and that not only as the promises of life eternall include the promise of holynesse and a godly life as the way that leadeth to that end but seuerally and in speciall manner For in the Couenant of grace the Lord promiseth to write his Law in our hearts by which phrase is signified that we shall not only know his will in our vnderstandings but incline vnto it with our affections Ier. 31. 34. that we may practise it in our liues euen as the law of nature written in the heart of Adam by creation inabled him both to know it and also to imbrace and obey it So God promiseth that vnder the Kingdome of Christ he will take away their corruptions of nature and make them to become new creatures Yea the Lord hath not onely said but Esa 11. 6 9. sworne it that all who are redeemed out of the hands of our spirituall enemies Luke 1. 74 75. shall worship and serue him in holinesse and righteousnesse before him all the daies of their liues that is not by fits and starts but from the day of their conuersion to the day of their death Againe the Lord promiseth to giue his Spirit to those that aske him and our Sauiour that he will send the Comforter who shall leade vs into all truth so that he shall not barely teach Luke 12. 11. Iohn 16. 13. vs the way but guide vs in it subduing the flesh with the lusts thereof and inabling vs to withstand the tentations of Satan and the world to ouercome all difficulties and to hold out in our profession and practice of true godlinesse vnto the end Moreouer we may haue a sufficient ground for this speciall faith if we consider that the vertue of Christs death being Rom. 6. 4. applied by faith is as effectuall for the mortifying of our flesh and sinfull corruption as for the taking away of the guilt and punishment of our sins and that his resurrection is as powerfull to rayse vs vp to newnesse of life in this world as to the life of glory in the world to come and therefore they that haue part in Christ may apply him vnto themselues by faith for assured sanctification as well as for iustification or saluation according to that of the Apostle But ye are in Christ Iesus who is of God made vnto vs wisedome and righteousnesse and sanctification and redemption that is not 1. Cor. 1. 30. onely sufficient to make vs holy by imputation of his holinesse but by working in vs inherent holinesse by his Spirit Finally the holy Ghost who dwelleth in vs is all-sufficient to perfect the worke which hee hath begun and will not willingly lose his labour in giuing it ouer before he Phil. 1. 6. hath attayned his end And therefore though our flesh be neuer so rebellious he both can and will tame and mortify it though our enemies bee neuer so many and malicious he is all-sufficient by his owne strength in our greatest weakenesse to ouercome them And though we meete with neuer so many difficulties he will so assist and strengthen vs that they shall not bee able to hinder vs from proceeding in the way of holinesse till we come to our place of happinesse Now if by these considerations we strengthen our fayth in this speciall perswasion that if wee will waite Gods leysure in the vse of all good meanes wee shall certainely attayne vnto that sanctification which we labour after it will bee a notable incouragement to make vs goe on cheerefully in the practice of all duties which concerne a Christian life for who would not couragiously fight that is beforehand assured of victory or run a race that is sure to come to the goale and winne the garland or vndertake waighty and necessary enterprises though of great difficultie if he
of the life to come the Lord by our affliction deriueth much good vnto vs vsing them as effectuall meanes to preserue vs from condemnation and to further our eternall glory and happinesse both by assuring vs of these ioyes they seruing as signes of our adoption and saluation and by fitting and preparing vs by them for his heauenly Kingdome by making them to serue as a way to bring vs thither to keepe vs from wandring in the broad way that leadeth to destruction Yea he maketh them to serue as meanes to increase our glory and heauenly ioyes seeing according to the measure of our afflictions he giueth vnto vs an answerable measure of his graces that we may be able to beare them according to the measure of our graces he proportioneth our glory and future happinesse §. Sect. 6 That this world is a place destinated to afflictions and trials From the subiect place of our afflictions also we may confirme our patience and increase our comfort For God hath appointed vs in this world to suffer afflictions and to inherite happinesse in the life to come he hath made it for a place of triall and tentation preparation and spirituall exercise not for a Paradise of delight but for a pilgrimage and therfore we must looke for pilgrims entertainement for a place not of triumph but of warfare and therefore wee must expect conflicts and the hard vsage of poore Souldiers Againe wee may comfort our selues by considering the adiuncts of our afflictions as their necessity for wee are preordained vnto them as being necessary for the effecting the great worke of our saluation and therefore it is in vaine to struggle with them seeing thereby we may gaule our neckes but not shake off our yoke their manifold profit of which I haue spoken their shortnesse of continuance and lightnesse in respect of that waight of glory which they shall cause vnto vs. Finally we may be comforted by considering the fellowship assistance which we haue in all our afflictions for we haue more with vs then are against vs as innumerable numbers of holy Angels which pitch their tents about vs watch ouer vs to keep vs safe in all our wayes Iesus Christ also who as our yokefellow beareth greatest waight as our Head cōmunicateth with vs in all our griefes and assisteth vs in our crosses and calamities and God himselfe who is all-sufficient and no lesse ready able to vphold vs with the one hand then to wrastle with vs and loade vs with the other §. Sect. 7 That all the faithfull haue been partakers of the like or greater afflictions with vs. And these are the comforts which arise out of a simple consideration of our afflictions besides which there are others which may be raised by comparing our lesser afflictions with those greater which others haue shall suffer For as the Scriptures foretell these afflictions of the faithfull so they shew that it hath alwayes beene their portion to beare them yea looke for the most part how much they haue excelled in Gods graces and so much they haue exceeded in the measure of their afflictions as we may obserue in the examples of Adam Abel Abraham Isaac Iacob Moses Iob Dauid Paul and many others But especially we may comfort our selues in our greatest afflictions by considering how light and small they are in comparison of those grieuous punishments which Christ the Son of Gods loue did suffer for vs both in his life and death All which he suffred being iust innocent for our sins leauing vs an example who are his members to follow his steps in the same way that leadeth to happinesse seeing God hath preordained those to be like Christ in his suffrings who shall be like vnto him in glory Finally we may comfort our selues by comparing our afflictions with the punishments of the wicked from which Christ hath freed vs seeing theirs are intolerable but ours light easie theirs euerlasting but ours short and momentany notwithstanding that our own consciences wil tell vs that our sins both in their quantity and quality number and waight haue much exceeded many of theirs And lastly by cōparing them with our future ioyes and heauenly happinesse in which respect the Apostle telleth that the afflictions Rom. 8 18. of this present world are not worthy the glory that shall be reuealed for they are as he saith in another place light and momentany but they shall 2. Cor. 4. 17. cause vnto vs a farre most excellent and an eternall waight of glory §. Sect. 8 Comforts arising from the good issue of all our afflictions And thus we may comfort our selues with present consolations whilst we endure the crosse Besides which there are others which arise from their issue and end and from our assurance which we haue of our deliuerance out of our afflictions in that time which is most fit seasonable for Gods glory and our saluation seeing we haue his promise for it who is faithfull and true good and gracious vnto all that trust in him And in the meane time he is present with vs to heare helpe and relieue vs who is most wise and all-sufficient taking notice of all our troubles and knowing how to deliuer vs in due time Now if the Lord for causes best knowne to himselfe deferreth to heare helpe and deliuer vs we must waite his leasure and vse all good meanes to strengthen our faith hope and patience by meditating on his gracious promises and on their truth and infallibility on his infinite wisedome which knoweth better then we when our deliuerance is most seasonable and his omnipotent power and all sufficiency whereby he is able to effect it when he pleaseth By considering also that God vsually deferreth to helpe those whom he hath most strengthened in grace and who are most deare vnto him but neuer wholly failed to performe his promises at last to those who haue waited vpon him Finally that he deferreth to deliuer vs for the furthering of our eternall good and saluation and that he waiteth vpon vs to saue and deliuer vs in the fittest time and therefore there is great reason that we should wait vpon him And these are the Esa 30. 18. meanes for the strengthening of our faith hope and patience when God deferreth to deliuer vs which respect himselfe and his dealing with vs besides which there are others that respect our selues which is first that wee often renew our repentance without which we can haue no hope of helpe and deliuerance Secondly that we renew our faith in Gods promises the which is the condition of the Couenant of grace between God vs wherby he hath assured vs of them Thirdly that we humbly submit our selues to Gods good pleasure which is one maine end why God correcteth vs vnto which when he hath attained he will cease his chastisements deliuer vs from our afflictions Fourthly that we trust in God at all times both in the presence
into act when wee haue had fit occasion Our worldlinesse and earthly mindednesse which haue made vs by affecting transitory trifles to neglect spirituall and heauenly excellencies and neglecting Gods seruice to serue Satan in hope of receiuing this base wages and rewards of iniquity Our little profiting by the long inioying and vsing of the light of the Gospell and plentifull meanes of our saluation for the inriching of our selues with Gods spirituall and sauing graces knowledge faith affiance loue zeale patience or the fruitfull exercizing of them in the duties of a godly life which hath come to passe by our irreuerent slothfull and sluggish vsing of the meanes nor bringing vnto them any faith zeale feruency of spirit or a good conscience Our want of Christian valour and resolution in the Christian warfare and our often yeelding vnto the tentations of Satan the world and our own flesh Finally our abuse of prosperity and temporary blessings which being giuen vs of God as present wages in our hands to make vs more cheerfull in his seruice we haue abused as meanes and occasions to make vs more sinfull more forgetfull of God and negligent and cold in his seruice more proud worldly and vnconscionable in all our courses And when we haue called to our remembrance these and such other sinnes whereby we haue been hindred in the wayes of godlinesse and haue vnfainedly lamented and bewailed them with bitter griefe and resolued amendment for the time to come then are we also to renew and strengthen our faith by applying afresh vnto vs the gracious promises of the Gospell which are made in Christ vnto all repentant sinners The which often renewing of our couenant with God will be a notable meanes of strengthening vs vnto all the duties of a godly life seeing this couenant of grace is the ground and foundation of them God hauing promised therein that hee will take away from vs our stony hearts and giue vs hearts of flesh and that hee Ezek. 11. 19 20. and 36. 26. will put a new spirit within vs that we may walke in his statutes and keepe his ordinances and doe them That he will giue vs one heart and one way that wee Ier. 31. 33. and 32. 40. may feare him for euer and put his Law in our inward parts and write it in our hearts that we shall not depart from him And as thus on Gods part wee are strengthened vnto all good duties by his Spirit which hee promiseth and giueth vnto vs so also on our part this renewing of our faith inabling vs hereunto for the more we are assured of the remission of our sinnes and of all Gods benefits both spirituall in this life and heauenly in the life to come the more we loue him who hath so loued vs and of his infinite bounty hath multiplied vpon vs such inestimable blessings and Nehem. 10. 29. the more wee loue him the more loth wee are to doe any thing which may displease him and the more forward and willing to glorifie him and to performe all good duties acceptable in his sight §. Sect. 6 That we must take more care to approue our wayes to God and our owne consciences then vnto men The second rule is that we chiefly labour to approoue all our workes and wayes to God and our owne consciences rather then vnto men the testimony whereof is much more to be esteemed then publike fame and humane censures For fame being but a breath of the often deceiued multitude may also deceiue vs by giuing a false testimony either on the worser or better part but our cōsciences which are priuy euen to our secret actions and inward intentions in doing them will not easily bee corrupted to giue in false euidence especially in those who are sanctified and regenerate Humane and vulgar censures are often false and friuolous ridiculous and impious applauding that which God condemneth and condemning that which he commendeth and commonly that best pleaseth the multitude which displeaseth him They call him honourable not who honoureth God and is honoured of him who is a sonne of God brother of Christ and heire of heauen but who is innobled by the vertues of his parents or who hath bought glorious titles as it were a slaue in the market or as the Centurion his freedome with a great summe They call him rich and happy who is poore beggerly naked and vtterly destitute of the riches of Gods graces because he hath some worldly pelfe which euery day may be taken from him or he from it And hee of the world is esteemed valorous and magnanimous who is so impotent in ruling his passions that he cannot beare the least iniury without taking reuenge and contrariwise he base and cowardly who dissembleth wrongs and according to Christs Commandement doth readily forgiue them leauing vengeance to God vnto whō alone it belongeth Though nothing is more contrary to true fortitude or the magnanimous constancy of a sound and well-settled minde then with euery wind of words to bee moued out of a right state and with other mens folly to become furious and frantique But a good conscience giueth in true euidence as witnessing with God or that which he witnesseth not out of a blind opinion mis-led by passion but according to the booke of holy Scriptures with which this booke of conscience commonly agreeth And therefore if wee would leade a godly life and constantly performe those Christian duties which are pleasing vnto God let vs lightly regard the censure of the multitude who ordinarily outface and discountenance vertue and piety and commend and magnifie vice and wickednesse iustifie those whom God condemneth and condemne those that hee iustifieth accounting their false praises a great dishonour and their scornes and disgraces for innocency and piety our praise and glory seeing he cannot be but honourable whom God honoureth nor want glory whom Christ his Saints and holy Angels approue and applaud And contrariwise let vs highly esteeme in all our actions the testimony of our owne conscience which will restraine vs from secret sinnes as well as from open and notorious and mooue and incite vs to all Christian duties euen in our secret closets when there is none by to censure our actions And as no wise man in running of a race is much moued with the speeches of the standers by which hee assuredly knoweth to be false and friuolous thinking euer the better of himselfe when he is cast behind all the rest of the company because they commend his speed or the worse when he hath outstripped them and is neere the goale because they discommend him for his slownesse so neither must we be lifted vp with a good conceit of our selues when others commend vs for our swiftnesse in the spirituall race if our owne consciences tell vs that wee are slow and behind all the rest with whom wee contend for the Garland nor yet deiected and discouraged when they dispraise vs if we are priuie vnto
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
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
examine our selues how wee haue performed or broken our vowes and promises made vnto God and principally our promise in Baptisme how we haue shaken off the seruice of sinne Satan and the world and deuoted our selues wholly to the seruice of God How wee haue profited in mortification and what corruptions wee haue subdued and weakened which formerly were potent and strong in vs how wee haue mastered and abated our pride anger ambition couetousnesse voluptuousnesse impatiencie euill concupiscence and the rest of our corrupt affections and vnruly passions How we haue profited in newnesse of life both inwardly in our minds and hearts and outwardly in our words and actions how wee haue ruled that vnruly member our tongues and haue made them instruments of Gods glory and of the edification of our neighbours and our selues How we haue growne in Gods graces waxing daily stronger in our faith and assurance of his loue and our saluation more feruent in our loue and zeale more firme in our affiance and how we haue renewed and increased our sorrow for sinne our hatred of our corruptions especially of our beloued sinnes and how we haue in our indeuours and actions answered our resolutions of seruing God in newnesse of life How we haue furnished our selues with all the parts of our Christian Armour and kept it fast buckled vnto vs in the whole time of our warfare How wee haue kept our spirituall watch and how wee haue resisted or beene ouercome with the tentations of our spirituall enemies How we haue performed the generall duties of Christianity and the speciall duties of our callings and how we haue obserued or neglected the duties of our daily exercise as they haue before beene described vnto vs. How wee haue profited by Gods Iudgements vpon our selues or others for the mortification of our sins and weaning our hearts from the loue of the world and how his mercies and blessings his patience and long-suffering haue beene auaileable with vs to leade vs vnto repentance and to make vs diligent and cheerefull in his seruice Whether wee haue beene made more carefull by our former falls to looke better to our footing and whether the remembrance of our lost time hath not made vs double our diligence that wee may redeeme it by performing vnto God more faithfull seruice for the time to come Whether we are daily carefull to renew our Couenant with God and to preserue our selues from sliding backe in the breach of our promises Whether we decay not in our first loue but nourish it and all other sauing graces in their first feruency yea increase in them daily more and more Finally whether wee are prepared to beare afflictions and to meete death with a cheerefull and willing heart and whether our accounts bee in that readinesse that we doe with comfort and ioy expect and wish for the comming of our Sauiour Christ vnto Iudgement §. Sect. 3 That we are chiefly to examine our selues in respect of our sinnes and first our original corruption But the chiefe things wherin we must most often and seriously examine our selues are our sinnes and the miseries and punishments which attend vpon them And first our originall corruption whereby we haue defaced Gods Image in vs and defiled all the powers and faculties of our soules and bodies whereby being vtterly disabled vnto all good duties of Gods seruice they are prone vnto all euill and to performe seruice vnto sinne and Satan So that there is naturally no sound place in vs but from the crowne of the head to the sole of the foot nothing but wounds and bruizes and Esa 1. 6. putrifying sores Nor any sinne and wickednesse how abominable so euer the seeds whereof doe not remaine in vs wanting nothing but the tentations of the deuill the world and our owne flesh to make them sprowt vp and come to their full growth as oft as we get fit opportunity Neither is this the case of some alone but of all without exception one as well as another being ready to commit any outragious wickednes Dauid as well as Cain Lot as the Sodomites Peter as well as Iudas Or if they doe not it is not from the benefit of nature which is equally corrupt in all all being alike the children of wrath and dead in their sinnes but from the Spirit Eph. 2. 1 3. of God which either sanctifieth and changeth the nature of the Elect or restraineth the wicked by giuing them some common and Morall gifts for the good of humane society which otherwise could not stand if they were let loose to their naturall impiety Of which restraint if they be once freed and left to themselues they burst out with Nero Hazael Iudas 2. King 8. 13. and many others into such outragious wickednesse as in the time of the Spirits restraint their owne iudgements who are best acquainted with their owne hearts would haue thought that their natures could not possibly be inclined to such abominations Heere then is matter enough for our triall and examination to be exercised about if wee will rake in this noysome sinke of all vncleannesse and rip these old sores to the bottome Which though it be vnpleasant to corrupted nature because being ful of selfe-loue it fleeth the sight of its owne deformities and being willing to flatter it selfe with a false opinion of some natiue beauty doth abhorre the discouery of its vgly filthinesse and with the Elephant wilfully muddeth the cleere waters which would giue it a view how monstrously it is mis-shapen yet is it a consideration most necessary seeing this is the roote and fountaine of all our other sinnes whereof wee should most seriously repent bewayling and reforming this inbred corruption which if wee neglect and spend all our time about our actuall sinnes it is all one as if we should bee still chopping at the branches and let the roote liue and grow or be wholly taken vp in clensing of the streames and neuer take care for the purging of the fountaine which being polluted defiles them with its filthinesse §. Sect. 4 Secondly we must examine our selues concerning our actuall transgressions according to the Law Secondly in this examination we must call ourselues to an account for our actuall sinnes which we our selues haue committed against Gods Maiesty by breaking his Law and all and euery of his Commandements in thought word and deed The rule of which examination by which we are to come to our triall is the Law of God it selfe which by our sinnes we haue transgressed for as the Apostle saith By the Law commeth the knowledge of sinne being that straight rule which best discouereth the crookednesse of our actions and wherein and how many wayes we haue swarued from it In which course the best manner of proceeding is that we begin where God beginneth and so proceed with him from one Commandement to another examining our selues how often and many wayes we haue offended against euery one of them both by neglecting the
made no spare of his Blood for our sakes and shall we thinke our selues prodigall in our duty if wee take a little paines and spend some sweate in his seruice Yea rather let vs thinke no time well spent which is not thus imployed and all our labour lost which by holy duty expresseth not some loue towards him to whom we owe so much and are able to pay so little Excellent is the meditation of a deuout Father to this purpose If saith he I owe my selfe wholly vnto him for Quòd si totùm me debeo pro me facto quid addam iam pro refecto refecto hoc modo c Bern. lib de diligen Deo c. 1. my Creation what shall I now adde for my restauration and Redemption especially being restored after this manner Neither was I so easily restored as created For to create me and all things else God did but say the word and it was done but he that by once speaking made mee said many things wrought wonders suffered things not onely grieuous but disgracefull and vnworthy of him that he might redeeme mee What therefore shall I returne vnto the Lord for all the good things which hee hath done vnto me In his first worke he gaue me vnto my selfe in the second he gaue himselfe to me and by giuing himselfe restored me vnto my selfe Being then both giuen and restored I owe my selfe vnto him for my self so am twice due But what then shal I giue vnto God for giuing himselfe for thogh I could giue my selfe a thousand times for recompence what am I in comparison of him Besides which argument of thankfulnes which might mooue vs to performe all duties of Gods seruice there is another of necessity which like a strong chaine tieth vs vnto them Seeing our Sauiour Christ hath propounded this as the maine end of our Redemption yea hath also ratified it by his solemne Oth that all those who are by him Luk. 1. 74 75. Rom. 14. 9. Mat. 7. 22. Mal. 1. 6. redeemed out of the hands of their spiritual enemies shall serue him in holines and righteousnesse before him all the dayes of their liues He therefore died that he might be Lord of all not in bare title profession only for that wil nothing profit vs at the day of Iudgment as himselfe telleth vs but in deed truth by performing vnto him faithfull and diligent seruice Hee hath bought vs 1. Cor. 6. 20. Col. 1. 22. 1. Pet. 2. 24. Esa 44. 22. 1. Pet. 1. 17 18. that we should no more be our owne and much lesse the deuils or the worlds but his glorifie him both in our soules bodies seeing they are his as the Apostle telleth vs. And therefore vnlesse we thinke that Christ may faile of his end which he hath propounded so die in vaine yea if he may not faile of his truth falsifie his Oath let vs not imagine that we are his redeemed or haue any part in that great worke of saluation wrought by him vnlesse we labour and indeuour to serue him in the duties of holinesse and righteousnesse and that not by fits and flashes onely but from the time of our conuersion all the remainder of our liues §. Sect. 3 That by the Couenant of Grace we are strongly bound vnto all Christian duties of a godly life The fift benefit is the Couenant of Grace which God hath made with vs in Iesus Christ for being redeemed by his full satisfaction death obedience the Lord hath made a new Couenant with vs not like that vnder the Law the condition whereof was perfect obedience the which being impossible vnto vs by reason of our imperfections and corruptions the promise was made voyd and vnprofitable seeing this new Couenant is not grounded vpon our workes and worthinesse but vpon the free mercies of God and the all-sufficient merits of Iesus Christ In which the Lord promiseth for his part that he will be our gracious God and louing Father that he will pardon and forgiue vs all our sinnes and giue vnto vs all good things spirituall and temporall in this life and glory and happinesse in the life to come And we for our part promise vnto God againe that he shall be our God and we his people and that wee will receiue and imbrace all his blessings promised by a true and liuely faith and especially Iesus Christ and all his benefits and wholly rest vpon him for our iustification and saluation that he may be all in all and haue the whole glory of his owne gracious and free gifts And because a dead and fruitlesse faith cannot doe this therefore by a necessary consequence wee promise that we will approoue our faith to be liuely and effectuall for these vses by bringing foorth the fruits thereof in vnfained and hearty repentance and amendment of life Now whereas we couenant that he shall be our God and we will be his people we doe not promise that wee will make a bare profession of these things in word onely but that in deed and truth wee will haue him to be our God in our hearts by desiring and indeuouring to cleaue vnto him alone louing fearing hoping and trusting in him and no other and that in our liues and actions we will labour to glorifie him by liuing as it becommeth his people and bringing forth the fruits of holinesse and righteousnesse in the whole course of our conuersation The which Couenant strongly bindeth vs to these duties seeing as it is on Gods part most vnchangeable being effectually ratified and confirmed by the blood of Christ by Gods owne hand-writing in his Word and Gospell whereunto he hath annexed his seales and Sacraments yea by his solemne Oth wherein it is impossible that God should lye for hauing Heb. 6. 18. no greater to sweare by he hath sworne by himselfe that hee will not faile of any of his promises made in Christ so is it confirmed on our part by our solemne Vow in Baptisme where as it were by a sacramentall oath we haue bound our selues to renounce the seruice of sinne and Satan the world and the flesh and that we will serue God and no other in the duties of holinesse and righteousnesse all the dayes of our liues To which end we make a solemne profession of our faith and take vpon vs Gods Liuery and Cognizance promising that we will fight vnder his Colours and Standard against all the enemies of our saluation And therefore seeing we haue made this vow and promise vnto God and haue vpon many occasions renewed our couenant that we wil in all things serue please him we must in the whole course of our liues carefully indeuour to performe what we haue promised vnlesse wee would bee esteemed couenant-breakers falsifiers of our word and promise not to men but to God himselfe yea perfidious traytors to him and our owne soules The which will be much more intolerable and vnexcusable seeing in this
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
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
performing our promises made vnto thee if thou shouldest looke to the perfection of our graces and outward actions and not vnto the inward truth and sincerity of our hearts For wee haue not thorowly acquainted our selues with the knowledge of thy sauing truth concerning this great mystery of our saluation nor searched and examined these spirituall Euidences for the cleere vnderstanding of them and much lesse for the bringing of them home to our hearts and consciences that in them we might haue sound peace and comfort in the assurance of thy loue and our owne saluation Our faith hath beene exceeding weake in apprehending and applying Christ and thy gracious promises made in him and wee too too negligent in vsing those blessed meanes which thou hast graciously affoorded vs for the strengthening of it For we haue not onely beene exceeding negligent in hearing reading and meditating in thy Word the great Charter of our peace which containeth in it all our spirituall and heauenly priuiledges but also in making right vse of thy Seales the Sacraments annexed vnto it especially this of our Lords Supper which thou hast ordained for the spirituall food of our soules to nourish them vnto euerlasting life Wee haue not highly esteemed of this holy banquet but haue often pretended excuses and absented our selues when as thou hast graciously inuited vs vnto it Wee haue not hungred and thirsted after this heauenly Manna and waters of life but with cloyed appetites haue carelesly neglected them when as they haue been set before vs. And when we haue presented our selues at this holy feast we haue come to thy Table after a cold carelesse and formall manner without all due preparation and haue performed this holy action with prophane and vnwashen hands more for custome then for conscience sake Wee haue come in much ignorance of thee and thy truth thy gracious Couenant and the Seales annexed vnto it and that little knowledge wee haue had hath beene more in our heads then in our hearts and affections in idle speculation then in vse and practice Wee haue not rightly discerned the body of our Lord nor put that difference which wee ought betweene these elements consecrated to this holy seruice and those which are for common vse We haue not duly considered as became vs the relation betweene the signes and the things signified but haue too much stucke in the outward elements and actions not looking to the spirituall graces signified and sealed by them We haue not approoued our selues as worthy ghests by renewing carefully and conscionably our faith and repentance but haue presented our selues before thee with much infidelity and great impenitencie though since our last comming to thine holy Table we haue often renewed our sinnes neither haue we brought foorth such plentifull fruits of charity towards our brethren for thy sake as thou requirest and as it becommeth the true members of Iesus Christ either by liberall giuing vnto those that want or free forgiuing those who haue offended vs. Wee haue not shewed our Sauiours death in this holy action nor thankefully remembred the great worke of our Redemption by his precious death and blood-shed And though wee haue professed our selues thy seruants by wearing thy liuery yet wee haue not indeuoured to walke worthy this high calling by glorifying thee our Lord and Master O Lord our God shame and confusion couereth our faces not onely in the sight and sense of our manifold and grieuous sinnes both originall and actuall but also of our great imperfections and corruptions which wee shew in the best duties of thy worship and seruice Wee confesse holy Father that if thou shouldest enter into iudgement with vs and deale with vs according to our deserts thou mightest iustly make voyd thy Couenant with vs depriue vs of these meanes of our saluation or else make them vneffectuall and of no vse vnto vs whilest wee inioy them But seeing wee are heartily sorry for our sinnes and not onely vnfainedly bewaile our imperfections but also desire and labour after more perfection promising for the time to come that wee will more carefully vse all good meanes whereby wee may bee inabled to performe all duties of thy seruice in a more perfect manner Good Lord wee most humbly beseech thee for Iesus Christ his sake to pardon graciously all our wants and weakenesses to accept according to thy gracious promises our will for the deed our poore indeuours for perfect performance and to couer all our imperfections vvith Christs perfect righteousnesse and obedience and to wash away all our corruptions in his most precious Blood And seeing wee doe now againe intend to performe the holy duties of thy seruice in hearing thy Word Prayer and receiuing of the Sacrament of the Lords Supper Good Lord wee earnestly beseech thee for thy Sonnes sake to assist vs so with thy grace and holy Spirit as that wee may performe these actions of thy seruice in some good and acceptable manner for the aduancement of thy glory the comfort of our soules and the furthering and assuring of our owne saluation More especially wee-intreate thee to inable vs with thy grace that wee may bee duely prepared and come as worthy ghests to thy Table Giue vs a liuely sight and sense of our sinnes and imperfections wants and weakenesses and let vs hunger and thirst after Christ and his righteousnesse and after the spirituall food of his Body and Blood for the nourishment of our soules vnto eternall life Let vs not coldly and formally performe this high and holy dutie but bend all the powers of our soules to the doing of it in some such manner as may bee acceptable in thy sight Inlighten our mindes more and more with the sauing knowledge of thee and thy truth and especially of the great worke of our Redemption and thine infinite loue shining in it of the Couenant of grace and Seales annexed vnto it and let not this knowledge reside onely in our vnderstandings but let it also descend into our hearts that it may bee profitable for their sanctification Inable vs rightly to discerne our Lords Body and feelingly to vnderstand the relation betweene the Signes and the things signified applying both vnto our selues in their right vse To this end indue vs with a true and liuely faith that wee may not onely receiue the outward Elements but also may inwardly feed vpon the precious Body and Blood of our Lord and Sauiour Iesus Christ that thereby wee may be inriched with all sauing graces strengthened vnto all good duties and nourished vnto euerlasting life Inable vs also to bring foorth the fruits of this faith in vnfained repentance bewayling our sinnes past hating those corruptions which still hang vpon vs and resoluing to leaue them for the time to come and to serue thee in holinesse and righteousnesse all the dayes of our liues And as wee haue daily renewed our sinnes so giue vs now grace that wee may renew our faith and repentance bathing our soules and
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
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
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
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
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
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
and ashamed in our selues that we can shoot no higher of which we haue the holy Apostle as a patterne for our imitation who forgetting those things Philip. 3. 13 14. which were behind namely the former part of his race in the way of godlinesse and reaching foorth vnto those things which were before to wit that Christian perfection vnto which he had not yet attained did presse towards the marke for the price of the high calling of God in Iesus Christ And this is that Euangelicall and Sonne-like obedience which God now vnder the Couenant of grace requireth of vs which if we labour to performe he will accept of vs in Christ and remember our sinnes no more but will Ier 31 34. Mal. 3. 17. 2. Cor. 8. 12. spare vs as a man spareth his sonne who serueth him accept of the will for the deede and couering the imperfections of our obedience with Christs perfect righteousnesse and washing away the pollution and corruption of it in his most precious blood he will be well pleased with vs and approoue of vs as though we had attained to perfect righteousnesse §. Sect. 2 That a godly life chiefely consisteth in Euangelicall and filiall obedience and what this is And in this filiall obedience doth that godly life principally consist which we now intreate of for it is nothing else but a feruent desire sound resolution and sincere indeuour to conforme our whole liues in all holy obedience to Gods will that we may please him in all things and glorifie his holy name by our Christian conuersation or if we would haue a more full description of it A godly life is the life of a Christian who being regenerate quickned and illuminated by Gods Spirit and ingrafted into Christ thereby and by a liuely faith assuring him of Gods loue and his owne saluation doth in loue and thankefulnesse towards him desire resolue and indeuour to please him in all things by doing his will reuealed in his Word and to glorifie his name by walking before him in the duties of holinesse righteousnesse and sobriety with faith a pure heart and good conscience all the dayes of his life In which description we are to consider two things First the person that leadeth this godly life and secondly the actions in this life performed by him the person is first named and then described by his state and properties Concerning the first he that leadeth this life is the Christian onely For as for the life of Heathens and Pagans seeme it neuer so strict iust and glorious as of Socrates Aristides Cato Seneca and such like it is voyd of all true godlinesse and not accepted of God because it is ioyned with ignorance of the true God and Iesus Christ idolatry will-worship infidelitie and all kind of heathenish impiety §. Sect. 3 That the regenerate onely can lead a godly life Neither doe all that beare the name of Christians leade this godly life but they who are so not in name and profession onely but in deed and truth that is such only who are in that state and qualified with those properties which are set downe in the former description As first that he be regenerate for they that are vnregenerate cannot performe any dutie of a godly life which is pleasing and acceptable to God because being out of the Couenant their persons and consequently their actions are not accepted of him but are the slaues of Satan held captiue to doe his will the 2. Tim. 2. 26. Eph. 2. 1 3. children of wrath and enemies vnto God and his grace dead in trespasses and sins and therefore no more able to doe the duties of holinesse and righteousnesse then a dead man is able to doe the actions of the liuing In which respect the Apostle saith that we are not of our selues able to thinke a good 2. Cor. 3. 5. Phil. 2. 13. thought nor so much as to will that which is good because it is God onely which worketh in vs both the will and the deed Neither can we better our estate by our own strength for as the Prophet teacheth vs as well may the Aethiopian Ier. 13. 23. change his blacknesse and the Leopard his spots as we doe well that are accustomed to doe euill So that the regenerate man alone can lead a godly life or performe any dutie acceptable vnto God for first Abel was accepted and then his sacrifice and our persons must first be sanctified before they Gen. 4. 4. can please God by our works of holinesse For as in the ceremoniall law the touching of holy things did not sanctifie and clense the polluted person but the person polluted did make the holy things to become vncleane as Haggai speaketh so the workes which in themselues materially Hag. 2. 12 13. are good and holy doe not sanctifie the vnregenerate man that doth them but through the taint and pollution of his sinne they also are polluted and defiled Now vnto this regeneration two things are necessarily required First that we haue the Spirit of God dwelling in vs And secondly the sanctifying and sauing graces of the Spirit which alwayes doe accompany it for the Spirit of God is the Author of our regeneration which begetteth vs vnto God according to that of our Sauiour Except a man be borne of water and the Spirit he cannot enter into the Kingdome of God And that Iohn 3. 5. of the Apostle But ye are washed but ye are sanctified but yee are iustified in 1. Cor. 6. 11. 2. Cor. 3. 2 3. Tit. 3. 5. the name of the Lord Iesus and by the Spirit of our God It is the Spirit which mortifieth our sinnefull corruptions by applying vnto vs the vertue of Christs death and so by destroying the kingdome of sinne raiseth vs out of the state of death and which giueth vnto vs the spirituall life of grace by applying vnto vs the vertue of Christs resurrection which inableth vs to doe the actions of the liuing It is the Spirit that leadeth vs into all Iohn 16. 13. Rom. 8. 14. truth and hereby assureth vs that we are the sonnes of God seeing wee performe vnto him filiall obedience And therefore they who will walke in the wayes of godlinesse must haue this holy Spirit to bee their guide They who would outwardly mooue in the actions of piety and righteousnesse must haue this inward cause to stirre strengthen and support them for as well may a blinde man trauaile vncouth wayes without a leader or the body mooue without the soule as we goe in this Christian way or doe the workes of God vnlesse his holy Spirit be our guide and strength The which must mooue vs in the first place to labour earnestly to haue this Spirit dwelling in vs and to vse to this purpose that powerfull meanes of effectuall prayer seeing our heauenly Father hath promised to giue his holy Spirit to them that aske him as our Sauiour hath Luke 11. 13. taught
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 §.
and that they know his voyce and are able to discerne it from the voyce of a stranger And as it makes vs strangers from God and the Couenant of grace so also from the life of God or the godly life which he commandeth as we see in the example of the Gentiles who hauing their vnderstanding darkned were alienated from the life of God through the ignorance that was in them because of the blindnesse of their heart And contrariwise thrusts vs headlong into all manner of sin for as the Apostle saith in the same place When the Gentiles through their ignorance were thus estranged frō the life of God they became past feeling and so gaue themselues ouer to lasciuiousnes Eph. 4. 18 19. to worke all vncleannesse with greedinesse So Hosea hauing set downe a Catalogue Hos 4. 1 6. of many grieuous sins which made the Iewes liable to Gods heauy iudgements doth after shew that the cause of all their sin and punishment was because they lacked the true knowledge of God in the land Whereof it also is that sinners of all kinds are included vnder the name of ignorant persons who know not God So the Psalmist Powre out thy wrath vpon Psal 79. 6. Ier 10. 25. the heathen that haue not knowne thee and vpon the kingdomes that haue not called vpon thy name And the Apostle saith that the Lord Iesus shall come with 2. Thes 1. 7 8. his mighty Angels in flaming fire to take vengeance on them that know not God And therfore if we would haue any portion in Gods sauing graces or part in heauenly glory if we would not be strangers from God and aliants from his Church if we would performe any duty of a godly life or not be caried headlong into all wickednesse if we would not be subiect to Gods iudgements and fearefull destruction nor exposed to the imprecations of the faithfull in this life nor to the vengeance of a terrible Iudge when Christ shall appeare at his second comming let vs not liue in ignorance but vse all our indeuour to attaine vnto the sauing knowledge of God and his will Neither let vs with ignorant people content our selues with our own good meanings and blind deuotions as our guides in godlines for then our seruice of God will be but will-worship and the carnall conceits of our owne braines and all our Religion being nothing else but bodily exercise and Esa 1. 12. 29. 13. ignorant superstition will be reiected of God as odious and abominable §. Sect. 4 That God is the chiefe Author and efficient cause of sauing knowledge Seeing therefore knowledge is so necessary vnto a godly life we will a little further insist vpon it shewing what it is and the nature and properties of it whereby we shall be the better able to labour after it in the vse of all good meanes and know to our comforts when we haue attained vnto it Sauing knowledge then is a grace of God wrought in vs by his holy Spirit which inlighteneth our minds to know those things which are reuealed of God and his will by his Word and workes that we may make an holy vse of it for the sanctifying of our hearts and direction of our liues in all duties of holinesse and righteousnesse Whereby we may perceiue that not nature but God onely is the Author and efficient cause of this knowledge and so much onely doe we know of God as we are taught of God According to that couenant of grace in which God promiseth that hee Ier. 31. 33 34. will put his Law in our inward parts and write it in our hearts and that wee shall know him from the least to the greatest So our Sauiour speaking of his Elect saith that they all shall be taught of God And againe No man knoweth the Iob. 6. 46. Sonne but the Father neither knoweth any man the Father but the Sonne and he vnto whomsoeuer the Sonne will reueale him Neither is this knowledge a naturall habit of the minde but a grace of God which is not purchased by vs or our owne merits or therefore bestowed vpon vs rather then others because God foresaw that we would vse it when we had it better then they but Gods free gift promised in the couenant of grace The which he worketh Ioel 2. 28. in vs first by sending his Sonne his true essentiall wisedome who hath reuealed vnto vs his Fathers will and being the great Prophet of the Church hath made knowne vnto vs the counsels of God and all things necessary for our Saluation and that not onely nor chiefly to the wise of the world but to the weake and simple according to that of our Sauiour I thanke thee O Father Lord of heauen and earth because thou hast hid these Matth. 11. 25. things from the wise and prudent and hast reuealed them vnto babes And secondly his holy Spirit who was and is sent from the Father and Sonne to teach and lead vs into all truth as our Sauiour promised his Apostles And this is that holy anointing of which the Apostle speaketh whereby wee Iob. 16. 13. know all things and neede not that any teach vs but as this anointing teacheth vs of all things And that Collyrium or precious eye-salue which Christ Apoc. 3. 18. promiseth to giue to the Angell of the Church of the Laodiceans to inlighten their blind eyes in the knowledge of the truth So the Apostle telleth vs that we cannot see nor conceiue the things which appertaine to Gods Kingdome but God hath reuealed them vnto vs by his Spirit for the 1. Cor. 2. 10. Spirit searcheth all things euen the deepe things of God And hence it is that he is called the Spirit of wisedome reuelation and illumination and the Ephe. 1. 17. Iohn 16. 13. Spirit of truth because he is both light and truth himselfe and also inlighteneth our mindes which are naturally full of darkenesse and leadeth vs into all truth needefull for our saluation And therefore if we would haue this sauing knowledge we must goe to the chiefe Fountaine and Author of it and pray often and earnestly that he will for his Sonne and by his holy Spirit take away our naturall blindnesse and open our eyes that we may see the wonderfull things of his Law Psal 119. 8. §. Sect. 5 Of the instrumentall causes of sauing knowledge The instrumentall causes of this knowledge are first the Booke of nature secondly the Booke of Grace The Booke of nature for euen this light being sanctified by Gods Spirit is helpefull to the regenerate for the reuealing of God and his will vnto them And that both the eternall booke of nature which is the conscience and the externall Booke which is the great volume of the creatures For if there be in all men some reliques of the light of nature shining in their consciences which conuince them that there is a God and that this God is most
good powerfull iust bountifull a liberall rewarder of good and reuenger of euill according to the saying of the Apostle That which may be knowne of God is manifest in them for God hath shewed it vnto them then how much more clearely doth this light Rom. 1. 19. shine in the faithful when as it is renewed and made much brighter and clearer by Gods holy Spirit The Booke also of the creatures doth conuince all men that there is a God and that he is infinite in wisedome and power omnipresent and full of goodnesse according to that of the Apostle The inuisible things of him from the creation of the world are cleerely seene Rom. 1. 20. being vnderstood by the things that are made euen his eternall power and Godhead so that they are without excuse And therefore how much more may the faithfull profit by learning and reading this Booke who haue the holy Spirit for their Tutor which openeth their eyes that they may see Gods wisdome goodnesse and power shining in them and their hearts that meditating on them they may make an holy vse of this knowledge for the stirring of them vp to render vnto God prayse and thanksgiuing The Booke of grace also is either the internall writing of Gods Law and will in the heart and inward parts by the Spirit of God which the Lord promiseth to doe in the couenant of grace or the outward Booke of the Ier. 31. 34. holy Scriptures in which are contained all things necessary to be knowne of God and his will for the saluation of our soules And lastly Gods Ministers are his instruments whereby he reuealeth himselfe and his will vnto vs who doe expound vnto vs his written Word and vnfold the mysteries and difficulties thereof that we may vnderstand them And therefore if we would attaine vnto the knowledge of God and his will we are to vse the helpe of those instruments which he hath ordained for this purpose especially we are to desire that inward writing of the Spirit in our hearts and to make vse by reading and meditation of the Scriptures and by often hearing of them expounded and applied vnto vs by Gods faithfull Ministers CAP. VI. Of the obiect of sauing knowledge namely God himselfe and his attributes his Word and workes §. Sect. 1 That there is a God and how we may know it ANd these are the causes of sauing knowledge The obiect of it is God his will and workes Where first we are to know that there is a God who is to be worshipped and serued of vs. Vnto which we attaine by the light of nature which reuealeth this principle vnto vs and conuinceth all men of this truth by the Booke of the creatures in which the infinite wisedome power and goodnesse of the Creator shineth by the terrours of conscience following the commission of heynous sinnes though neuer so secret by the series and dependancy of causes one vpon another in the disquisition whereof there is no end till we come to the cause of causes who hauing his being of himselfe giueth being vnto all things by the goodly order which may be obserued in the creatures and the motion of the heauens and the celestiall bodies by the finall causes one thing being referred to another till wee come to the summum benum and supreme end of all things which is God by the accomplishment of Prophecies foretold long before their euents by the consent of all Nations in acknowledging this principle and finally by the iudgements and punishments executed vpon the wicked euen in this life by all which we come to the cleare vnderstanding of this truth that there is a God although in truth it is so euident in it selfe that no argument can be brought to illustrate it seeing nothing is so cleare and manifest §. Sect. 2 Who this God is and how he may be described Secondly we are to know what this God is or rather who he is For what he is in his owne essence he hath not reuealed in the Scriptures neither are we capeable of this knowledge nor any other creature seeing he is infinite and we finite But who he is he hath made knowne in his Word namely that he is Iehouah Elohim a Spirit infinite in all perfection one in nature and three in persons the Father Sonne and holy Ghost By which description it appeareth that God is primum ens and the first being who hath his essence of himselfe and giueth being to all things as his name Iehouah signifieth that he is vncreated and a Spirit as our Sauiour John 4. 23. the wisedome of the Father hath made him knowne vnto vs not so much thereby shewing his essence what he is which is ineffable and incomprehensible as distinguishing him from all corporeall substances That he is but one because he is infinite in all perfection wisedome power presence and the rest and it is against the nature of infinitenesse to bee more then one because hee made and gouerneth all as supreme Monarch in which Monarchy there can be no copartners and because he is the cause of causes from which all things haue their being and vpon which they wholy depend §. Sect. 3 Of Gods attributes and how they are ascribed vnto God Thirdly we must know that this diuine essence is infinite in all perfection The which perfection is seene in his properties which are not properly in God who is all essence and no qualities for whatsoeuer is in God is God but according to the capacity of our shallow vnderstanding neither doe they differ from his essence nor one from another for God is one and of a most simple nature admitting no diuision into parts faculties or properties nor yet any essentiall distinction but onely in our comprehension or maner of vnderstanding So as we must not take his properties to be any parts of his essence seeing euery essentiall propertie is his whole essence and therefore howsoeuer distinguished in respect of his diuers manner of working towards the creatures yet not in themselues but are inseparable one from another In which respect the wisedome of God is the wise God the power of God the powerfull God and so in the rest And his wisedome power mercy goodnesse iustice truth are all one in their essence there being in God but one most simple and pure act vnto which diuers names are giuen in the Scriptures to shew vnto vs how it is diuersly exercised towards the creatures §. Sect. 4 Of Gods primary attributes and how they may be described Now these Attributes are of two sorts First primary Secondly secondary Primary are those which declare vnto vs the essence of God as he is absolutely in himselfe of which there being no similitude in the creatures they are attributed vnto God alone without communication to any other And in this number are Gods Simplicity Infinitenesse Eternity Immensity Immutability and Omnipresence all-sufficiency and omnipotency His simplicity is an essentiall attribute by which
or speciall The generall is either the creation of all things of nothing or the gubernation of them being made by his prouidence The speciall execution of his decree respecteth either Angels or men To say heere nothing of Angels wee are to know that God hauing created the earth of nothing did make man of the earth in respect of his body and breathing into him the breath of life did create him a liuing soule that man was created according to Gods owne image in wisedome holinesse and righteousnesse made Lord of all the creatures and happie in the vision and fruition of God and his fauour and of the ioyes and pleasures of Paradise That being created good and yet but mutable God left him to the freedome of his will and to be tempted of the deuill Vnto which tentation when hee had yeelded by transgressing Gods commandement in eating of the forbidden fruit he fell from this estate of happinesse into the state of sinne misery and death The which sin is imputed vnto vs who sinned in his loynes he being no priuate person but the roote of mankind and the corruption of his nature deriued vnto all his posterity by naturall propagation the which we call originall sinne whereby Gods image is defaced in vs and we disabled vnto all good and made prone vnto all euill From which originall corruption which is the fountaine of all maliciousnesse haue sprung the cursed streames of actuall transgressions whereby wee haue broken Gods whole Law and euery commandement of it in thought word and deed both by omitting the duties which are commanded and committing the sinnes which are forbidden Whereby we haue made our selues subiect to the curse of the Law and all the plagues and punishments therein threatned both temporall and eternall out of which miserable estate and condition it was altogether impossible to recouer by our owne meanes or the helpe of any or all the creatures §. Sect. 10 Of our recouery out of our misery And this was the execution of Gods decree in respect of mans creation fall and misery Vnto which we must adioyne the knowledge of our recouery out of this wretched condition To which purpose we must know that when we were thus deepely plunged into this state of death and condemnation and in respect of our selues or any meanes of our owne hopelesse and helpelesse for our recouery it pleased the Lord of his meere grace and free mercy to send his Sonne into the world to take our nature vpon him and therein to worke that great worke of our redemption The which hee did perfectly performe both by his merits and efficacie The former hee did by satisfying Gods iustice both by his actiue obedience in fulfilling the Law for vs and by his passiue obedience in suffering death in his body and the anger of God in his soule The which is a sufficient price of redemption for all that doe apply it because he that did this for vs was God and man And so as his humane nature made him capeable of these sufferings so the diuine nature which was the Altar vpon which this sacrifice was offered sanctifyed the gift and gaue vnto it infinite value and dignitie so as it became a sufficient and fit satisfaction for sinne For as sinne being nothing in it selfe but a priuation became of infinite guilt in respect of the infinite Maiesty of God offended by it so the sufferings of Christs humane nature though temporary became of infinite value in respect of the dignity of the person who suffered being God and man And as thus Christ saued vs by his merits so also by his efficacie applying the vertue of his merits vnto vs by his Spirit and Word which begetting in vs a liuely faith that bringeth foorth the fruits of vnfained repentance we performe thereby the Couenant of grace and so are made partakers of Christ and all his benefits which are therein promised For in the preaching of the Gospell this couenant is proclaimed and we are effectually called to the knowledge and participation thereof God giuing Christ vnto vs to be our Sauiour and vs to Christ to bee saued by him yea vniting vs vnto him in one mysticall body whereof hee is the Head and we his members by vertue whereof as we are partakers of him so haue we also right and interest vnto all his benefits Of which vnion the chiefe bond on Gods part is his holy Spirit and on our part a liuely and iustifying faith which is wrought in vs by the preaching of the Gospell made effectuall by the inward operation of the Spirit of God and confirmed and increased by the vse of the Sacraments which are the seales annexed to the Couenant to assure vs that God will not faile to performe all his promises And these things are the obiect of our sauing knowledge or the maine points which we are to know vnto saluation and to inable vs to walke in the way of a godly life that leadeth vnto it The which I would not heere haue touched were not this knowledge necessary heereunto or would haue handled them more fully and exactly but that I feared that they would cause this Treatise too much to swell and farre to exceed the limits which I haue proposed vnto it and also considered that there are already published many Catechismes and summes of Diuinity in which all men at their pleasure may finde these and many other the like points of our Christian Religion thorowly discussed CAP. VII Of the quantity and quality of sauing knowledge and how necessary it is to a godly life §. Sect. 1 Of the quantity of knowledge and the diuers degrees of it THe next point to bee considered in our knowledge is the quantity and measure of it the which is imperfect in the greatest perfection which in this life can be attained For as the Apostle though he had receiued aboundance of the Spirit and such reuelations as were not lawfull to bee vttered confessed of himselfe together with others We know but in part and see 1. Cor. 13. 9 12. 8. 2. through a glasse darkely and if any man thinke that hee knoweth any thing namely in perfection he knoweth nothing as he ought to know For wee 2. Cor. 5. 7. Heb. 11. 1. walke by faith and not by sight And faith is of things vnseene and not in vision and fruition Neither can wee attaine to perfect knowledge vntill we attaine vnto perfect happinesse which is not in this life but the life to come when we shall see God face to face and shall know as we are knowne not by the knowledge of faith which is but by hearing signes semblances and reuelations but of vision fruition and most firme experience For the perfection of our knowledge heere consisteth most in the knowledge and acknowledgment of our imperfection and not in the high degree of quantitie but in the sincerity and truth The which knowledge discouereth our ignorance that we may bewaile it and
causeth vs not in pride and selfe-conceit to content our selues with that we haue but seeing our imperfections to labour in the vse of all good meanes after a greater measure till by attaining to one degree after another wee doe in the end obtaine with perfection of knowledge perfect happinesse But yet in this imperfect knowledge there are diuers degrees which accordingly are diuersly required that they may be acceptable vnto God and sufficient for vs and our saluation First in respect of the diuers times of illumination for in the twy-light of the Law when as the Sunne was not yet risen there was not so great a measure of knowledge required as in the broad day of the Gospel when as God requireth some proportion between our sight of knowledge and the light of his truth shining vnto vs. Otherwise wee can haue no assurance that we are in the number of his Church and of those Esa 11. 9. Ier. 31. 34. Ioel. 2. 28. with whom the Couenant of grace is made vnlesse the Prophecies foretold of such be verified in vs and among the rest that we who are taught by his Sonne and Spirit shall know God and his will in farre greater perfection then they did which were vnder the Pedagogie of the Law So in respect of the meanes God requireth a greater measure according to their greatnesse expecting much where he hath giuen much as more of those where the Gospell is freely and openly preached then of those who liuing in times of persecution haue it only by stealth and with many difficulties and dangers And in a flourishing Church such as ours is hee requireth the greatest measure where hee hath planted the most faithfull Ministerie And therefore in this cleere light of the Gospel and liberall meanes which God alloweth vs wee are to labour after a like measure of knowledge as the Apostle exhorteth the Colossians Let the Word of Christ Col. 3. 16. dwell in you richly in all wisedome to which end we must not cease to pray for our selues as the Apostle for them that wee may be filled with the knowledge Col. 1. 9. of Gods will in all wisedome and spirituall vnderstanding Finally that our knowledge may be acceptable there is a diuers measure required in respect of diuers callings As that the Ministers must exceed the people seeing they are appointed their teachers and guides and the Priests lips Mal. 2. 7. must preserue knowledge that the people may seeke the Law at their mouth That the rich exceed the poore because they haue more leasure liberty and opportunity to vse the meanes that the husband exceed the wife and the father the children because they are bound by their places to teach and instruct them And finally that they who haue beene long Schollers in Christs Schoole doe excell those who are nouices and but newly admitted for want of which proficiencie the Hebrews are sharply reprooued by Heb. 5. 12. the Apostle But yet wee are to know that in all true members of the Church who are of age and capacity it is required that they vnderstand the maine principles of Christian Religion which are contained in ordinary Catechismes that they may bee able to render an account of their 1. Pet. 3. 15. 1. Thes 5. 21. 1. Ioh. 4. 1. Act. 17. 11. faith to those that aske them to instruct those who are vnder their gouernment and to know and discerne the voyce of Christ from the voyce of a stranger to try the spirits whether they bee of God or no and not hand ouer head receiue whatsoeuer is deliuered by those who are in the habit and place of a Minister but to discerne at least in maine points necessary to saluation the sound doctrines of their faithfull teachers from the errours and vntruths of false seducers §. Sect. 2 Of the quality of our knowledge that must be effectuall The last thing required in our knowledge respecteth the quality of it that it be sanctifying effectuall and sauing knowledge Neither doth euery kind of knowledge make vs and our liues acceptable vnto God for 1. Tim. 1. 4. 6. 20. there is a false knowledge consisting in vaine speculations fables quirkes and conceits of wit endlesse and vselesse genealogies which minister questions rather then edifying which is in faith and making men rather more proud and contentious then more holy and religious which is odious vnto God And there is a litterall or speculatiue knowledge swimming in the braine which not being effectuall for the sanctifying of the 1. Cor. 13. 2. 8. 1. heart and amendment of the life doth not profit but rather hurt those that haue it pussing them vp with pride and making them disdaine those that want it The which as it increaseth their sinne because it is committed against knowledge and conscience and leaueth men without excuse so doth it make their punishment more grieuous and their condemnation more intolerable for the seruant that knoweth his masters will and doth Luk 12. 47. it not shall be beaten with many stripes and it shall bee more easie for Sodom Mat. 11. 21 22. Iohn 9. 41. and Gomorrah at the day of Iudgement then for Corazin and Bethsaida because hearing Christs Word and seeing his workes they repented not This knowledge though it be true in respect of the obiect which is the Word and truth of God yet is it vaine in regard of the effect being vneffectuall to a godly life and to the assuring vs of life eternall in which when we excell neuer so much yet shall wee come short of many wicked men who are in the state of death and condemnation yea of the deuils themselues who in theory and speculation know more then wee Yea in truth such knowledge is no better then ignorance in Gods estimate seeing we know onely so much in Christianity as we bring into vse and practice according to that of the Apostle Heereby we doe know that wee know God if we keepe his Commandements he that saith I know him and keepeth not 1. Iob. 2. 3. his Commandements is a lyer and the truth is not in him And againe Whosoeuer abideth in him sinneth not whosoeuer sinneth that is in whomsoeuer 1. Iob. 3. 6. sinne ruleth and reigneth hath not seene him neither knowne him §. Sect. 3 That sauing knowledge is necessary to a godly life And therefore if we would be accepted of God and haue our liues and wayes pleasing in his sight wee must not content our selues with such a Stude non vt plus alijs scias sed vt melius Seneca Tit. 1. 16. 1. Tim 4. 8. Ioh. 4. 24. Psal 16. 8. Gen. 5. 24. Gen. 17. 1. knowledge as swims in the braine but labour after such a sauing effectuall knowledge to be the guide of all our works and actions which maketh vse of all we know for the sanctifying of our hearts and affections and the reforming of our liues and conuersations For example
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
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
imperfect in vs may be made perfect through Christ and that our new obedience which cannot be accepted according to the Couenant of workes as comming from seruants may be acceptable according to the Couenant of grace as comming from sonnes whose desires and indeuours are pleasing to our heauenly Father who accepteth the will for the deed The Law prescribeth the way wherein all are to walke that will leade a godly life The Gospel as a faithfull companion incourageth vs to goe in this way and leading vs by the hand preserueth vs from falling and when through frailty wee are falne it lifteth vs vp againe §. Sect. 4 That in a godly life we must ioyne together the duties of piety righteousnesse and sobriety Now the duties of a godly life which the Law requireth respect either God or men both which are to be considered first generally as they are to be performed of euery Christian in the whole course of their liues and secondly as they are to be exercised in them euery day The duties which respect God are contained in the first Table and are all comprehended vnder the name of piety The duties which concerne men are comprehended in the second Table and are either the duties of righteousnesse and mercie which respect our neighbours or the duties of temperance and sobriety belonging to our owne persons All which must goe together and may in no wise be seuered the one from the other For piety is the roote of righteousnesse and sobriety and these the fruits and signes of piety and neither of both are accepted of God but when they goe together seeing piety without righteousnesse is like a foundation without a building and righteousnesse without piety is like a building without a foundation that as a fire without light this like the fooles fire a light without heate that alone at the best makes but hypocrites this without that no better then proud Iusticiaries and ciuill worldlings And hereof it is that the holy Ghost in the Scriptures ioyneth them altogether requiring no lesse the one then the other So he saith that those who are the redeemed of the Lord shall worship him in holinesse and righteousnesse before Luk. 1. 74 75. him all the dayes of their liues that we must pray for Kings and all that 1. Tim. 2. 2. 6. 11. Eph. 4. 24. are in authority that we may leade a quiet and peaceable life vnder their gouernment in all godlinesse and honestie That our spirituall renewing according to Gods image ought to be both in righteousnesse and true holinesse That a Bishop ought to be a louer of hospitality and a louer of good men sober iust Tit. 1. 8. 2. 12. holy and temperate that the grace of God which bringeth saluation appearing hath taught vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world And that they who will make their calling and election sure must not imbrace loose and single vertues nor performe 2. Pet. 1. ad 10. scattered duties but linke and chaine them one with another For they are such twinnes as liue and die together and the soule life and breath of Christianity which may bee distinguished in doctrine and discourse but not derided in our practice and conuersation §. Sect. 5 Of piety comprising in it all duties of Gods seruice The first and maine duties required vnto a godly life are all comprehended vnder the name of piety required in the first Table Which is Pietas quid aliud est quam Deum pura mente colere quae alio nomine latria nuncupatur Ad fratres in Eremo Serm 24. Primò amare Deum gratis haec est pietas c. Aug. de Temp. Serm. 234. Mat. 4. 10. Deu. 6. 13. 10. 20. nothing else but that true Religion whereby we worship the onely true God according to his will reuealed vnto vs. So Augustine What is piety but to serue God with a pure minde which is otherwise called worship And againe this is piety to loue God freely and absolutely and out of him to expect no reward but what is expected from him For he is the chiefe Goodnesse and what thing of worth can he aske of God to whom God seemeth of little worth So that piety consisteth in Gods true seruice and in the performance of those holy duties of his worship which he requireth in the first Table of which piety is the summe according to that of our Sauiour repeated out of the Law Thou shalt worship the Lord thy God him only shalt thou serue The which is sometime signified by the feare of God a part of diuine worship being put for the whole Thou shalt feare the Lord thy God and serue him and shalt sweare by his Name And sometime by the loue of God which is put for all worship because all holy seruice and true obedience doth flow from it So Moses in his repetition of the Law makes this the sum of all Thou shalt loue the Lord thy God with all thine heart with Deut. 6. 5. all thy soule and with all thy might And our Sauiour Christ telleth the Lawyer that this is the great Commandement which comprehendeth in it the whole first Table Thou shalt loue the Lord thy God with all thine heart Mat. 22. 37. and with all thy soule and with all thy minde Where hee sheweth both the obiect of true worship which is the Lord our God onely and the speciall and principall act of it which is loue from which as a fountaine all other parts like streames doe spring and flow and also the subiect of this duty which is the whole man For by the heart is vnderstood all the affections desires and inclinations by the soule the will purpose and resolution by the minde the reason vnderstanding discourse and memory and by the might or strength which Saint Luke also addeth all the faculties of the soule and parts of the body with all their functions actions and Luk. 10. 27. operations both internall and externall So that the whole man must be consecrated vnto the seruice and worship of God by all those who imbrace piety and desire so to performe the duties of a godly life as they may be acceptable and pleasing in the sight of God The which as it is required by him so there is none but he who can inable vs in any measure to performe it seeing it is not in our owne power but his free gift and the worke of his holy Spirit which is bestowed vpon whom and when hee will for it is God onely who by his diuine power giueth vs all things which pertaine to life and godlinesse as the Apostle Peter speaketh and therefore 2. Pet. 1. 3. when he requireth it of vs we must returne vnto him againe and intreate him by earnest and feruent prayer that he will inable vs to performe that which hee requireth according to that of Augustine Giue what
strength of my life of whom shall I bee afraid Though an hoste should incampe against me my heart shall not feare though warre should Psal 27 1 3. Ps 46. 1 2. 23. 4. 36. 12. Pro. 3. 26. 2. Chr. 20. 20. arise against me in this will I be confident And againe God is our refuge and strength a very present helpe in trouble therefore will we not feare though the earth be remooued and though the mountaines be cast into the middest of the sea c. And thus must we trust in the Lord in the presence and absence of inferiour meanes When we haue meanes wee must put our affiance in him first though they be weake and insufficient knowing that he is able to giue vertue and vigour vnto them seeing we liue not by bread onely Mat. 4. 4. but by euery word that proceedeth out of Gods mouth Hee is able in the famine to feede vs with rauenous birds which in their owne nature are more fit to take away our meate then to bring any vnto vs and to make our small pittance a few pulse an handfull of meale and a cruize of oyle as sufficient for our nourishment as the greatest dainties of the worldly wicked In time of plague he can keepe vs safe vnder the shaddow of his wings and though thousands doe fall at our sides and ten thousand at our right Psal 91. 1 7. hand it shall not come nigh vs. In time of warre he is able to saue with few as well as with many as Ionathan speaketh and to giue victory not only to 1. Sam. 14. 6. those who haue a strong armie but to those also that haue no power as 2. Chro. 14. 11. Asa confesseth Or if our meanes be many and mighty yet we must not trust in them but vsing them as sent of God to serue his prouidence in our sustentation and preseruation we must put our whole confidence in him and rest alone in his blessing vpon them without which they shall neuer doe vs any good For we trauaile in vaine vnlesse God blesse the house In Psal 127. 1. Hag. 1. 6. Esa 3. 1. Pro. 21. 31. vaine wee plow and sow vnlesse hee giue the increase In vaine are our Granaries and Store-houses replenished with all plentie if hee breake the staffe of bread In vaine is the horse prepared against the day of battell if saluation come not from the Lord. And in vaine doe Gods spirituall Husbandmen plant and water except the Lord doe 1. Cor. 3. 6. giue increase Neither must we lesse trust in the Lord in the vtter absence of all inferiour meanes knowing that he is true of his promise and will neuer faile vs if we put our affiance in him and in himselfe alone all-sufficient to preserue and defend vs in their absence as well as in the presence of them And thus did Dauid trust in God though he walked alone in Psal 23. 4. the vale of the shaddow of death the three children in the firie surnace Daniel in the Lyons den Peter garded with Souldiers and Paul and Silas Dan. 3. 6. Act. 12. 16. when they were in the stockes And thus Abraham hauing Gods promise respected not his age nor the deadnesse of Sarahs wombe but trusted in him for the obtaining of a sonne and as the Apostle speaketh against hope beleeued in hope that hee should become the father of many Rom. 4. 18. nations §. Sect. 2 Of the meanes of affiance Now the meanes whereby we may attaine vnto this firme affiance are these The first is the often consideration of Gods sauing attributes as of his omniscience whereby he taketh notice of all our wants and dangers of his omnipotencie and all-sufficiencie whereby hee is able to relieue and preserue vs of his prouidence which in especiall manner watcheth ouer vs who are his sonnes and children to dispose of all things to our Rom. 8. 28. good of his mercy bounty goodnesse and truth of his promises whereby we may be assured of his good will and readinesse to helpe vs. The second meanes is to obserue Gods mercy and goodnesse in time past shewed both towards others and towards our selues in freeing vs from euill and procuring our good Wee must consider what God hath done formerly to others assuring our selues that he is ready to doe the like for vs if with them we feare and serue him seeing he is no respecter of persons Act. 10. 34. but is alike to all So Dauid confirmed his affiance in God by remembring his goodnesse towards their ancestors Our father 's trusted in thee Psal 22. 4 5. they trusted in thee and thou didst deliuer them they cryed vpon thee and were deliuered they trusted in thee and were not confounded So when he could with no comfort rest vpon God in his present sense and feeling he remembred Gods wonders of old in deliuering his people Israel and drowning their Psal 77. 14 15. enemies in the red Sea And thus he saith others would confirme their affiance by his example This poore man cryed and the Lord heard him and saued Psal 34. 6. him out of all his troubles But much more wil the experience of Gods mercy and goodnesse towards our selues in prouiding for vs in the time of want and deliuering and preseruing vs from former dangers confirme our trust and confidence in him seeing he is immutable in his loue and changeth Mal. ● 3. not though we be changed And thus Dauid strengthened his affiance in God that he would giue him victory ouer Goliah because he had former 1. Sam. 17. 34. experience of Gods goodnesse towards him and power assisting him against the Lyon and the Beare And the Apostle concludeth that as the Lord had formerly deliuered him out of former afflictions so he would 2. Cor. 1. 10. be a-like gracious still and deliuer him out of like afflictions in the time to come Lastly if we would confidently trust in God we must be such as feare and serue him and making conscience of our wayes doe walke before him in holinesse and righteousnesse for with such onely hee hath made his Couenant of grace and protection and such only may challenge a part in his promises of prouision and preseruation So Salomon The Pro. 28. 1. wicked flee when none pursueth but the righteous are bold as a Lyon And againe In the feare of the Lord is assured strength and his children shall haue Pro. 14. 26. hope And the Psalmist appropriateth this confidence vnto the faithfull only Ye that feare the Lord trust in the Lord he is their helpe and shield And Psal 115. 11. not onely those who are professedly wicked but the close hypocrite also is excluded from it For the hypocrites hope shall be cut off and his trust shal be Iob 8. 13. 18. 14. a Spiders web His confidence shall be rooted out of his Tabernacle and it shall
2. Cor. 12. 14. 1. Tim. 5. 8. Gen. 17. 23. Exod. 4. 25 26 Luk. 1. 59 60. Pro. 22. 6. 19 18. 13. 24. 22. 15. 23. 13. Gen. 31. 35. Math. 21. 30. and comfortable In respect of their spirituall life their duty is as they bring them into the couenant of grace made not onely to them but also to their seede so to procure for them the Sacrament of the couenant Secondly that they bring them vp in the feare of the Lord both by instruction example discipline Lastly that they pray for them and giue them their daily blessing The duties of children towards their parents are first to be answerable to them in loue Secondly to reuerence them highly though their state be neuer so meane in and for the Lord. d Leuit. 19. 3. Thirdly to stand in awe of them and to haue respect to their very words and countenance Fourthly e Ephe. 6. 1. Col. 3. 20. to obey them in all things lawfull and in the Lord. f Mat. 15. 4 56. 1. Tim. 5. 4. Gen. 47. 12. Fifthly to shew themselues thankefull to their parents by helping them if neede require with their goods or g Luk. 15. 29. seruice Sixthly to hearken to their parents h Pro. 1. 8. 22. 19. 4. 4. instructions counsailes admonitions and rebukes and to beare with meekenesse and loue their chastizements and i Heb. 12. 7 9. corrections Seuenthly to be contented and willing to bee ruled by their parents in matters of importance as k Heb. 5. 8. marriage Eighthly to preserue their parents goods good name and all that belongs vnto them And finally to loue and respect those who are neere and deare to their parents for their sakes §. Sect. 7 The duties of masters and seruants The duties of masters and mistresses towards their seruants are first equity and moderation both in their commandements which ought to Gen. 24. 8. 1. Chro. 11. 17. 2. King 5. 13. Phile. ver 16. Ephe. 6. 9. Col. 4. 1. Deut. 25. 4. Deut. 15. 13 14. Pro. 17. 2. be lawfull possible to them profitable proportionable to their abilities and on the Sabbath necessary and also in their gouernement which ought to be mixed with loue and sustaining the place of parents to vse them as children as brethren in Christ and children of the same Father and as fellow-seruants of the same heauenly Lord and Master Secondly they must vse towards them bounty and liberally reward their well deseruing both by suffering them to thriue with them whilst they are in their seruice by preferring and rewarding them when they depart vpon good tearmes and after a lawfull manner and by esteeming them after they are departed as their friends The duties of seruants towards their gouernours are First that they loue them and out of this loue tender their credit and welfare and beare all good affection to their children and friends Secondly a 1. Tim. 6. 1. 2. King 5. 15. Mal. 1. 6. that they reuerence honour and feare them Thirdly that they b Ephe. 6. 5. Col. 3. 22 23. submit themselues to their commandements and obey them in all things in the Lord and also to their c 1. Pet. 2. 18. Gen. 16. 9. corrections and chastizements Fourthly that they be diligent and painefull not idle and slothfull Fifthly faithfull and true doing their worke not with eye-seruice but as well when their gouernours are absent as present Sixthly that they be quiet and patient being reproued and not stubborne giuing one d Gen. 31. 40. Tit. 2. 10. Tit. 2. 9. word for another Seuenthly that they bee secret and not discouer their masters secrets Eighthly that they bee thrifty respecting in all things their masters profit and not riotous and wastfull And lastly that they bee ready to please them in all things lawfull or indifferent §. Sect. 8 The duties of Ministers and people And so much for the duties of superiours and inferiours in the family Publike gouernours and their inferiours are such as are in the Church or Common wealth In the Church superiours gouerning are the Ministers and inferiours gouerned are the people committed to their Iudg. 17. 10. 18. 19. 2. King 13. 14. 1. Cor. 4. 15. Gal 4. 19. Philem. 10. charge For Ministers are the spirituall fathers of the people being the ordinary meanes of begetting them and of their regeneration and new birth by the immortall seede of Gods Word and the people are their children begotten vnto God by their Ministery The which should mooue the Ministers to carry themselues towards their flocke as it becommeth fathers in all loue care vigilancie diligence in prouiding for the good of them by all meanes especially the spirituall good of their soules as they desire to haue the honour reuerence and respect which is due to fathers and the people to performe all duties of children towards their Ministers louing reuerencing and obeying them in all things appertaining to the good of their soules as they desire that they should receiue from them the priuiledges of children and the benefit of their Ministery for their regeneration and new birth The speciall duties of Ministers Act 20. 28. 1. Tim. 4. 16. Tit. 2 7 8. 2. Tim. 4. 2. respect either their Ministery or their life and conuersation in both which they are to goe before the people both in doctrine and holy example In regard of his Ministery he is to preach the Word of God truely sincerely diligently and powerfully in season and out of season respecting herein the performance of his owne duty to the glory of God and the a 1 Cor. 9. 16. Ezech 34. 2. Zach. 11. 17. furtherance of his owne saluation and the good of the b Luk. 11. 42. Pro. 29. 18. Rom. 1. 16 17. 1. Cor. 1. 21. people committed to his charge In his life he ought to bee an c Tit. 2. 7. 1. Tim. 4. 12. 1. Thes 2. 10. example vnto his flocke Vnto which is required generally that his life be d 1. Tim. 3. Tit. 1. 6. blamelesse and more specially that it be in respect of God e 1. Tim. 4 7 12. 6. 11. holy and religious in respect of his neighbours iust charitable meeke courteous and liberall and in respect of himselfe f 2 Tim. 2. 22. sober temperate chaste and modest The speciall duties of the people towards their Ministers are first that they g 1 Thes 5. 13. Gal. 4. 15. loue them dearely Secondly that they haue them in h Phil. 2. 29. 2. Cor. 7. 19. Gal 4. 14. high reuerence and esteeme for their workes sake Thirdly that they i Heb. 13. 17. submit themselues to their Ministery and obey them Fourthly that they k 1. Tim. 5. 17 18. Pro. 3. 9. Gal. 6. 6 7. 1. Cor. 9. 7 8 9 11 13. allow them liberall maintenance §. Sect. 9 The duties of Magistrates and subiects In the Common-wealth politicall duties
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
and bodies in purity and honour free from the pollution of any sinne To which end wee must daily with all conscionable care keepe a diligent and straight watch ouer all our workes and wayes but especially ouer our hearts that they be not ouertaken with Pro. 4. 23. any loue or liking of sinne but constantly repell the first motions and allurements of it when they present themselues vnto vs especially we must haue an eye to our naturall infirmities and those sinnes vnto which being Heb. 12. 1 4. most prone we are most easily ouertaken of them Yea wee must in this watch carefully auoide not onely the sinnes themselues but also all the occasions and meanes which may draw vs to the committing of them especially the familiar society of wicked men who are most apt to corrupt and infect vs with their perswasions and euill examples Finally wee must daily resolue and indeuour not onely to leaue and forsake all sinne but also to serue the Lord in performing all the contrary duties of holinesse righteousnesse and sobriety according to all good occasions and opportunities which in the whole day or any part thereof shall be offred vnto vs and in all our thoughts words and deeds to please the Lord by yeelding cheerefull obedience vnto his holy will Especially our care and indeuour must be to perfect those graces in which wee finde our selues most defectiue and with extraordinary diligence to practise those duties towards God our neighbours and our selues which our consciences tell vs we haue formerly most neglected and vnto which we feele our corrupt natures to bee most backward and auerse that so we may daily aspire to a greater growth in godlinesse and bring forth the longer we liue the more and better fruits of new obedience §. Sect. 6 The benefits which would arise of this exercise of renewing our repentance And if wee would thus daily renew our repentance the benefits arising vnto vs from this holy exercise would be inestimable For first we should preuent innumerable sinnes into which through the neglect of this duty we fall daily vnaduisedly and at vnawares but especially wee should bee armed heereby against all sinnes committed against knowledge and conscience Secondly if at any time through frailty we be ouertaken with any sinne we should not lye in it but rise againe by vnfained repentance and so heale the sores of sinne whilest the wound is greene with much greater ease and not suffer them to fester and rankle to our greater paine and danger Thirdly wee should much abate the violence of our fleshly lusts when as though they with much labour put vs to a foyle yet they shall not bee able no not for one day to keepe their hold and rule ouer vs and who will take any great paines to so little purpose or swallow downe that potion with any pleasure which he must be forced to cast vp so quickly with much griefe or imbrace that sinne vvith any great delight which within a few houres shall be plucked from him with an holy violence and indignation or offend so good a God or hazard a precious soule or disturbe the sweete peace of a good conscience for the fruition of a sinfull pleasure so vaine so momentany Fourthly though through infirmity we sometimes fall yet shall wee hereby be preserued from sleeping in carnall security and from being hardned through the deceitfulnesse of sinne and though through weakenesse of the flesh we slumber Heb. 3. 13. with the Spouse in the Canticles yet shall we not fall into a dead sleepe but say with her I sleepe but my heart waketh Fifthly we shall heereby preserue Cant. 5. 3. our consciences tender so as they will giue vs warning when sinne maketh the least appearance and our hearts pure and soft so as they will easily relent with the least touch Sixthly we shall make the practice of a godly life easie and familiar and Christs yoke light when as we are accustomed to beare it euery day Seuenthly wee shall either altogether keepe it from entring into our hearts or at least from holding possession by pleading custome and prescription Eighthly we shall preserue peace with God and an holy communion with him and the peace also of a good conscience or if there be any cause of inward iarres we shall compound and take them vp before we sleepe Ninthly we shall goe to rest securely when as we goe to bed with our quietus est and sleepe quietly Psal 4. 8. when we haue our pardon vnder our pillow Finally we shall alwayes be prepared for the approach of death and Iudgement when as we keepe alwayes our accounts ready made and though with the fiue wise Virgins we sometimes slumber and sleepe as well as the foolish yet hauing our oyle in our lampes we shall be ready to rise at the first call to enter with our Bridegroome into the marriage chamber and communicate with him in all ioy and happinesse CAP. III. Of our daily exercise in renewing of our faith §. Sect. 1 That the daily renewing of our faith is very profitable and necessary VNto this daily exercise of renevving of our repentance vvee must adde also the renewing of our faith which is no lesse necessary then the other for as the vertue and vigour of our bodies soone fainteth and decayeth if they be not often and daily nourished with those elements whereof they are made and composed so will the strength of faith be weakened and abated if it bee not daily sustained and refreshed with those meanes and helpes by which it was begot and begun in vs and therefore if vvhilest vve haue good stomacks in our youthfull dayes vve thinke it not enough to refresh and nourish our bodies one day in a vveeke nor yet once in a day but must haue our dinners and suppers breakefasts and beuers let vs not thinke that it is enough for the nourishment of our soules and strengthening of our faith to vse spirituall repast on the Sabbath onely vvhich though it may hold life and soule together yet shall vve not be thriuing and in good liking in our spirituall man if vvee relieue and cherish it not vvith a more liberall hand and allot some part of euery day to this spirituall exercise Againe as faith in it selfe will faint and languish if it be not daily refreshed and renewed so are there also outward causes which shake and weakē it if it be not duly euen daily nourished For we daily wound and weaken it with our sins whilst our inward guilt abateth our assurance of Gods loue and confidence in his fauour by laying to our charge our great vnworthines of his least mercies And therfore we had need to renew daily our faith as we daily renew our sins by laying hold on the Couenant of grace which assureth vs that our sinnes shall not stop the course of Gods mercies because their current is free and if the streames bee not dammed vp as it were in
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
difficult continuing no longer then some outward cause of feare or reward doth set them on going And as the heate of a bath continueth alwaies because it proceedeth from an inward cause which changeth the nature of the water whereas the waters of a pond cannot be made warme but with much labour and and difficultie and continue in their heate no longer then the outward cause worketh it in them so when as faith hath warmed our hearts with zeale of Gods glory and made them actiue and operatiue in performing the duties of his seruice this heate and motion continue with ease and cheerefulnesse because they are spiritually naturall and proceede from an inward cause whereas if worldly causes worke this heate of zeale as honour and preferment in the heate of Iehu it being vnnaturall and forced soone returneth to its wonted coldnesse Finally faith thus renewed will make vs to serue God with cheerefulnesse and delight because it incourageth vs in our labours by apprehending and putting into our hands not onely the present pay of all Gods temporary blessings and benefits but also the euidences and conueighances of our heauenly happinesse which God of his free grace hath by his writings in the Word and his seales the Sacraments made ouer vnto vs. And who wouldnot cheerefully and with ioy doe him faithfull seruice who giueth vs present pay aboue the worth of our worke and for our better encouragement assureth vs that all this shall be but a small earnest in respect of the mayne bargaine and but the first fruits of that full crop and plentifull haruest of heauenly happinesse CAP. IIII. Of our daily exercise in seeking God and what are the things which are required vnto it §. Sect. 1 That our seeking God daily is a necessary duty THe second mayne dutie which wee are dayly and euen throughout the day to performe is to seeke the Lord our God by consecrating our selues wholy both in our soules and bodies vnto his worship and seruice The which dutie is required in many places of the Scriptures So Dauid exhorteth the Princes of Israel to set their hearts and soules to seeke the Lord their 1. Chro. 22. 19. God and the Lord by his Prophet requireth it of all the people Seeke ye Esa 55. 6. the Lord whilst he may be found and call yee vpon him while he is neere And againe Seeke yee the Lord and yee shall liue For howsoeuer the Lord in Amos 5. 4. respect of the infinitenesse and immensitie of his nature and essence filleth all places with his presence and therfore cannot be farre as the Apostle speaketh from euery one of vs for in him we liue and moue and haue our being as the heathens saw euen by the very light of nature and though Acts 17. 27 28. in the state of innocencie and integrity man had sweete communion with God and inioyed the comfortable and liuely influences of his sauing graces and dwelled in God and God in him yet through the fall of our first parents and the ouerspreading corruption which did accompany it man lost God was depriued of his presence was wholy estranged from that happie and holy communion and had all influence of his grace stopped from And together with this inestimable losse he lost also the sense of this losse and of all the miseries which did accompany it and therefore neuer cared or desired to seeke and finde him that being againe revnited vnto him hee might thereby recouer his lost happinesse till God out of his free grace and infinite goodnesse pittying mans losse and misery like the good Shepheard sought vs first who like wandring sheepe Esa 53. 5. Luke 15. 4 5. did stray from him without any desire of returning and carrying vs home to his sheepefold caused vs to finde him before we sought him yea when wee gainesaid and refused to make this search according to that of the Prophet cited by the Apostle I was found of them who sought mee not I Esa 65. 1 2. Rom. 10. 20 21. was made manifest vnto them that enquired not after me All the day long I haue stretched out my hands vnto a disobedient and gaine saying people Yea but seeing wee haue now found God and haue him alwaies by his grace present with vs what needeth may some say this daily search and disquisition seeing that labour may seeme vaine and to little purpose which is spent in seeking that which is already found To which I answere that we may doe that act in an higher degree of perfection which in the first degrees is done already yea seeing wee can neuer in this world doe it so perfectly as we should therfore we ought to doe it daily and continually that we may aspire vnto more perfection And this God who by his preuenting grace caused vs to seeke him for our owne good requireth vs to doe daily and more and more for our greater good and because all our happinesse doth consist in our finding and inioying him not contenting himselfe that we should be in the first and least degrees happie by finding and inioying him in some small measure hee maketh it our daily taske to seeke him more and more that finding him more perfectly wee may perfect our happinesse in our full finding and fruition Yea in truth there is none that hath truely found him who doth not daily indeuour to finde him more and more For what hungry man that hath once tasted delicate meates that can content himselfe with a taste onely and doth not rather desire to feede on them till he be satisfied and his hunger allayed what wise Merchant finding a treasure in a field which he hath long sought contenteth himselfe onely to haue found it and doth not rather purchase the field that he may inioy the treasure hid in it or finding a precious pearle satisfieth himselfe with a slight sight of the lustre and beautie of it and doth not rather sell all he hath to buy it being neuer at quiet till he safely possesseth it in his owne Cabinet or who finding a rich mine of gold or siluer is contented with the first oare which it offereth vnto his view and doth not rather digge deeper and deeper till hee haue made himselfe owner of the whole treasure And therefore it is impossible for any man that hath tasted how good God is to those that seeke him to leaue off and so content himselfe but hee will labour still to feede on him more and more till he as the Psalmist speaketh be satisfied with his likenesse in the Kingdome of heauen seeing Psal 17. 15. in his greatest fruition in this life hee knoweth that he wanteth much of him And to leaue off further hungring after God after that wee haue tasted of his loue bounty and goodnesse and to content our selues with a taste only without further feeding on them is an euident signe that we are in the number of those relapsed hypocrites who cannot be renewed
of Oxen or the grunting of Hogs Yea as the same Author saith If I be delighted more with the musicke then with the matter in stead of seruing God I fearefully sinne And therefore diuision and fraction of voyce broken repetitions and reports which take away the sense hinder the vnderstanding both of the singer and hearer and tend onely to affect the eare with the melody and not the heart with the matter are not to be vsed in this holy exercise For this is to sing not like men indued with reason but rather Aug. enarrat in Psal 18. like birds which are sensible onely of the tune but haue no vnderstanding of the matter and ditty §. Sect. 3 That we must diligently reade the Scriptures and the great profit of this exercise Vnto prayer and praysing of God by singing of Psalmes we are to adioyne another religious exercise which is reading of the Scriptures and other holy writings of which we will onely heere speake as it is a daily duty to bee performed of vs referring the more full handling of it vnto another place when we are to intreate of the meanes whereby we may be inabled to leade a godly life Here let it suffice to shew that it is a duty no day to bee neglected if wee can borrow any time from other necessary imploiments and find any conuenient leysure and fit opportunity to performe it For wheras we should labor after a daily increase in spiritual graces there is scarce any meanes more effectuall for this purpose seeing it is a notable helpe for the inlightning of our mindes in the knowledge of God and his will according vnto which we are to frame our liues for the Word of God is a lampe vnto our eyes and a light vnto our paths it inlighteneth the Psal 119. 105. Psal 19. 7 8. Pro. 1. 4. eyes and giueth vnderstanding vnto the simple It giueth wisedome to the ignorant and to the young man knowledge and discretion It is a singular helpe for the strengthening of our faith when as we haue daily before our eyes the couenant of grace and the sweete promises of the Gospell made vnto vs in Iesus Christ and obserue the infinite mercies of God extended to all without respect of persons who haue beleeued and trusted in him It much inflameth our loue towards God when in reading of them we obserue his loue towards vs and maketh vs zealous of his glory when we take notice of the infinite bounty of our Lord and Master and what a rich rewarder he is of our poore and imperfect seruice It will serue for a looking-glasse wherein we may see our spots and spirituall deformities and bee directed also by it to reforme and amend them It is a fit guide in the time of prosperity which will teach vs to vse Gods blessings aright so as they may be not onely truely comfortable in themselues but also as they are pledges of Gods loue and earnest pennies of our saluation It will be our comforter in our aduersitie whilst it teacheth vs so to profit by them as that they may be signes of our adoption and notable meanes to assure vs of Gods loue and our owne saluation It containeth in it the euidences of our heauenly inheritance and teacheth vs how to get them into our owne keeping without feare of losing them and who cannot daily with much comfort spend some time in perusing these assurances wherein so rich and glorious a Kingdome is ratified vnto him It is a diuine treasury of all spirituall and heauenly riches and who is so vnwisely moderate in his spirituall desires as not once in a day to please his eye with the sight of these treasures Finally it is our spirituall armorie in which is munition of all kinds and all sorts of weapons fit to defend our selues and offend our enemies and therefore seeing we are daily in the Christian warfare and continually assaulted by the enemies of our saluation why should we not also daily goe into this armory to fit our selues with spirituall armour and to take out of it the most preuailing weapons Now for the time of the day when this duty must bee performed in respect of priuate reading it cannot bee limited but must bee left to bee prescribed by mens leasure and opportunity And for that which is vsed as a family-exercise it is most seasonable as I take it before prayer either morning or euening because then they are assembled together and multitudes of occasions will hardly admit of often meetings CAP. XVIII Of our daily exercise in the duties of our callings and of diuers vertues required in them § Sect. 1 That we must make choyce of lawfull callings HAuing thus begun the day by the performance of these religious duties we must in the next place betake our selues to the duties of our lawfull callings Neither can we sufficiently approoue our selues vnto God if we doe not ioyne these with the other for he will be serued not onely in the generall duties of Christianity but also in those speciall duties which are peculiar vnto those places and callings in which he hath set vs either in the Church or Common-wealth Neither is it sufficient for him who is called to be a Magistrate Minister Master of a family or seruant that hee performe those duties which are common vnto him with all Christians vnlesse he also with like care and indeuour performe those speciall duties which belong to his owne place and calling And heere first is required that our calling be lawfull and agreeable to Gods will and Word that is such an one as our labours in it may tend to Gods glory the good of the Church and Common wealth and the furthering not onely of our temporall but also our spirituall good and the eternall saluation of our soules and not such as being vnlawfull hindreth these ends as those that liue by vnlawfull Artes and Trades Players Gamesters and such like for then the greater paines wee take in such callings the greater is our sinne the more wee dishonour God hurt our neighbours and hinder our owne saluation Secondly that wee bee in some measure qualified with such gifts as are fit for our callings for those whom God calleth vnto any place hee furnisheth them with such competencie of gifts as that they may profitably performe the duties required vnto it And if our calling bee lawfull and wee thus fitted for it then may wee say with the Apostle Paul that wee are called by the will of God and may with cheerefulnesse 2. Cor. 1. 1. and comfort goe on in it expecting his blessing vpon our labours and in the end of our liues a rich reward for doing him therein faithfull seruice Thirdly our minds and hearts must be settled in our callings so as we neither shift and change vnlesse it be vpon waighty and necessary causes nor intrude and busie our selues in the callings of others for this were to ouerthrow all order and bring
vertue vice or other thing handled the causes effects and common affections the subiect place the time and other adiuncts the dissentanies and contraries the distribution of the whole into the parts or of the generall into the specials and how euery branch is followed prooued illustrated and applyed Or if the Sermon want method or wee skill to conceiue it or memory to retaine it for it sometime happeneth that method which is the chiefe help of memory through too much curiosity and multiplicity of diuisions is a meanes to confound it yet let vs at least obserue those things that are deliuered which we knew not before for the increasing of our knowledge and bettering of our iudgement what vices are reproued or vertues commended with the reasons and illustrations of them both what hath most conuinced our consciences what hath been well pressed and wrought effectually vpon our hearts and affections for the withdrawing of them from any sinne their inflaming with the loue of any thing that is good and the stirring of them vp to the imbracing and practising of any Christian and holy duty §. Sect. 3 That we must stay in the Church from the beginning to the end of the Sermon The last duty in hearing is that we continue from the beginning of the Sermon to the end and as we are to come with the first so wee must not as the manner of many is depart till all the exercises of Religion being fully concluded the whole Assembly bee dismissed For as it is great vnmannerlinesse at a solemne feast to rise before the table is taken away vnlesse it be in case of sicknesse weaknesse or some important businesse so they which depart from this spirituall Feast before it be ended are either very vnmannerly and voyd of due reuerence and respect of Gods presence and his holy ghests and if they be not troubled with bodily infirmities doe shew the sicknesse of their soules when their spirituall appetite is so queazie that they loath their nourishment or that they thinke the imployment which they goe about of greater waight or at least much more necessary then the feeding of their soules with this spirituall Manna and vsing the meanes of their saluation Neither must we haste away after the Sermon is ended as though wee would rush out of prison as soone as the doore is opened but we must stay still that we may ioyne with the Minister and the Congregation in prayer and thankesgiuing if any bee as there ought to be after the concluding of the Sermon seeing as in receiuing our corporall food so also in the spirituall we haue as iust cause and occasion of praising God for benefits receiued as of praying for his blessing vpon them before we receiued them But if it bee omitted wee must supply this defect in respect of our owne particular by lifting vp our hearts vnto God praising him for causing the light of his Gospell to shine still vnto vs and for all the wholesome instructions admonitions reproofes and consolations which he hath graciously at that time imparted vnto vs. And if there be a Psalme sung we must ioyne with the Congregation praising the Lord with minde and voyce and making melody vnto him with our hearts which being ended we must expect the blessing of God pronounced by the mouth of his Minister with all reuerence and deuotion esteeming it of great efficacie as if God himselfe did blesse vs by them For so we reade that God appoynting Aaron to pronounce Num. 6. 23 24 c. such a blessing vpon the people saith that he should hereby put his name vpon them and he himselfe also would blesse them And therefore being of such importance we must not through ouer-much haste leaue it behinde vs as a needlesse complement §. Sect. 4 Of our duty in receiuing the Lords Supper And if the Sacrament of the Lords Supper bee administred hauing duly prepared our selues we are to communicate with the rest of the Congregation Luk 22. 19. and not vnmannerly depart from this holy Feast being inuited when we see it set vpon the Lords Table For it is a part of Gods publike seruice which is not left as arbitrary at our choyce to doe or leaue vndone but expressely inioyned by our Sauiour Doe this in remembrance 1. Cor. 11. 24 25 26. of me It is a notable meanes of confirming and increasing our faith being the Lords Seale wherewith he hath ratified his Couenant of grace and saluation with vs the which being often shaken with tentations and wounded and weakened with our sinnes needeth often to be strengthened and renewed It is the badge and liuery whereby we are knowne to bee Gods seruants and therefore comming to doe him seruice we ought not to cast it off when the rest of the family put it on It is a testification of our thankfulnesse to God and his Christ for all their benefits especially that great worke of our Redemption and a profession of our faith that we rest vpon the mercies of God and the death and merits of Christ for our iustification and saluation which wee are not to neglect when others performe it but to take all good occasions of testifying our faith loue and thankfulnesse vnto them It is a notable meanes to put vs in mind of Christs death and to apply all the fruits and benefits thereof vnto our selues when as wee see him crucified his body broken and his blood powred out before our eyes It is the Sacrament of our vnion with Christ and communion one with another wherein wee are knit together in the bond of loue and make profession that wee are fellow-members of the same body whereof Christ Iesus is the Head whereof if wee refuse to communicate hauing no good and necessary ground for it wee shall make a rent in the body and deny the communion and profession of our loue one with another §. Sect. 5 Of our duties to be performed when Baptisme is administred So likewise if the Sacrament of Baptisme be administred wee are not to depart before this holy action bee finished but to continue in the Congregation not as idle spectators but as being tyed heereby to performe diuers Christian duties both vnto God our selues and the party baptized In respect of God we are to stay the administration of this Sacrament that wee may shew our reuerence to his holy ordinances and glorifie his blessed Name for granting vnto his Church and vs the vse of them Secondly in respect of our selues that wee may renew our Couenant with God by calling it afresh to our remembrance together with his sweet mercies and gracious promises in Iesus Christ and also our owne vow and couenant which we haue made with him in our Baptisme that we may renew our resolutions and indeuours to performe it daily in more perfection and in the meane time take occasion vpon our slips and failings to bewaile our wants and imperfections That we may also call to mind what
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
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
spirituall ioy vnspeakable and glorious when as we are sure that nothing can hurt vs or hinder our saluatiō but all things euen afflictions themselues shall worke together for the best Now what is this but to haue a heauen vpon earth when as in this momentany life those eternall ioyes are begun in vs For as the Apostle telleth vs The Kingdome of God is righteousnesse peace and ioy in the holy Rom. 14. 17. Ghost Fourthly by this Christian watch we are fitted to beare all estates so as the great saile of prosperity shall not ouer-set vs whilest vvee take heed vnto our hearts that they be not vvithdravvne from God and fastened vpon vvorldly things nor be forced by the stormes of afflictions to strike saile and desist in our course tovvards our heauenly Countrey much lesse to dash against the rockes of despaire being assured that they Heb. 12. 6. are the signes of our adoption euidences of Gods loue and that by these manifold tribulations we shall enter into the Kingdome of heauen Fifthly by Act. 14. 22. this vvatch vve are made ready for the comming of Christ vnto Iudgement and prepared to enter into the ioy of our Master as we see in the parable of the faithfull seruant and the wise Virgins so as when the time approcheth the terrours of it need not to daunt vs but rather expecting him with his reward in his hand we may with confidence and ioy hold vp Luk. 21. 28. our heads because our full Redemption draweth neere Finally by this watchfulnesse we are assured of blessednesse seeing our Sauiour hath pronounced such as thus watch for his comming blessed in so doing Blessed saith he Luk. 12. 37 38 43. Math. 24. 46 47. are those seruants whom the Lord when he commeth shall finde watching Verily I say vnto you that he shall gird himselfe and make them to sit downe to meate and will come forth and serue them and make them owners of all his goods In which regard he calleth them Blessed blessed and the third time blessed to Apoc. 16. 15. shew that they are thrice blessed and euen perfected and consummate in blessednesse which keepe constantly the spirituall watch and are thereby alwayes in readinesse and prepared for his comming CAP. XIII Of the meanes whereby we may be inabled to keepe the Christian watch §. Sect. 1 The 1. meanes is temperance and sobriety and the second the feare of God THe last thing to be considered in this spirituall watch is the meanes whereby we may be inabled to keepe it the which I will but briefly touch because they are so fully handled in the fore-named Treatise The first meanes are sobriety and temperance the which as they much further vs in the naturall watch so are they singular helpes to inable vs vnto the spirituall Whereof it is that in the Scriptures they are ioyned and inioyned together as mutuall causes one of another Be sober 1. Pet. 5. 7 8. and watch We are not of the night nor of darknesse therefore let vs not sleepe 1. Thes 5. 5 6. as doe others but let vs watch and be sober And our Sauiour Christ perswading vs to this spirituall watch and arming vs against the deepe security of the latter dayes giueth vs in charge as a notable meanes to cause the one and preuent the other that we take heed vnto our selues lest at any time Luk. 21. 34. our hearts be ouercharged with surfetting and drunkennesse and the cares of this life and so that Day come vpon vs at vnawares Which meanes of watchfulnesse when Noah and Lot neglected they soone fell into a dangerous sleep of sinne Neither must this temperance and sobriety extend onely to meates and drinkes seeing we may be drunke with the intoxicating cups of pleasures and carnall delights and surfet vpon worldly prosperity and earthly things when we doe too hungerly affect them in our desires and set our hearts immoderately vpon them but they must reach also as I shewed before when I spake of sobriety to the right ordering of our minds in the vse of all temporary blessings in a due manner and measure so as they may be helpes and not hinderances vnto vs in all the duties of a godly life which if we neglect we may surfet and be spiritually drunke Esa 29. 9. and 51. 21. though we be neuer so temperate in the vse of meats and drinkes The second meanes to make vs watchfull is to nourish in our hearts the true feare of God not a seruile feare which will make euery slaue watchfull ouer his wayes for feare of the whip but a filiall and child-like feare which will cause vs to keepe ouer our selues in all things a diligent watch that we may doe nothing displeasing in his sight who so loueth vs and whom we so loue and contrariwise that wee may so carry our selues in the performing of all good duties as that God may be well pleased in vs and we in him he delighting to doe vs good and wee delighting to praise his goodnesse Of which filiall feare the Psalmist speaketh There is Psal 130. 4. mercy with thee that thou maist be feared And this is the feare which the Lord Ier. 32. 42. promiseth in the couenant of grace that he will put it into the hearts of his children and seruants that they may not depart from him This is it which as the Wise man telleth vs causeth men to depart from euill as wee see in Prou. 14 16. and 16. 6. the example of Iob who is said to be a man fearing God and eschewing euill And therefore Dauid desiring to restraine men from sinne putteth as it were into their mouthes the bridle of Gods feare Stand in awe saith he Psal 4. 4. and sinne not And contrariwise if this feare be not in vs and our hearts be taken vp with carnall security wee presently neglect to keepe any watch like a City which feareth not the approch of any enemies and rush without care into all wickednesse And this the old Serpent knew well who hauing no hope to preuaile against our first Parents so long as being afraid Gen. 3. 4. of Gods threatening they kept their watch hee perswaded them first to cast out this feare by vnbeliefe whereby becomming secure they were easily drawne into transgression This made Abraham thinke that the Egyptians were ready for all wickednesse because the feare of God was not Gen. 20. 11. Psal 36. 1. in the Land And the Psalmist telleth vs that the transgression of the wicked perswaded him to conclude that there was no feare of God before their eyes And finally the Apostle hauing repeated a whole bead roll of many sinnes which had defiled euery seuerall part of wicked men maketh the same conclusion with the Psalmist that because they were destitute of Gods feare this was the cause which made way for all the rest Rom. 3. 18 19 20. §. Sect. 2 The third
Body a bloody sweat And his externall sufferings as his betraying by his owne Apostle his apprehension by his cruell enemies who haled him before the Iudgement seat as a malefactour who was the Lord our righteousnesse falsly accused him who had committed no sinne and in whose mouth there was no guile vniustly condemned him who was iust and innocent mocked and scorned him blindfolded and buffeted him reuiled and spit vpon him clothed him with purple and crowned him with thornes whipped and tormented him crucified and killed him And here we may meditate of this kind of death which was most bitter and painfull ignominious and shamefull accursed and vncomfortable seeing he suffered not only a bodily death but the wrath of God which is the death of the soule and was vtterly emptyed as the Apostle speaketh Phil. 2. 8. of all diuine comfort and was as a man forlorne and forsaken of God in his owne sense and apprehension which made him to cry out vpon the Crosse My God my God why hast thou forsaken me Thus also wee haue matter of meditation from those things which followed his death as from his triumph vpon the Crosse ouer the wrath of God the curse of the Law Satan death hell and all the enemies of our saluation in respect of the vertue of his merits From his descension and buriall whereby he was held for a time vnder the arrest of death From those things likewise which were done by him in his state of exaltation as his Resurrection mansion vpon the earth for the space of forty dayes teaching and instructing his Disciples in those things which appertained to his Kingdome His Ascension sitting at the right hand of God and there making intercession for vs. And that which followeth of all these as the generall effect and fruit of them all the great worke of our Redemption So haue we matter of meditation from Christs Kingly Office by which sitting at the right hand of his Father in all glory maiesty and power hee raigneth ouer all the world and more peculiarly ouer his Church And heere we may meditate vpon the parts of his Kingly Office which are his speciall administration and generall and last Iudgement In the former wee may consider the gouernment of his Church and the abolition of the kingdome of darknesse In that we may meditate on his calling and gathering of it out of the world and the consecration of it being gathered by his presence and protection prouiding for it all necessaries and preseruing it from all dangers where we may take occasion to meditate vpon all Gods blessings and benefits both temporall spirituall and eternall which he hath and will bestow generally vpon his whole Church and also vpon those which he hath particularly and in speciall manner vouchsafed vnto vs both in our preseruation from euill and fruition of good The abolition of the kingdome of darknes is the ouerthrow and destruction of all his enemies and especially that grand aduersary Antichrist the whore of Babylon §. Sect. 7 Of the externall meanes of executing Gods Decree of Election Moreouer we may haue plentifull matter of meditation from the externall meanes of executing the Decree of our Election As from the Couenant of grace made with vs in Christ wherein the Lord hath promised that he will be our God and wee shall be his people the remission of our sinnes and saluation of our soules grace and all good things in this life and euerlasting happinesse in the life to come vpon the alone condition of faith which being liuely and effectuall bringeth forth the fruits of vnfained repentance So also from the meanes whereby this Couenant is administred namely the ministery of the Word and administration of the Sacraments Baptisme and the Lords Supper both which affoord vnto vs plentifull matter of meditation From the degrees likewise of the executing Gods Decree of Election and Reprobation As the loue and free grace of God in Christ and the degrees of the declaration of this loue both in this life and afterwards The first degree in this life is our effectuall calling the parts whereof are our election and separation from the world Gods donation giuing Christ vnto vs to be our Sauiour and vs to Christ to be saued by him and finally our insition into Christ and vnion with him From the meanes of executing this our calling which is the sauing hearing of the Word the softening of our hard hearts making them humble contrite penitent and sorrowfull for sinne which are all preparatiues to our sound conuersion and regeneration whereby wee who were dead in sinne are quickened and reuiued by the Spirit of God effectually applying vnto vs the vertue of Christs death and Resurrection From the worke of grace thus begun in vs we may haue much profitable matter of meditation As of the illumination of our minds with sauing knowledge of iustifying faith with the causes effects degrees properties and signes of it our iustification by faith in Christ our reconciliation and adoption and manifold other priuiledges of the faithfull of which I shall haue occasion to speak hereafter The speciall fruits of faith respecting our Iustification as our entrance into grace by which wee stand the loue of God shed abroad in our hearts confidence free accesse to the Throne of grace peace of conscience ioy in the holy Ghost and an holy glorying in Gods benefits The fruits of faith respecting our adoption as the Spirit of adoption hope Christian liberty So also we haue excellent matter of meditation from our sanctification the causes effects degrees properties meanes and signes of it and from the speciall parts of it our mortification vnto sinne and vinification to newnesse of life From the imperfection of our sanctification which is but begun in this life and to be perfected in the life to come and that by reason hereof the reliques of all sorts of sinne doe still remaine in vs blindnesse in our mindes errour in our iudgments impurity in our consciences forgetfulnesse in our memories rebellion in our willes security impenitency infidelity and hardnesse in our hearts corruption and disorder in our affections and by reason of all these many sinnes breaking out into our actions And heere we may meditate of those speciall sinnes and corruptions whereunto our natures are most prone and wherewith wee are most often ouertaken and of the meanes whereby we may mortifie and subdue them that they may no longer beare this sway in vs as in former times So also wee haue heere occasion to meditate of our begun sanctity in all our parts and actions of the internall holinesse of our natures and the change that is wrought in vs by repentance from euill to good from corruption to grace the which is to be obserued in all our inward faculties as the holinesse of our minds and vnderstandings in their spirituall illumination whereby they become wise and prudent in the things appertaining to God and our saluation the purging of our
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
sufficient for the other also and excellent wits and parts to comprehend and profit by them but also liue in such places which are infected with errours schismes and heresies where in respect of their company they shall need to be extraordinarily confirmed and strengthened that they may be able to defend the truth and to confute and conuince gain-sayers yea if it bee possible to perswade and gaine them that they may imbrace the same truth which they professe In which case I would commend vnto them the learned writings of B. Iewell against Harding of Doctor Fulke and especially his answere to the Rhemish Testament Doctor Reynolds conference with Hart Master Perkins his Reformed Catholique Doctor Abbots learned defence of it against Bishop Doctor Whites Way to the true Church and Doctor Willets Synopsis which comprizeth in it the summe of many others and learnedly disputeth and discusseth the most poynts in controuersie between vs and our aduersaries Otherwise I should perswade those whose maine aime is to informe themselues in the duties of godlinesse that they may practise them in their liues to be more sparing in the study of Controuersies seeing if they cleerly see the perfect rule of truth it will inable them to discerne the crooked errours which are contrary vnto it it being such a light as not onely sheweth it selfe but also all falshood which is opposite and oppugneth it CAP. XXIX Of our preparation vnto this exercise of reading and what is required in it §. Sect. 1 That we must come in reuerence to this holy exercise and bring faith vnto it ANd thus hauing generally shewed both who are to exercise themselues in reading and the subiect matter which they are to reade we are now to intreat of the duty it selfe and then to shew that it is an excellent helpe and meanes of a godly life In the duty we will consider the preparation vnto it and then the action or exercise of reading with some directions by which we may be inabled to performe it with fruit and benefit In our preparation our care must be to fit our selues that wee may performe this religious duty in a right manner and not to goe about it rashly and vnaduisedly neuer so much as once thinking to what end we vndertake it but onely reading to spend the time because we want some other imployment And first we must come vnto this duty with all reuerence and performe it as in Gods presence and as being one of his gracious ordinances whereby hereuealeth himselfe and his will more cleerly vnto vs for the edifying and building of vs vp in all grace and godlinesse Secondly we must bring faith with vs for as it is said of the Word heard so may it also of this namely that the Word which we reade will not profit vs vnlesse it Heb. 4. 2. be mixed with faith in those that reade it The which is to be vnderstood first generally of iustifying faith in Christ which is required in all our actions that they may be pleasing to God more specially in this seeing if Christ be not in vs by his Spirit and a liuely faith both to open the blind eyes of our mindes that we may see and vnderstand as hee did the eyes of Saul Act. 16. Luk. 24. Apoc. 5. 5. and our hard hearts shut vp in sinne as he did the heart of Lydia and of the two Disciples going to Emaus yea if this Lion of the Tribe of Iuda doe not open the sealed Booke we shall see and not perceiue reade and not vnderstand Besdies which we must bring a more speciall faith whereby we are made ready to beleeue and imbrace euery truth of God and to apply it for our owne vse as doctrines of truth for our instruction threatnings for our humiliation promises for our confirmation in faith consolations for our comfort and so in the rest But in respect of this faith there must be some difference in the act of it as it beleeueth the Scriptures and as it beleeueth the writings of men although most godly and learned For as these are not to be read with equall reuerence and esteeme vnto the other so neither in all respects with the like faith For we must beleeue the Scriptures with an absolute faith without any doubting or dispute of reason without other confirmatiō or appeale to further trial because they are the Word of God who being Truth it selfe can neither deceiue nor be deceiued But all other writings of men must be read with a reserued faith beleeuing them onely so farre forth as vpon due triall and examination we finde their sayings consonant and agreeable to Gods Word and grounded vpon his infallible truth as vpon a sure foundation For wee all being but imperfectly inlightened doe know onely in part and therefore being subiect to errours others also that should build their faith vpon our Luk. 8. 15. authority should erre with vs. §. Sect. 2 That we must bring honest hearts and earnest desires to profit by this exercise Thirdly we must bring with vs good and honest hearts that so the seed of the Word being sowne in them as in good grounds it may take deepe Psal 50. 16 17. root and bring forth in vs plentifull fruits Whereby I vnderstand not onely an heart purified by faith and purged from sinfull corruptions by true repentance without which we shuld not presume to take Gods word and Couenant into our mouthes but such an one as is replenished with sincere affections and holy desires as after all Gods graces so especially that we may profit by this present exercise without which wee may long reade and yet be neuer the better or holier like those who eating their meate without an appetite are after much feeding neuer the fatter Vnto such the saying of Salomon may be fitly applyed Wherefore is there a Prou. 17. 16. price in the hand of a foole to get wisedome seeing he hath no heart to it For though they abound in leisure and haue the sight and perusing of many excellent bookes yet they purchase by them no spirituall grace because they haue no such desire or end when they set themselues to reading but because they are weary of idlenesse or for curiosity that they may see what euery one is able to say or to get speculatiue knowledge that they may be fitted to entertaine discourse But if we would haue any good by our reading we must come to it with a mind and desire to profit by it to haue the graces of Gods Spirit increased in vs to haue our minds more inlightened with the sauing knowledge of God and his will to haue our faith affiance hope loue zeale and all other Gods gifts and graces confirmed nourished and inlarged in our hearts that wee may expresse them in our liues by increasing daily in bringing forth the fruits of holinesse and righteousnesse For if these desires be wanting though we should do nothing else but reade the
hands because being created wee haue Act. 17. 28. Psal 104. 28. no power to subsist of our selues but wholy depend vpon God for the continuance of vs in our life and good estate for as the Apostle saith In him we liue moue and haue our being so that if he withdraw his assisting power we perish and returne vnto our dust By his all-ruling prouidence we are euery day in the yeere euery houre in the day and euery minute and moment in the houre preserued from innumerable dangers which otherwise would seaze vpon vs from the assaults of our many and mighty enemies and especially of that roring and deuouring 1. Pet. 5. 8. Lyon who is alwaies ready to destroy vs if wee were not preserued vnder the wings of the Almighty from his rage and malice By it wee are gouerned and directed in all our waies so as we cannot stirre a foote nor moue a hand nor open our eyes or eares nor speake a word if wee had not strength from him By it all the creatures become seruiceable vnto vs and worke together for our good which otherwise would bee our bane From God wee haue all the benefits which we inioy the Sunne which giueth vs light and vitall heate the ayre which wee breathe the earth which sustaineth vs the meate which feedeth vs the apparell which couereth our nakednesse and keepeth vs warme our health and wealth our peace plenty and prosperity and all other blessings fit both for necessity and for our comfort and delight And not onely the things themselues but all their vertue and vigour whereby they become profitable to those ends for which we vse them doe come from him and doe as meanes and instruments serue his Prouidence for the deriuing of all good vnto vs himselfe still remayning the chiefe and principall cause which worketh by them or can deriue vnto vs all things needefull without them if they bee wanting For it is he who feedeth vs by our meate by our clothes keepeth vs warme by our friends doth comfort and relieue vs for which vses they would be vneffectuall yea produce the cleane contrary effects if they had not from his blessing their power and efficacy Now to what end O man dost thou receiue daily at the hands of God such innumerable blessings but that thou shouldest acknowledge him the Author of them and praise him for all the good which he doth vnto thee Why doth hee preserue thy life but that thou shouldest liue to his glory Why doth hee make all his creatures in heauen and earth seruiceable vnto thee but that thou shouldest hereby be moued with more cheerefulnesse to serue him who hath created both them and thee Why doth he preserue thee from dangers and protect thee from enemies and deliuer thee out of troubles and afflictions but that thou shouldest glorify and serue him without feare in Psal 50. 15 Luke 1. 74 75. holinesse and righteousnesse all the dayes of thy life Why doth he giue the light of the Sunne but that thou shouldest shun the workes of darkenesse and serue him in the duties of thy calling Why doth he let thee breathe the ayre but that thou shouldst spend this breath in speaking singing to his praise Finally why doth hee feed and clothe thee and giue vnto thee those manifold blessings which thou inioyest but that by this rich wages hee may incourage thee to doe him faithfull and cheerful seruice which if thou neglectest and mis-spendest all the rich gifts which thou hast receiued to the dishonour of him that giueth them in the seruice of sinne and Satan and in satisfying of thine own carnall and sensuall lusts what dost thou hereby but bewray thine horrible ingratitude towards such a gracious and bountifull Lord and Master What dost thou but alienate his loue from thee and prouoking his wrath against thee mooue him in his iust displeasure to withdraw his gifts from thee which thou abusest or let thee inioy them in his anger to thy greater hurt leauing them with thee as testimonies to conuince thee of thy shamefull vngratitude and as talents lent vnto thee which when thou hast mis-spent to the dishonour of thy Lord or not imployed them in his seruice will but prepare for thee a fearefull account at the terrible Day of Gods last Iudgement CAP. XXXVII Two other reasons mouing vs vnto a godly life The first taken from Christ giuen vnto vs by his Father the other from the Couenant of grace made in him §. Sect. 1 Of the inestimable gift of Iesus Christ which should moue vs to loue and serue God THe fourth mayne benefit which God hath giuen vnto vs is his onely begotten and dearely beloued Sonne Iesus Christ to be our Head and Sauiour in whom we were elected by whom we were to be saued redeemed For being falne in Adam who was the head and roote of all mankinde and not onely partakers of the guilt and punishment of his sin but also of the corruption of nature deriued from him whereby we were disabled to all good and made prone vnto all euill it would not stand with Gods Iustice to elect or saue vs till it were fully satisfied and wee freed from this sinfull condition Which being a worke impossible to men and Angels in respect of that infinite price which was to bee payd God of his free grace and loue ordained and appointed in his eternall Counsell his Sonne to be our Sauiour and Redeemer and to this end to take our nature vpon him that hee might be vnto his elect the second Adam and the Head of his Church in whom he chose them to life and saluation which the first Adam lost both for himselfe and all his posterity For howsoeuer the free loue and meere grace and good will of God be the supreme and highest cause of our election and saluation and Christ in respect of it but a meanes or subordinate cause of working that for vs which Gods loue had first decreed neither was Christ the cause that moued God to loue vs John 3. 16. with this first loue and free grace but this loue the cause which moued God to giue his Sonne vnto vs to be our Sauiour and Redeemer yet may it be truely said that wee could no otherwise be elected then in Christ as our Head and the roote of all our righteousnesse that iustice and mercy meeting together God might be glorified in them both although we be not elected for him but of Gods absolute will and free grace which moued him to giue vs his Sonne and all other good which wee receiue by him And this the Apostle plainely affirmeth that God hath chosen vs in him before the foundation of the world and that he hath predestinated vs to the adoption of children by Iesus Christ Ephe. 1. 4 5. vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace wherein he hath made vs accepted in his Beloued
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
away both these causes and effects of it And first wee must rowze vp our spirits and stirre vp Gods graces in 2. Tim. 1. 6. vs as the Apostle exhorteth that wee may not bee weary of well-doing by 2. Thes 3. 13. considering the waight and worth the profit and necessity of Christian and religious duties in comparison whereof all worldly things ought to be neglected as vaine and of no value Let vs remember that all the promises of grace life and saluation shall be assured vnto vs if we faint not whereas we shall haue no part or interest in them though we haue made neuer so good beginnings or proceedings if we doe not still goe forward and hold out vnto the end For if we indure Matth. 24. 13. to the end we shall be saued if we fight vnto the death we shall receiue the Crowne Apoc. 2. 10. of Life But if wee lay our hand vpon the Plough and looke backe we shall Luk. 9. 62. not be though worthy of the Kingdome of heauen Finally let vs dayly renue the meanes of Spirituall life and strength that so they also may be renued and repayred as hearing reading meditation prayer watchfulnesse holy conferences and the rest without which the soule will grow faint and languish like the body which is depriued of corporall food but especially when we feele our faintnesse and languishing wearinesse let vs vnite all the powers of our soules in prayer vnto Almighty God desiring him by the inward operation of his holy Spirit to quicken our deadnesse and strengthen our weakenesse that we may not waxe wearie of well doing but continue constant vnto the end Now concerning the effects of this slothfull wearinesse which are also great impediments to a godly life as hindring vs from entring into it or proceeding in it inconstancie and vnsettlednesse in performing Christian duties and want of feruencie in our loue and zeale in doing of them I shall not neede to adde any thing here for the remoouing of them seeing I haue spoken before of perseuerance and constancie in the dayly performance of all Christian duties and of that feruour of loue and zeale which ought to be vsed in doing of them And therefore thus much shall suffice to haue spoken of those impediments which arise from the flesh and corruption of our nature and also of the helpes and meanes whereby wee may remoue them CAP. XIII Obiections against a godly life made by the flesh answered and first such as pretend impossibility and difficulty §. Sect. 1 That a godly life is possible vnto vs. BVt the flesh doth not onely hinder vs in the duties of a godly life by those reall impediments which it casteth in our way of which I haue before spoken but also by suggesting into our mindes many strong obiections which tend to this maine end that wee may be discouraged from entring into the course of Christianity And first the flesh is ready to obiect that in this state of frailty and corruption it is vtterly impossible to lead a godly life in that manner as it hath beene before described For who can bring that which is cleane out of that which Iob 14. 4. is vncleane Who can leade such a life as is pleasing and acceptable vnto God whose pure eyes can indure nothing which is impure and imperfect seeing the Prophet telleth vs that our best righteousnesse is as Esay 64. 6. a polluted cloth and the Apostle who so farre exceeded vs that now liue in piety and righteousnesse notwithstanding complayneth that he could not doe the good he would but contrariwise did the euill he would Rom. 7. 15. not And therefore it is in vaine to wearie our selues about impossibilities and so to lose both the pleasures of this life and that which is to come And thus the flesh perswadeth vs to play the bankerupts and to resolue that because we cannot pay all our whole debt that therefore wee will pay nothing at all To which I answere with our Sauiour Christ that those things which are impossible to vs are both possible and easie vnto God who hath promised to assist vs if we desire and indeuour to serue and please him Secondly I answere that though nothing will please God but that which is pure and perfect all our best actions are full of corruption imperfection yet this need not to discourage vs from doing the best we can seeing Christ who hath perfitly fulfilled the Law for vs couereth our imperfections with his most perfect righteousnes washeth away our corruptions in his most precious blood so that we may doe the best we can then what is wanting on our part shal be supplied on his For what the Law could not doe in Rom. 8. 3. that it was weake through the flesh God sending his owne Son in the likenes of sinfull flesh and for sin condemned sinne in the flesh that the righteousnes of the Law might be fulfilled in vs who walke not after the flesh but after the Spirit as the Apostle speaketh Thirdly though that perfect obedience which the Law requireth be impossible vnto vs in respect of our frailty corruption yet that Euangelical obedience required in the couenant of grace namely that beleeuing in Christ we desire resolue indeuor to please God in al things is not so Though we haue no ability to performe seruice vnto God in that exact perfection which the Law requireth yet if we doe that which we are able in sincerity truth with vpright hearts good cōsciences we shal through Christ be accepted of God For he reiecteth not the least indeuours of his faithfull seruants who desire Nehem. 1. 11. to feare his name He will not breake the bruised reed nor quench the smoking Matth. 12. 20. flax till he bring forth iudgement vnto victory He spareth vs as a father spareth Mal. 3. 17. his sonne that serueth him and if we haue a willing mind we shal be accepted according 2. Cor. 8. 12. to that we haue and not according to that we haue not He pittieth our frailties and infirmities like as a father pittieth his children that feare him Psal 103. 13 14. out of this pitty pardoneth them For he knoweth our frame remembreth that we are but dust And though he hath most pure eyes which can indure no pollution yet he beholdeth not iniquity in Iacob neither doth he see Num. 23. 21. peruersnes in Israel Nor is he any accepter of persons but in euery nation he that Act. 10. 35. feareth him worketh righteousnes not according to the rigor of the law from which Christ hath freed vs but in the truth and vprightnes of his heart is accepted of him And thus was Dauid accepted as a man according to Gods own heart because he applied himselfe to obserue his precepts alwaies Psal 119. 112. to the end notwithstanding his grieuous sins and fearefull fals
calleth it a talent of leade For experience will teach vs that the soule is oppressed Zach. 5. 7. with no heauier burthen then the conscience of an ill spent life and the remembrance of our sinnes euen as contrariwise nothing more exalteth and cheereth the mind then the possession of iustice and vertue Yea that Euangelicall obedience which Christ here calleth his yoke and burthen is not onely light and easie but also commodious and exceeding profitable Which made Dauid out of good experience to professe that the Law of Gods mouth was better vnto him then thousands of gold and siluer Psal 119. 72 127 Psal 19. 10. Pro. 8. 11 18 19 and that it was more to be desired then gold yea then much fine gold And Salomon likewise affirmeth that wisedome that is the sauing knowledge and practice of true godlinesse is better then Rubies and all things that may bee desired are not to be compared vnto it that riches and honour are with it yea durable riches and righteousnesse and that the fruit thereof is better then gold yea then fine gold and its reuenew then choyce siluer Yea the duties of a godly life are not onely easie and profitable but also sweet and pleasant In which respect Dauid saith that Gods Commandements were sweeter to his Psal 19. 9. Psal 119. 103 111. Vers 14. Prou. 2. 10. and 3. 17. Ioh. 4. 34. mouth then the honey and the honey combe that they were the reioycing of his heart and that he reioyced in Gods testimonies aboue all riches So Salomon saith that wisedome is pleasant vnto the soule and that her wayes are wayes of pleasantnesse and her paths are peace And our Sauiour Christ found so much pleasure and comfort in doing his Fathers will that he neglected his food euen when he was hungry in comparison of it Now if the way of Gods Commandements was esteemed of the Saints so easie profitable and pleasant in the time of the Law how much more haue wee cause so to iudge of it in the time of the Gospell seeing God hath reuealed his will much more cleerly and affoorded vs farre greater helpes and incouraged vs to serue him with much sweeter and more gracious promises not now vailed with types and shadowes but cleerly expressed to the vnderstanding of the most simple and certainly assured vnto vs by the seales the Sacraments to take away from vs all doubting and wauering By all which and many other meanes our Sauiour Christ as it was prophecied of him maketh all crooked wayes straight and all rough places plaine that all Esa 40. 4. difficulties being taken away and remoued we may trauell in the wayes of godlinesse with much ease and comfort ioy and delight But aboue all other incouragements against all pretended difficulties this is one of the greatest in that the Lord in the time of the Gospell doth not exact of vs the rigorous and strict performances of seruants who must not haue their wages vnlesse they doe the will of their Lord in that manner and measure as he requireth but the duty and obedience of sonnes passing by Mal. 3. 17. 2. Cor. 8. 12. our infirmities and accepting the will for the deed the purpose and indeuour for the act and performance And that there may be no manner of discouragement hath also promised to assist vs with his grace and holy Spirit that we may be the better inabled to doe that which he requireth so as we may say with the Apostle I am able to doe all things through the Phil. 4. 13. power of Christ which strengtheneth me CAP. XIIII That a godly life is not tedious and troublesome to the regenerate man but easie and familiar §. Sect. 1 That the regenerate haue a new nature vnto which a godly life is easie and pleasant ANd thus it appeareth that the godly life is easie and pleasant in it selfe and it owne nature Now if wee can further prooue that it is also vnto vs nothing hard or impossible tedious or troublesome but contrariwise easie and familiar then the obiection of difficulties being sufficiently answered and remoued need not to be any impediment to hinder vs from entring into the wayes of godlinesse To which purpose we are first to know that howsoeuer the leading of a godly life be as hard and difficult as grieuous and euen vnpossible for a naturall man as for Lead to swimme or for the earth to leaue its center and to mount vp vnto the skies yet vnto those who are regenerate it is not so seeing their corrupt nature is changed and sanctified and they haue a new nature wrought in them vnto which a godly life is easie and familiar by reason of that similitude which is betweene them And thus the Lord when hee would haue his people to serue him in the duties of holinesse and righteousnesse doth promise to worke this change in them And the Lord thy God will circumcize thine Deut. 30. 6 11 14. heart and the heart of thy seed to loue the Lord thy God with all thine heart and all thy soule c. For this commandement which I command thee is not hidden from thee neither is it farre off c. But the Word is very nigh vnto thee in thy mouth and in thine heart that thou maist doe it And againe I will giue Ezek. 11. 19 20 and 36. 26 27. them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and I will giue them an heart of flesh that they may walke in my statutes and keepe my ordinances and doe them So in the new couenant of grace the Lord promiseth that he would write his Law not in Tables Jer. 31. 33. of stone but in the fleshie tables of their hearts and put it into their inward parts thereby inabling them to yeeld vnto it cheerfull obedience seeing they haue an internall cause of this spirituall motion in themselues euen an heart sanctified and replenished with the loue and feare of God which maketh them to desire aboue all things to serue and please him In respect of which change so farre forth as they are changed and regenerate it is no more tedious and wearisome vnto them to performe the duties of a godly life then for the liuing fountaine to spring or the riuer to flow or for grosse vapours and slimie exhalations to mount aloft into the middle and highest region of the aire when as they are rarified by the Sunne and haue their nature changed from an earthly grosnesse to an ayery or fiery subtilty and lightnesse although the reliques of sinne and corruption of nature remaining still in the vnregenerate part doe hang vpon vs and pull vs backe hindring vs in our spirituall motion like an exhalation inclosed with the vapours of the middle region so as it cannot mount vp vnto his owne proper place whereof arise some tedious conflicts and sharpe incounters which make the
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
my life that therein I may doe thee seruice and vse all good meanes for the furthering and assuring of my saluation O Lord giue mee a true sense and feeling of thy loue that I may loue thee againe and a liuely apprehension and taste of thy rich mercy and goodnesse that mine heart and voyce may returne vnto thee the praises that are due Yea so much the more O Lord increase my thankfulnesse by how much the lesse worthy I am of the least of thy mercies by reason of my manifold and grieuous sinnes For I confesse vnfainedly that miserable estate in which I am by nature both in respect of my originall corruption in which I was conceiued and borne whereby all the powers and faculties of my body and soule haue beene wholly defiled and vtterly disabled vnto all duties of thy seruice for which I was created and that I haue made my selfe much more miserable by adding heereunto actuall transgressions whereby I haue broken all and euery of thy Commandements in thought word and deed both by omitting the duties which thou hast commanded and committing the contrary vices and sinnes which thou hast forbidden the which as they are for the quality of them haynous so doe they in number exceed the haires of mine head and the starres of heauen Yea Lord I haue not onely thus sinned against thee in the dayes of my ignorance when as I neither had any knowledge of thee and of thy will nor so much as any desire to serue and please thee but euen since the time that thou hast called mee to the knowledge of thy Truth and by the good motions of thy Spirit hast perswaded mee to imbrace professe and practise it since thou hast allured mee by thy gracious promises to serue thee and hast incouraged mee heereunto by innumerable blessings and large testimonies of thy fauour I haue often sinned against thee through frailty and infirmity and not seldome against my knowledge and conscience Oftentimes I haue neglected thy seruice to serue in the meane while mine owne sinfull lusts and when I haue vndertaken it I haue performed it oftentimes after a cold and formall manner with much weakenesse and wearinesse vnchearefulnesse and deadnesse of heart and spirit By all which my sinnes thus multiplyed against thee I haue iustly deserued to bee depriued of all thy blessings and benefits and to bee ouerwhelmed with all those fearefull punishments threatned in the Law respecting both this life and the life to come O Lord my God affect my heart with vnfained sorrow in the sight and sense of this my sinne and misery And as it is a burthen too heauy for mee to beare so let mee haue such a feeling of it that I may hunger after the righteousnesse of Iesus Christ and apply it vnto mee by a liuely faith and so make good the Couenant of grace which thou hast made with mee one speciall branch whereof is this that thou wilt remember my sinnes no more I confesse that I haue offended thy Iustice but my Sauiour Christ hath satisfied it by paying my debt to the vttermost farthing accept therefore of his satisfaction and impute not vnto mee that debt which hee hath discharged I haue deserued eternall death and condemnation but hee was condemned that I might bee acquitted and hath suffered the bitter death of the Crosse and thine anger due vnto my sinnes that I might bee freed from death and thy displeasure and therefore O Lord I beseech thee for his sake to take away the guilt and punishment of all my sinnes that they may neuer bee imputed vnto mee in this life nor in the life to come And being thus iustified by faith and at peace with thee let mee also obtaine peace of conscience in the assurance of the remission of my sinnes and thy loue and fauour in Iesus Christ Giue vnto mee thine holy Spirit and thereby seale mee vp vnto the day of my Redemption and make mee thine owne Child by adoption and grace Let mee approoue my selfe to bee thy Child by resembling thee my heauenly Father in holinesse and righteousnesse by hating and forsaking all that is euill and by louing and imbracing all that is good Sanctifie mee thorowout in my soule and body and let mee not onely make an holy profession with my mouth but let it proceed from my heart and bee expressed in the whole course of my life Encourage mee in this worke against all difficulties by assuring mee that thou wilt bring it to good effect and let mee apply vnto my selfe thy gracious promises which assure mee as well of my sanctification and victory ouer my corruptions as of my iustification and freedome from the guilt and punishment of my sinnes Let mee set continually before mee thy Law as the rule of my life and labour to conforme my obedience in all things thereunto denying vngodlinesse and all worldly lusts and liuing holily and religiously in respect of thee righteously and charitably in respect of my neighbours and temperately and soberly in respect of mine owne person Let mee labour to obserue thy whole Law in forsaking all sinne especially that which is most sweet and pleasing to my corrupt flesh and in imbracing all vertues and Christian duties which thou hast commanded especially those vnto which my nature is most auerse Let mee not content my selfe with such an hypocriticall holinesse as is destitute of righteousnesse nor with such a meerely morall righteousnesse as is without holinesse but let mee approoue my piety to bee sincere by my iustice charity and mercy and let these bee sanctified by my true godlinesse and religious deuotion Let mee not stand at a stay contenting my selfe with that small measure of sanctification which is begunne in me but let mee daily striue in the vse of all good meanes whereby I may attaine vnto more perfection and so sanctifie them vnto mee by thy holy Spirit that they may bee effectuall to perfect that good worke which thou hast begunne Inrich mee more and more with all sanctifying and sauing graces with the knowledge of thee and thy will a liuely faith in Iesus Christ vnfained repentance for my sinnes firme affiance and confidence in thee feruent loue of thee and my neighbours yea euen mine enemies for thy sake Inflame mine heart with an ardent zeale of thy glory replenish it with thy feare that it may neuer depart from thee Strengthen mine hope in the assured expectation of all thy gracious promises especially those which concerne my euerlasting happinesse giue mee patience in all my troubles thankefulnesse for all thy benefits peace of conscience spirituall ioy in the assurance of thy loue and the grace of perseuerance in the profession and practice of thy true Religion vnto the end Remoue all stumbling blockes of offence out of my way comfort me against all discouragements and arme me against all the tentations of my spirituall enemies that they may neuer preuaile against me Take me into thy gracious protection
our selues liable to the fearefull curse thereof and to all the plagues punishments of this life and the life to come Neither is there any power in vs to helpe our selues out of this misery being as vnable to renew our nature as the Blackamore to change his skin or the Leopard his spots Yea when by thy Spirit wee are regenerate and haue some desires and indeuours to serue and please thee wee are vtterly vnable to satisfie thy Iustice for the least of our sinnes past seeing if thou lookest vpon vs with thy pure eyes our best righteousnesse will appeare like a polluted cloth so mingled with our imperfections and stayned with our corruptions that it cannot challenge any other reward as its due but thy displeasure and euerlasting death O Lord wee humbly beseech thee let vs not securely rest and please our selues in this our wofull condition but hauing a liuely sense and feeling of our sinne and misery let vs labour aboue all things to be freed from it And seeing there is no name in heauen or earth whereby wee may bee saued but by Iesus Christ alone thine onely Sonne and blessed Redeemer whom thou hast purposely sent into the world to saue sinners O Lord let vs renounce our selues and all creatures in heauen and earth as being vtterly vnsufficient to satisfie thy Iustice and saue our soules and let vs rest vpon him alone hungring and thirsting after his righteousnesse and desiring aboue all things that wee may bee found in him And for his sake we humbly beseech thee to magnifie thy mercies in the free forgiuenesse of all our sinnes and as they in their waight and number doe exceedingly abound so let thy grace abound much more in their forgiuenesse Enter not into iudgement with thy seruants for in thy sight shall no man liuing bee iustified Wee are not able to answere vnto thy Iustice one of a thousand but Christ our surety hath payed our debt and now as our Aduocate pleadeth for vs that by him thou hast thy due and that thy Iustice shall sustaine no losse in setting vs free seeing hee hath made full satisfaction for vs. Heare him then deare God thus pleading for vs Heare vs holy Father in his mediation pleading for our selues forgiue vs all our debts and cancell the hand-writing by which wee were obliged that it may neuer bee produced in iudgement against vs. Contrariwise wee beseech thee write the new couenant of grace not in tables of stone but in the fleshy tables of our hearts and not onely enrole the great Charter of our peace in the volume of the Booke containing in it the glad tidings of the Gospel but ingrosse and ingraue it in the booke of our consciences by the finger of thy Spirit that wee may with inestimable ioy dayly peruse it when wee haue it in our owne custody And not only worke in vs this peace in our assured freedome from the guilt of all our sinnes but also inward and outward purity in our soules and bodies by bathing and washing them in the blood of Christ from all sinfull corruption And sanctifie vs throughout that our whole spirit and soule and body may bee preserued blamelesse vnto the comming of our Lord Iesus Christ make vs in him more then conquerours ouer all the enemies of our saluation and spirituall Kings raigning especially ouer our corruptions that they may not by their might and malice disturbe our peace Reuiue vs more and more with the Spirit of Grace and power that we may walke with cheerefulnes in the waies of thy commandements performing throughout the whole course of our liues all Christian duties of holinesse righteousnesse and sobriety Indue vs plentifully with all sanctifying and sauing graces and let vs bring forth the fruits of them all in our new obedience with all sincerity vprightnes of heart Open our blind eyes that we may see the wonderful things of thy law increase our faith that the gates of hel may not preuail against it preserue vs from carnall security and hardnesse of heart and as wee daily renew our sinnes so let vs daily renew our repentance and sorrow for them Confirme our affiance in the assurance of thy power and loue strengthen our hope worke our hearts to thy feare inflame them with thy loue and with feruent zeale of thy glory giue vs humility patience and spirituall reioycing in the assurance of thy fauour euen in our afflictions and tribulations Make vs zealous of good workes that wee may approoue our faith by the fruits of it and let vs neuer bee weary of well-doing Arme vs against all the assaults of our spirituall enemies against the feare of death and iudgement to which end let vs keepe alwayes our accounts euen that we may not be loth to be called to a reckoning Prepare vs for the dayes of affliction and persecution that wee may be ready with wisedome constancy and courage not only to doe but also suffer all things for thy sake Accept with these our suits and prayers our praises and thankesgiuing for thy manifold blessings and benefits both corporall spirituall and eternall for thy inestimable loue and that singular pledge thereof thy deare and onely Sonne whom thou hast giuen vnto vs to worke that great worke of our Redemption for our being and well-being all thy graces in this life and assured hope of glory and happinesse in the life to come For our continuall preseruation in the whole course of our liues this night past and this day hitherto for our quiet rest and all other comforts of this life For all which and all other thy mercies thy blessed name bee praised and magnified Wee beseech thee good Lord continue thy mercy and loue towards vs in the whole course of our liues and namely in the residue of this day watch ouer vs with thy gracious prouidence and thereby preserue vs from all sinne and danger and so rule all our thoughts words and deeds that being holy and righteous they may be acceptable in thy sight Let vs so spend this day in thy feare as though it were the last day of our liues and let vs with all care and watchfulnesse so arme our selues against all the tentations of our spirituall enemies as that they may not preuaile against vs to make vs slothfull in thy seruice Finally giue vnto vs all things necessary for our soules and bodies and so sanctifie all thy blessings to our vse that they may be helps and furtherances vnto vs in seeking thy glory and our own saluation Vouchsafe these and all other blessings not onely vnto vs but also to thy whole Church and euery member thereof as if particularly wee had named them and so ioyne vs in the holy communion of grace as that we may for euer inioy the communion and fellowship of thy blessed Saints and Angels in the Kingdome of glory Heare vs and helpe vs O God of our saluation in all these our suits for thy Sonne and our Sauiour
liueth an entrance into thy Kingdome not onely by the assurance of faith and hope but also by letting him haue a liuely taste of those heauenly ioyes which thou hast prepared for him Moderate his griefes and paines that they may not hinder his soule from mounting aloft in diuine contemplations and secretly whisper vnto his heart sweet comforts by thy Spirit when as he is through weaknesse insensible of outward consolations Inflame his heart with feruent loue towards thee and his brethren yea euen his enemies for thy sake that he may bee assured that his sinnes are forgiuen of thee because thou giuest him grace to forgiue all men Strengthen him against the tentations of all his spirituall enemies and manifest thy power in his weaknesse by giuing vnto him a full and finall victory ouer them Frustrate the malice of Satan defeat his policies and confound his power that he may not preuaile against him in this last conflict Arme him against the feare of thy wrath and seuere iustice by assuring him that Christ hath appeased the one and satisfied the other Comfort him against the feare of death by perswading him that Christs death hath swallowed it in victory pulled out the sting thereof and made it harmelesse yea exceeding profitable as seruing now for a passage to glory and happinesse and by strengthening him to apply vnto himselfe these consolations by a liuely faith Weane his heart from worldly cares that they may bee no distractions to hinder him in his heauenly iourney and let the assurance and taste of immortall ioyes take away all lothnesse to leaue earthly comforts Set a guard of thy blessed Angels about him and let them serue as thy Messengers and Ministers to conuey his soule as soone as it is separated from his body into thy Kingdome that it may bee there crowned with glory and immortality Finally wee beseech thee giue vs all heere present an holy vse of these examples of our mortality that thereby our hearts being weaned from the world wee may make it our chiefe businesse to prepare our selues against the day of death and Iudgement that so wee may with ioy and comfort appeare before thee when thou shalt bee pleased to call vs to giue vnto thee an account of our Stewardship Heare vs we beseech thee in these our suits and supplications for thy Sonne and our Sauiour Iesus Christ his sake to whom with thee and thy holy Spirit be ascribed all glory and praise power and dominion both now and for euermore Amen A Prayer for Children O Almighty God and my most gracious Father in Iesus Christ I humbly confesse that I am a most wretched sinner and altogether vnworthy to bee in the Couenant of grace and saluation For I was not onely conceiued and borne in sinne and corruption whereby thy glorious Image was defaced in me but I haue added thereunto many actuall sinnes by breaking thy Commandements in thought word and deed whereby I haue deserued thy iust anger in this life and eternall death in the world to come But seeing thou hast vouchsafed to receiue me into thy Couenant of thy free mercy giuing me the signe thereof the Sacrament of Baptisme and hast sent thy Sonne Iesus Christ to dye for and by his death to redeeme the young as well as the old I beseech thee for his sake to pardon all my sinnes and to wash them all away in his most precious blood to receiue me into thy loue and fauour and to make mee thine owne child by adoption and grace Giue me thine holy Spirit to sanctifie rule and gouerne me that according to my age and small ability I may labour to serue thee Make me daily to increase in grace as I increase in yeeres inlighten my mind with the knowledge of thee and my Sauiour Christ and his truth Sow in me the seeds of faith and let it shew it selfe assoone as I am capable thereof in repentance and true obedience Make mee louing dutifull and awfull to my Parents and Gouernours and let mee learne by obeying them in my tender youth to obey thee in my riper age Giue me grace to hearken to their good admonitions and instructions and to profit and amend by their reproofes and chastisements Make me humble courteous and meeke modest and sober diligent to please in all good things and vertuous in my whole course of life that so I may increase in fauour with thee and all good men And as I beg these benefits at thy hands so I yeeld vnto thee all humble and hearty thankes and praise for all benefits both spirituall and temporall vouchsafed vnto me and namely for that it hath pleased thee to giue mee quiet rest and sleepe this night past and hast safely preserued mee from all perils and dangers to which my fraile life is daily subiect Continue O Lord thy loue and fauour towards mee for euer and especially this day take mee into thy fatherly protection preserue mee from sinne and perill and grant that being diligent and industrious in learning such good things as are taught me I may increase in knowledge and profit by instruction in such vertues and good qualities as are fit for me O Lord blesse and preserue my father and mother my brethren and sisters with all other my kindred and friends together with thy whole Church and grant that we may liue in thy fauour dye in thy faith and after death inherit the ioyes of thine euerlasting Kingdome through Iesus Christ our Lord to whom with thee and thy holy Spirit be all honour and glory both now and for euermore Amen FINIS Faults escaped in Printing Page 27. line 23. reade be in the Church p. 29. l. 12 r. internall booke p. 30. l. a fin 8. r. he hath made p. 33 l. 5. r. The will of God and l 7. r. will and most free p 28. l. 11 r. and make men p. 42. l. 12. r. Sunne p 30. l. 17. r. strong corruptions p. 52. l. 7. r. act of p. 57. l a fin 11. read end that we may p. 62. l. 23. returne to their p 66. l. 30. r. for the scanning l. 36. r. yet it neuer l. 39. r. bare act 41. Thesi p. 71. l. 3. r. strong wind l. 37. r. freed from p. 73 l. 4. r. when ceasing and l. 38. r. vpon vs. p. 74. l. 5. r. carry it quietly p. 75. l. 35. r. in a storme p. 85. in Margine l. 15. 16. r. bons viri p. 95. l. 24. r. not deuided and line 2● r. Chap. 2. Of piety which is the summe of the first Table § Sect. 1. page 125. line 17. reade dominion ouer all p. 125. l. 17. r. one lawfully and l. 33. r. not men p. 128. l. 16. r. God and vs. p. 138. in Margine l. 2. r. The manner p. 140. l. 13 r. dampe it p. 142. l 4 r in our neighbours p. 156. l. a fin 9. r. Frier like affectation p. 179. l. last r. any intercision p. 181 l. 7 r. in
to flee securitie pag. 50. § 3. That the examples of securitie fearefully punished in others ought to be warnings vnto vs. pag. 51. § 4. That Christs holy Apostles haue giuen vs many warnings to take heed of it pag. 52. § 5. That carnall securitie is a most dangerous sicknesse of the soule pag. 52. § 6. That it is a disease hardly cured pag. 53. § 7. That it is the cause of all sinne pag. 54. § 8. That it emptieth the heart of all grace and prepareth and maketh it fit to receiue Satan and all his tentations pag. 54. CHAP. IX Wherein is shewed that carnall securitie is the cause of many fearefull punishments § 1. THat carnall securitie depriueth vs of Gods fauour and protection and dispoyleeh vs of spirituall grace pag. 56. § 2. Of some speciall graces whereof it depriueth vs. pag. 57. § 3. That Gods Spirit will not dwell in a secure heart pag. 57. § 4. That carnall securitie depriueth vs of eternall happinesse pag. 58. § 5. That it exposeth vs to positiue euills and first to all dangers pag. 58. § 6. That it exposeth vs to Gods fearefull Iudgements pag. 59. § 7. The former point illustrated by Examples pag. 60. § 8. That it plungeth men into euerlasting condemnation pag. 60. § 9. That carnall securitie is a fearefull punishment of other sinnes pag. 61. CHAP. X. Of the meanes whereby we may be preserued from carnall securitie As first auoyding and taking away the causes of it § 1. THe first remedie is to auoid ignorance and to labour after knowledge pag. 63. § 2. The second remedie is to consider and meditate often on Gods Attributes pag. 63. § 3. The third meanes is to cast off all selfe-confidence pag. 65. § 4. That it is a notable meanes to weaken selfe-confidence if we consider the strength of our spirituall enemies pag. 65. § 5. The third remedie is to vse well our prosperitie pag. 67. § 6. The fift remedie is to shun customable sinning pag. 68. § 7. The sixt remedie is to make precious account of Gods grace and forbearance pag. 68. § 8. The seuenth remedie is to shun presumption pag. 69. § 9. The eighth remedie is to vse carefully the meanes of saluation pag. 69. § 10. The ninth remedie is to heare the Word with Faith pag. 71. § 11. The tenth remedie is to apply the Word vnto our selues pag. 71. § 12. The eleuenth remedie is not to misapply the promises pag. 71. CHAP. XI Wherein are set downe diuers other remedies whereby we may be preserued from carnall securitie § 1. THe first remedie is to withstand securitie in the first degrees of it pag. 72. § 2. The second remedie is to nourish in our hearts the true feare of God pag. 74. § 3. The third remedie is to make great account of a soft and relenting heart pag. 75. § 4. The fourth remedie is examination of our estate pag. 76. § 5. The fift remedie is to esteeme much of priuate admonitions pag. 77. § 6. The sixt remedie is to visit those who are in affliction pag. 79. § 7. The seuenth remedie is to meditate on the tentations and sufferings of Christ pag. 80. § 8. The eighth remedie is to consider that securitie in this life is vnseasonable pag. 81. § 9. The ninth remedie is to meditate often on the last iudgement pag. 82. § 10. The last remedie is frequent and feruent prayer for Gods blessing vpon all the former meanes pag. 83. THE CONTENTS OF THE SECOND BOOKE Intreating of Spirituall and Christian Securitie CHAP. I. Wherein spirituall securitie is defined and the definition explaned § 1. THat all securitie is not to be condemned but that it is in some kind commendable and to be desired pag. 85. § 2. The description of spirituall Securitie pag. 86. § 3. That God is the authour of spirituall Securitie pag. 87. § 4. That the Regenerate onely are the subiect of spirituall Securitie pag. 88. § 5. The grounds of spirituall Securitie on which it resteth pag. 88. § 6. Of the continuance and perpetuitie of spirituall Securitie pag. 89. CHAP. II. Of the Causes and Effects of spirituall Securitie § 1. THe causes of spirituall Securitie respecting God pag. 90. § 2. The causes of spirituall Securitie respecting God pag. 91. § 3. Of the particular causes of spirituall Securitie first sauing knowledge pag. 92. § 4. The second cause a liuely Faith in Christ. pag. 93. § 5. The third cause Charitie pag. 93. § 6. The fourth cause the true feare of God pag. 94. § 7. The last cause is new obedience pag. 94. § 8. Of the effects of spirituall Securitie pag. 95. CHAP. III. Of the meanes of spirituall securitie whereby it may be obtayned or preserued and increased § 1. THe first meanes is highly to esteeme it and to seeke it from God and in him pag. 96. § 2. The second meanes is to labour to be in the number of Christs Disciples and Sheepe of his flocke pag. 97. § 3. The third meanes is that we labour to be in the couenant of Grace pag. 98. § 4. The fourth meanes is to labour to haue the causes of it in vs. As first the Spirit of adoption and the chayne of sauing Graces pag. 99. § 5. The fift meanes is to labour to be indued with those speciall sauing Graces which are the causes of it first knowledge and remembrance of God and his Attributes Secondly Faith Thirdly Affiance fourthly loue of God fiftly the feare of God sixtly Christian righteousnesse seuenthly new obedience pag. 100. § 6. The sixt meanes contempt of the World pag. 101. § 7. The seuenth meanes to keepe our hearts vpright and our consciences pure pag. 102. § 8. The last meanes is Christian watchfulnesse and often examination of our estates pag. 103. FINIS Of Securitie first in Generall what it is lib. 1. chap. 1. § 6. In speciall and of the seuerall kinds which are 1. Natural which are either that in the state of lib. 1. Innocency which was holy and good chap. 1. § 6. Of corruption which is carnall in handling whereof is shewed 1. What it is and this is illustrated by Testimonies chap. 2. Examples chap. 2. 2. The causes of it which are twelue in number chap. 3. 3. The diuers kinds of it distinguished by the diuers degrees of it in which respect it is either naturall c. 4. § 1. affected and voluntarie § 2. subiects in which respect it is cōsidered as it is either in the Vnregenerate cap. 4. § 3. Regenerate where of the c. 4. kinds which are either insensible and not perceiued § 5. sensible and discouered § 5. causes of it which are two prosperitie § 6. pride § 7. 4. how we may know one kind from another where is shewed that they differ in their Causes and effects chap. 5. § 1. and 6. Subiects and properties chap. 1. § 6. 7. 5. The signes of it which arise from their seuerall Causes chap. 6. Effects and other arguments
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
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
themselues against mee round about The Lord Psal 27. 1 3. is my light and saluation whom shall I feare the strength of my life of whom shall I be afraid Though an host should encampe against mee my heart shall not feare though warre should rise against me in this I will be confident And with the Church God is our refuge and strength a very Psal 46. 1 2. present helpe in trouble therefore will wee not feare though the earth be remooued and though the mountaines be carried into the middest of the sea So in the time not onely of worldly prosperitie when God hedgeth him in on all sides with the pledges of his loue but also of affliction trouble and persecution hee is secure in the assurance of Gods fauour because he knoweth that these are signes of his adoption Rom. 8. 28. and that all things worke together for good to them that loue God to them that are the Called according to his purpose That vers 35. Afflictions Tribulation Distresse Persecution Famine Nakednesse Perill or Sword shall not bee able to separate him from the loue of Christ That they doe not hinder but further him in the way to euerlasting happinesse For by many tribulations we must enter into the Act. 14. 22. Kingdome of God wee must first suffer with Christ that afterwards 2. Tim. 2. 12. wee may raigne with him and these short and momentanie afflictions 2. Cor. 4. 17. shall cause vnto vs a farre most excellent and an eternall waight of glorie That they are not vnto them effects of the Legall curse but assurances of euerlasting Blessednes according to that of Dauid Blessed is the man whom thou chastenest O Lord and teachest him out Psal 94. 12. of thy Law And of the Apostle Peter If yee suffer for Righteousnesse Pet. 3. 14. happy are yee and bee not afraid of their terrour neither bee yee troubled And of the Apostle Iames Blessed is the man that indureth Iam. 1. 12. tentation for when he is tried he shall receiue the Crowne of Life which the Lord hath promised to them that loue him And finally that of our Sauiour Blessed are they that are persecuted for Righteousnesse Matth. 5. 10 11. sake for theirs is the Kingdome of Heauen Blessed are yee when men reuile you and persecute you and shall say all manner of euill against you falsely for my sake reioyce and be exceeding glad for great is your reward in Heauen In which respects they that are iustified by Faith Rom. 5. 1 3. and haue peace with God through our Lord Iesus Christ not onely reioyce in hope of the glorie of God and beare their afflictions with patience but euen glorie in tribulation as the Apostle speaketh In a word hee loseth not his spirituall securitie no not in the agonie of death it selfe because the Righteous hath hope in death and when hee Pro. 14. 32. is killed euen by Gods owne hand can say with Iob Though hee slay Iob 13. 15. mee yet will I trust in him And because hee knoweth that though Death bee able to separate his soule from the body yet it is not able Rom. 8. 38 39. to separate him from the loue of God in Christ Yea contrariwise it shall serue as a passage conducting him into Gods presence and hasten the fruition of this glorious Majestie and supreme goodnesse In whose presence is fulnesse of ioy and at whose right hand there are Psal 16. 11. pleasures for euer more CHAP. II. Of the Causes and Effects of spirituall Securitie §. 1 The causes of spirituall securitie respecting God HAuing shewed what spirituall Securitie is it now followeth that wee intreate of the Causes of it which are of Deus nobis haec otiasecit Virgil. Eclog. 1. two sorts the first respecting God the other our selues The chiefe and principall cause of it is Gods free grace working this spirituall securitie in our hearts that wee may with greater ioy and cheerfulnesse performe vnto him faithfull seruice when as wee are assured that though wee haue many enemies which oppose vs in it yet none shall bee able to doe vs any hurt nor hinder vs from receiuing the recompence of reward which the Lord of his free mercy and grace hath promised vnto vs. And thus Dauid acknowledgeth that it was no wisedome power or prouidence of his owne but the Lord onely that did make him dwell in safetie And that Psal 4. 1. 91. 1. he who dwelleth in the secret place of the most High shall abide safe from all danger vnder the shadow of the Almightie Secondly we haue this securitie by the free donation and legacie of Iesus Christ who at his comming in the flesh brought this peace with him and caused it to be proclaymed by his holy Angels Glorie to God in the Highest and on Luk. 2. 14. Earth peace good will towards men And leauing the Earth bequeathed vnto the faithfull and left this peace behind him Peace I leaue with Ioh. 14. 27. you my peace I giue vnto you not as the world giueth giue I vnto you that is a worldly and outward peace for in the World ye shall haue Ioh. 16. 33. tribulation but a spirituall peace with God and peace of Conscience by which yee shall haue inward tranquillitie of mind and securitie from all danger in the middest of earthly troubles and therefore let not your heart be troubled neither let it be afraid The fruit of which peace is the securitie of all the faithfull following their regeneration and change of their nature from sauage crueltie vnto a Doue-like simplicitie and Lambe-like meeknesse one towards another according to that prophesie of Esay foretelling the state of Christs Kingdome The Wolfe shall dwell with the Lambe and the Leopard shall lye downe Esa 11. 6 7. with the Kid and the Calfe and the yong Lion and the Fatling together and a little Child shall leade them c. And the suckling Child shall play on the hole of the Aspe and the weaned Child shall put his hand on the Cockatrice Den. They shall not destroy in all mine holy Mountayne for the Earth shall be full of the knowledge of the Lord as the Waters that couer the Sea Thirdly we enioy this securitie by vertue of the Couenant of grace which God hath made with vs in Iesus Christ Wherein the Lord hath freely promised that he will be our God and King and we his peculiar People and Subiects of his Kingdome whom he will therefore receiue vnder his protection and preserue safe and secure from all danger and that he will be our Shepheard and we his Flocke and the Sheepe of his pasture whom he will keepe safe in his Sheepe-fold from the Wolfe Lion Beare and all other rauenous Beasts which shall attempt to hurt vs according to that of the Prophet I will saue my Flocke and they shall no more be a prey And I