dangerous and fearefull for it argueth plainly that they haue sicke and leane soules though healthfull and fat bodies their faith and feeling is almost if not altogether dead and except they get some good helpe in some seasonable time they will vtterly perish 2. Here is a cooler to the itch of ambition to the thirst of couetousnesse Isa 55.2 Why lay you out your money and not for bread and your labour without being satisfied Our soule can finde no more rest in any earthly thing then Noahs Doue out of the Arke therefore as she returned to the Arke so must thou returne to God that made thee for himselfe The circular world cannot fill the triangular heart no more then a Circle can fill a triangle still there will be some emptie corners Nothing can fill the heart but that fulnesse which is in Iesus And therefore pursue thy desires these earthly things as earnestly as thou wilt and get of them what thou canst and delight thy selfe in thy fooles Paradise promising this and that contentment in the end thy thirst will be greater then it was in the beginning thy bread will proue grauell thy honie gall thy wine vineger thy fish Serpents Ipsa etiam vota post vsum fastidio sunt quae mereri optauimus vbi meruerimus abdicamus All earthly things are sweeter in the ambition then in the fruition After the vse we euen loath the things that wee haue often desired and those things that we haue desired to obtaine when wee haue obtained we reiect Vse 3 3. Take notice of the great lets and many impediments of this spirituall thirst and longing desire 1. The first is Ignorance men know not therefore they affect not Christ in this Sacrament If thou hadst knowne the gift of God Ioh 4.10 thou wouldest haue asked and he would haue giuen thee waters of life Because men cānot discerne with the eye of sense this spirituall water they neuer affect nor thirst after it whence it comes to passe that they stand as it were with Tantalus of whom the Poet speakes vp to the chin in water yet die for water they sit as it were in the midst of a richly furnished Table and yet pine away for want of cheare If we want them it is because we do not hunger and thirst after them for onely he that hungreth and thirsteth is called to them and Christ will only giue to him that hungreth and thirsteth to eate drinke of them 2. The second impediment is hardnesse of heart this is worse then the former for that cannot affect because it knoweth not this will not tho it know It is an hard matter to get a drop of water out of a flint and as hard a matter to soften it though riuers of waters be powred on it So it is with many a man the hardnesse of his heart is so inuincible that it cannot relent neither will one drop of the dewes of Heauen peirce it further then the outside like the heate of the Sunne that getteth not further into the tree then the outside 3. The third is securitie ioyned with extreme neglect men are carelesse of the benefits that may be reaped in this Sacrament and so cast it off like a begger that might grow to some better estate yet castes vp all care foldeth his hands together putteth them into his bosome and lets the squares goe as they will Vse 4 4 Vse Let vs thirst after Christ in this Sacrament exhibited to beleeuers Psal 42.1 as the heart panteth after the water brookes so let our soules pant after him Aristot de Historia animalium lib. 6. cap. 9. Lucretius lib. 6. Oppianus lib 2. de Venatione The Philosophers obserue of the Hart that being pursued by dogs in hunting by reason of heat and losse of breath he hasteneth to the Riuers or wearied in fight with a Serpent or stung or wounded by him while the Serpent resteth on the ground he seeketh to some colde fountaine whereby the infection of the venome receiued may bee abated Euen so such as are wounded and strucken of the old serpent must haue recourse vnto Christ not onely to behold him with the eye of faith but also to take him and taste him by the hand stomacke of faith that they may be headed For he is the fountaine and head-spring of all grace it is he that sendeth life sense motion and direction into all his members resembled in that holy oyntment which ran downe from Aarons head and beard Psal 133.2 euen to the skirts of his garment He is that blessed bread in this sacrament which being worthily eaten openeth the eyes of the receiuer Hee is that Rocke flowing with Honey 1 Sam. 14.27 that reuiueth the fainting spirits of euery true Ionathan that tastes it with the mouth of faith He is the true Bread of life and heauenly Manna which if we shall duely eate will nourish our soules for euer vnto life eternall How should then our soules make vnto Christ that request from a spirituall desire which the Capernaites did from a carnall motion Ioh 6.34 Lord euermore giue vs this bread The speciall meanes to come by this hunger and thirst is a consideration of mans miserie and Gods mercie the way to discerne this hunger and thirst is by the signes thereof 1. By a sense of paine in the stomacke 2. By a want and emptinesse 3. By an eager desire of a supply Thus much of the duties touching our good behauiour before we receiue The second sort of duties in our good behauiour at the time of receiuing follow in order They are foure 1. We are to receiue this Sacrament as an instrument appointed of God to conuay Christ and his benefits vnto vs if we beleeue 2. Wee must receiue it with feare and reuerence seeing it is Gods ordinance yet not to adore and worship it seeing it is not God but his ordinance 3. We must make a particular application thereof to our selues 4. We must receiue it with ioy and delight FIrst we must receiue this Sacrament being prepared and presenting our selues therunto not onely as a signe to signifie Christ and his benefits but also as a voluntarie Instrument 1 Thes 2.13 appoynted of God for the conuaying of sauing grace into our hearts I call it a voluntarie Instrument because it is the will and appoyntment of God to vse it as a certaine outward meanes of grace It is an Instrument because when wee vse it aright according to Gods institution then God answerable by it conferreth grace vnto vs. It may be sayd to be an Instrument to conferre Grace two wayes 1. By the signification thereof 2. By the confirmation First By the signification thereof for God testifieth his good will and pleasure partly by the word of promise partly by the Sacrament The signes representing to the eyes that which the word to the cares being also types and certaine Images of the very same things
3.40.41 where the Prophet sayth Come let vs search trie and examine our owne wayes and so turne againe to the Lord but howe must we examine our selues surely by the Law of God we must know that and take that into our hands Ephes 5.13 as a glasse to behold our selues in for it will shew vs all our sinnes Gal. 3.10 originall actuall c. Yea not onely our sinnes but the punishment of sinnes the Law as a lyne will shew vs all our crookednesse and fetch vs in by such circumstances as wherby we shall not content our selues with a Confession in grosse that we are sinners bvt we shall confesse our sinnes to be out of measure sinfull and like the Kings Atturney sift and exaggerate euery circumstance of our sinne to make it as foule as can be that our harts may be beaten downe in the sence of our miserie and that we may cry out of our selues Alas What haue I done And in this Examination wee must iudge 1. Cor. 11.31.32 and condemne our selues that so we be not iudged and condemned of the Lord. We must doe as the Iudge doth in his examining of a theefe or an euill doer first set our selues at the barre of the Lords seate to whom we must bee countable secondly make diligent search into our offences thirdly produce witnesses fourthly accuse our selues and plead guiltie fiftly confesse the particulars and sixtly passe sentence of death vpon our selues iudging our selues a people worthie to bee cut off Ezek. The second thing whereof we must examine our selues is whether our sinnes be pardoned whether the seale of Gods spirit is set to the pardon whether Christ hath acquitted and discharged vs for our offences 1. Tim. 1.13 14. whether we bee reconciled vnto God or in the state of grace or no this Sacrament profits none but such as are in Christ Examine your selues saith S. Paul whether you be in the faith or no 2. Cor. 13.5 proue your selues know you not that Christ is in you except you be Reprobates We may know whether wee be reconciled vnto God and haue gotten pardon of our sins two wayes 1. If we feele that we haue truely beleeued 2. If we perceiue that wee haue truely repented For the first wee shall know that wee haue truely beleeued by examining three signes of our faith First if we finde wee haue receiued the spirit of grace and the sauing gifts and graces thereof which they that trueâ—y beleeue doe receiue then may we know that wee are reconciled vnto GOD and haue true faith Hereby sayth Saint IOHN Wee know that wee dwell in him 1. Ioh 4.13 and hee in is because hee hath giuen vs of his Spirit And among all the gifts of â—he Spirit earnest and hearâ—â—e Prayer is a note of true â—aith for therein the Spirit â—f GOD giueth vs confidence â—nd boldnesse to crie Rom. 8.15.26 Abâ—a Father with sighes and â—â—bbes that cannot bee expresed Secondly we shall know we â—aue faith if there bee an inward ward battell against feare against infidelitie against sinne and against the temptation of Sathan so as through Gods blessing we doe ouercome Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Euery crosse puffe of winde of affliction or temptation vnsetleth the vnbeleeuer but the beleeuer will not feare though the earth bee moued Psal 46.2 his faith is like Iron the more it is beaten the harder it is or the waters the more they are pressed the stronger they are and the more impetuous as we see in the Sea betweene two rockes and in Riuers vnder the Arches of a bridge Thirdly the third signe of faith is a sense and feeling of the fruit of faith as 1. Of peace of Conscience secondly of Iustification Being iustified by faith Rom. 5.1 we haue peace towards God through our Lord Iesus Christ thirdly of Ioy which is called vnspeakeable and glorious Wee ioy in God through our Lord Iesus Christ by whom we haue receiued the attonement fourthly of mortification Act. 15.9 faith purifieth the heart it suffereth no vncleane thoughts vnlawfull lusts or wandring motions to harbour there it purgeth out the old leauen and by little and little transchangeth it into a newe lumpe fiftly of obedience We haue receiued grace Rom. 1.5 and Apostleship that obedience might bee giuen vnto the faith Heb. 11.8 And Abraham by faith when he was called obeyed God Gal. 5.6 sixtly of loue faith worketh by loue both towardes God man towards him that begate and him that is begotten yea and him that is not yet begotten seauenthly Of remission of sinnes Act. 13.48 so many as were ordained to eternall life beleeued And againe All that beleeue in Christ Act. 10.43 shall receiue remission of sinnes c. The inward sense of such fruits as these argueth faith to be in the heart of him that beareth them For our Repentance we shall know that wee haue repented by these foure signes of it First if we feele by examination that we haue tender harts euen like melting waxe 2. Cor. 7.10 continually mourning and grieuing for our sinnes and offences the sacrifices of God are a contrite Psal 51.17 Psal 34.18 And 77 3. And 143.4 Isa 42.3 Ioel 2.3 Act 2.37 broken afflicted anguished perplexed brused rent and pricked heart He that vnfainedly repenteth doth lament and bewaile his former sinnes and conceiueth such inward griefe that his heart doth melt 2. King 22.19 and his spirit is sore troubled within him 1 Sam. 8.15 Our sinnes should be our greatest sorrow nothing should goe so neare our hearts as they and therefore the Lord saith that when men are brought to a true sight of their sinnes they shall mourne for them as one that mourneth for his owne sonne Zach. 12.10 and be sorrie as one is sorrie for his first borne Secondly we shall know that we haue repented if wee feele our selues prone and forward to hate with perfect hatred and detestation all our sinnes past or present our selues for our sinnes whereby we haue offended our gracious and mercifull Father 2. Cor. 7.11 This is called Indignation or displeasure signifying how much euery penitent man is angrie and displeased with himselfe and thus did Iob repent of his sinnes saying Iob 42.6 I abhorre my selfe in dust and ashes and Paul Rom. 7 24. when he called himselfe a Persecutor and a miserable wretch Thirdly we shall know our repentance to be sound if for the time to come we purpose and resolue to leaue forsake all our former sinnes Si vis esse verus paenitens cessa a peccato et noli amplius peccare quoniam inais est paeniteÌ„tia quamsequeÌ„s coinquamt culpa Bern. Medita c. 4. yea all manner of iniquitie It is not sufficient for vs to be inwardly sorrowfull but we must put away all our sinnes and if thou wilt be a
or red or greene waxe but of the red bloud of the immaculate Lambe Iesus Christ which is visible exhibited to the eye of faith for which cause the Lord himselfe and the Apostle calleth the Cup in this Supper the bloud of the new Testament or of the new Couenant for that couenant of grace is ratified established and confirmed yea and sealed therewith as it were with the Lords broad seale And as in the Kings broad seale there is imprinted ingrauen and liuely represented the person of his Maiestie So in this Sacrament which is the Lords seale is imprinted engrauen and represented the verie bodie bloud of Christ and the liuely person of the sonne of God and all for the strengthening of our faith and the nourishing vp of our soules in the assurance of our saluation through his merites and mediation 3. A third end of this Sacrament is to be a token of our Vnion with Christ and Communion with our brethren 1. Of our Vnion with Christ The Cup of blessing which wee blesse 1 Cor. 10.16 is it not the communion of the bloud of Christ and the bread which we breake is it not the Communion of the bodie of Christ That is a most effectuall signe and pledge of our vnion with Christ This vnion is called abiding in vs Ioh. 14.16.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ioyning to the Lord a dwelling in our hearts and is wrought betwixt Christ and vs 1 Cor. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit of Christ apprehending vs and by our faith stirred vp by the same spirit apprehending Christ againe Both which S. Paul doth most liuely expresse I follow after Phil. 3.12 if that I may apprehend that for which also I am apprehended of Christ Iesus This vnion is best felt and most confirmed when we doe duely receiue the Lords supper for then we shall feele sensibly our hearts knit vnto Christ and the desires of our soules drawne by faith and the holy Ghost as by the cords of loue nearer and nearer to his holinesse 2. Of our Communion with our brethren 1. Cor. 10.17 We being many are one bread and one bodie for wee are all partakers of that one bread that as the bread which we eate in the Sacrament is but one though it be made of many graines So all the faithfull though they be many yet are they but one mysticall bodie vnder one head which is Christ This Communion pleaseth Christ very well Ioh 17.11 21.22.23.26 else hee would not haue prayed for it so often as he did and it is highly commended in the Primitiue Church because beleeuers were of one heart and of one soule in truth affection and compassion 4. A fourth end of this Sacrament is a token and pledge of our 1. spirituall resurrection He that eateth me shall liue blessed be that man that hath part in this resurrection Ioh 6.57 2. Of our corporall Resurrection He that eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day Christ our head is risen therefore all the members of the bodie shall likewise rise for how can those bodies which are weapons of righteousnesse Rom. 6.13 temples of the holy Ghost and members of Christ 1 Cor. 6.19 Iuo modo negant carnem capacem esse resurrectionis quae sanguine corpore Châ—isti nutritur Irenae lib 4. cap. 34. and haue beene fed and nourished with the bodie and bloud of the Lord of life but be raised vp againe at the last day 3. The third and last thing which must be knowne touching this supper before we come to it is this Wee must know what it is to eate this Supper many are ignorant in this matter Now to eate this Supper is to eate the flesh of Christ and to drinke his bloud spiritually by faith vnder the signes of bread and wine for this cause Christ sayth I am the bread of life Ioh 6.35 he that commeth to mee shall not hunger c. And againe except yee eate the flesh of the sonne of man and drinke his bloud ye haue no life in you Againe Whosoeuer eateth my flesh and drinketh my bloud hath eternall life for my flesh is meate indeede and my bloud is drinke indeede And all this must bee done by faith which is both the hand mouth and stomacke of the soule to receiue chaw and digest this heauenly foode In the Gospell of S. Iohn it is said that God giueth this priuiledge to so many as receiue Christ that they are the sonnes of God Ioh 1.12 and a little after it is shewed who receiue Christ namely all those that doe truely beleeue So that looke as the hand of the bodie takes the bread and the wine and the mouth chaweth and the stomacke digesteth them to the refreshing and nourishing of the bodie euen so faith as the hand of the soule taketh hold vpon Christ represented and resembled vnder the signes of bread and wine and feedeth vpon him so as both soule and bodie are fed and nourished vnto eternall life Ob Ob. But our bodily foode is present with vs Christ is in heauen how then can we feed on him Sol Sol. I answere that it is true he is in heauen for the Scripture sayth Act. 3.21 the heauens must containe him till the restoring of all things Yet notwithstanding he may be said to be really present two wayes 1. To the signes by a Sacramentall relation 2. to the Communicants by faith alone Fidem mitte in coelum eum interris tanquam presentem tenuisti Aug. Epist 3. ad Volus In the holy Contemplation of faith thou art at one instant with Christ and Christ with thee Vse 1 Vse Seeing Christ is offered in this Sacrament to bee our foode and we are to feede effectually on his bodie and bloud in assurance of life eternall this then must teach vs to be carefull to keepe our stomackes for this meate and not cloy them before hand with sinne Men commonly keepe their stomackes for the best meate and will not cloy them with the meanest so let vs keep our stomackes for this blessed Manna Psal 78.24 25. which will make vs looke fresh in this worldly wildernesse Num. 16.35 Labour not sayth our Sauiour so much for the meate that perisheth Ioh 6.27 as for that which will last for euer And that our stomackes may be fit for this heauenly bread and Lordly cup we must take heed of sinne we are called the Temples of the holy Ghost let vs looke that these temples be cleane swept and cleansed otherwise neither Christ nor the holy Ghost will come into them Vse 2 2. This sheweth vs how needfull a thing faith is to the partaking of this Sacrament All this meate in this Supper must be eaten by faith As meate will doe one no good that wants hand mouth and stomacke
that are promised in the Word yea in this Sacrament The signes are not generall confused but particular to the seuerall Communicants 2. This Sacrament is an instrument of confirming Grace in that the signes thereof confirme our faith as a pledge by reason they haue the promise of God annexed thereunto For when God commandeth vs to receiue the signes by faith and promiseth withall to giue the things signified he bindeth himselfe as it were in a bond vnto vs to stand to his owne word euen as men binde themselues in Obligations putting to it their hands and seales so as they cannot goe backe when the signes are thus vsed as pledges then they are Instruments not onely of the encrease but also of the confirmation of Grace in vs. This confirmation is on this wise the signes and outward Elements 1. affect the senses outward and inward 2. the senses conuay the obiect to the minde 3. the minde directly by the holy Ghost reasoneth on this manner out of the promise annexed to the Sacrament He that receiueth the Elements aright shall receiue confirmation of Grace thereby but I vse them aright in faith and repentance sayth the minde of the beleeuer therefore I shall receiue confirmation c. Vse This serueth to confute the Papists who hold both this Sacrament and the other of Baptisme not to be voluntarie Instruments of God to confer Grace but naturall and Physicall Instruments hauing power and efficacie to work Bellarm de sacram lib. 2. cap 4.11 produce and giue grace yea that the very action of the Minister dispensing the Sacrament Ex opere operato giueth grace immediately as the moouing of the Pen causeth writing This Popish doctrine is fearefully derogatorie from the bloud of Christ Si quis dixerit per ipsa nouae legis sacramenta ex opere operato non conferri gratiā c. Concil Triden sess 7. Can 8. contrary to the Scriptures For 1. this effect cannot be ascribed to the worke done as they teach 2. neither can any extraordinary eleuation of their Beeaden-God conferre grace for this were to make the Sacrament a miracle and to encroach vpon the right of the holy Ghost 3. neither haue the outward elements any inherent force and power to feede the soule as they haue to feed the bodie 4. neither because grace is not tyed by any promise or meanes to the action so as God who is most free in his gifts cannot either otherwise distribute or cannot otherwise but dispence it with the action But vnderstand that 1. Grace is not tyed to the word therefore not to this Sacrament 2. If this were true then euery Communicant should be gracious the contrary whereof appeareth in many of Pauls communicants 1. Cor. 11. 3. Paul stands much vpon this to proue that Iustification by faith is not conferred by the Sacrament from circumstance of time gathereth that Abraham was first iustified before he receiued the Sacrament Act. 10.47 So Cornelius did truely feare God and was endued with the spirit of prayer So the Eunuch was first a beleeuer Act. 8.37.38 before hee Communicated 4. This opinion of tying grace to the Sacrament ouerthroweth 1. the highest and most proper cause of our saluation which is Gods free election to which onely Grace is tyed 2. the onely meritorious cause which is the bloud of Christ 3. the most powerfull and applying efficient which is the holy Ghost to whom Grace is ascribed and not to the Sacrament Vse 2 Vse 2. As it is with the Lords Supper so it is with all other ordinances of God no outward means can be effectuall vnlesse the inward worke of the spirit be added We haue power to come and heare the word but vnlesse the anoynting teach vs 1 Ioh 2.27 we shall remaine vntaught yea let the Apostles themselues preach Mar. 16.20 the Lord must worke with them also or nothing can be done Wee haue power to come to Baptisme yet vnlesse we be renewed by the holy Ghost Tit. 3.5 and the spirit be vpon vs Isa 59.21 the outward water will doe no good If there be any grace in the water sayth Basil it is not in the nature of the water Basil lib. de Spiritu Sancto cap. 15. but from the presence of the spirit and Hierome sayth Hieron in Isa 14. man giueth water but God giueth the holy Ghost Let vs beware and take heede that we giue not too much to outward meanes as if they shuld yeeld forth all comfortable fruit and all efficacie of themselues without the worke of the spirit Many boast of the Sacrament very much as the Iewes of their Temple the Law Circnmcision Couenants c. yet if they goe no further then the outward signe it cannot be an Instrumēt from God to conuay grace into their hearts As of Baptisme so it may be sayd of the Lords Supper Vis regenerandi non aquae simplici sed Sacramentali idest gratiae Dei quae mediantae verbo per aquam operatur adscribenda est Polan in Analys Cateck Basil the efficacie and strength of our regeneration and reformation cannot be ascribed to the bare signe but to the Sacramentall signe that is to the grace of God working with the outward signe yet so that the word of God must worke with them The second dutie touching our behauiour in the time of receiuing is this We must set our selues in the sight and presence of the Lord and receiue this Sacrament with feare and reuerence as Gods owne ordinance to conuay encrease and to confirme Grace in vs so as that we must not worship it as God himselfe the author and bestower of all grace goodnesse Eccles 5.1 Take heede sayth Salomon to thy foote when thou entrest into the house of God and be more readie to heare then to offer the sacrifice of fooles for they consider not that they doe euill as this must be done at the receiuing of the Word so at the rest of all Gods ordinances for this is a most certain rule that what feare and reuerence God requireth in one of his ordinances he requireth in all his ordinances Hee would haue vs to feare and tremble at the receiuing of them Isa 66.2 The ground Reason and Reason is because that abuse which is offered vnto any of Gods ordinances the Lord taketh as done vnto himselfe euen as the Prince taketh that disgrace which is done to his Crowne and robes as done to himselfe Christ sayth those that despise his Ministers despise him and those that despise him despise his Father that sent him therefore all our gestures behauiours must be such as shew forth a feare and reuerence due vnto God in respect of his ordināce whither we receiue it kneeling sitting or standing or the like yet these things being in different in thēselues we must haue a respect vnto the order rule of comelines which is set down in the Church
in admonition instruction consolation and such like Some will giue so far as may stand with reputation What if Christ had beene so streightned in his bowells to vs-ward where had our poore soules beene He had honor and glorie yet for our sakes he emptied himselfe and became of no reputation and shall wee stand with his poore members on tearmes of reputation Some giue grudgingly who when the pennie is out of the purse wish it in againe and repent of their liberalitie these are men with euill eyes Pro. 23.6 And many others will not giue any thing without much vrging these are like Spunges they sucke vp water apace but they will not let fall a drop though they be full till they be squeezed I could wish that these excuses might be spared and poore hungrie soules better remembred Giue vnto them to supplie their wants giue chearfully and often when by anie meanes you heare of their distresse A mercifull man will not stay till poore men seeke vp him but he will seeke vp the poore that he may finde them whom modestie and shame fastnesse causeth to lie hid and to conceale their needfull cases Oh spare some dish from your tables some morsels from your mouths some mony from your treasurie to relieue them 1. God commands it and giueth to you that you may giue to them 2. Reckoneth it as done to himselfe 3. It commends your profession nay our profession of Christianitie bindeth vs to giue 4. Thy gift is depositum pietatis Tertul. in Apolog. the stocke of godlinesse 5. It is pleasing to God Heb. 13.16 it is called a sacrifice 6. It is beneficiall to thy selfe God suffereth many to labour vnder great miseries that hee might crowne the miserable for their patience and the mercifull for their beneuolence 7. Manie promises are made to giuers Pro. 11.25 Luk. 6.38 Giuing is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion or Communication If thou giuest a penie the poore man giues thee a good prayer and blesseth thee in the name of God Iob 29.13 And 31.20 of which Iob made great reckoning Giuing is like to Tennis-play for as the Ball that is serued is returned forcibly vpon him that serued it So doth God double vpon vs the good that we haue done to others as Dauias Prayers returned into his owne bosome Psal 35.13 so doe our Almes The fourth and last dutie required at our hands after the receiuing of the Sacrament is a spirituall watchfulnes by prayers and supplications in the spirit both for our selues and the whole Church with all perseuerance thereunto that both it and we may continue in well-doing vnto the end and in the end This Dutie is set forth vnto vs in the Philippians where the Apostle bids vs be in nothing carefull Phil. 4.6 but in euery thing by prayer and supplication together with giuing of thankes let our request be made knowne vnto God And our Sauiour Mat. 26.41 bids vs watch and pray least we enter into temptation giuing vs to vnderstand that it is an easie matter to fal from God and flie to the enemies of our saluation vnlesse wee make heartie prayers to God for our establishment Paul prayed vnto God in the behalfe of the Philippians Phil. 1.5 that they might stand strong in their fellowship in the Gospell from the first to the last day and surely much more needfull is it for vs to pray for constancie in good things soone may we fall or slip let vs then pray the more seruently let vs not giue our selues any rest but still pray vnto the Lord for our continuance Reason 1 1. Because of our selues we are able to doe nothing not to thinke one good thought so much lesse performe one good action It is God that giueth vs both the will and the deede Phil. 2.13 as Christ sayth Ioh 15.5 without him we can doe nothing therefore it is necessarie that our soules should be powred out and our supplications tendered that God may be pleased to beginne good things in vs then according to his good pleasure to continue them in vs and vs in them Reason 2 2. Because sleepinesse in good actions begun bewraieth our carelesnesse causeth God to remoue Reu. 2.5 and to take his ordinances away from amongst vs and to translate them to another people Mat. 21.43 which shall bring forth the fruits thereof to leaue vs to our selues to come against vs with wrath and to bring on vs that shamefull Prouerbe Loe 2 Pet. 2.22 with the dogge they haue turned to their vomit and with the sow to the mire What greater shame then after our escape from the filthinesse of the world our taste of the good foode of our soules and of the ioies to come to turne from the holy Commandement what a shame is it for vs to begin in the spirit and to end in the flesh to feede of Angels bread and then to lust after the Garlicke and Onions of Egypt Great neede it is for vs to cast down our selues in all lowlinesse before the throne of Gods maiestie and earnestly begge at his hands strength courage in all good things and perseuerance therein considering that if the vncleane spirit come for re-entrie and get possession Luk. 11.24 c. he will come with seuen other vncleane spirits and our last end will be the worst Reason 3 3. Becavse wee can neither receiue any grace nor vse any good gift well nor keepe any good thing nor encrease it without watchfulnes by prayer If ye abide in me Ioh 15.7 and my Word abide in you aske what you will and it shall be done vnto you To pray alwayes Rom. 12.12 1 The. 5.17 Luk. 18.1 and not to faint or giue ouer is a thing much commanded by the holy Ghost And as thus we are to watch by prayer so alwayes in our prayers this is to be remembred that we pray that the Lord his way may be knowne vpon earth and his sauing health among all Nations that the word of the Lord may haue free passage and that we may continue grounded and stablished in the faith as we haue beene taught in Iesus Christ Vse 1 Vse 1. This may confute the Papists touching their free-wil seeing a man cannot perseuere nor do any good thing without Gods speciall assistance Whosoeuer therefore shall tell you that wee haue power in our selues to will and to doe that which is good and that wee need onely to be holpen but not wholy assisted by grace beleeue him not Adam before his fall had free will to choose the good and to refuse the euill but by his fal he lost that which in his Creation hee had euen all free-will vnto all things of the spirit so that till such time as he be regenerate by the spirit of God he cannot at all by his own power vnderstand thinke will or doe any thing that is good but is wholy carryed to that which is euill and can doe nothing else but sinne 1 Cor. 2.14 The naturall man sayth the Apostle perceiueth not the things of the spirit of God for they are foolishnes vnto him neither can he know them because they are spiritually discerned Where the Apostle plainly sheweth that the vnregenerate man hath none vnderstanding at all in the wayes of God and the things that belong vnto his peace neither can haue till the Lord sanctifie him by his holy spirit changing his corrupt will working in him both the will and the deed of his owne good will Vse 2 Vse This may teach vs that it is not sufficient to begin wel vnlesse withall we continue in well doing vnto the end and in the end The second sort of euill hearers beganne well Mat. 13. but they mard all in that they did not continue for notwithstanding all their good beginnings in the time of temptation they went away The fiue foolish Virgins had flourishing Lampes for a while yet they went out before the comming of the Bridegroome and therefore they were excluded out of his chamber Lots wise made great hast out of Sodome for a season but on a sudden shee looked backe and stood still The Scribe that answered Christ so promptly and aptly Mar. 12.34 out of the Law was not farre from the kingdome of God yet because he held not on he could not enter So it is to be feared that in many of vs there is pronenesse to retire and giue out wee start aside like a broken bow Psal 78.57 It is a kinde of wearinesse vnto vs Mal. 1.13 after a weeke or a moneth or a yeare to hold on I haue known some exceeding hote running swift at first like Hazael but on a sudden they became cold 2 Sam. 2.23 and lazie and grew to a loathing of that which they at first extreamly loued Looke to it thou which art guiltie to thy selfe of thine owne back sliding Remember Lots wife hauing begun to forsake the corruptions that are in the world through lust continue in the grace of God and grow forward from grace to grace til thou be a perfect man in Christ It must not be in Religion as in banquets In the beginning good Wine and then after that which is worse but rather with the Church of Thyatira Reu. 2.19 Our workes must be more at last then at first Oh let vs all be carryed forward to perfection Phil. 3.12.14 leauing that which is behind endeuouring to that which is before if by any meanes we may attaine the marke With the Spouse Psal 45.11 Let vs forget our owne people and our Fathers house that is the foolish conuersation receiued from the Tradition of our Fathers 1 Cor. 9. Let vs so runne that we may obtaine For Mar. 10.22 He that goeth forward to the end shall be saued FINIS