so wee by the vertue of the same should rise out of sinne vnto righteousnesse and holinesse of life Our dutie is therefore to labour for spirituall regeneration for so baptisme is termed by the Apostle Titus 3.5 the lauer of the new birth and renewing of the holy Ghost Hereunto Paul exhorteth Ephes 4.22.24 and Phil. 3.9.10 alluding vnto baptisme Thirdly Christ is put on in his example when hee is made a paterne of all morall duties wherein hee hath gone before vs for imitation Our dutie is here to denie our selues to take vp our crosse and follow Christ in his patience in his meeknes in his humilitie in his loue in his obedience And vnto this putting on of Christ the Apostle exhorteth Colloss 3.12.13.14 Now vnto this putting on of Christ in that manner which I haue said diuers and sundrie reasons and inducements may bee brought the first is this Christ is here compared to a garment which argueth that our nakednesse and filthinesse is apparent in the sight of God before it bee couered therewith and wee also exposed to all the plagues and iudgements of God If wee would therefore haue assurance of our iustification before God and our acceptation of him vnto fauour and mercie and our freedome deliuerance from the wrath and anger of God let vs labour to put on Christ Secondly in the knitting of these two together our insition into Christ with our putting on of Christ we see that all that are truly ingrasted into Christ they are iustified sanctified and walke in obedience vnto God If therefore we would haue any testimonie or argument to perswade vs that wee are in Christ wee must necessarily put on Christ for here these twaine are inseparably coupled to gether by the Apostle Thirdly if wee shall not thus put on Christ wee are not in him and consequently baptisme is vnto vs a nullitie and becommeth of none effect for it is but as a seale set to a blanke Rom. 2.35 the Apostle saith Circumcision verily prafiteth c. But if thou be a transgressour of the law thy circumcision is made vncircumcision so baptisme loseth his grace in them that are not regenerate Lastly the consideration of our vow and promise so solemnely made in baptisme touching the renouncing of the Diuell the world the flesh and the embracing and following of Christ and his truth ought to moue vs hereunto vnlesse wee will become truce-breakers with God and contemners of the couenant vnto which wee are intitled in the beginning of our daies Neither may wee please our selues in an outward profession that wee haue giuen vp our names vnto God in baptisme and are acknowledged to be his and liue in the Church comming to heare Sermons and to receiue the Sacraments at times appointed but wee must proceede further to answere in truth and in deede vnto our profession made in baptisme for it is not the washing of the filth of the flesh by the materiall element of water that doth commend vs vnto God but the stipulation of a good conscience sanctified and purged by the blood of Christ FINIS A SERMON WHEREIN IS DEclared the nature of the feare of God PROV 1.7 The feare of Iehouah is the beginning of wisedome TO omit the coherence of these words with the former because it maketh not much for the further vnderstanding or opening of this place the words in themselues containe a briefe or summe of all that doctrine and the ground of all those exhortations which are propounded in the 9. first Chapters of this booke which is this that the reuerence of Iehouah is the chiefe wisedome and the gate or entrance to all wisedome according to which whosoeuer doth order and frame his life may be iustly called a wise man In the words is contained a description of the feare of God by a double argument The first is taken from the subiect to wit Iehouah for about his Maiestie is this feare conuersant The second taken from the nature of it to wit it is the principall wisedom or the very fountaine and headspring of all true wisedome For the better vnderstanding of the words wee must remember that there is a three-fold feare mentioned in Scripture The first is a naturall feare which is occupied about some imminent euill and danger which may either destroy or grieue and annoy the creature so our Sauiour Christ feared death The second is a distrustfull feare euery where discommended in Scripture and disallowed as 1. Ioh. 4. perfect loue casteth out this feare of incredulitie The third is a feare proceeding from faith as a fruite of it in which sense we are to speake of it in this place being that which here is commended vnto vs this is called the feate of Iehonah But here it will be demanded how God can be the obiect of feare considering that feare is occupied about some future euill and that not farre off but imminent and neere at hand and no small euill but so great as that a man is not able by his power either to resist or to sustaine and ouercome it Now God is goodnesse it selfe yea the chiefest good to bee desired and earnestly sought after of all and therefore to be feared of none Answera The proper and direct obiect of feare is some euill yet indirectly and in the second place it respecteth the partie or person from whence the euill commeth as hope first of all respecteth the good thing hoped for and next the person of whom this good thing is to be receiued so the most direct and proper obiect of this feare is the displeasure of God which is the onely euill to be feared and auoided of all men and more indirectly and in the second place it is referred to God himself and called the feare of Iehouah This feare proceeding from faith is said to be the chiefest wisedom both because from hence us from a pure fountaine proceedeth all true wisedome and herein also consisteth the greatest part of spirituall and diuine wisedome to reuerence the true God Touching this feare that we may with fruite consider and entreare of it foure things are to be learned first what it is secondly by what markes and notes it is knowne and discerned thirdly by what meanes it is obtained and kept fourthly by what arguments wee are to be induced to seeke after it and practise it For the first to begin with the acception and vse of the word which in Scripture is manifold First it is put for God himselfe Genes 31.53 Iaakob sware by the feare of his father Izhak Secondly for his word and doctrine Psal 19.9 The feare of the Lord is cleare c. Thirdly generally for the whole worship of God Psalm 34.9 Ionah 1.9 Fourthly it is put for a speciall part of Gods worship and signifieth this chast filiall feare that feare whereby the wife feareth the husband and the childe the father which may bee thus described It is a peculiar gift of the holie Ghost in the regenerate whereby a man being resolued particularly and effectually of Gods presence standeth in awe to displease him and endeuoureth to please him in all things First it is a gift Esay 11.2 Secondly it is a peculiar gift to distinguish it from the common gifts of the Spirit as Prophecie which is a gift to interprete and expound Scripture illumination
follie Prou. 26.5 First for that most vsual 〈◊〉 common forme of reasoning se If I bee predestinate to saluation I am sure to be saued let me do what I will If I bee appointed to damnation I am sure to bee damned though I liue neuer so godly for Gods decree changeth not and therefore I will liue as I list Answ Howbeit most desperate and prophane wretches for such they bee for the most part doe take occasion from Gods decree to reason in this sort yet wee must know that the occasion is taken before it be giuen for the doctrine of the vnchangeable decree of God affords no such conclusion as beere is inferred I am appointed to life or death vnchangeably this is Gods truth therefore it matters not how I liue This is the diuels conclusion not inferred by force of good reason for in a Syllogisticall forme of reasoning I am sure no such conclusion can be drawne but framed and forged by the diuels art and entertained for the most part in the braines of most dissolute and diuellish men But see we the absurditie of this consequence I am necessarily ordained to life or death therefore I may liue as I list This is a reasoning from the putting too of the surpeme cause to a remouing of the instrumental which are not opposite but subordinate one to another Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Logicians doe speake Againe this kinde of reasoning sc I am appointed to eternall life therefore I may liue as I list vsing no meanes to attaine it is as if a man should reason thus sc God hath ordained me to liue many yeeres therefore what need I eate or drinke or sleepe or vse any meanes the reason is the same This one point must needs bee remembred that in Gods decree the end and the meanes tending to that end must goe hand in hand in so much as looke what God hath appointed to come to passe by meanes those meanes hee hath as necessarily ordained to be vsed as the end to bee archieued yea so inseparably are the meanes and the euent knit together as that if wee may suppose a demad of the meanes a deniall of the euent will necessarily be inferred thereupon As for example Act. 27. the Apostle saith vers 24. that God had giuen him the liues of all those that were in the ship there was Gods decree yet in the 31. vers the Apostle saith that vnlesse the ship-men did stay in the ship they could not bee safe heere is a deniall of the decreed meanes inferring a deniall of the decreed euent So then I am ordained to eternall life there is Gods decree if I should not repent not beleeue which is impossible God hauing decreed them likewise surely I should not be saued The immutability therefore of Gods decreee doth no whit fauour the neglect of meanes tending to eternall life Wherefore as Hezekiah after hee knew Gods decree for fifteene yeeres to bee added to his daies neglected not all meanes of life for if hee had he should haue died but applied physicke to his wound are dranke and vsed other meanes of life so hee that is ordained to eternall life if hee would obtaine must vse the meanes in repentance faith and obedience or else hee cannot looke to bee saued Quest Yea but now suppose a man bee appointed to damnation may not that man so appointed resolue with himselfe to liue as he lift Answ Though this be granted to bee a true position sc that a man appointed of God to wrath shall surely bee damned yet no such conclusion as this will ensue sc that that man may resolue to liue as hee list For first there is no man liuing so acquainted with Gods decree vnlesse hee hath sinned against the holy Ghost as to know his own reiection for how be it I finding by a liuely sense a feeling of the spirit of sanctification my selfe in the estate of sauing grace may hereupon assure my selfe that I am elected yet I may not finding my selfe è contra to bee in the estate of vnregeneracie thereupon conclude that I am a reprobate for euen the elect are in the estate of sinne before they be called Againe the Lord doth not seale vp to men their reprobation as hee doth their election What mad and hideous follie thē is this for a man to resolue to liue as a reprobate before hee knowes whether he be so or no As if a man should condemne himselfe run post hast to the place of execution and put the rope about his owne necke or vse all meanes to make away himselfe before hee know whether the sentence of life or death bee past vpon in the Iudges breast One dramme of good reason much more of grace would teach a man rather to argue thus I know not whether the sentence of wrath be past in heauen against me or no I will therefore resolue to employ my selfe in all well doing repenting of sin beleeuing in Christ and yeelding obedience to Gods Commandements which is the only way to eternall life by this meanes I shall make mine owne election sure to my selfe and so at length come to eternall happinesse Thus wee vse to reason in the like case I know not whether it bee my lot to liue till the next yeere or no I will eate drinke sleepe and vse other meanes appointed of God as the way to life that so I may liue if it be possible Suppose we thus that a Iudge giue out to a companie of malefactors before him in this sort I haue secretly with my selfe past a decree vpon you all and that vnchangeably wherein some of you are appointed to life some to death now they that bee mon of life shall surely come to me and kneele downe before me and sue for pardon the men of death shall not doe so and this is the marke of difference now looke to your selues In this case shall not that man bewray his follie aboue all the rest that shall resolue and conclude with himselfe neuer to come kneele before the Iudge because the decree is vnchangeablie past vpon him either for life or death which he knoweth not should bee not rather in all reason runne to the Iudge and kneele before him and sue for pardon that so he might assure himselfe that hee is a man of life Yes surely euen thus it fareth in the case in hand for God in his most 〈◊〉 councell hath made a decree 〈◊〉 all men wherein some are appointed to life some to death vnchangeably God hath further said in his word that the men ordained to life shall 〈◊〉 to him and beleeue which is the marke of their election but the men of death shall not doe so are not they then most seely and senselesse fooles that shall vpon hearesay of an immutable decree past whether for or against them they know not resolue with themselues neuer to turne to God and beleeue whereby as by most certaine signes they might
vs vp to vigilancie and care lest we fall nay rather they implie wee shall not fall for they are instruments to preserue from falling God making good that which hee commaundeth in the hearts of the faithfull Obiect 2 But sinne raigned in Dauid during the time of his impenitencie First it is not probable Solution 1 neither can it euer bee proued that the spirit of murther and adulterie did peaceably raign in Dauid for the space of a whole yeere without checke or controlement specially hee being a man according to Gods owne heart and indued with most singular and excellent graces of God Secondly Solution 2 if we take raigning sinne properly for that which is not resisted by the grace of the holy Ghost we cannot in any wise ascribe it vnto Dauid for without doubt he resisted at the first assault though peraduenture the resistance was more obscure and insensible by reason of the vehemencie and impetuousnes of the affections by the tumult and disorder whereof the spirit of God speaking in the conscience was not heard or attended vnto yet a resistance there was because there was grace which in the first temptation could not bee idle But if wee take raigning sinne for a preuailing sinne it cannot be denied but that corruption for the time preuailed against grace Yea Obiection 3 but Paul confesseth of himselfe that he was carnall and sold vnder sinne and therefore it may seeme that sinne had dominion in him The answere is easie Solution The Apostle in the speech alludeth vnto the bondslaue for there be two kindes of seruants first the vassal which is bought and sold with money and secondly the hired seruant which being at libertie for some gaine bringeth himselfe into voluntarie bondage now Paul compares himselfe vnto the slaue who though he were very desirous to escape his masters hands yet was constrained in great miserie to serue him so hee by reason of the reliques of originall sinne was otherwhiles forced to serue sinne in some part but he doth not say that he was like to the hired seruant who in hope of some profit pleasure or preferment did sell himselfe to worke wickednesse as Ahab Secondly Doctrine 2 hence wee obserue a distinction betweene the naturall and regenerate man the one being called in Scriptures a worker of iniquitie the other no sinner though both of them fall into one and the same sinne the reason hereof is this because the one sinneth with full purpose consent of will hauing no grace at all to resist the other doth not consent but in part as it is manifest in the example of Paul Rom. 7.22.23 and by these signes first before hee sinne hee doth not intend it or desire it but hee purposeth willeth the contrary good Secondly in the action hee resisteth lesse or more though peraduenture the resistance bee not so euident by reason of the violence of the affections Thirdly after the action hee is sorrie and repents seriously An example hereof we haue in Peter who before his fall was resolute rather to haue died then denied his Master in the action there was some slender resistance as may bee perceiued by the answere hee made to the damosell in his first assault saying I know not the man coldly and remisly and after being admonished partlie by the voyce of the Cocke and partlie and principallie by the looke of our Sauiour Christ hee went out and wept bitterly All was contrarie in Iudas who came with a resolute minde to betray his Master for the diuell hauing a long time tempted him hereunto at the last entreth into him that is causeth him to resolue to commit the trecherie and in the temptation hee resisted not being altogether destitute of grace and after hee repented not in a godly manner vnto saluation but in a desperate griefe went and dispatched himselfe The vse of this doctrine is this Vse By it as by a rule wee are directed to trie and examine our owne estate for if we be regenerate and borne againe of God wee haue not our conuersation in sinne we doe as much as possible we can to abstaine from sinne for if wee take our pleasure and lead our liues in sinne a plaine argument it is that we are not borne of God but remaine as yet the sonnes of the old Adam If wee that liue in the schooles of the Prophets should examine our selues by this rule I feare me that the grace of regeneration would be very rare or not at all found among vs for the sinnes which we doe not of infirmitie and weakenes only commit but euen of custome and obstinacie and which raigne amongst vs doe plainly proue and conuince vnto our selues that wee are destitute of the grace of regeneration And first of all the securitie which ruleth amongst vs whereby we are frozen in our dregs void of sense remorse and conscience of sinne and of all feare of the wrath of God as also of all feeling of the want of Christ and of that spirituall hunger after him and his righteousnesse doth euidentlie demonstrate this Againe the contempt of religion and the worship of God which appeares in our assemblies argues no lesse as well in the Preacher as in the hearer for many a man comming into this place to preach the word doth not as it is plaine by his practise propound vnto himselfe the glorie of God the edificatiō of Gods Church that is the winning sauing and cōuerting of mens soules which is the principall drift and maine scope of all the Scriptures and of all our preaching and hearing but hee intends to preach his wit memorie learning reading skill in Arts and tongues vaine foolish eloquence As for the hearers some come of custome to heare the word for forme and fashion either to retaine their credit or to preuent the danger of law some with preiudicate mindes to carpe and to cauill and to take exception against the speaker either for the matter or manner of deliuerie some to haue their cares tickled with an emptie and idle sound some for this sinister purpose some for that but few come with due preparation with reuerent and religious mindes to haue their consciēces edified their hearts disclosed the secrets of their thoughts reuealed that they might be humbled and conuerted vnto God in both which the worship of God is abused and prophaned Thirdly the grosse and palpable hypocrisie which is to bee found amongst vs whereby we can be content all of vs to make profession of religion and Christianitie but when it comes to the practise there we faile nay if any man shall giue himselfe seriously and constantly to the practise of religion he shall be scorned mocked and reuiled with most odious and ignominious yea with most hellish and hereticall names Further this one thing bewraieth our hypocrisie to al men that whereas we prosesse loue vnto God and to our brethren wee put in practise neither of both for if we loued God we would desire to haue
reiect it Answ It is not possible that any man should resist the powerfull operation of the spirit of God in the conscience As for that of Stephen Act. 7.51 where hee vpbraides the Iewes that they had alwaies resiâ—â—ed the holy Ghost it is to be vnderstood of the spirit speaking in the outward ministerie of the word not inwardly and effectuallie working in the conscience Thirdly iustification standing in the remission of sinnes and acceptation of a man vnto life for the only obedience of Christ imputed cannot bee made voide or frustrate for the Lord doth most perfectly pardon sin Esay 44.22 Micha 7.19 Iere. 31.34 Psal 103.12 Fourthly and lastly Regeneration cannot be lost for why the Author of it that is the spirit of God abideth euer 1. Ioh. 2.27 who is called the anointing and the oyle of gladnesse Psalme 45.7 and the graces of it as hope for else how could it bee the anchor and hold of the soule Heb. 6.19 Loue abideth euer 1. Cor. 13.8 a seede whereof remained in Peter in his deniall and the feare of God neuer vtterly quaileth Iere. 32.40 This also is manifest in experience for when the childe of God yeeldeth to any grieuous temptation hee sinneth not as one desperate and voyde of all hope to bee recouered nor of hatred against God not in a secure contempt of God as the Epicure but still retaines in his heart some remainders of these graces which being afterward reuiued and quickned hee raiseth vp himselfe and returnes vnto God Grace in time of some grieuous temptation is driuen into some narrow corner of the heart euen as they that are in a Sconce or Castle besieged flie into some streight corner or some inward and secret place yet after they come foorth As then this point is cleere by Scriptures so likewise reason will auouch and demonstrate the same The first reason is taken from the intercession of Christ who prayed not onely for Peter Luke 22.32 but for all the elect that should either then presently or hereafter beleeue Ioh. 17.20 who was alwaies heard of his Father Ioh. 11.42 Vnlesse therefore we will say that Christ his prayer is vneffectuall wee must needes conclude that the beleeuer cannot wholly be ouercarried of sinne And vnto this prayers of the faithfull who asking in faith to bee strengthened in temptation that they might not wholly bee foiled haue a promise to be heard Vnlesse therefore wee will say that God doth falsifie his promise we must necessarily affirme that the faithfull neuer fall totally from grace The second is taken from the mysticall vnion which is so firme and indissoluble that nothing can breake the same Hos 2.19 nay euen death it selfe doth not dissolue this bond for when the body is rotten in the graue and turned into dust and ashes then notwithstanding it remaines a part of that person which is really and truly though spiritually united vnto Christ which is a matter of no small comfort to the children of God and if it could bee broken it could neuer bee restored because faith is but once giuen Iude 3. And if it could bee restored and a new insition into Christ made then Baptisme which is the signe and seale hereof must bee iterated and repeated for the confirmation thereof The third reason is this If grace may be wholly lost then no man can bee assured of his saluation neither can haue peace with God nor pray in faith without doubting but the faithfull man is certaine of his saluation otherwise hee hath not faith because certaintie is of the nature of faith Certitude est de natura fidei and hath peace with God Rom. 5.1 and prayeth in faith without wauering Iam. 1.6 Ergo. The fourth reason is this The sonne abides in the house for euer that is in the Catholike Church Ioh. 8.35 but all the faithfull are sons by adoption Ioh. 1.12 and not onely sonnes but heires and fellow-heires with Christ Rom. 8.17 and therfore are neuer wholly cast out of the fauour of God though they fall dangerously Now that we see this point to be so cleere and euident let vs answer vnto some of those obiections that are vsually alleaged to the contrarie that wee may bee more confirmed in the present truth That election may be lost Obiection it is proued out of Moses prayer Exod. 32.32 where Moses prayeth to be blotted out of the booke of life To omit all other answers first Solution that prayer is not absolute but conditionall and therefore affirmeth nothing certainly Secondly it is not simple but comparatiue rather then the whole bodie of the people should perish and the glorie of God bee impeached he prayeth in an earnest affection to his brethren and in a feruent zeale to Gods glorie that hee might if it were possible bee raced out of the booke of life As for the place in Psalme 69.28 where Dauid prayeth that his enemies might be dashed out of the booke of life hee meaneth reprobate hypocrites who though in their iudgement and in the iudgement of the Church were falsely reputed to bee in the number of the Elect yet their names were neuer written in heauen and therefore Dauid prayeth that the Lord would detect and make manifest their hypocrisie But it will be replied that the Churches of Ephesus Ephes 1.4 1 Thess 1.4 1. Pet. 1.1 Thessalonica and the lewes are called Elect by the Apostles who afterward notwithstanding made totall defection and apostacie from God Answ There be two kindes of iudgements to be giuen of men the iudgement of certaintie whereby an infallible determination is giuen of any mans particular estate and this belongs to God properly and principally and to man so farre foorth only as the Lord shall reueale the estate of one man to another there is also the iudgement of charitie wherby those that liue in the Church haue giuen vp their names vnto God in Baptisme and professe the religion of Christ are commonly reputed to bee in the number of the Elect and according to this latter iudgement did the Apostles speake of the Churches Againe whole Churches are called Elect by a Synechdoche by reason of the better and more excellent part which are in theÌ„ Elect as the heape of corne wherein there is a greater quantitie of chaffe is so called by reason of the more principall part As for the conditionall decree it is a meere forgerie of mans braine hauing no footing in the word of God for to decree a thing conditionally is to decree nothing at all Conditionalis propositio nihil ponit in esse because the conditionall proposition affirmes nothing and besides that it doth most indignely suspend the will of God the supreme and soueraigne cause of all things ordering and ruling all secondary oauses and ouer-ruled by none vpon the will of the creature it doth most impiously ascribe vnto God either imprudence or impotencie for therefore doe men purpose and decree things conditionally either because they know not
receiue them as pledges of loue both his and mine Indeede I acknowledge the particular respects whereby it hath pleased your Worships to ingage me vnto you doe farre exceed all that poore recompence which the slender dedication of these few sheetes of paper can possiblie make neither would I that the same should bee taken as any way equalizing your desert but onely I desire herein to giue you partly a signe of my dutifull and most vnfained affection towards you and partly also a memoriall of the Author your departed friend who is now in blesse not doubting but that your Worships will please to giue a kinde acceptance to this my poore offer not weighing the worth of the thing it selfe but rather as you are wont the minde and good will of him that giueth Now for these two Sermons in them the Author doth chiefly treate of these two things Baptisme and the feare of God the first a signe of our insition into Christ and a blessed seale of the couenant of grace The second is called in Scripture the Reuerence of Iehouah the fountaine or wel-spring of true and heauenlie wisedome As touching Baptisme me thinkes when wee seriously consider with our selues what weighty things were done therein and mutually past twixt God and vs we cannot but see it to be vtterly a fault so easily to cast aside all thoughts about it and to make it such a stranger to our meditations as vsually wee doe For mine owne part I know not whether any one thing be more worthie of a Christians consideration then is his baptisme for by it as by a conduit it pleased God to conuay vnto vs the best of his fauors For example whereas by nature as scripture speakes we were aliants frō God and sonnes of wrath Ephes 2.3.12 when wee were baptized in the name of the Father Sonne and holy Ghost wee were brought into an holy fellowship with the blessed Trinitie and were admitted into the familie of Christ euer after to remaine as adopted sonnes in the house of the most high God A most blessed condition Againe Ephes 2.1 whereas by nature wee were all dead and rotten in sinne and altogether deuoid of the life of grace in baptisme wee receiued quicknance from the spirit of life the holie Ghost And whereas our poore soules were beggerlie clad with natures cloath which is God wot nought else but a torne and rotten ragge of old Adam in baptisme we laid aside that old and put on a new and most costly coate euen the rich robe of Christ his righteousnes whereby the whole Church the spouse of Christ doth stand as a glorious obiect in the sight of God for euermore Lastly whereas by nature we were most filthie and loathsome in Gods eye no leper or lazer so lothsome to vs as wee to God for as the childe new borne lieth tumbling in blood so we in sin in baptisme we were washed by the cleane water of the spirit of God and thereby freed from the spots and guilt of sinne 2. King 5. as Naaman was from his leprosie in the riuer Iordan Thus by our baptisme of strangers to God we became euen Gods associats of limbes of the diuell members of Christ of beggers brats poorely clad Kings sonnes richly attired in the righteousnes of God of polluted and vncleane pure and amiable 〈◊〉 thus were we blessed when wee were baptized with water and with the holie Ghost Now further see wee what great things did passe from vs to God in our baptisme surely as God therein became a God vnto vs so wee became a people to him wee renounced the world and proclaimed a defiance to sinne and Satan wee dedicated our selues soules and bodies to the seruice and worship of the most high and as Dauid vowed to keepe Gods commandements so did wee by a solemne vow in the sight of men and Angels binde our selues to beleeue in God and to become as it were Gods apprentises or rather the loyal subiects and faithfull souldiers of our Lord Iesus to fight vnder his colours and maintaine his quarrell against all aduersarie power of our saluation and his glorie And thus wee see that in our baptisme the Lord did great things for vs and we promised great things to God againe how requisite a thing is it therefore nay how necessary that we should now and then admit of thoughts about our baptisme that so wee might haue a sense and feeling of the comfort of those blessings of God which there we receiued and also be quickned vp to the carefull performance of what wee haue so solemnely promised For this very cause I wish that this little treatise concerning this argument might be as a Remembrancer to put vs in minde of these things which are of such weight and so neerely doe concerne vs. As touching that other Sermon in it wee may see very exactly and iudiciously handled that rare and singular vertue so oft spokē of in the Scriptures and called by this name The feare of God a most excellent gift of the spirit as vsefull almost as any other to help forward a Christian life and no lesse gainfull in bringing in Gods blessings As for a Christian life as we know it is chiefly spent in two things that is abstaining from euill and endeuouring that which is good or as Isaiah speakes in ceasing to doe euill Isaiah 1.16.17 and learning to doe well Now both these bee streames flowing from one and the same sountaine viz. Prou. 3.7 the feare of Iehouah Salomon saith The feare of the Lord is to hate euill Prou. 8.13 there is Gods feare the cause of surceasing from euill He further saith Pron 14.2 He that walketh in righteousnesse feareth the Lord where the wise man reasoneth from the effect to the cause shewes that Gods feare is it that causeth a man to walke righteously that is to doe well and indeed there was neuer any man that feared God but endeuoured in the course of his life to please God in well-doing So then as we see man that rides in ordering his horse doth vse a bridle a spurre a bridle to restraine him if hee bee too free a spurre to pricke him on forward if he be dull so in ordering our liues the feare of God is as a bridle to curbe vs from rushing into sin and as a spurre to pricke vs on forward and quicken our slow and lazie natures to that which is good and pleasing to God Yet moreouer as this is a vertue of great vse in directing vs to heauen so I may truly call it as the Apostle doth call godlinesse great gaine for it brings in with it the abundance of Gods blessings in so much as whosoeuer will attempt to trade therewith shall finde her reuenewes to bee very great and that which Salomon saith of Wisedome Prou. 3.14 will be verified of her viz. that her merchādise is better then the merchandise of siluer and the gaine thereof is better then