and longing after CHRIST is very earnest and fervent though in some with more timorousnesse than in other This maketh the Gospell to be glad tidings and the feete of them that bring it to be beautifull to him Fifthly with earnest humble and particular confession of his sinnes hee poureth out prayers to God for the pardon of them in Christ Sixtly he having found out this pearle prizeth it as it is worth and therefore selleth all that hee hath biddeth farewell to his sweetest delights for the attaining of it which affection is not for a moment but is written as it were with the point of a Diamond never to be rased out againe Seventhly Then he commeth to apply the Gospell to himselfe as before he did the Law and sealeth up his salvation in his heart reasoning from those gracious promises which God hath made to such as he is Thus by often and deep weighing the truth unchangeablenesse and perpetuity of the promises he commeth at length to be settled in Faith this Faith uniteth him to Christ and bringeth him to happinesse And it is wrought inwardly by the Spirit while men obey Gods Ordinance in the hearing of the Word the outward meanes of salvation Now the markes of Faith to be seene in the beleever by himselfe or others are 1. If he strive against doubting Iudg. 6.17 2. If not feeling Faith hee complaine bitterly of the want of it 3. If hee seeke fervently to be settled in beleeving 4. If he desire to search out the sinne which may possibly hinder him and endeavour to expell it The maine cause why so many doe want Faith is the Divells bewitching and blinding of men 2 Cor. 4.3 4. Wherein mans fault is that hee openeth his eares and giveth credit to Satans deceitfull suggestions For the preventing therefore of this danger the Lord hath given watch-men to warne the people of the perill The reason therefore why men doe not avoyd it is either in the Minister that hee doth not warne them aright or else in the people that they doe not receive it In the Ministers 1. If they teach not at all 2. If they teach seldome 3. If they teach but not plainely to the capacity of the hearer 4. If by Catechising they doe not teach the grounds of Faith in right and good order 5. If they be not ready by private conference to satisfie their doubts 6. If they have not a Christian care of giving good example by a holy and blamelesse life But the Ministers must consider their duty laid forth First by Titles as Watchmen Labourers Matth. 9.37 Salt and Light Mat. 5.13.14 Shepheards Ioh. 21.15 Good Scribes Matth. 13. Stewards 1 Cor. 4.1 Nurses 1 Thess 2.7 Secondly in Commandements Acts 20.28 2 Timoth. 4.2 For their better incouragements they must consider First the honour vouchsafed to them to be God his Ambassadours Secondly the comfort of this labour Thirdly the good that they may doe Fourthly the great reward prepared for them Dan. 12.3 The lets that are in the People are First if they esteeme lightly of the Gospel preferring other things before it Luke 24. Secondly if they imagine it an impossible thing to get assurance of salvation in this life Thirdly if they think it though not impossible yet not any way necessary Fourthly if they thinke it both possible and necessary but too hard to come by Fifthly if they be carelesse and ignorant Sixthly if for feare of losing other pleasures they forbeare to seeke after this Seventhly if they presume of their Faith living still in their sins Eighthly if there were never thorow brokennesse of heart prepared to receive the Gospell Ninthly if for feare of not continuing they will not begin Tenthly if they doe worke it upon themselves but doe deale slightly with it Eleventhly if they content themselves with sudden flashes that soone are out and doe not seeke to be settled A naked and bare desire of salvation now and then stirred up in a man is not to beleeve First true desire cannot be satisfied without it and therfore giveth not over till it obtaine it Secondly it maketh high account of it as of a precious Faith and valuing of it according to the worthinesse of it He seeketh willingly and readily He settleth his heart upon the promises of God Hee meditates on Gods Commandements that hee should beleeve by these meanes hee commeth to be settled Which done hee must beware of all occasions that may unsettle him Againe espcially that he doth not give too much place to fleshly reasons and carnall doubtings nor hearken to evill suggestions BEcause the children of God after they have believed are often drawne from their hold and caused to suspected themselves and so fall into much feare and doubting that they are none of the Lords they must therefore learne to strengthen themselves thus 1. They must know that in God there is no shadow of change and therefore that it is their weaknesse to entertaine such thoughts Psalm 77.13 For hee ought not to cast away his confidence Heb. 10.35 2. Hee may perswade himselfe that hee labouring after and groning to rest his wearied heart on the promises of God shall never be wholly forsaken though sometimes destitute of feeling Now if any aske Why doth God suffer his children to fall into such feares Quest It is for this Lest by a sudden absolute change Answ they should become secure or presumptuous 3. They must know that the roote of our comfort is not in the strength of our Christian life but in the free grace of God in Christ and therefore the weaknesse therein ought not to bring us into doubting of our salvation It may be weake but it shall never be extinguished for he that is new borne can never die 4. They must call to mind that they be yet but children subject to many diseases and some of those such as may take away sense of life which must move us not to dispair but to seek w th al diligence for the cure of them wheras if any object Quest Many of the faithfull are brought to that passe that being perswaded that they are reprobates are neere unto desperation they have a sense of God his wrath and are in great anguish of conscience how shall they stay themselves in this estate I answer them Answ 1. They may be assured of this that they are not without hope of mercy because they have not sinned against the holy Ghost for they have not maliciously set themselves against the truth of God they have not wilfully persecuted it against their conscience but doe love the same and desire to be partakers of it 2. They must learne to know from whom this delusion commeth even from Satan who laboureth either to wring their hope from them or else to weary their lives with heavinesse and discomfort This he attempteth First by spirituall suggestion he being a spirit and helped also with the long experience which he hath had of this trade and therefore
fit he being also full of malice and of unsearchable subtilty with exceeding strength and therefore ready thus to trouble us Thus he inticeth us to sins not onely which by nature wee love but even to those which wee have no inclination unto and when he hath thus fastened upon many a man then he laboureth to dimme his knowledge and understanding that hee may lay no hold on any truth that may comfort him or make benefit of any promise Secondly by outward objects and occasions forcibly perswading to sinne Now because these things proceed rather from Sathan than from themselves there is no cause why they should be discouraged Thirdly they must call to mind that God calleth and encourageth us to trust and believe in him and therefore it must needs displease him that they are removed from their faith to give place to the spirit of error Object And how if they feele not the sweet taste of Gods grace 1. Answ Yet they must not measure themselves by that they presently feele when the soule hath lost her feeling but by the time past when they were free from temptation 2. The fruits of their faith are often evident to the eye of others when themselves cannot see them 3. They must bee acquainted with the waies of God who often doth hide himself for a season that they may with more earnest desire seeke for his wonted grace and with more joyfulnesse of heart praise him when they have obtained it againe And if this hinder them because Object They cannot live as Gods children doe or as he requireth they are to bee encouraged herewith that Answ They are plants which take not theâ—r full perfection at once but by little and little with daily watering and dressing and that Patience and constancie with a resolute minde to beare Gods triall will bring a good end in all temptations THat every Christian may see his estate to bee good it shall be profitable to consider how farre an unbeleever may goe and so whether hee hath gone further 1. An unbeliever may bee terrified with his sinnes his conscience terrified by the spirit of bondage Matth. 27.3 2. He may bee pensive after sin committed 1 King 21.7 3. He may finde joy and delight in the Gospell and in the exercises of Religion Mat. 13.20 4. Hee may have a taste of the life to come with Balaam 5. He may reverence the Ministers and obey them in many things as Herod did and yet never be sealed up to eternall life Many that have made great and glorious shewes and seemed to have beene very forward have after either in prosperity waxed wanton or in afflictions wearie nay many which have shined as lights for a season have fallen away even before trouble came Many have had great griefe of minde and so seeme unto themselves to have repented but yet have deceived themselves because they never furnish themselves with true faith a pure heart a good conscience change of their life through the love of God their hearts are not upright nor they will not deale plainely with the Lord. But if wee would not lose all our labour wee must goe further than any unrepentant person can goe wee must never cease till we have more humility sincerity and truth of heart and certaine markes and testimonies of our Salvation They will heare the Gospell diligently but we must lay our estate with it and receive the print of it upon our hearts and lives and be cast into the molde of it and so finde it the power of Salvation They will refraine from themselves and drive out of their families many sinnes But we must willingly be reformed in what part of our life soever we can bee justly challenged and not blemish our profession in any thing ALthough the love of God Christ the worke of the Spirit applying them and faith apprehending them bee the chiefe cause of our conversion yet because they are not so easily felt of us as they are sure and infallible grounds in themselves of Salvation therefore it is necessary to adde some other effects or rather properties of true faith that do accompanie the love of God and of Christ Jesus in us and are the workes or fruits of the Holy-Ghost by the Gospell which may more clearely bee perceived and discerned than faith it selfe and will clearely testifie that where these bee there shall that be found also The first inseparable companion of Faith is joy and comfort glorious and unspeakeable Act. 8.8.39 But it will be said that Object Some true believers are even sad and sorrowfull Answ Indeed they mourne and groane for a while after that which may make them merry for ever and in this mourning they are blessed Math. 5.4 and their estate farre to be preferred before the laughter of the ungodly which is but madnes 1. The childe of God being converted cannot but admire this change of estate and even be astonished at the love and mercie of God What should move him to bestow such happinesse upon so unworthy a creature Ioh. 14.22 Psal 116.8.139.34 2. This holy and reverent admiration must not bee onely at our first conversion but ought every day to be renued in the Lord who doth every day pardon our sinnes Psal 118.8 and doth also uphold us in our confidence and integrity 3. The true believer feeling the love of God to bee shed abroad in his heart hath also within him unfained love kindled towards God Psalm 116.1 Luke 7.47 Which love of God must shadow the love of all other things whatsoever 4 Hee cannot but have his heart inlarged unto thankfulnesse and praise God even in afflictions themselves Psal 116.12 5. There is begotten a holy and earnest desire to have more communion with God even to enjoy his blessed presence and to see his glory 2. Corinthians 5.1 6. The former grace maketh him to forsake this World to become a stranger and a pilgrime heere and so to have no more to doe in this World than hee needs must Not that he leave the necessarie duties or forsake his calling but that hee is not so tied to these things but that he could willingly leave them and so being ready to die is made fit to live 7. Hee cannot but lament and be ashamed of his former unkindnesse to God and is ready to be revenged on himselfe for it 8. It cannot bee but knowing out of what miserie hee hath escaped and unto what happinesse he hath attained he pittie others that are as he was and wish and labour to make them as he is One means whereof is edifying conference Pro. 10.21 IF any man hath tasted of that happinesse which commeth by a true faith and doth therfore desire to keepe the same and feareth the loosing of it hee must for his confirmation 1. Nourish within himselfe daily that high estimation and account making of his grace he must think it his chiefest happinesse and most precious treasure which they that doe have their heart ever
and reward Psal 1.2 and 50.16 1 Thes 19. and the end of the Ministery is to shoale Gods Elect and beloved ones from the World and to bring them to his sheepefold Where it is demanded if they be not partakers of the same sinnes that other men are it cannot be denied but the godly are somewhat infected with common corruptions living where Satan is and further it is possible they may also lie still in the same loathsomenesse for a season but yet so as it appeareth plainly that they were not given over like wicked men for when they come to themselves againe we see how strangely they are amazed at their offence how they tremble to thinke what they have done and can have no peace within themselves till they returne home againe after they are gone out of the way and so are made more vigilant and wary against the like another time the which of the wicked cannot be said besides the falls of the godly are but when they are secure and take liberty unto themselves 2 Sam. 11.4 and give over to fence themselves as they are charged Heb. 4.1 and 3.12 As for reproachfull and flagitious falls we must know that it is possible for us to be preserved from them 2 Pet. 1.5.10 so was Enoch Abraham Caleb and Ioshua with many others but yet as many rare and deare servants of God have fallen into shamefull sins so may we for God suffereth his servants to fall so dangerously for these causes 1. For the humbling of them 2. That they see his exceeding bountifulnesse in pardoning so great sinnes and so love him the more Luke 7.47 Iohn 21.15 and 3. That others farre weaker than they yet faithfull may be encouraged to beleeve that their sinnes shall be pardoned and their weake service accepted of him as 1 Tim. 1.16 which otherwise might be discouraged Out of these cases if we hold fast our faith and stand upon our watch wee neede not feare falling for God taketh no pleasure to cast them downe who desire to stand but to raise up them that are fallen Psal 130.3 to helpe our weaknesse to supply our wants and to deliver us from such dangers as we feare so farre as it is expedient or else make us able to beare them Now concerning infirmities it must be granted that because they have still a body of sinne within them they must needes be subject to infirmities and this is properly a siâ—ne of infirmitie when partly of knowledge and more through frailety an offence is wrought to the displeasing of God and when of such a one it is committed as because he hath his heart sanctified would not doe it and yet because the power of corruption at that time is greater in him than the strength of Grace therefore hee was forced to yeeld to it so that in these also the godly doe much differ from all wicked for it is their greatest care that they may not fall their greatest sorrow when they are overcome and their greatest joy when they doe prevaile over their sins none of which are to be found in the wicked THe heart once purged as hath before beene shewed doth require great care for the keeping of it so in good plight afterward Prov. 4.23 which is done by watching trying and purging wee must watch lest we should for the want thereof be deceived with the baits of sinne wee must examine and try it because no man can watch so carefully but that much evill will creepe in and wee must purge out that filthy drosse of concupiscence which wee finde by examining that it set not our will on fire to satisfie and performe the desires thereof Psal 119.9 This indeede is no idle worke for he that goeth about it must be content and glad to weane his heart from many unprofitable and wandring thoughts and desires and so season them with holy and heavenly meditations But wee may see by Scripture Psal 32.4 5 6. Heb. 10.38 and by experience notwithstanding our affections be strong unruly and most hardly subdued wiâ—h what ease we may renounce and forsake them and have power over our will and appetites when our heart be thus renued and kept mastered Whereas the little acquaintance and ill governing of the heart by letting it loose to folly wandring and needlesse phantasies is that which causeth it to be surfeited with all manner of iniquity Againe if our hearts be not thus carefully looked unto wee shall not have them ready to any duty And from hence it is that many mens hearts are swarving usually with vaine thoughts even whiles they are in hearing and praying because they doe not constantly throughout the day watch over them for the onely way to curb our lusts is to looke to our hearts by it we shall not onely have help and furtherance to worship God aright but in our common actions affaires and businesse we should so behave our selves as would be a joy unto those that should behold us and an ornament and beauty to the Gospell which wee doe professe Thus therefore wee ought to looke to our hearts in all that we doe both keeping out evill that would enter and purging out that which by stealth shall creep in and not by fits onely when the good mood taketh us which as it is too common so it is most dangerous but alwaies Psal 1.2 1 Eph. 5.16 which if wee shall doe although our hearts being purified and cleansed but in part our desires therefore cannot be all good and pleasing to God but unperfect that is to say many of them evill and many which are wholly mixed with evill and corruption yet to have our hearts thus changed but in weake measure so as it be in truth is a benefit of greater value than the whole World and he that hath it is by infinite degrees happier than the most glosing professor that wanteth it THus farre of the eschewing of evill Now for the doing of good Where first certaine rules must bee learned and observed which because they are not followed many that would gladly live well attaine to it in no good sort to bring it in credit with others but meete with many unsetlings discouragements and cooling of their zeale yea oftentimes dangerous out-strayings neither finde the going about it so pleasant as toilesome and tedious Now the generall rules are these First knowledge of dutie with a delighting therein Secondly practise of that which we know which is that living by faith or labouring to keepe a good conscience so often commended unto us in Scripture For the first wee must understand by knowledge such an inlightening of the minde to understand the will of God about good evill that wee have with it spirituall wisdome to apply and and referre the same to the well ordering of our particular actions that wee rest not in seeing the truth only but approve and allow of it as that which is fit to counsell and guide us but yet so as hee that hath most of
this may grow and he that hath least may not bee discouraged This knowledge must not bee weighed and esteemed of us as a thing common and of no value but loved and liked otherwise no fruit will follow For the second practice is that seeking to walke worthy the Lord and please him in all things Colos 1.10 which must bee both inward and outward Inward when as in resolution of our mindes and desire and purpose of our hearts we are prepared and ready to bee set on worke and bee imployed in any good service to God or our brethren Psal 119.10 Acts 11.12 this must bee often blowne up in us for if this bee lost through forgetfulnesse sloth and carelesse negligence or over-whelmed with sorrow feare or such like passions or dulled and made blunt in us through lightnesse and vanity then are we unfit to honour God in any service Outward when in our lives wee expresse and declare the same by endeavouring at least to please God in one commandement as well as in another Act. 9.3 Thus much of the rules The vertues which further us herein follow First uprightnesse when in a single and true heart we love desire and doe any thing especially because God commandeth and for that end Deut. 18.13 Ephes 6.14 Ioh. 1.47 Many actions otherwise fervent enough for want of this sincerity are but froth as were the hot enterprises of Iehu against Idolaters and cause them who have long pleased themselves therein to cry out of their doings though admirable to the eyes of others to say they were but hypocrisie for many are the starting holes in the den of our hearts and many waies wee can deceive our selves and others also by false pretences in good actions we must therefore labour that howsoever our best actions are mixed with corruptions yet wee may have the same reioycing with the Apostle that in singlenesse of heart wee serve the Lord. The second is diligence whereby a man is ready to take all occasions and opportunities to the doing of some good and to shunne idlenesse and unprofitablenesse 1 Pet. 1.5 The third is constancy in nourishing all good desires and holy endeauours untill his latter yeares bee better than the former and so finish his course with ioy By these two great matters are brought to passe and for want of these two and through the contrary sloth and inconstant unsetlednesse euen the most of the godly doe not finde the sweet fruit in their life which is to bee found Fourthly in humility and meeknesse all our duties must bee practised if wee will follow Christ Matth. 11.29 These two are not particular vertues which sometimes onely may haue use but such fruits of the spirit as necessarily are required in all actions so that at no time humblenesse of minde and meekenesse of spirit may bee wanting And therefore they are oft-times in the Scripture set down together as Eph. 4.2 Co. 3.2 and so urged as doth shew that although there bee many goodly gifts in a man yet if he hath not these they shall loose their credit and beauty amongst those which behold them and withhold their commoditie from him who wanteth them By all this that hath beene said it is evident that the life of the believer is a continuall proceeding in the departing from evill and endevouring after duties and a setled course in repentance and a constant walking with God not an idle and uncertaine stumbling upon some good actions whiles a great part of his life is neglected and not looked after But some may say here wee have a desire to doe these things but wee want power and ability whereunto I answer that The best desire is in vaine except wee have with it an assurance of God his favour and helpe through faith for it is faith that overcommeth all lets 1 Jo. 5.4 this letteth us see that he which hath saved us from the greatest danger of hell will much more save us from the lesser of being overcome of our corrupt lusts And if any shall say that Saint Paul himselfe did not finde power to overcome the body of sinne It is evident The holy Apostle did not overcome all rebellion of the old man to the end he might alwaies have a marke of his unworthinesse and sinne remayning in him and thereby remember that it was of onely mercy that he was pardoned and the grace of God that kept him from falling away from him and that for both these causes he might bee abased and kept humble under so great grace as hee had received and last of all that hee might from time to time finde sweetnesse still in the forgivenesse of his sinnes But although hee was not perfect here as an Angell yet was not he carryed of his lusts into grosse iniquities for God his grace was sufficient for him and so shall it be for us if wee doe as oft and as earnestly desire it for every christian in his measure may looke for the like grace that Paul had even strength to performe in some good sort the duties which seeme so difficult and impossible unto him Which is not so to bee understood as if every godly christian doth feele or obtaine this for that might discourage many but to shew what God his children may confidently looke for and how their estate may bee bettered and their spirituall liberty increased For many good people doe not know what their heavenly father hath provided for them but onely receive so much light as whereby they see the way to his kingdome according to the knowledge that they have of his will thereafter they declare and shew it forth in their lives but nothing as they might or as some others doe THus of the rules and vertues which helpe us to the practice of a godly life Now to shew wherein it doth consist The duties are these First that pertaine to God Commandement 1. For we must desire to know him as his word doth reveale him unto us in his nature properties and workes wee must acknowledge it is allowed and in heart yeeld and consent unto the truth of those things which wee know of him that then we may safely and boldly beleeve in him and cleave unto him Thus knowing our selves to be safe under his wings we must grow to put our confidence in him and from hence will arise another even by hope to looke for that helpe which in confidence we assure our selues of from the Lâ—rd and through this confidence and hope wee must become patient in in aflictions and ioyfull in every condition of life Further because wee know all good things to flow unto us from God therefore unto him wee lift up our hearts for the obtaining of those things which we want unto him we render thanks for all blessings received and are affected with all our hearts and strength to love him more than all the world besides and desire to enioy the more full fruition of his presence in the meane time walking before him in
man so as there be plain-dealing may safely enjoy the benefit which the other offâ—reth but if it be of a poore man or one that is in debt hee must give the uttermost value without seeking advantage a good token whereof he shall shew if hee be willing to release him afterwards at his desi e. Finally that all may come by and inioy their right truth in words equity in deeds and simple meaning in purposes and thoughts must be firmely and constantly retained and where that hath not beene practised full restitution is to bee made Commandement 9. As to the person and goods of our neighbour so to his name also there are many duties belonging As that were ioyce in our neighbours credit and sorrow for their infirmities to hope with patience for better things to cover their faults through love of whom we have hope yet not by flattery or dissembling but by Christian admonition and rebuke not to bewray a secret when it may safely and without displeasing of God bee kept in for every truth is not alwayes to be uttered though all kind of lying and slaundering be at all times to bee abhorred their faults we must not speak of after any manner except first we have used all meanes that wee can to amend them and then they are with a kind of unwillingnesse and loving faithfulnesse to be opened onely to such as are likest and fittest to reforme them and not to please our selves therein neither to admit of all reports but those onely that have some certainety We are farther required to uphold and defend the good name of our neighbour to give testimony also unto him by word and writing And finally it is our duty and uprightnesse of heart and kindnesse to interpret all such sayings and doings as may bee well taken in the best part rather censuring our selves truly than others rashly yet not to be foolishly credulous as to iudge well of them which give open testimony of their badde and prophane hearts Commandement 10. The last part of dutie towards our neighbour is to acquaint our hears with the thoughts and desires of his good or whatsoever wee are in the five former commanded to performe to him the same by vertue of this we ought to wish desire and delight in and the contrary lustings must be cast up and avoyded of us This duty though it be little regarded of the most ought to find the more care in us for the perfomance of it because that the wel regarding of this will make us the better able to serve our neighbour in all the rest Hitherto of the duties of holinesse and righteousnesse to which if we adde those of sobriety which concerne our selves viz. that wee moderate our affâ—ctions in the use of lawful liberties so that we serve not them but they us that wee may serve God the better wee shall have all things necessarie to a godly life from hence we may fetch light to shew us the way and matter to season our hearts and lives when we waxe empty barren and forgetfull Here for avoiding of errour wee are to know that this godly life described the fruits of repentance and the living by faith are but so many sundry manners of speech wherein the Scriptures doe lay forth the life of the righteous or a Christian conversation for the bringing forth of the fruites of amendment or of repentance is nothing else but for the person who is assured of Salvation through the forgivenesse of his sinnes to turne unto the Lord and to come under his governement from the power of Satan and sinne and in full purpose of heart to labour to be reformed from day to day more and more A godly conversation is even the same viz. an endeavouring to live after the word of God which teacheth us to believe that he will inable us thereunto and blesse us therein So also living by faith is no other but relying upon the word of God with full purpose to bee guided by it either by resting upon his promises or obeying his commandements which life of faith is a most glorious and rich prerogative for by this wee are confident and rest quiet about our Salvation from time to time by this wee walke in newnesse of life in all the parts of it by it wee are assured in our prayers to bee preserved to have the rage of our strong lusts weakned by this wee are delivered from many sharpe and bitter afflictions and have grace to beare the rest with great meekenesse and patience by it we goe thorow our callings more easily And finally wee attaine to that quiet estate and sweet peace which the carnall wisdome of man shall never finde nor enioy without this any life is most miserable HAving after a sort declared what the Christians or believers life is it followeth to shew some reasons why the believer should leade his life thus First there is great cause why this should be sought for because by this God is highly glorified for if he bee honoured by the conversion of a sinner then much more by his life afterwards It was a great part of Salomons honour that hee gave silver as stones and goodly Cedars as the wilde Fig-trees this must needes bee a great honour to God when hee giveth graces and possessions which neither silver nor gold can purchase and an habitation that neither Cedar nor Almond-tree can make resemblance of this honour the Lord hath in all ages from the outward conversation of his servants and yet their best things are within and cannot be seene of men 1 Pet. 2.12 2 Another reason why men should with full resolution addresse them selves to passe the time of their dwelling here with reverence and feare is the good that comes unto themselves by it and the danger which they are in without it Prov. 2.10 for hee that hath set himselfe to seeke the Lord and is willingly weaned from unlawfull liberties and hath made his pastime to be well occupied hee is alwaies safe whereas for want of this many fall where they little feared for it is not enough that wee purpose no wickednesse nor evill but we must be strongly armed alwaies with full purpose against it especially that whereto wee are most prone and wherein wee have had by wofull trialls experience of our weaknesse for while we doe commit none yet we make a way for it to enter into us afresh while wee become secure and improvident This is manifestly to be seene in the example of Peter of the Prophet of Bethel of Iuda who did all purpose well in generall yet not fearing their frailety nor arming themselves against the same they were soone overtaken 3 This also may move us that no exercise of Religion nor godly meanes of the best sort can do them any good who will not resolve themselves to come to this faithfull practice of a godly life This is exemplified sufficiently in the Iewes practice and proved in the Prophets complaints experience also
ordinary and partly extraordinary and both of these either publike or private The publike are such as be used in our open assemblies ordinarily these are three First the Ministery of the Word Secondly the administration of the Sacraments Thirdly the exercise of prayer with thankesgiving and singing of Psalmes Of private some are to be used alone by our selves as watchfulnesse meditation and the Armour of a Christian with experience Some are to be used with others as society of conference and Family-exercises some are common to both as prayer and reading THe first and principall is the Word of God read Preached and heard as the Lord prescribeth That this is a singular helpe wee may see if wee consider the truth authority sufficiency and plainenesse through the Ministery and translations which is in the Scripture To speake therefore nothing of the benefit which it bringeth unto the unregenerate unto whom it is of might to convert them The uses are many and daily which the regenerate people of God have by it First by it they are cleared from errour and darkenesse about Religion and manners and are made more sound in the knowledge of the truth and see more particularly into the way and whole course of Christianity 2. They grow settled and established in their knowledge from day to day 3. They are by this quickened in their drowsinesse cheered in their heavinesse called backe from their wandrings raised up when they are fallen and counselled in their doubtfull cases of advice 4. They are by it settled in a godly course and taught to keep well when they are well rather than to be fickle inconstant in good carriage of themselves as many are For by it as by a Sunne that giveth light in all places they espy their weakenesse and how they are holden backe when they are fallen and which is the right way of proceeding By it as by a rule they are taught to frame all their actions 5. They are brought to bestow some time in pofitable reading 6. They are framed so as they become lights and examples to others so that wee may boldly conclude that the ordinary preaching of the Word is a singular meanes provided for the perfecting of Gods Elect and for their growing in a Christian life And whosoever liveth where there is a good order of teaching with diligence skil love and plainenesse if he find not this fruit by it it is because he is not attentiâ— and reverent in hearing hee is not prepared before to heare or else doth not apply unto himselfe nor willingly digest that which hee hath heard but is surfeited of some dangerous qualities in his life or corruptions in his heart among which this is a speciall one among the people that as they thinke of the person that teacheth so they doe of his Doctrine and not otherwise AS for the Sacraments they are helps necessarily adjoyned unto the former for they doe visibly confirme and ratifie that which the Word doth teach and the covenant betwixt God and the believer made is most surely sealed up and effectually on both parties by them First the Lord for his part hath granted to every faithfull person that he will never call his sinnes to a reckoning but will be his God and love him to the end through Christ for the ratifying whereof hee hath put to his seale so that the Sacraments must needs remaine effectuall to the faithfull both for the strengthening of his faith in the promise and also for removing of all contrary doubts which through weaknesse might arise So on the other part every believer for his owne part hath covenanted to trust in God alwaies to indevour to walke before him conscionably in righteousnesse of heart and innocencie of hands Now of the truth of his heart the Sacrament is a signe which he having received hath openly professed thereby that he hath given and consecrated himselfe unto the Lord and is now no more his owne to live as his carnall will would desire so that either the present receiving or the fresh remembrance of this doth spurre him forwards to keepe his covenant and incourage him against temptations wearisomnesse and all hinderances especially believing that strength in measure shall be given him of God to performe that which he hath promised and sealed By all which we may see that howsoever the Sacraments be unto the unbelievers even as a mysterie or hidden thing yet the believer having been soundly instructed therein beholdeth much both for the strengthening of his faith and his incouragement in a godly life First this may be seene particularly in the two Sacraments for the faithfull Christian which hath beene baptised as he by his ingraffing into Christ is one with him and therefore while Christ liveth must live also so he having thereby prepared union and fellowship with him doth draw strength and grace from him even as the branch from the Vine viz. The power of his death for the mortifying of sin and the vertue of his resurrection in raising him up to newnesse of life So that Baptisme throughout his life must needs be a forcible meanes to helpe him forward in a Christian course as oft as hee doth duly consider it 2. Likewise that the Lords Supper is an excellent helpe we may see in three specialties viz. 1. In the preparation to it 2. In the present use of it 3. In the time which followeth after 1. The first consisteth in the triall that every man ought to take of himselfe concerning his knowledge both generall and particular his faith in Gods promises his diligent indevour for the removing and subduing of all sinne and for readinesse in any duty his love towards all men and lastly concerning his hungring after this Sacrament and the benefit which God offereth by it These properties if hee finde to be in himselfe hee is a fit and welcome guest to the Lords Table but if through sloth forgetfulnesse darknesse corruption and weakenesse these graces be weakned dimmed and decayed he may not rashly put forth himselfe in that case but speedily seeke to recover himselfe againe by searching the ground and serious renewing of his faith and repentance Which things being so it cannot be but that this kind of preparation must be a singular helpe to those that injoy it So likewise at the Supper it selfe where hee may and ought to meditate on the dainties of the banquet and the love of him that ordained it on the Communion he hath with Christ and his graces and on the outward signes what they assure him of and on the Word preached which sheweth him all this When as by the applying of these things he commeth to be comforted and made glad or rather to be revived and quickned in his soule with the spirituall dainties which by true faith hee feedeth upon how can hee but praise and blesse the author of this banquet how can he but be much heartned set forward in a Christian course It is also of
upon it they feare the forgoing of it they regard it most of all other things 2. He must both by prayer daily and oft beg this of God and also seriously meditate on the gracious promises of God their nature truth and perpetuitie for want of this calling to minde of things many do let slip out of their minds those grounds of faith by which sometimes they have found comfort 3. Hee must helpe himselfe by ordinary and reverent hearing the glad tidings of Salvation preached unto him as also by the holy use of the Sacraments 4. He must carefully retaine a viewing of his sinnes by right examination the sight of them will keepe him from taking offence at the Crosse of Christ nay the tartnesse and bitternesse of his sinnes will make Christs death most sweet and pleasant unto him 5. Hee must labour to settle himselfe even by the experience which he himselfe hath found of God his goodnesse towards him and his working in him 6. Hee may confirme himselfe even by the examples of others who of weak have become strong and of such as hee is have become such as he desireth to bee by these meanes Gods children come to have a holy acquaintance with God and to know his will towards them the Lord disposing even their weakenesse unto their good that they may by their falls bee humbled and God by their upholding may be glorified One especiall thing is alwaies to begin the day with deepe consideration of God his gracious favour towards us which if we doe not little can bee looked for in the day but either unfavory lightnesse and so to be deceived or unprofitable care and so to bee disquieted By that which hath bin said before it is to bee observed that although true faith bee in substance one and the same yet that there are three degrees of it it is plaine 1. The first is the weakest and least measure when there is as yet no assurance in the beleever and yet inseparable fruits and infallible tokens of it 2. The second degree is when some assurance is wrought in the beleever at some time but very weake and is often to seeke and wanting and recovered againe by entring into due consideration of his estate and of the truth of God who hath promised it 3. The third is the highest degree of it though more strong and better setled in some than in other and this hath assurance accompanying it for the most part usually unlesse the beleever doe quench the Spirit in himselfe Or the Lord to shew him that hee standeth by grace doth leave him to himselfe for his owne glory and the better establishing of him afterwards It having bin shewed hitherto who are true beleevers it followeth to shew how a beleever is to behave himselfe throughout his whole conversation 1. Wherein is to bee layed down first the grounds of a godly life viz. that it is grounded on faith and proceeding from a pure heart 2. The parts of it which is to fly evill and doe good VNfained faith and a godly life are inseparable companions 1. First godlinesse cannot be without true faith Iam. 2.18 Heb. 11.6 Gen. 6.5 the fountaine being evill the rivers which runne from it cannot be good so where saith is not in the heart there can no godlinesse bee in the life by which wee see how many doe deceive themselves thinking they feare love and serve God and yet have no faith nor no constant desire of it 2. Neither can faith bee without godlinesse for as no man liveth godly which beleeveth not so no man which beleeveth can live wickedly but as he is new borne so like a new creature followeth newnesse of life and obedience although this doeth not appeare neither at the first beginning of his conversion nor in the vehemency of temptation Tit. 2 12. Neither doth faith worke a bare wandring desire to please God but it frames also the man unto it and teacheth him in some true and acceptable measure to goe about it and when it is overmatched wiâ—h fleshly corruption yet it raiseth sighings and strivings in the heart till it bee subdued So that as they are deceived which passe from a little sorrow for sin to newnesse of life as they imagine without faith the beginning and worker of all new life so they also are no lesse deluded that please themselves thinking they haue faith when their lives are not only filled with offensive actions but also with custome coÌ„monnesse in the same For he that is honoured with the title of a beleever must be knowne by the livery of an uncorrupt life and the true servants of God dare no otherwise beleeve their sinnes to be forgiven them than they walke humbly before God and man VVHen faith is said to be necessary to a godly life we must not onely understand by faith to be saved but that the godly man must labour to believe that all the promises of this life and of the life to come whether the great and principall as of the graces of the spirit or the smaller as of bodily safety and preservation from dangers so farre as they shall bee good for him doe belong unto him And besides he must beleeve that both all the commandements which teach obedience and the threatnings because they restraine the contrary are set downe for him particularly to bind his conscience thereunto Rom. 15.4 Thus hee must depend upon the whole word of God many who have hope to be saved doe not thus some sinnes they make no conscience of some promises they looke not at by meanes whereof they are not so well fenced as they might be but hold the very promise of salvation it selfe very weakely This commeth to passe partly because they are not taught these things aright partly because being taught they do not digest and work them upon their consciences This bringeth doubting and unsetlednesse even to good Christians therefore hee that beleeveth to be saved must beleeve also that hee shall be sanctified 1 Cor. 1.30 that hee shall receive grace from God to bring forth fruits of amendment of life and that he shall be inabled to cast off his old conversation and also have grace to goe through troubles and deliverance from them for assistance and blessing in God he must depend on God his Word this is the obedience of faith Rom. 1.5 which if we have as a foundato uphold and incourage us it will greatly availe for the furthering of us in a godly course by this we shall sooner wade through doubts and grow out of feare whereas otherwise wee faint and feare oft-times and be without helpe Many examples wee have in scripture of such as thus beleeved especially set downe in the 11. to the Hebrewes Heb. 11.16.38 Gal. 2.19 When men doe not thus walke in the strength of God his word it causeth tedious troubles in them and indeed the offensive lives of many and the starting aside of sundry come from this want But it