and that they know his voyce and are able to discerne it from the voyce of a stranger And as it makes vs strangers from God and the Couenant of grace so also from the life of God or the godly life which he commandeth as we see in the example of the Gentiles who hauing their vnderstanding darkned were alienated from the life of God through the ignorance that was in them because of the blindnesse of their heart And contrariwise thrusts vs headlong into all manner of sin for as the Apostle saith in the same place When the Gentiles through their ignorance were thus estranged frō the life of God they became past feeling and so gaue themselues ouer to lasciuiousnes Eph. 4. 18 19. to worke all vncleannesse with greedinesse So Hosea hauing set downe a Catalogue Hos 4. 1 6. of many grieuous sins which made the Iewes liable to Gods heauy iudgements doth after shew that the cause of all their sin and punishment was because they lacked the true knowledge of God in the land Whereof it also is that sinners of all kinds are included vnder the name of ignorant persons who know not God So the Psalmist Powre out thy wrath vpon Psal 79. 6. Ier 10. 25. the heathen that haue not knowne thee and vpon the kingdomes that haue not called vpon thy name And the Apostle saith that the Lord Iesus shall come with 2. Thes 1. 7 8. his mighty Angels in flaming fire to take vengeance on them that know not God And therfore if we would haue any portion in Gods sauing graces or part in heauenly glory if we would not be strangers from God and aliants from his Church if we would performe any duty of a godly life or not be caried headlong into all wickednesse if we would not be subiect to Gods iudgements and fearefull destruction nor exposed to the imprecations of the faithfull in this life nor to the vengeance of a terrible Iudge when Christ shall appeare at his second comming let vs not liue in ignorance but vse all our indeuour to attaine vnto the sauing knowledge of God and his will Neither let vs with ignorant people content our selues with our own good meanings and blind deuotions as our guides in godlines for then our seruice of God will be but will-worship and the carnall conceits of our owne braines and all our Religion being nothing else but bodily exercise and Esa 1. 12. 29. 13. ignorant superstition will be reiected of God as odious and abominable §. Sect. 4 That God is the chiefe Author and efficient cause of sauing knowledge Seeing therefore knowledge is so necessary vnto a godly life we will a little further insist vpon it shewing what it is and the nature and properties of it whereby we shall be the better able to labour after it in the vse of all good meanes and know to our comforts when we haue attained vnto it Sauing knowledge then is a grace of God wrought in vs by his holy Spirit which inlighteneth our minds to know those things which are reuealed of God and his will by his Word and workes that we may make an holy vse of it for the sanctifying of our hearts and direction of our liues in all duties of holinesse and righteousnesse Whereby we may perceiue that not nature but God onely is the Author and efficient cause of this knowledge and so much onely doe we know of God as we are taught of God According to that couenant of grace in which God promiseth that hee Ier. 31. 33 34. will put his Law in our inward parts and write it in our hearts and that wee shall know him from the least to the greatest So our Sauiour speaking of his Elect saith that they all shall be taught of God And againe No man knoweth the Iob. 6. 46. Sonne but the Father neither knoweth any man the Father but the Sonne and he vnto whomsoeuer the Sonne will reueale him Neither is this knowledge a naturall habit of the minde but a grace of God which is not purchased by vs or our owne merits or therefore bestowed vpon vs rather then others because God foresaw that we would vse it when we had it better then they but Gods free gift promised in the couenant of grace The which he worketh Ioel 2. 28. in vs first by sending his Sonne his true essentiall wisedome who hath reuealed vnto vs his Fathers will and being the great Prophet of the Church hath made knowne vnto vs the counsels of God and all things necessary for our Saluation and that not onely nor chiefly to the wise of the world but to the weake and simple according to that of our Sauiour I thanke thee O Father Lord of heauen and earth because thou hast hid these Matth. 11. 25. things from the wise and prudent and hast reuealed them vnto babes And secondly his holy Spirit who was and is sent from the Father and Sonne to teach and lead vs into all truth as our Sauiour promised his Apostles And this is that holy anointing of which the Apostle speaketh whereby wee Iob. 16. 13. know all things and neede not that any teach vs but as this anointing teacheth vs of all things And that Collyrium or precious eye-salue which Christ Apoc. 3. 18. promiseth to giue to the Angell of the Church of the Laodiceans to inlighten their blind eyes in the knowledge of the truth So the Apostle telleth vs that we cannot see nor conceiue the things which appertaine to Gods Kingdome but God hath reuealed them vnto vs by his Spirit for the 1. Cor. 2. 10. Spirit searcheth all things euen the deepe things of God And hence it is that he is called the Spirit of wisedome reuelation and illumination and the Ephe. 1. 17. Iohn 16. 13. Spirit of truth because he is both light and truth himselfe and also inlighteneth our mindes which are naturally full of darkenesse and leadeth vs into all truth needefull for our saluation And therefore if we would haue this sauing knowledge we must goe to the chiefe Fountaine and Author of it and pray often and earnestly that he will for his Sonne and by his holy Spirit take away our naturall blindnesse and open our eyes that we may see the wonderfull things of his Law Psal 119. 8. §. Sect. 5 Of the instrumentall causes of sauing knowledge The instrumentall causes of this knowledge are first the Booke of nature secondly the Booke of Grace The Booke of nature for euen this light being sanctified by Gods Spirit is helpefull to the regenerate for the reuealing of God and his will vnto them And that both the eternall booke of nature which is the conscience and the externall Booke which is the great volume of the creatures For if there be in all men some reliques of the light of nature shining in their consciences which conuince them that there is a God and that this God is most
cause and chiefe goodnesse and so the iudgement inferreth therefore thou hast performed a good duty Againe on the other side the vnderstanding saith Whosoeuer will worship God truly must worship him according to his reuealed will and not according to his owne inuentions the conscience assumeth But thou hast not worshipped him according to his reuealed will but according to thine owne inuentions whereupon the iudgement inferreth Therefore thou hast not worshipped God truly Or thus Whosoeuer breaketh the Law is accursed saith the vnderstanding But thou saith the conscience hast broken the Law therefore saith the iudgement thou art accursed §. Sect. 3 Of the diuers offices of conscience Now this facultie of conscience performeth diuers offices in respect of the diuers parts wherein it exerciseth its power and vertue For in the vnderstanding before our actions are atchieued it playeth the part of a friend or gentle Monitour telling what is to be done or left vndone with the penaltie or reward which will follow our commission or omission After the deed is done it becommeth a Iudge approouing or disallowing the action and either absoluing or condemning vs for the doing or not doing of it In the memory it performeth the office of a Notary Conscientia est Codex in quo quotidiana peccata conscribuntur Chrys in Psal 50. Rom. 2. 15. 1. Cor. 1. 12. and Register in setting downe and keeping vpon Record what wee haue done good or euill and also of a witnesse giuing euidence either with or against vs according to the nature of our fact accusing vs when wee haue done ill and excusing vs when we haue done well In the will and affections it is the deputie of Gods Spirit to suggest and inioyne vs good duties and when they are done to reward vs by comforting cherishing and replenishing our hearts with ioy and when we haue done ill especially by committing sinnes which are haynous and against conscience it executeth the office of a Iaylour or tormentor filling the heart with shame and sorrow with feare and terrour with finall desperation hellish perturbation and intolerable tortures that no racke nor gallowes no hot pincers or scalding lead may be compared with them as we see in the example of Cain who out of a despairing conscience crieth out that his punishment Gen. 4. 13. was greater then he could beare and of Iudas who to ease his torment which the gnawing worme of conscience caused hanged himself And with this office of conscience the Heathens were acquainted which gaue occasion to that fiction of hellish furies which endlesly haunted and tormented those who had committed haynous sinnes against the light of nature The which also appeareth by their writings wherein are many notable sayings to this purpose What doth it profit saith Seneca to hide Senec. Epist 43. a mans selfe and to auoide the eyes and eares of men A good conscience calleth in the multitude and an ill is sollicitous and fearefull euen in solitude If the things thou doest be honest care not though all men know them if dishonest what skilleth it though no man know them seeing thou knowest them thy selfe O miserable man that thou art if thou despisest such a witnesse And againe It is the greatest securitie to doe no Epist 105. man wrong They that cannot abstaine from it doe leade a life full of confusion perturbation so much fearing as they haue hurt Neither are they at any time quiet After they haue done mischiefe they feare they are troubled Conscience suffereth them not to intend any other things but euery hand while to reuiew themselues He suffereth punishment that expecteth it and he expecteth that hath deserued it It is possible by some meanes to be safe with an ill conscience but neuer secure For he thinketh he may be taken with the manner though yet he be not In sleepe he is troubled and being awake as oft as he nameth any mans wickednesse he thinketh of his owne It neuer seemeth enough blotted out neuer sufficiently couered A guiltie conscience hath sometime the hap to be hid but neuer Exemplo quodcunque malo committitur ipsi displicet authori c. Iuuen. Satyr 13. Plut. Apoph assurance So the Satyrist Whatsoeuer crime is committed by euill example it first displeaseth the author This is the first punishment that no man guilty can be absolued himselfe being Iudge although by the fauour of the corrupted Iudge he be acquitted In which regard Cato was wont to say that euery man ought to feare and respect himselfe most when he doth any euill because though he may shun others yet from himselfe he cannot flee §. Sect. 4 That conscience hath all its power and authority from God onely Now this power of conscience in iudging witnessing binding and punishing it hath onely from God which is the Lord of it and hath seated it in man as his Viceroy and Deputie to rule him in all his wayes and if he will not obey to be his Notary to keepe vpon record all his faults his Witnesse to giue testimony against him and his Executioner to torment him when in the Court of conscience hee is condemned Neither hath any creature power ouer conscience either to binde it or set it at liberty but God only nor hath the conscience it selfe any authority to execute these offices till it haue a Commission ingrossed and sealed from God which is either the Law of nature written in the heart in our first creation or the diuine Oracles of God contained in the bookes of the Old and New Testament And if without these conscience doth any thing against vs either by vniust iudging or false accusing we may reuoke it all by a Writ of errour and make our appeale from this false iudgement in the Court of conscience to our supreme Lord to bee iudged by him according to his Law For howsoeuer in the creation conscience was an vpright Iudge and true witnesse yet after the fall the vnderstanding being darkened with ignorance and the iudgement corrupted doe offer vnto the conscience false rules and Principles and so cause it to giue wrong euidence and erroneous iudgement iustifying when it should condemne and condemning when it should iustifie excusing those whom it should accuse and accusing them whom the Law of God excuseth and absolueth The which commeth to passe because the light of nature is through the fall almost extinguished and the booke of the Law written according to which conscience should iudge and testifie is not vnderstood and knowne or because it is blinded by lusts and passions or being corrupted hath the mouth stopped with the bribes of worldly vanities or finally is become seared and senselesse with customable sinning and habituall wickednesse CAP. XIII Of a good Conscience which is a maine ground of a godly life what it is and the causes of it §. Sect. 1 What a good conscience is and of the cause efficient which workes it in vs. IN which regard conscience thus
speaketh peace according to the truth of Gods Word But here the carnal worldling and loose Libertine wil take occasion to presume that aboue all others they haue the best consciences because they seldome or neuer accuse them or if they doe yet they can easily put them to silence they were neuer in their liues troubled with any horrors and feares but haue had their consciences euer quiet and peaceable witnessing good things vnto them as that their sinnes are pardoned they highly in Gods fauour and shall most certainely attaine vnto saluation But for preuenting of this we haue added in the description of a good conscience that it doth not onely witnesse peaceable and good things but also that it doth giue true testimony of them So that if we would haue good consciences they must not be erronious in their euidence but peace and truth must be matched together And because they who most erre are ready with the best to brag of truth as well as of peace therefore I also added the Rule and Touchstone whereby all diuine truth is to be tryed namely when it agreeth with the truth of God reuealed in the Scriptures For conscience as I haue said is a witnesse with God testifying that which he also testifyeth and therfore when it doth excuse them whom God excuseth and secretly whispereth peace to them vnto whom in his Word he hath proclaimed it then is its testimony true and truly comfortable But when it offereth peace to them against whom hee hath proclaimed warre and excuseth them as good subiects whom his Word condemneth of high treason and wicked rebellion then is the testimonie of conscience false and erronious and can be no good ground of any sound consolation And in this case conscience is a traytor both to God and vs renouncing his seruice and that office which he hath imposed vpon it and ioyning with the enemies of our saluation to dishonour him in our destruction For it mayntaineth a false peace by giuing vs false intelligence telling vs that we are in safety when as we lye open to all danger that we are strong and well fortified against all assaults when as we are naked and haue vpon no part of the spirituall armour and like a false Sinon it testifieth that our spirituall enemies are quite departed whereas they lye in secret ambushment ready to assault and surprize vs when by beleeuing this false intelligence we are secure and neglecting the spirituall watch giue our selues ouer to worldly delights §. Sect. 3 The difference betwixt the peace of a good and bad conscience as first that the peace of the wicked proceedeth frō ignorance of their estate Euery conscience therefore is not good which is peaceable but that which speaketh peace in truth not according to our ignorant conceits blinded with pride and selfe-loue or presumptuous opinions which haue no sound ground but when it is squared by the perfect and infallible rule of the holy Scriptures whereby we may discerne whether that inward peace which wee feele in vs proceedes from a good or a bad conscience For there are many things by corrupting and defiling the conscience and making it worse and more dead and senselesse then it is in it owne nature which make it at least for time quiet and peaceable As first ignorance of God and his will which hood-winking the conscience giueth the deuill fit opportunity to carry it quickly whither hee will and like a thicke fogge and darkenesse of the night depriuing vs of light and sight doth cause vs to erre into the by-wayes of sinne whilest wee thinke that we are in that perfect path of righteousnesse that leadeth to Gods Kingdome As we see in Pauls example who in the time of his ignorance Rom. 7. 7 8 9. thought concupiscence to be no sinne which after hee was inlightened with the knowledge of the truth he discerned to bee the roote and fountaine of all wickednesse And whilest his iudgement was thus blinded his conscience spoke peace vnto him testifying that hee was aliue and in good case when as being truly informed he plainely saw that hee was dead and in the high way that leadeth to hell Such haue not their peace disturbed by conscience because being ignorant of the way it cannot admonish them when they goe out of it and being it selfe misinformed it must needs giue vnto them false euidence And though their hearts be full of sluttish corners and euen deepe dungeons full of all filthinesse yet the eye of conscience doth not discerne any annoyance because it is in the darke and is not illightened with the knowledge of Gods truth But especially this commeth to passe when as ignorance is not onely simple and naturall but imbraced and affected men purposely neglecting yea contemning and shunning the meanes of knowledge because for their greater quietnesse they would not haue conscience to take notice of their wayes As they who blesse themselues in their good meanings as sufficient to saluation and wholly neglecting Gods true seruice doe content themselues with their owne blinde deuotion and superstition Such shun those places where the light of the Gospel shineth and like Battes and Owles delight to liue in darke corners where they seldome or neuer heare a Sermon because they delight in the workes of darkenesse They hate the light of Gods truth because their workes are euill as our Sauiour speaketh and as the thiefe and adulterer waite for the twy-light and Ioh. 3. 20. make choice of the night as fittest for their purposes hating the morning as the shaddow of death because it discouereth their faults to others and bringeth them in danger to be apprehended condemned and executed So these affect the darkenesse of ignorance and abhorre the light of truth Job 24 15 16. because they would not haue conscience to take notice of their wickednesse lest like Gods Sergeant it should arrest and hale them before his Tribunall and there as an vnpartiall witnesse giue euidence against them and lest being condemned it should play the executioner tormenting and vexing them day and night with hellish horrours and deepe despaire §. Sect. 4 The peace of a good conscience proceedeth from spirituall life of an euill from senselesnesse and deadnesse Secondly peace of conscience doth often proceed not from spirituall life and motion knowing and doing Gods will but from the cleane contrary as from spirituall deadnesse idlenesse and sloth in performing those duties which God requireth For as when the body is dead it hath no sense of sicknesse wounds or any hurt which can be done vnto it so when the soule is dead in sinne the conscience hath no feeling of any waight that lieth vpon it nor of any wounds or sores of sin wherewith it is mangled and deformed And though corruption and guilt like a gangrene indangereth it euen vnto the very death yet it neuer complaineth because it hath no sense and feeling of this mischiefe and misery Besides whilest men snort in this
any respect stand in neede of our helpe of the other sort are inward eiaculations and lifting vp our hearts in our secret prayers at all times and vpon all occasions and holy meditations of Gods mercies or our owne miseries or on the meanes whereby we may be inriched with all grace and enabled vnto the performance of holy duties For this priuiledge the heart hath aboue all other parts that whereas they cannot exercise their duties but when fit opportunity is offered as the eare cannot heare the Word but when it is preached nor the hand performe workes of mercy but when it hath meanes to doe them and fit subiects to worke vpon the heart needeth neuer to be idle and out of holy exercise but euen when our bodies are taken vp with the workes of our callings or honest recreations wee may 1. Thes 5. 16 17. 18. on all occasions pray giue thankes and exercise our hearts in holy meditations Psal 1. 2. eyther reioycing in the Lord and his mercies or sighing and sorrowing in the sight and sense of our owne miseries And if our hearts be thus exercised being wholy taken vp with Gods seruice they will haue no leysure for the imployments of the diuell the world and the flesh whereas if they be swept cleane of all spirituall grace and holy duties the diuell will easily enter with whole swarmes of noysome lusts and Math. 12. 46. so pollute them at his pleasure with all manner of poysonous abominations CAP. XII Of Conscience in generall the nature properties and effects of it §. Sect. 1 That the nature of Conscience may partly bee knowne by the name THe last ground of a godly life is a good conscience without which it is impossible to please God or to performe any duty acceptable in his sight In speaking whereof wee will first generally shew the nature of conscience then more particularly intreat of a good conscience The nature of conscience may bee partly knowne by the name which signifieth to know together or with another for as the minde vnderstanding the nature of things is sayd to know them so when another ioyneth with it in this knowledge they are sayd to know together Now there is no creature that can ioyne with man in the knowledge that is secret in his minde according to that of the Apostle No man knoweth the things of a man but the 1. Cor. 2. 11. Spirit of a man that is in him Whereof it is that humane lawes take no notice of the thoughts of the heart either to reward or punish them but it is only the Lord that searcheth the heart and reynes who knoweth and taketh notice together with our mindes of all the secrets which are knowne vnto it Whereby the nature of conscience in part appeareth namely that it is such a faculty in the soule as taketh notice of all our actions and beareth witnesse of them before Gods Iudgement seate eyther with vs when they approue them as good or against vs when as they condemne them as euill So that the conscience is a certayne diuine power which is placed by God in the soule of man as a third party indifferent betweene him and vs somtime speaking for vs and sometime against vs as the equity of the cause requireth It is Gods Monitour which he hath set ouer vs to take notice of all wee doe that hee may either reward our well-doing or punish that which is done amisse And because simple knowledge might see and conceale what it seeth and knoweth God to this science hath added conscience which being placed in vs on the behalfe of the great King of heauen and earth will not let any thing lie hid and smothered but giueth vnpartiall witnes of whatsoeuer is done before his Tribunall eyther excusing vs when wee doe well or accusing vs when we haue sinned against him Not that the Lord needed any such witnesse or Monitour to informe him of our actions for he seeth and knoweth all things past present and to come with one perfect and simple act but because he would in the administration of his iustice proceede in a legal manner that wee hereby might be conuicted of the vprightnesse of his iudgements hauing in our selues a witnesse that iustifieth and approueth them §. Sect. 2 What conscience is being generally considered But that we may yet more clearely discerne the nature of conscience what it is we will thus define it Conscience is a faculty or power placed by God in the soule of man which reflecteth the vnderstanding vpon it selfe causing it to apply its generall and contemplatiue knowledge of truth and falshood good and euill to practicall vse for the ayming and determining of all our particular actions according to the generall rules of reason either with vs or against vs. It is a faculty and not a naturall habit which may bee got and lost for howsoeuer the operations of it may be hindred and deadded for a time by carnall security hardnesse of heart and the violence of our lusts and passion euen as reason it selfe cannot exercise its functions in the time of sleepe or drunkennesse that it neuer vtterly fayleth but when it is awakened by affliction it sheweth it selfe in the actions of accusing condemning and terrifying as in former times Neither is it a bare art of vnderstanding as some would haue it but a distinct faculty working power which in it own vertue produceth diuers So the Apostle Paul speaketh Rom. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is their reasonings the meane while accusing or else excusing one another actions For when the vnderstanding in the Thesy and Theory by way of generall contemplation approueth of any action as good or condemneth it as euill the conscience applyeth it in the Hypothesy vnto a mans owne particular actions and by vertue of those generall notions in the vnderstanding determineth of them either with or against vs that they are good or euill And this it doth as the schooles speake in a practicall Syllogisme in which the reason or contemplatiue vnderstanding so called because it is exercised in contemplation and in seeking out the principles of all knowledge is in respect of this office named also by Diuines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is the keeper and conseruer of those notions implanted in vs concerning good things to be imbraced and euill things to be shunned of vs this contemplatiue vnderstanding I say doth in this Syllogisme offer vnto vs the Maior or Proposition The conscience which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because as I haue shewed it knoweth not to it selfe alone but with God maketh the Minor or assumption and the facultie of iudgement determining of the fact inferreth the conclusion As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 example The vnderstanding suggesteth this Proposition Hee that serueth God who is the supreme cause and chiefe Good performeth a good dutie The conscience assumeth But thou hast serued God the supreme
corrupted and disabled cannot be a sufficient ground of a godly life till after our regeneration it be renewed and restored in some measure vnto that integrity and perfection which it had in our first creation And this we call good conscience which is a maine foundation of godlinesse guiding and inabling vs to the performance of all good duties which God requireth In speaking whereof we will first shew what it is and then the causes of it the effects and fruits which spring from it the properties and signes whereby wee may know it and the meanes by which we may obtaine it if it bee wanting or preserue and keepe it if we already haue it Concerning the first A good conscience is that which being renewed by Gods Spirit and a liuely faith applying vnto vs the vertue of Christs death and obedience doth speake peace and truly testifie vnto vs according to the Scriptures that we are redeemed out of the hands of all our enemies reconciled vnto God iustified sanctified and shall perseuere in grace vnto saluation and that all our actions are warranted by the Word and accepted of God in Iesus Christ though in themselues imperfect whereby we are comforted in all things made cheerefull and diligent in Gods seruice and willing to doe all things which may be pleasing vnto him The causes of a good conscience are diuers The principall efficient is God the Father Sonne and holy Spirit The Father bestoweth this gift vpon vs who as in the beginning he first created and placed it in vs as an vncorrupted Iudge and vnpartiall witnesse betweene him and vs so it is he alone that doth renew and repaire the ruines thereof contracted through the fall of our first parents by which together with all other faculties conscience was corrupted and either so deadded seared and benummed that it had no sense and feeling at all or when it awakened out of this deadly swowne did nothing but accuse and terrifie vs or vniustly excuse and incourage vs in our sinfull courses by presenting vnto vs false comforts §. Sect. 2 Of the meritorious cause of a good conscience The meritorious cause of it is God the Sonne and our Sauiour Iesus Christ who satisfying Gods iustice and appeasing his wrath by his death and obedience freed vs from the guilt and punishment of our sinnes reconciled vs vnto God and made our peace with him vpon which followeth peace of conscience and freedome from the accusations and terrours of it For when by the Law of God or light of nature it is set a-worke to Rom. 8. 1 33 34. affright and disquiet vs in regard of our sinnes then shewing our pardon sealed by the blood of Christ it is calmed and quieted hauing nothing to lay to our charge which Christ our surety hath not satisfied for vs. Whereof it is that our Sauiour was prophetically named The Prince of peace and prefigured vnder the type of Melchizedech because hee is not Esa 9. 6. onely the King of righteousnesse by whom we are iustified but also King of Heb. 7. 2. peace as the Apostle speaketh who making our peace with God did thereby also procure for vs peace of conscience For the Iudge hath no authority to condemne nor the witnesse to accuse nor the Iaylour to imprison nor the executioner to punish and torment when the supreme Soueraigne King of heauen and earth being satisfied by the sufferings of his Sonne hath sent vs his free pardon and wee haue pleaded it in the Court of conscience Yea rather the Iudge doth then acquit and absolue vs and the witnesse saith nothing against vs but as a messenger of good things doth testifie vnto vs this ioyfull tydings And hence it is that our Sauiour was no sooner borne vnto vs but the holy Angels were sent as Gods Heralds to proclaime this peace Glory bee vnto God in the highest and in earth peace good will towards men The which peace our Sauiour Luk. 2. 14. wrought as a Mediatour betweene God and vs by satisfying his iustice and offering himselfe as an all-sufficient sacrifice for the sinnes of all his elect So the Apostle saith It pleased the Father that in him should all fulnesse dwell And hauing made peace through the blood of his Crosse by him Col. 1. 19 20. to reconcile all things to himselfe And else-where he affirmeth that we were without Christ being alients from the Common-wealth of Israel and strangers Eph. 2. v. 12. to 18. from the Couenant of promise hauing no hope and without God in the world but that now in Christ Iesus we who sometimes were farre off are made nigh by the blood of Christ For hee is our peace who hath made both one and hath broken downe the middle wall of partition betweene God and vs Hauing abolished in his flesh the enmity euen the Law of Commandements contained in ordinances to make in himselfe of twayne one new man so making peace And that he might reconcile both vnto God in one body by the crosse hauing slaine the enmity thereby And came and preached peace vnto vs both them which were a farre off and to them that were nigh And thus working our peace with God he brought also peace to our consciences when as by his blood hee had clensed them from the guilt and punishment of sinne for if the blood of Bulls and Goates sanctified to the outward purifying of the flesh how much Heb. 9. 13 14. more shall the blood of Christ who through his eternall Spirit offered himselfe without spot to God purge our consciences from dead workes to serue the liuing God Finally the conscience is renewed and sanctified by God the holy Ghost whilest he applieth Christ and all his benefits the vertue of his death and precious blood and maketh them effectuall for the purging of our consciences from all sinnefull corruption and spirituall defilements that wee may be inabled to performe pure and acceptable seruice vnto God §. Sect. 3 Of the instrumentall causes of a good conscience For the effecting whereof he vseth as his instruments the preaching of the Gospell and administration of the Sacraments and a liuely faith which by them both made effectuall by the inward operation of the Spirit is begotten and also confirmed and increased in vs. First the preaching of the Gospell is the instrument which the Spirit vseth whereby a good conscience is wrought in vs for when the Law preached and the curse threatned like a strange winde and tempest hath rent the mountaines and broken in pieces the rockes of our proud and hard hearts and as the earthquake and fire which Elias saw and felt hath terrified the conscience with the guilt of sinne and caused vs to hide our faces from Gods presence 1. King 19. 11 12 then the still voice of the Gospell causing these stormes to cease doth quiet and calme the conscience so as wee can without terrour yea with much ioy and comfort heare the voyce of God
speaking peace and offering vnto vs reconciliation grace and saluation in Iesus Christ assuring vs vpon the condition of a liuely faith bringing forth the fruits thereof in vnfained repentance that all Gods gracious promises respecting this life and the life to come doe belong vnto vs. In which regard it is called glad tidings which cause euen the very feete of those that bring them Rom. 10. 15. Iohn 14. 27. to seeme beautifull vnto vs and the Gospell of peace which Christ himselfe first preached Peace I leaue with you my peace I giue vnto you not as the Ephes 2. 17. Luke 10. 5. 2. Cor. 5. 20. world giueth giue I vnto you Let not your heart be troubled neyther let it be afraide And when he had reconciled vs vnto God by his Crosse and slaine enmity thereby he came also and preached this peace vnto vs And afterwards sent his Disciples as his Heralds to proclaime it to all who by faith receiued it yea as his Ambassadours to beseech vs in his stead to be reconciled vnto God By which meanes when the peace of a good conscience is begunne in vs it is thereby more and more confirmed and increased as also by the vse of the Sacraments which being as seales annexed to the couenant of grace doe confirme our faith in God promises and so worke peace and ioy in our consciences out of this assurance that Christ and all his benefits are ours and that wee in him are reconciled vnto God §. Sect. 4 That a good conscience springeth from a liuely faith For neither the Gospell nor the Sacraments no nor yet Christ himselfe will bring vnto vs this peace of conscience vnlesse wee receiue and Heb. 5. 2. apply them by the hand of faith as the best salue will not heale vnlesse it be applied to the wound nor meate nourish vs vnlesse it be receiued into the stomake nor the purest water purge vs from our filth vnlesse we be washed in it But when this precious balsam is applied to our wounded consciences and when by the hand of faith they are washed in the Lauer of his precious blood then they are healed of the sores of sinne and being rified from the guilt punishment and power of it do speake peace vnto vs and are the messengers of such ioyfull tydings as cannot be damped with any worldly tribulation According to that of the Apostle Being iustified by faith we haue peace with God through our Lord Iesus Christ by whom also we Rom. 5. 1 2 3. haue accesse by faith into this grace wherein we stand and reioyce in hope of the glory of God And not onely so but we glory in tribulation also c. Whereof it is that in the Scriptures faith and a good conscience are as the 1. Tim. 1. 19. cause and effect ioyned together so that one of them cannot miscarry in the storme of tentations but we shall make shipwracke of them both and together with our faith lose both our peace with God and our peace of conscience Wheras our assurance of faith will embolden vs to drawneere to the Throne of Gods grace with a true heart hauing our hearts sprinkled Heb. 10. 22. from an euill conscience and our soules washed with pure water But yet we must take heede that we doe not attribute that to the instrument which is peculiar to the principall cause nor imagine that faith by any vertue that is in it selfe doth purifie our consciences or worke peace in them For this it can no more doe then the hand it selfe can cure a sore by touching it or nourish the body and keepe it warme without food or clothes though it be the instrument to apply and put them on but it is onely our good Ionas which being cast into the raging Sea of our troubled consciences maketh them cleane and still it is the wood of his Crosse alone that is the vertue of his death and passion which being cast into these waters embitterd with the guilt of sinne that can make them to yeeld vnto vs the sweete and pleasant waters of ioy and consolation Although he will doe no more good to pacifie the stormes and sweeten the bitter torments of a raging conscience if he be not applied by a liuely faith then Ionas in the ship or the branches still growing vpon the tree and not at all cast into the tempestuous Sea and bitter waters CAP. XIIII Of the actions and effects of a good Conscience of the peace which it truly speaketh and how it differeth from the false peace of secure worldlings §. Sect. 1 That a good conscience speaketh goodnesse and peace only ANd so much of the causes of a good conscience both principall and instrumentall The next point to be considered is the actions and effects of it which are to speake peace and to testifie vnto vs truly and according to the Scriptures good and comfortable things as a Iudge acquitting and absoluing vs as an aduocate pleading for vs as a witnesse excusing and giuing euidence on our side and as a sure and faithfull friend admonishing vs that we may not fall or rebuking vs being falne that we may rise againe by vnfained repentance Where we are to consider what the conscience witnesseth and secondly the rule according to which it giueth testimonie The things which the good conscience speaketh and witnesseth are goodnesse and peace only neither is it the action of a good conscience properly to accuse and terrifie vs for sinne but to speake peace vnto vs and to iustifie vs as righteous not in our owne naturall righteousnes but in the righteousnesse of Christ applied by fayth which is most pure and perfect and in our sanctification and inherent righteousnes wrought in vs by the renewing of the holy Ghost which is but begun spotted and imperfect in this life but yet is growing towards purity and perfection and in the meane while hath the imperfections couered with Christs perfect righteousnesse and the spots and staynes of it washed away in his blood So that the good conscience is the peaceable conscience onely which witnesseth good things vnto vs as most neerly resembling the conscience of Adam in the first Creation whilst he remained in the state of innocency which onely iustified him and his actions and thereby comforted and strengthened him in Gods seruice and neuer accused or terrified him before his fall because he was pure and free from all taynt of sinne vnto which purity of Creation lost by transgression the holy Ghost reneweth the conscience by degrees vnto the highest whereof it attaineth when casting to accuse and terrify vs it iustifieth and excuseth vs before Gods Tribunall being then most good and perfect when as it is most quiet and peaceable so as we can say with Paul I haue liued in all good Acts 23 1. conscience before God vntill this day namely from the time of my first effectuall calling and conuersion §. Sect. 2 That a good conscience
lethargie of sinne the deuill neuer wakeneth nor disquieteth them because hee knoweth that this temporary rest will end in restlesse torments and that the disturbing them of this ease may happen to awake them and so hauing a sense of their disease may worke a desire and resolution to vse all meanes whereby they may be cured Neither will it stand with his policie to let them who are in his thraldome and ready with all cheerefulnesse to doe his will come vnto a sight and sense of their misery which might make them desirous to come out of it and therefore he neuer terrifieth their consciences with his tentations but rather more blindeth their eyes that they may not see their wofull state and stoppeth their mouthes that they may not complaine of it And so our flesh and carnall corruptions are quiet and neuer goe about to disturbe our peace whilest we suffer them to liue and raigne in vs but when we goe about to depose them from their regencie and like slaues to bring them in subiection then they rebell and taking armes against the part regenerate make vs feele the vprores and garboyles of a ciuill and intestine warre Thus corrupt humours in the body though they indanger our liues yet oftentimes are scarce discerned before they bee mooued but when we stirre them with some wholesome potion which serueth to purge vs of them then they rage and make vs more sicke in our owne sense then we were before Thus the sea it selfe is calme and quiet when there is no winde to moue it but in the time of a storme it rageth and roareth as if it would at once swallow vp the earth And thus gunpowder is quiet and harmelesse when it is let alone but if a sparke of fire fall into it it bloweth vp all that is neere vnto it And so sinne and corruption if it be let alone will be so quiet that it will neuer disturbe our peace but if wee seeke to purge it out by wholesome medicines or if it be touched with the fire of Gods Spirit or but euen blowne vpon with the breath of admonition and rebuke out of the mouthes of Gods faithfull Ministers then the Sea is no more raging in a streame nor gunpowder more clamorous and vnruly when the fire is put vnto it Moreouer spirituall sloth and idlenesse doth oftentimes keepe the conscience which is most corrupted in peace and quiet because it maketh vs neglect all spirituall exercises which should awaken it and bring it to some sense and feeling As hearing the Word reading meditating of our wants and weakenesse the foulenesse and deformitie of sinne the fearefulnesse of Gods Iudgements the curse and threatnings of the Law the daily examination of our estates by the strict rule of Gods Word which are the meanes both to cast out the strong man out of his quiet possession and to disturbe the peace of an ill conscience which ariseth not from any sound security but rather from want of spiritual exercise herein like vnto a lame horse which complaineth not of his lamenesse whilst he lieth at ease but when by trauell he becommeth sensible of his paine he cannot indure it but halteth downe right §. Sect. 5 The third difference betweene a good and euill conscience A third cause of peace to an ill conscience is carnall securitie which doth not take away the guilt and punishment of sinne but onely serueth as the deuils cradle to rocke vs asleepe that we may haue no sense and feeling of it Whereof it fareth with vs as with men sicke of dangerous diseases whose sleepe bringeth not health but a cessation of paine through the binding vp of the senses who after they are awakened doe feele themselues more sicke then before And as it bringeth vs asleepe in sinne so the deuill and our corrupt flesh doe by it lull conscience a sleepe also lest being disquieted it should disquiet vs and waken vs with clamour and crying And intending to sacke the citie of our soules he maketh the Watch man drunke with this poysonous and intoxicating cup that hee may not sound the alarme nor giue vs any warning to prepare for resistance Now this security being continued and increased groweth at last to hardnesse of heart in the highest and worst degree which neglecteth and contemneth all meanes whereby it might be softened and to a reprobate sense carrying men on in the course of sinning with greedinesse and delight And when they are come to this passe their consciences also increase in their carnall peace their deepe sleepe causing a lethargie and their lethargie death Such consciences from a sleepie numnesse fall into a dead palsie hauing no sense of sinne or smart vnto which they grow by often quenching the good motions of the Spirit speaking vnto them in the ministery of the Word and by customable committing of knowne sinnes without repentance or remorse For as festring sores not clensed by salues and corrosiues quickly gangrene and running from part to part destroy the whole body so if we doe not clense our sores of sinne by renewing our faith and repentance they will corrupt the whole man euen conscience it selfe and make it become dead and senselesse Such are the consciences of those of whom the Apostle speaketh who departing from the faith and speaking lies in hypocrisie haue 1. Tim. 4. 1 2. their consciences seared with an hot yron forbidding to marry and commanding to abstaine from meates which God hath ordained to bee receiued with thankesgiuing And such had the Gentiles who were giuen ouer of God to their vile affections and a reprobate minde to commit sinne Rom. 1. 26 28. without checke and remorse yea with greedinesse and delight §. Sect. 6 The last cause of the peace of an euill conscience is worldly imployments Finally the conscience is made quiet and at peace when men are wholly taken with worldly vanities both in their hearts and affections doting vpon them and in their actions and imployments in seeking after them For Satan seeing conscience placed in man by God as his Deputy and Vice-roy to gouerne him as his Iudge to absolue or condemne him and as a witnesse to giue euidence of all his particular actions and hauing no power to depose it or to put it out of its place and office doth labour by all meanes to peruert and corrupt it that it either may be silent or giue vniust iudgement and false euidence And to this purpose he offereth worldly honours riches and pleasures that by these bribes he may stop the mouth of conscience so as it may either say nothing or speake as he would haue it And with Satan ioyneth the world and our owne flesh for no sooner doth conscience begin to awaken out of the sleepe of security and to stirre and mooue speaking something that concernes its office as it were betweene sleeping and waking but presently they indeuour all they can to bring it asleepe againe by rocking it in the cradle of
worldly prosperity and singing vnto it the bewitching songs of carnall pleasures And if conscience will needs start vp and bee meddling either accusing or condemning them for sinne or terrifying and tormenting them with the guilt and punishments due vnto it then doe they corrupt this Iudge and witnesse with carnall pleasures and when they cannot be ridde of their Iaylour but they must needes goe abroad vnder his custodie they will make him drunke with these alluring cups of worldly delights that they may haue more liberty to doe what they list without checke and controulement And thus when conscience groweth melancholy through the neglect of dutie they cheere it againe that it may still goe on with them in carnall courses by feasting and reuelling musicke and merry company sporting and gaming iesting and wanton dalliance sttage-playes vnchaste sonnets and pleasant histories And if notwithstanding all these conscience stirreth and beginneth to speake then doth the world giue such a Plaudite to these pastimes and the flesh entertaine them with so loud an outcry of clamorous lusts and passions that the voyce of conscience being quite drowned it becommeth silent because it speaketh to no purpose And thus also conscience is sometimes at ease and peace through worldly cares and imployments in compassing these earthly things for hauing their hearts wholly set vpon these vaine obiects and all their actions and indeuours taken vp in these exercises and imployments conscience is silent because they haue no leisure to attend what it saith chusing rather to say nothing then to speake much to little purpose CAP. XV. Of the good things which a good Conscience witnesseth to the faithfull §. Sect. 1 The first thing which it witnesseth is pardon of our sins and reconciliation with God ANd so much generally of the matter which a good conscience testifieth namely peace and good things and of the manner how it giueth witnesse to wit truely and according to the rule of Gods Word wherein the peace which it bringeth diuersly differeth from the peace of an ill conscience Now we are to speake more particularly of the good things whereof it giueth euidence and of the fruit and benefit which ariseth from it First it witnesseth vnto vs truly and according to the rule of Gods Word that all our sinnes are pardoned and we reconciled vnto God not by any satisfaction which our selues haue made or any worthinesse in vs for which God should accept vs aboue others but only out of our assurance of faith which perswadeth vs that God of his free grace and mercie for the alone merits and satisfaction of Iesus Christ hath forgiuen vs all our sinnes and accepteth of vs in the face of his best Mat. 3. 17. Beloued in whom only he is well pleased vpon which ground a good conscience giueth comfortable euidence not onely when wee please our selues in the sight and sense of Gods graces in vs and in our cheerefull obedience and best seruices which we performe to God but also when we see and feele our corruptions and imperfections our slips falls and manifold faylings in our best actions Because it giueth euidence according to the assurance of faith which is grounded on Gods mercies and Christs merits and not vpon our workes and worthinesse and therefore cannot be ouerthrowne by our wants and weakenesses our corruptions and vnworthinesse In which respect the Apostle saith that baptisme doth saue vs not the putting away of the filth of the flesh but the answere of a good 1. Pet. 3. 21. conscience towards God by the resurrection of Iesus Christ. Which answere is nothing but this that when Gods iustice and the Law layeth sinne to our charge and requireth obedience the conscience giueth in euidence that Christ by his death and resurrection hath made full satisfaction and in our stead hath done all which was required of vs. §. Sect. 1 That a good conscience witnesseth vnto vs our sanctification And as the conscience thus beareth witnesse of our iustification and reconciliation so also of our sanctification namely that being freed from sinne we are become seruants of righteousnesse and not onely deliuered from the guilt and punishment of finne but also from the corruption power and dominion of it so that though it dwell in vs as a trayterous slaue yet it doth not raigne and rule in vs as in times past And though we be not wholly freed from all reliques of sinne and corruption nor can performe vnto God that perfect obedience which the Law requireth yet our consciences giue in euidence with vs that wee are in part sanctified and shall in Gods good time haue this worke thorowly perfected and that in the meane while we hate the euill wee doe and loue the good we doe not delighting in the Law of God in the inner man euen when we Rom. 7. 15. are led captiue vnto sinne that we desire and resolue to please God in all things and indeuour in the vse of all good meanes to haue our desires satisfied and consequently that we performe that Euangelicall obedience which God requireth and are through Christ accepted of him In which regard we may say with Paul from the time of our effectuall calling that we haue liued with all good conscience vntill this day Againe a good conscience is our warrant for all our actions testifying vnto vs that what wee Act. 23. 1. haue done and are about to doe is commanded of God whereby we are comforted in those duties which we haue performed and incouraged to proceede in well-doing because we doe not our owne will but the will of God And though our actions bee imperfect in themselues yet being done in sincerity and with vpright hearts we shall not be discouraged in the sight and sense of our imperfections yea rather we shall find cause of reioycing and glorying in them because being done with a good conscience it will iustifie and giue witnesse vnto vs that wee are also iustified and approoued of God and haue both our persons and workes accepted of him through Iesus Christ according to that of the Apostle Iohn If our heart condemne vs not then haue wee confidence towards God And this 1. Job 3. 21. made the Apostle Paul most gladly to glory in his infirmities which otherwise in themselues would haue beene a cause of griefe and mourning and 2. Cor. 12. 9. to reioyce in the conscience of his well-doing which in respect of the imperfections euen of his best actions would haue filled his face with blushing and his heart with shame Our reioycing saith he is this the testimony 2. Cor. 1. 12. of our conscience that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we haue had our conuersation in the world §. Sect. 2 That a good conscience witnesseth vnto vs that we are in all estates blessed Moreouer a good conscience testifieth vnto vs that we are through Christ in an happy and blessed
find that we haue it then are we to reioyce in it vsing all good meanes whereby wee may preserue and keepe safe so precious a Iewell The meanes by which we may get a good conscience if we want it are diuers The first is in our iudgements highly to esteeme it as one of Gods speciall graces and richest gifts and in our hearts and affections to loue and desire it aboue all earthly things And so will the Lord be more willing to bestow it vpon vs when we esteeme and desire it according to the worth and value of it and we also shall be more earnest in vsing all good meanes to get it and more thankefull vnto God for it when wee haue obtained it Now that wee may esteeme and desire this gift of God let vs consider First that it is most excellent and one of the chiefest parts of our happinesse giuing vs a taste and entrance into the ioyes of heauen euen whilest we are vpon earth For as the Apostle saith The Kingdome of God is not meates and drinkes but righteousnesse and peace and ioy in the holy Ghost But to what end should I speake of the excellencie Rom. 14. 17. of it which is vnspeakeable or labour to set foorth the beauty and brightnesse of this heauenly light which no mortall eye can behold in its perfect glory seeing as the Apostle telleth vs it passeth all vnderstanding Phil. 4. 7. And therefore I will content my selfe to shaddow it darkely and to giue some glimpse of it as of the Sunne in the water by touching briefly the profit and necessitie of it And for the vtility of this grace that may bee said of it which the Apostle speaketh of godlinesse that it is profitable vnto all things hauing the promise of the life that now is and of that which is to come Like a witnesse it giueth euidence on our side before God and excuseth vs of all those faults which Satan accuseth vs of or the Law layeth to our charge like an Aduocate it pleadeth our cause and prooueth that wee are iust and innocent through the righteousnesse and obedience of Iesus Christ As a iust Iudge vpon this euidence and plea it absolueth vs and the iudgement thereof shall neuer bee trauersed or reuersed in this world nor in the world to come But looke what sentence good conscience passeth on earth the supreme Iudge will ratifie at the great Day of assises in which respect if it condemne vs not heere then may wee haue confidence towards God that hee will not condemne vs hereafter As a 1. Joh. 3. 21. comfortable and true friend it alwayes beareth vs company incouraging vs when we doe well and reproouing vs when we doe amisse admonishing and warning vs to looke to our footing when wee walke in slippery places and are in danger of falling and to rise if wee doe fall for want of care in taking warning by renewing our repentance In our prosperity it is our guide to leade vs on and direct vs in the right vse of it in our afflictiō it is our comforter which speaking peace within doth make vs with patience and ioy to beare all outward crosses and calamities In time of peace or rather cessation of that conflict with the spirituall enemies of our saluation it is a faithfull Watch-man which leaues vs to inioy our rest and quiet when there is no danger but yet admonisheth vs to sleepe in our Christian armour seeing they are not gone but haue onely withdrawne their forces for their greater aduantage and in time of warre Si rectè facies hic murus abeneus esto nil conscire sibi nulla pallescere culpa Horat. ad Moecenet Ep. 1. when the enemie approcheth and is ready to incounter vs it not onely soundeth the alarme that we may start vp and stand in readinesse but also is armour of proofe and euen a brazen wall to keepe vs from danger when they assault vs. Finally it performeth all good duties to all sorts of men at all times and all places accompanying the Iudge to the bench the Lawyer to the barre the Diuine both in his Study and Pulpit the Tradesman in his shop and the Buyer and Seller in the market teaching and admonishing them how they shall carry themselues in all cases and both approouing them when they performe their dutie and rebuking them when for feare or fauour glory or gaine they doe neglect it And from hence also the necessity of a good conscience appeareth seeing it bringeth with it so much good of all which they are destitute that liue without it Yea they are subiect to the contrary euils hauing in them a witnesse that daily accuseth them and a Iudge that condemneth them no guide to leade them no friend to admonish them to incourage them in good or discourage them in euill Neither can they doe any thing pleasing vnto God for the end of the Commandement is loue out of a pure heart a good conscience 1. Tim. 1. 5. and faith vnfained of which end they faile that are destitute of it and can doe nothing but sinne against God and bring vpon themselues fearefull condemnation for if our corrupt consciences condemne vs God the righteous and vnpartiall Iudge who is greater then our consciences 1. Joh. 3. 20. will much more condemne vs as the Apostle Iohn speaketh §. Sect. 2 Of the second meanes to obtaine a good conscience Secondly we must labour to know the will of God reuealed in the Scriptures and to apply what we know vnto our selues for our owne vse For the conscience iudgeth and witnesseth with God for vs or against vs and therefore we must know what he approueth and condemneth if we would haue our iudgement and euidence to agree with his otherwise our consciences being vniust and erronious will iudge vniustly of our actions and giue in false euidence when wee put our selues vpon them for triall More especially we must labour after the knowledge both of the Law and the Gospell for the Law as it is the rule of our actions according to which they ought to be wholy conformed so also it is the rule of our consciences whereby they discerne whether they be right or crooked good or euill It is the municipall law for the peculiar gouernement of Gods subiects and the booke of Satutes set out by our Soueraigne according to which conscience is bound to iudge and giue euidence which it cannot doe vnlesse it know and be able to examine our actions according vnto this law In which regard the consciences of ignorant men do in most things misleade them into manifold errours because they are not able to iudge of their actions according to Gods Law which they know not but giue sentence of them according to their owne wills humane traditions and their owne inuentions superstitious conceits and good meanings And the like may be said of those who hauing some knowledge of Gods Law doe through negligence or prophanenesse
neuer examine their actions by it yea rather being carried through the violence of their carnall lusts and passions into all disobedience and sinne and resoluing in themselues to goe on in their course doe cast the Law out of their sight and remembrance lest conscience hauing it to iudge by should accuse and condemne their euill actions and so abate their pleasure which they take in them But especially if we would haue good consciences we must apply vnto our selues the sentence of the Law which condemneth Deut. 26. 27. Gal. 3. 10. all of sinne and subiecteth them vnder the curse who doe not continue in all that is written in the booke of the Law to doe it For vntill the Law doe conuince vs of sinne and that we cannot be iustified before God in our own righteousnesse we shall rest in it neuer seeke to be partakers of the righteousnes of Christ by which alone we can be iustified before God and consequently by it only obtaine peace of conscience In which regard it is not sufficient to know and apply the Law vnto vs for this will worke in the conscience terrours and feares and no peace but onely vse it as a schoolemaster to teach vs our owne vilenesse and sinfull corruption and that we are in our selues most miserable in the feareful state of death and condemnation that so it may bring vs vnto Christ in whom alone we can be iustified and obtaine sound and secure peace And therfore if we would haue good consciences wee must also know the Gospell in which God of his free grace doth offer vnto vs peace and reconciliation in Iesus Christ wee must acquaint our selues with the couenant of grace which is the maine foundation of all our peace when as thereby wee are assured not onely that Gods mercies are infinite and Christs merits all-sufficient but that they belong vnto vs performing the condition of the couenant that God for Christs sake will forgiue vs our sinnes be reconciled vnto vs and Esa 32. 40. write his Law in our hearts that we may not depart from him §. Sect. 3 The third meanes of a good conscience is a liuely faith Thirdly we must not for the obtaining of a good conscience only know the Gospell and Couenant of grace with the sweet promises therein contayned but also apply them by a liuely faith and in a speciall maner interesse Rom. 5. 1. Heb. 9. 14. Col. 1. 20. our selues in them by performing the condition of the couenant which is our restipulation that we make with God For we must be iustified by faith before we can haue peace with him or peace of conscience Our consciences must be purged by the blood of Christ from dead workes and from the guilt and punishment of all our sinnes before they will speake peace vnto vs. The Charter of our peace must be drawne vpon the Crosse sealed with the effusion of Christs blood and must be receiued and pleaded by faith before our consciences will cease accusing and condemning or stand with vs vpon any tearmes of peace Now this faith must be approued to be vnfayned sound by the fruits which it bringeth forth in vnfained repentance by the changing of our hearts and renewing of our mindes our hatred of euill and loue of good our sorrow for our sinnes past and resolution to leaue and forsake them for the time to come and to serue the Lord in the contrary duties of holinesse and righteousnesse without which fruits faith is no liuing Tree but a dead stocke which will giue vs no assurance of peace with God in the remission of our sinnes and consequently will bring with it no peace of conscience And hereof it is that the promises of the Gospell are as often made to repentant sinners as to those that beleeue in Christ because though faith only be the condition of the Couenant yet it is such a faith alone as is fruitfull in repentance Neyther can this faith be so easily seene and discerned in it selfe but onely by the fruits that spring from it which necessarily inferring this good Tree from which they spring the promises are made to them because these being more sensible they may be more easily applied §. Sect. 4 That the exercises of repentance are notable meanes to get a good conscience also the loue of God and our neighbours Fourthly the exercises of repentance are notable meanes to worke peace of conscience as our often humbling of our selues before God in Luk. 1. 53. 1 Pet. 5. 5. Esa 57. 15. Pro. 28. 13. the sight and sence of our vilenesse and vnworthinesse whereby our stony hearts are broken and our spirits made contrite our dayly confession of our sinnes vnto God and earnest crauing of pardon for them seeing our fayth will assure vs and answerably our consciences will witnesse with vs according to the rule of Gods Word that humbling our selues we shall be exalted that being empty of all grace and goodnesse and hungring after it we shal be filled and satisfied that the God of peace wil dwell with vs and bring his peace vnto vs being of broken hearts and contrite spirits and finally that confessing and forsaking our sinnes we shall finde mercy seeing it standeth vpon the truth of Gods promise according to that of the Apostle If we acknowledge and confesse our sinnes he is 1. Ioh. 1. 7 8. faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse Of which we haue experience in the example of Dauid who being afflicted in the sight and sence of his sinne with terrours of conscience vsed this meanes to quiet it and get peace I acknowledge saith he my sin Psal 32. 4 5. vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne Lastly the vnfained loue of God and of our neighbours is a notable meanes for the obtayning of a good conscience for if we loue God our consciences will witnesse vnto vs that he loueth vs seeing his loue shed abroad in our hearts by the holy Ghost worketh this loue in vs and is that diuine fire and flame from which this heate commeth for we loue him because he loued 1. Ioh. 4. 19. vs first as the Apostle testifieth And this loue of God towards vs and our loue towards him will make vs carefull to keepe our consciences vnspotted of any knowne sinne and zealous in doing all things which may be pleasing in his sight From which sense of our mutuall loue will spring peace vnspeakeable wee resting securely vpon him who so loueth vs and whom we so loue According to that of the Apostle Aboue Col. 3. 14 15. all things put on charity which is the bond of perfectnesse and let the peace of God rule in your hearts §. Sect. 5 Of the meanes whereby a good conscience may be preserued And these are the meanes
of getting a good conscience The meanes of preseruing it being gotten are diuers First the often renewing of our couenant of peace with God by renewing the condition of it on our part faith and repentance For as wee daily wound our consciences through our frailty in falling into sinne whereby the peace of them is disturbed and defile them by casting vpon them the filth of our corruptions so our care must be to heale daily these wounds by applying vnto them afresh by the hand of faith the soueraigne salue and balsam of Christs blood which is of sufficient and sole vertue and nothing else in the world to heale these wounds and also to wash them as often in the teares of vnfained repentance which will giue vs assurance that they are purged and clensed from all filth of sinne Secondly being clensed our continuall care must be to keepe them cleane from all sinne especially in our desires resolutions and indeuours and howsoeuer we cannot hinder Rom. 6. 12. it from dwelling in vs yet we must take heede that it doe not so raigne in vs that we should obey it willingly in the lusts thereof for sinne willingly nourished cannot possibly stand with this peace seeing they doe wound and waste the conscience which sores if they fester and putrifie with corruption will breed in them such a gnawing worme as will giue vnto vs no peace or rest but night and day will torture and torment vs. Thirdly let vs daily mortifie all our sinfull lusts as wrath enuie malice vncleane concupiscence pride and the rest which will betray conscience vnto sinne and with their loud cries and tumultuous clamours hinder it of all sound peace and quiet But especially we must crucifie all worldly lusts of ambition couetousnesse and voluptuousnesse and weane our hearts from the loue of earthly vanities which otherwise if it be entertained will set the peace of conscience vnto sale for the base price of pleasure profit and preferment as the miserable experience of these times doe too plainely teach vs. Fourthly we must often examine our consciences by the rule of Gods Word whether they giue vnto vs true euidence and iudgement the which must be done in the presence of our supreme Iudge who perfectly seeth all secrets and giueth righteous iudgement not onely of all our actions but euen of conscience also which as his Deputie iudgeth of them Euen as the Iudges of the Kingdome according to law call to account all subiects and passe sentence of their actions but yet are accountable to their Soueraigne and haue all their iudgements and determinations subiect to his censure And this is that answere 1. Pet. 3. 21. Act. 24. 16. 23. 1. of a good conscience towards God whereof S. Peter speaketh which the Apostle Paul by continuall exercise indeuoured so to make as he might be accepted of him Which that we may the better doe at the great Day of reckoning we must often put conscience to iudge and examine it selfe according to the rule of the Scriptures that the Booke of Gods Law and the booke of conscience may agree together and also desire the Lord in priuate often to try and examine vs and it that all things being cleered Psal 26. 1 2. betweene vs and him we may not come to publike shame when wee are called to giue an account in the Starre-chamber of heauen Fifthly we are to keepe our consciences cleane and vndefiled from dead workes and not to smother any sinne in them without iudgement and execution though for life and liberty it offer to bribe vs with all the honours riches and pleasures in the world For if conscience be not pure and vnpartiall in condemning all sinne it can neuer be peaceable seeing it will be bound ouer to answere before the supreme Iudge for conniuencie and partiall iudgement and for not condemning and punishing sinne as his Vicegerent according to law shall it selfe be found an accessary and guilty of that sinne which it tolerated in vs and so shal be condemned and tortured with that gnawing worme which neuer dieth Lastly we must continually meditate of the day of Iudgement when as a cleere and good conscience will be better vnto vs then ten thousand worlds The which will make vs carefull to preserue our consciences in their purity and peace seeing if they doe not approue vs at that day we can neuer be iustified before the tribunall of Gods Iudgement And as Iudges and Notaries knowing that their wise iust and iudicious King will exactly view and examine their Bookes and Records are made thereby carefull to keepe them faire and without the aspersion of any faultinesse and if they haue failed in the iust executing of their office will doe what they can to bee free from all imputation so wee being to shew our bookes of conscience before the King of heauen and earth are to be much more carefull that they may be vnblemished and without all spots of sinne and because wee often blot and blemish them in this life and haue our faults and sinnes often interlined we must labour to get out all these blots and staines by washing them often with the hand of faith in the blood of Christ and in that aqua fortis and powerfull water which flowed out of his side that so our sinnes not being found in these bookes of account may not be imputed vnto vs nor bring vpon vs that iust condemnation which they haue deserued And so much concerning a good conscience and those fundamentall vertues which are the maine grounds of a godly life THE SECOND BOOKE OF A GODLY LIFE CONTAINING THE MAINE PARTS and principall duties of it which we ought generally to performe at all times and vpon all good occasions CAP. I. Of the maine duties wherein a godly life consisteth §. Sect. 1 That a godly life consisteth in doing all those duties which God hath commanded WEE haue intreated the more largely of the maine grounds of a godly life because when the foundation is laid large and deepe the building which is erected vpon it is more firme and durable And now we are come to shew first wherein it consisteth and secondly what are the properties of it and of all the duties required in it A godly life consisteth in the conformity of our whole carriage vnto Gods reuealed will both in fleeing and forsaking all that is euill and in imbracing and practising that which is good in leauing vndone that which hee hath forbidden and in doing that which hee hath commanded And is generally required in many places of holy Scriptures Depart from euill and doe good cease to doe euill and learne to doe well Put ye off concerning the former conuersation the old man which is corrupt according Psal 34. 14. Esa 1 16. 1. Pet. 3. 11. Eph. 4. 22 23 24 to the deceitfull lusts and be renewed in the Spirit of your minde and put on that new man which after God is created in righteousnesse and
respect of our neighbours Secondly charity is to be imbraced of vs as the most profitable vertue both to others and our selues To others because it maketh vs willing and 1. Cor. 13. 4. ready to performe all Christian duties of holinesse and righteousnesse which we desire of others to be done vnto vs for it suffereth with all patience and long-suffering all wrongs and iniuries and seeketh to gaine them who are thus iniurious by all duties of loue It is so kind that being prouoked it seeketh not reuenge but laboureth to ouercome euill with goodnesse It enuieth not the prosperity of those that are aboue vs but causeth vs to reioyce with them in all their happinesse It is not puffed vp with pride nor vaunteth it selfe aboue those who are inferiour vnto vs either in vertues or in those rewards with which God in this life crowneth them It doth not behaue it selfe vnseemely but obserueth a iust decorum and a Verse 5. modest and sober course in all conditions It seeketh not her owne but ioyntly aduanceth our neighbours good in many things departing from her owne right when greater benefit may redound to others it is not easily prouoked to vniust anger but beareth with many faults for their better reformation in consideration of humane frailty and infirmity It thinketh no euill nor intendeth hurt vnto any neither is it suspicious to take any thing in the worst part which may admit of a more fauourable interpretation It reioyceth not in iniquity nor sporteth it selfe in other mens falls and infirmities Verse 6. but rather in the sense of humane frailty it lamenteth their sinnes and desireth their repentance and reformation that they may bee saued And contrariwise it reioyceth when as they approoue their profession of truth in their practice of righteousnesse It beareth all things with meekenesse Verse 7 8. and patience and reuengeth not iniuries but leaueth vengeance to God vnto whom it belongeth It beleeueth all things credible and easily admitteth all iust apologies and excuses which tend to the manifesting of innocency in others or at least lesse faultinesse It hopeth all things and when there is no apparance of good in our righteousnesse expecteth their reformation and amendment and despaireth not of their future repentance Finally it indureth all things and couereth a multitude of euils and is not wearied in well-doing but continueth constant in doing and suffering all things which may any waies tend to the good of our neighbours §. Sect. 3 Of the profit of charity in respect of our selues And as it is profitable to all others so most of all vnto our selues For it replenisheth our hearts with all sound ioy and true comfort as it is an infallible signe of all good in vs and belonging vnto vs of all grace in this life and glory and happinesse in the life to come For hereby wee are assured that God loueth vs and hath sent his holy Spirit to dwell in vs If we loue one another saith the Apostle God dwelleth in vs and his loue 1. Ioh. 4. 12 13. Gal. 5. 22. 1. Iohn 4. 7. is perfect in vs. Hereby we know that we dwell in him and hee in vs because he hath giuen vs of his Spirit It is an vndoubted signe which assureth vs of our regeneration and new-birth Let vs loue one another for loue is of God and euery one that loueth is borne of God Of our illumination by the Spirit and of sauing knowledge for euery one that loueth is borne of God and knoweth God as it followeth in the same place And againe He that 1. Iohn 2. 10. loueth his brother abideth in the light and there is no occasion of stumbling in him It assureth vs of faith for faith worketh by loue as the Apostle Gal. 5. 6. speaketh and that by it we are truly iustified before God for if we bee so charitable as to forgiue men their trespasses then hath the Lord promised Mat. 6. 14. that he will forgiue vs our trespasses So also it is an infallible note of our adoption for in this the children of God are manifest and the children of the 1. Iohn 3. 10. diuell whosoeuer doth not righteousnesse is not of God neither he that loueth not his brother and assureth vs that we are the true Disciples of Iesus Christ if in this we follow his example and doe his will For this is his Commandement Iohn 15. 12. that we loue oue another as he hath loued vs. And by this shall all men Iohn 13. 35. know that we are his Disciples if we haue loue one to another It is an vndoubted signe of all other graces dwelling in vs and principally of our loue of God for euery one who loueth him that begate loueth him also that is begotten 1. Iohn 5. 1. 1. Iohn 4. 20. of him And if any man say I loue God and hateth his brother he is a lyer for he that loueth not his brother whom hee hath seene how can he loue God whom hee hath not seene And of the truth of our Religion for if wee loue 1. Iohn 3. 18 19. Iam. 1. 27. not onely in word and tongue but in deede and truth we may hereby know that we are of the truth and shall assure our hearts before God It expelleth all seruile feare and bringeth peace of conscience for there is no feare in loue but perfect loue casteth out feare Yea it is a notable meanes also of outward 1. Iohn 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Nazian Pro. 10. 12. 1. Pet. 4 8. 1. Iohn 3. 14. 4. 17. peace with men whilst it beareth with infirmities passeth by offences and couereth a multitude of sinnes Finally it assureth vs of euerlasting happinesse for we know that we haue passed from death to life because we loue the brethren §. Sect. 4 Of the necessity of charity Lastly the necessity of charity may mooue vs to imbrace it For without charity humane society cannot subsist and stand seeing it is the maine bond whereby they are combined and knit together Neither is it alone a chiefe motiue to make men entertaine mutuall fellowship and entercourse one with another but also a principall meanes to make them to continue with delight and comfort in this societie For charity couereth a Pro. 10. 12. multitude of sinnes and causeth vs to passe by many frailties and infirmities and either not to see and take notice of them or by extenuating and excusing them to make them pardonable and easie to bee disgested Whereas if charity be wanting there will easily creepe in iealousies suspitions sinister interpretations iniuries both offered and reuenged deadly hatred and implacable contentions for as the Wiseman saith Hatred stirreth vp strifes from whence must needes follow diuisions and Pro. 10. 12. vtter breaking vp of all society For if two cannot walke together vnlesse they Amos 3. 3. be agreed as the Prophet speaketh with what bond can
our selues in the fruition of his loue lest comming vpon the sudden in an houre that wee thinke not Mat. 24. 44. and taking vs vnprouided without the lampe of profession or the oyle of grace or the light of an holy conuersation either hunting after worldly profits and preferments by vnlawfull meanes or with immoderate desires or wallowing our selues in fleshly delights he shut vs out of dores and vtterly exclude vs from hauing any communion or interest with him in those heauenly ioyes CAP. II. Of some speciall duties of a godly life which are to bee performed in our daily exercise And first of the renewing of our repentance §. Sect. 1 Of the daily renewing of our couenant with God by the renewing of our faith and repentance BY the testimonies and reasons before alledged wee haue made it euident that it is not sufficient to serue God by fits and at sometimes neglecting his seruice and seruing the world and our owne lusts at another but that the daily exercise of a godly life in the continuall performance of all Christian duties is most profitable and necessary And now it remaineth that we giue some directions for the well-performing of this daily exercise To which end wee are to know that these duties wherein wee are daily to be exercised are of two sorts First generall which are not onely euery day necessarily to be in some degree and measure performed but also to be obserued in euery part of the day and in all the particular acts and exercises of it as occasion serueth The second more speciall and belonging more principally and properly vnto the diuers parts and seuerall occasions of euery day The former are more internall and spirituall betweene God and vs seruing to set our hearts in due frame and to make them constant and resolute to consecrate our selues wholly to Gods seruice and in all things to please him The latter more externall for the most part and visible which are the outward exercises proceeding from the other and as it were the pleasant fruits which spring from those inward and hidden rootes The first mayne duty which ought to be of euery Christian daily and duly performed is to confirme and in some sort to renew the Couenant of grace betweene God and vs in Iesus Christ wherein God for his part doth of his free grace promise the remission of all our sinnes his spirituall graces his fauour and reconciliation iustification and adoption his holy Spirit with all spirituall and temporall gifts and graces in this world and euerlasting life and saluation in the world to come in and for his Sonne Christ And we for our part doe promise and couenant that we will receiue and imbrace Christ with all these benefits by a liuely faith and bring foorth the fruits thereof in hearty repentance and new obedience The which Couenant is the maine ground and foundation of all the good things we receiue from God in this life and of all the ioy and comfort which wee take in them and of our future hopes and happinesse in the life to come And therefore as Citizens doe chiefly looke to the preseruation and establishment of the grand Charter that containeth all their priuiledges And as Souldiers in time of a siege doe euery day looke vnto their mayne fortifications and bulwarkes and if they be any way shattered and shaken in the last assaults doe with all care and diligence repaire and strengthen them So must wee who professe our selues Citizens of the spirituall Sion and heauenly Ierusalem vse all good meanes to ratifie this Charter which is the chiefe assurance of all the good which we either now can haue or heereafter expect and seeing in the time of our spirituall warfare Satan with his assistants seeke to shake and weaken this chiefe Tower of our strength with the engines and Canon shot of their tentations therefore we must daily haue a speciall eye to this our principall Bulwarke and vse continually all good meanes whereby the breaches may be repaired and strengthened against the next assault And howsoeuer we are after a more principall manner to renew and confirme our Couenant with God at set and solemne times as generally before wee come to the Lords Table and specially in the time of thanksgiuing for some singular and extraordinary benefits or of extraordinary humiliation in respect of some sinnes into which after our conuersion we haue relapsed or some grieuous afflictions from which wee desire to be deliuered or some dangerous sicknesse the vsuall fore-runner of death and Iudgement as wee shall more fully shew heereafter yet seeing wee must daily and hourely liue by faith and seeing faith hath no other ground to rest vpon for the applying and appropriating of any of Gods benefits but the Couenant of grace which hee hath made with vs the which though on Gods part it be more immooueable then the rockes Esa 54. 10. and mountaines yet is often shaken in respect of our weake apprehension euen as a rocke may seeme to mooue when it is lightly touched with a trembling hand a mountaine to shake when as it is beheld with a weak and quiuering eye who seeth not how necessary it is to vse daily all good meanes whereby wee may make this couenant which is so strong in it selfe to be also strong vnto vs and a firme foundation whereupon we may build our ioy and comfort §. Sect. 2 Of the daily renewing of our repentance First by recalling our sinnes to remembrance And secondly by humbling our selues before God in the sight and sense of them Now the principall meanes of renewing and confirming this couenant of grace is daily to renew the condition on our part which is a liuely faith approued by the fruits of it in vnfained repentance The which latter because it is the infallible signe and touch stone of the former and the outward and sensible fruit which assureth vs of the hidden roote that it liueth and groweth I will in the first place speake of our daily exercise in renewing of our repentance vnto which is required first that we call to our remembrance our former sinnes together with the cursed roote of originall corruption from which they spring but especially the sinnes frailties and falls which haue ouertaken vs since the last time that wee performed this exercise to which purpose it behoueth vs to keepe a strict and narrow watch ouer all our thoughts words and workes that these spirituall enemies of our soules may not slily passe by or secretly lurke in vs vnespied and consequently vnrepented of and also to take speciall marke of them that they doe not slip out of our minde and memory For which end we must looke our selues often in the glasse of Gods Law examine our liues by this rule that so we may take notice of our spirituall spots and deformities of our errours and auersenes to good pronenesse to euill and so bring them into the Court of conscience that
then with Diues to sit gorgeously apparelled at a full table §. Sect. 4 That the impotent are not bound to labour but may with good conscience take their case Now concerning those who are impotent and cannot worke being disabled by age sicknesse lamenesse or other infirmities they are not by the former reasons bound to labour in their callings because God himselfe hath exempted them from the common rule and law and hath left their consciences free from guilt of sinne in the omitting of those duties vnto the performing whereof he himselfe hath disabled them And therefore if they be rich they may liue at ease and inioy thankfully their portion as the gift and blessing of God Or if they be poore they may with good conscience liue vpon those charitable beneuolences which others shall bee pleased to bestow vpon them praising God for raising vp such good instruments to serue his prouidence for their reliefe and maintenance and praying vnto him daily for their benefactours Yea in this case men are bound in conscience to lay open their wants if others take no notice of them and to craue and receiue their helpe and assistance which if out of an high stomacke in a low estate or out of a proud modesty and bashfulnesse they neglect to doe and so perish for want of reliefe they are iniurious to their able and willing neighbours in refusing to be subiects of their charity and so hindring them of that heauenly haruest which they should reape of it and guilty also of their owne death in not vsing those lawfull meanes whereby their liues should be preserued And of these also the rich are bound to take care that according to order and Law in this case prouided nothing which is necessary be wanting vnto them for God hath lent them their wealth to this end that what they can spare from their owne necessary expences they should cheerefully bestow for the reliefe of others which if they neglect to doe they shall haue a fearefull reckoning to make at the day of Iudgement But of this I haue largely written in a Treatise of this Argument and therefore heere passe Treatise of Almes or the Plea of the poore it ouer CAP. XXI Of Recreations which are not onely lawfull but also profitable and necessary if wee bee exercised in them according to Gods Word §. Sect. 1 That we cannot continually be exercised in the workes of our callings THe chiefe end for which God hath created redeemed and doth preserue and sustaine vs is that we should serue him and the principall meanes whereby he is worshipped and serued are the generall and religious duties of Christianity and the speciall duties of our callings In which regard it were much to be desired that we could spend our whole times in the performance of them and esteeme it our meate and drinke to doe the will of our heauenly Father and our chiefe delight to exercise our selues continually Ioh. 4. 34. in these duties But because this is impossible in regard of humane frailtie and weakenesse therefore hath God graciously permitted yea inioyned vnto vs some time of intermission and cessation from these labours wherein we may refresh our selues and repaire our decayed strength exhausted and spent in these Christian exercises that so we may be the better inabled and fitted to returne vnto them againe with renewed vigour reassume our taske and performe our duties in them with more ability and dexterity And these are the times which are allotted to recreation taking of our repast by eating and drinking and composing our bodies to rest and sleepe For that we cannot alwayes labour in the duties of Christianity and of our callings nature it selfe teacheth vs and the experience of our weakenesse which maketh vs to sinke vnder this burthen if wee neuer lay it aside and the example of our Sauiour Christ himselfe who though in his diuine nature he were omnipotent and needed not to rest yet as he was man who had taken vpon him not onely our nature but our infirmities Heb. 4. 15. also after his painefull labours he needed being weary to rest and being hungry to refresh himselfe and repaire his strength And therefore after his iourney being weary and hungry hee rested himselfe at Iacobs well Ioh. 4. 6 8. whilest he sent his Disciples into the City to buy him meate And in another place being tired with the comming and going of the multitude whom he taught so as he had no leasure so much as to eate he commandeth his Disciples to accompany him and to go apart into a desart place Mark 6. 31. that there they might rest a while and take their repast Which whoso neglect and thinke that they can spend their whole time in labour they foolishly tempt God in refusing his ordinance and the meanes which he hath appointed to repaire their strength and preserue their health they proudly presume on their owne power as though they were better able to doe the duties which God hath inioyned then Christ himselfe and are no better then selfe-murtherers bringing themselues vnto an vntimely death because they refuse to vse the meanes which God hath ordained and sanctified for the sustaining of their liues §. Sect. 2 What lawfull recreation is and that it may be vsed with a good conscience Seeing then it is not onely allowed as lawfull but commended as necessary and profitable that ordinarily we should spend some part of the day in vacancy from labour and remission of the workes of our callings therein taking our recreation diet and repast rest and sleepe that wee may more cheerefully returne to our labours and more ably performe them when as our bodies and minds are refreshed by this intermission we will in the next place speake of them seuerally and shew how we may lawfully so vse them as that they may be helpes and not hindrances to the well-performing of all Christian duties And first we will speake of recreation which is an intermission of our labours and spending of conuenient time in some delightfull exercise for the refreshing of our mindes and bodies that their vigour and strength being repaired wee may more cheerefully returne to our callings and performe the duties of them with more ability Which that wee may vse without scruple of conscience which would make it though lawfull in it selfe vnlawfull vnto vs because whatsoeuer is not done of faith is sinne let vs know that honest recreation Rom. 14. 23. is a thing not onely lawfull but also profitable and necessary The lawfulnesse of it hence appeareth in that it is according to Gods will which he hath manifested both by his workes in that he hath made man so finite in his powers and abilities both of body and minde that he cannot hold out in continuall labour nor long subsist in well-being in health and strength vnlesse he be refreshed with seasonable recreation and also by his Word For the same Law which inioyneth painefull and
haue so increased and improoued them for the glory of our Master and good of our fellow seruants as that we may with cheerefulnesse present our selues before God when he calleth vs to a reckoning Finally in our greatest plenty of earthly things let vs call to minde our spirituall wants and how defectiue wee are in sanctifying and sauing graces especially in our thankfulnesse vnto God for these temporall benefits and so our plentie in the one will not so much exalt vs as our defects in the other which are much more excellent and necessary will humble and abase vs. Fifthly when wee inioy prosperity let vs beware of security and hardnesse of heart which is an ordinary effect that doth accompany it For men are apt to flatter themselues in the assurance of Gods loue when he causeth them to prosper in their courses and giueth vnto them these outward signes of his fauour and so to liue in their sinnes with impenitencie and hardnesse of heart promising vnto themselues impunity and that all shall goe well with them for the time to come Thus Dauid saith because the wicked mans wayes prospered Therefore Gods iudgements were high aboue out of his sight presuming that he Psal 10 6. Eccl. 8. 11. should neuer bee mooued nor come into any danger Yea he himselfe as he confesseth was thus ouertaken with security presuming in his prosperity that he should neuer be mooued Which that wee may auoyd let vs consider that Psal 30. 6. temporall blessings are no infallible signes of Gods loue seeing as the Wise man speaketh they happen to all alike and are more often and liberally Eccl. 9. 1. bestowed vpon Gods enemies who haue their portion in this life then vpon his owne children for whom he reserueth the euerlasting and heauenly inheritance that there is a vicissitude and change of all these estates and nothing remaineth certaine vnder the Sunne that the longer God deferreth the more seuerely he will punish when hee commeth and the greater our blessings are the greater shall be our plagues if we abuse them to security and impenitencie Sixthly let vs take heede when we are in prosperity that we doe not abuse it to licentiousnesse and carnall liberty vnto which men in this state are most prone as the Histories of all times and daily experience teacheth For who seeth not that they who abound in wealth and worldly honours doe for the most part giue themselues ouer to all voluptuous and sensuall delights as though God had sent them into the world and had put into their hands such large wages of earthly blessings that they should spend them and their precious time in Hunting and Hawking carding and dycing courting dancing and reuelling drinking feasting and such like carnall pleasures yea who doth not perceiue that they often abuse them to iniury and oppression reuenge and all kinds of vniustice when they haue to deale with their inferiours abusing their power and authority vnto tyranny which they thinke neuer sufficiently manifested and magnified till they haue borne downe and troden vnder foote all that standeth in their way right and reason law conscience and common honestie which abuses that we may shunne let vs remember often the maine ends why God hath giuen vs these worldly benefits aboue others namely that we might be better inabled and become more forward to glorifie him to doe more good vnto our brethren and abound in the workes of mercy and Christian charity and that wee might haue better meanes to serue him with cheerefulnesse and thereby to further our owne saluation Of which ends if we faile God will either take these gifts from vs because wee mis-spend them in vaine or else let vs still keepe them for a further and greater iudgement Let vs thinke in our greatnesse that there is a greater then wee who will one day call vs to a reckoning and fearefully reuenge vpon vs the iniuries of the oppressed and the shamefull abuse of our power and authority to vniustice and cruelty Seuenthly let vs beware that our prosperity be not an occasion vnto vs of the contempt and neglect of spirituall and heauenly things which ordinarily happeneth vnto those vvho in their iudgements too much esteeme and in their hearts immoderately affect these temporall blessings as vve see in the example of those vvho vvere inuited to the Kings Supper Demas Luk. 14 18. Iudas and many others To vvhich purpose let vs often meditate on the excellency profit and necessity of Gods sauing graces and the ineffable felicity of our heauenly inheritance and how much these exceed the other Let vs also often consider of the dignity of our soules and hovv 3. Epist of Iohn vers 2. much they exceede in excellency our corruptible bodies that vvee may take more care to haue them thriue in spirituall grace and to reioyce in their assurance of future glory then to glut our bodies vvith sensuall delights or to vvaxe rich and grovv great in our earthly possessions Let vs remember that the time vvill come that our spirituall grace vvhich worldlings so much contemne will stand vs in more stead and bring vnto our soules more sound comfort then all the wealth of the world or Monarchy of the whole earth and therefore that it is most extreme and sottish folly so farre to affect those flitting and fading vanities as to neglect in the meane time these spirituall excellencies §. Sect. 5 That in our prosperity we must beware of being slothfull in Gods seruice and that worldly things doe not become thorns and snares vnto vs. Eighthly let it be our care in the time of our prosperity that wee doe not grow more sluggish and slothfull in Gods seruice in Prayer hearing the Word Reading Meditation for the more we are taken vp with our earthly imployments the lesse we minde these holy duties and religious exercises as we see in the experience of many who haue beene forward in them in their sickenesse pouerty and meane estates and wholly neglect them or coldly carelesly and formally performe them when they inioy health wealth and worldly preferments Yea Gods good Children oftentimes are heerewith ouertaken hauing a great dampe cast ouer their zeale and deuotion by these worldly mists as we see in good Martha her Luk. 10. 41 42. selfe who by her worldly businesse was made more cold and carelesse in attending vnto Christ Which that wee may auoyd let vs consider that when we abound with all worldly blessings we stand more in need of spirituall helpes to keepe vs vpright in our wayes and from falling into those sinnes to which this prosperous state exposeth vs. And that these earthly benefits being Gods present wages whereby he incourageth vs to doe him more diligent and faithfull seruice it is a shamefull abuse of his bounty to bee made thereby more slothfull and negligent Ninthly let vs take heed in our prosperity that these worldly things through our ouermuch affecting them doe not become thornes to
absence of inferiour meanes Fifthly we must be frequent feruent in Prayer and lastly when we are freed frō any afflictions we must be thankfull and render vnto God praise and thanksgiuing And thus with as much breuity as I could I haue set down how we are to carry our selues in the time of our afflictions if any need or desire to haue these heads maine points more fully and largely handled I referre them to the third part of my Christian Warfare where I purposely haue entreated of this subiect CAP. XXXVI Of those Christian duties which are to be performed in the Euening and Night §. Sect. 1 That the Euening must not bee spent in sloth and idlenesse HAuing intreated of those Christian duties belonging to the day it now followeth that wee set downe some directions how wee are to behaue our selues when the day is ended And these are such as concerne our carriage in the Euening before wee goe to rest or afterwards when wee are laid in our beds In the Euening if we be not taken vp with the duties of our callings wherein in the day wee were imployed as it is the case of many whose states trades and necessary occasions require the continuance of their labours we must not vpon the cessation of our paines thinke our selues at full liberty to thinke speake and doe what we list as it is the practice of many who when they cannot worke any longer in their callings spend their long Euenings in the winter season either in sloth and idlenesse or in vnlawfull gaming or in vaine fruitlesse and oftentimes hurtfull and vnsauoury communication by traducing their absent neighbours and blemishing their credits with slanders or vncharitable truths or corrupting those that are present by light and wanton discourses but we must be carefull of spending our precious time in some meditations speeches and actions which are profitable for our selues and for the edification of those that are in our company and society For though it may bee very lawfull and sometime necessary after our wearisome businesses are dispatched to take some liberty and to spend some conuenient time in resting of our bodies or refreshing our minds with some honest recreations yet me thinkes it is too much that so great a part of our time should be so imployed seeing our liues are so short and vncertaine and our affaires of much greater waight and importance which tend mainely to the aduancement of Gods glory and our owne saluation being so many might with much more profit and true comfort challenge vnto them a great part of this time In which regard though I would not prescribe lawes to bind the consciences of my brethren but leaue vnto them their liberty to bee guided with Christian prudence yet I would as in other things so herein also giue my aduice namely that they would improoue this time to the best as becommeth wise redeemers of it so as they may giue some good account of it vnto God when he calleth them vnto it and not thinke that he hath giuen vnto them the comfortable warmth of the fire to make them freeze harder in the dregs of sinne nor the light of their candles that they should act by them the workes of darkenesse but that he bestoweth vpon these corporall comforts that they might be furtherances vnto their soules in the spirituall growth vsing such good exercises as may tend to the inlightening of their mindes in the knowledge of God and his will and may warme their hearts with true and feruent zeale in the louing and imbracing of them §. Sect. 2 Of the Euening exercises as Meditation reading and Christian conferences And first it were fit that some little part of this time after the surceasing of our labours were spent in some short meditation wherein wee are to recount and recall to our remembrance the speciall fauours and mercies of God which in the day past hee hath vouchsafed vnto vs either in deliuering vs from dangers corporall or spirituall of sinne or of punishment or in bestowing vpon vs reall and positiue benefits as his blessing vpon our labours whereby they haue prospered vnder our hands the comfort of his creatures the loue and assistance of our friends and such like lifting vp our hearts vnto God in the acknowledgement of these benefits and rendring vnto him such thankes and praise as is due vnto him Secondly as wee haue best opportunity both in respect of our leasure and our company it were good to spend some part of this time in reading of the Scriptures or other holy and religious writings the Histories of the Church or some such Ciuill and Morall Bookes and Stories as may make vs grow in grace and spirituall wisedome or at least in honest prudence whereby we may be directed for the better carriage of our selues in the affaires of this life by adding vnto our owne knowledge the wisedome of others and the experience of former times Thirdly as occasion serueth it is good to spend some part of this time in Christian conferences either with our friends and familiars that accompany vs or with those of our owne family husbands wiues children seruants labouring in our speeches to build vp one another in all sauing grace and to bee mutually bettered in the more cleare vnderstanding of the truth more hearty imbracing it in our hearts and affections and the more zealous and fruitfull practice of it in our liues But though I chiefly commend these Christian and religious conferences yet would I not be so taken as though I meant hereby to exclude all others for it is lawfull also to spend some of our time in ciuill discourses and about the affaires of this life the duties of our callings our worldly estates the disposing and ordering of our businesse or any other subiect not idle vnprofitable or sinfull which present occasion shall offer vnto vs as most seasonable Onely I would aduise that wee doe not as it is the common custome amongst the most spend our time so wholly about these as that wee doe thereby exclude the other which in their nature are much more excellent and for our vse farre more profitable and necessary Lastly wee must spend some part of this time in praysing God by singing of Psalmes as our company and occasions will giue vs opportunity but aboue all other exercises wee must constantly either before or after Supper as in our discretion wee see best and fittest for the assembling of our company pray with our families as before wee gaue direction for the like exercise in the Morning Of both which my purpose is God assisting to set downe some formes in the end of this Worke for the direction and benefit of weaker Christians §. Sect. 3 Duties to be done at our going to bed And these are the duties which are to be performed in the euening In the night we are also to watch ouer our thoughts and actions that they may in some sort bee sutable to
little leauen will sowre the whole lumpe or a little Coloquintida will imbitter and poyson all our seeming vertues and obedience They will on all occasions open the doore of our hearts and let in all manner of wickednesse as pledges and hostages giuen to Satan to warrant his re-entry when he pleaseth §. Sect. 2 That we must performe obedience to both Tables ioyntly and to the Gospell as well as the Law Which dangers if we would auoyd wee must resolue to yeeld obedience to all and euery part of Gods will reuealed either in the Law or Luk. 1. 74. the Gospell In respect of the Law we must obserue both Tables and performe all duties of piety righteousnesse and sobriety which God hath commanded in them And if wee would approue our selues to bee in the number of those who are the Lords redeemed wee must resolue to worship him both in holinesse and righteousnesse If wee would be reckoned among those good scholers vnto whom the grace of God hath appeared that bringeth saluation we must approue our selues to bee so by learning that whole lesson which he teacheth which is to deny vngodlines and worldly Tit. 2. 12. lusts and to liue soberly righteously and godly in this present world And if we would be accepted of God we must not onely religiously feare him but Act. 10. 35. also worke righteousnesse as the Apostle Peter speaketh For if wee seeme to make conscience of the first Table and neglect the second our obedience will make vs no better then glorious Hypocrites or if wee will obserue the duties of the second and not regard the first wee shall bee no better then ciuill worldlings and honest Infidels Againe wee must obserue this vniuersall obedience as in respect of the parts of the Law and duties of both Tables so also of the degrees desiring to keepe with all care and good conscience the small Commandements as well as the greater not thinking any duty so small that we may wittingly and willingly neglect it nor any sinne so slight and veniall that wee may commit it For small neglects will make way for greater and lesser sins being wilfully entertained will open the doore of our hearts to let in greater It is true that there ought to be a proportion obserued and as duties are of greatest excellency and necessity so they must haue priority and precedency and as sinnes are more hainous and grieuous so they must be resisted and forsaken with greatest zeale and indeuour But yet true and sincere obedience dispenceth with no degree of sinne or the neglect of the least duties in their due place and time and though it respecteth chiefly the waighty things of the Law yet it doth not voluntarily omit the least duties Though it chiefly abhorreth whoredome sacriledge and periury yet it yeeldeth not to wanton dalliance petty thefts and idle oathes And thus also if our obedience be sound and sincere then haue we also respect to the Commandements of the Gospell as well as the Law and in them make like conscience of the one as well as of the other desiring and indeuoring with no lesse care to repent vnfainedly of our sinnes then to beleeue in Christ and apply the promises of grace and saluation and no lesse striuing to be freed from sinne in respect of the corruption by vertue of Christs death and to rise againe vnto newnesse of life by the power of his Resurrection then to be deliuered from the gilt and punishment of it and to rise at the latter Day vnto glory and happinesse For if wee diuide these we shall doe neither aright If wee beleeue onely and doe not repent we are but carnall Gospellers and presumptuous worldlings and if our sorrow for sinne be neuer so great yet if we haue not faith in Christ this griefe is to be grieued for seeing it is the fore-runner of despaire and 2. Cor. 7. 10. a worldly sorrow which bringeth death So that though wee should bewaile our sinnes neuer so much and euen melt and be wholly resolued into teares yet should we perish in our infidelity seeing it is not our teares but the precious blood of Christ applyed by faith which purgeth and purifieth our soules and bodies from the guilt and punishment of our sinnes §. Sect. 3 Reasons perswading to vniuersall obedience 1. Because God requireth it The reasons which may moue vs to yeeld this vniuersall obedience to the whole reuealed will of God are diuers first because God commandeth Deut. 11. 32. it Neither doth he require that wee should keepe his Law in some things and breake it in others or in most things and neglect it in some few seeing no Prince will accept from his subiect such obedience but all and euery of his Commandements without exception Hee bindeth vs strictly to obserue all his Statutes and Iudgements which hee setteth before vs that whatsoeuer he commandeth vs we obserue to doe it neither adding thereto and 12 32. and 32. 46. and 28. 14. nor diminishing from it that we set our hearts to obey all the Words of his Law turning not therefrom to the right hand nor to the left So our Sauiour Christ inioyneth his Disciples to preach vnto all nations teaching them to obserue all Math. 28. 20. things whatsoeuer he commanded The which the Apostle obserued in his owne practice keeping in all things a good conscience before God and liuing Heb. 13. 18. honestly before men And vnto this totall obedience to all Gods Law doth he restraine all his promises If saith he thou wilt hearken diligently vnto Deut. 28. 1. the voyce of the Lord thy God to obserue and to doe all his Commandements then I will aduance thee and all my blessings shall come vpon thee c. Whereas that which is but in part can expect no reward but rather deserued punishment For as it is in this case betweene the Prince and his subiect so also betweene God and vs. Though a man obserue the whole Law of his Soueraigne and committeth onely one hainous and capitall crime his obedience is not rewarded seeing therein hee doth but his duty but for his offence he is iustly punished §. Sect. 4 That our obedience cannot be sincere vnlesse it bee vniuersall Secondly if our obedience be not vniuersall to the whole will of God it cannot be sincere and vpright for if in the integrity of our hearts wee yeelded obedience to any of Gods Commandements out of our loue towards him and because he requireth our obedience vnto them then would we vpon the same ground and reason obey all the rest seeing hee is the Authour of all alike and by the same diuine authority bindeth vs to one as well as to another And vpon this reason the Apostle Iames doubteth not to affirme that he who breaketh any one Commandement is guilty of Iam. 2. 10 11. all though he keepeth all the rest for he that said Doe not commit adultery said also Doe not
next vnto faith vpon Luk. 24. 37. which hee would haue them to preach in his Name A duty that belongs vnto all and is neuer vnseasonable alwayes necessary An Euangelicall grace and chiefe fruit of faith in which it liueth without which it is dead So that as faith is the life of our soules by applying Christ vnto vs in whom we liue so repentance in respect of our sense and feeling which can no otherwise iudge of the hidden roote but by the outward fruit is the life of this life As faith is the onely condition of the Couenant of grace which assureth vs of all good things temporall and eternall so repentance as a counter-bond assureth vnto vs this assurance by a sensible infallibility outward euidence perswadeth vs that we performe this condition of beleeuing in Christ and apprehending all the promises by faith vnfained Now that thou mayest O my soule proceed in some order what is this repentance but an Euangelicall and sauing grace of God wrought in thine heart by his holy Spirit applying by faith as by his instrument Christ and all his benefits which inflaming thine heart with feruent loue doth make thee looke vpon him whom thou hast pearced to bewaile thy sinnes as the chiefe causes of his death to hate and forsake them and to turne vnto God offering vnto thee grace and pardon by amendment of life and bringing foorth the fruits of new obedience So that it is a grace and free gift and no naturall endowment which commeth by inheritance or else procured by thine owne purchase It is the gift of God who giueth vnto thee all good things It is a gift of his free grace preuenting thee when thou didst neuer so much as thinke of it by putting into thy mind the profit and necessity of it and into thy heart some desire of receiuing it preparing and fitting thee for it by the preaching of the Law working humiliation contrition and legall sorrow and fitting thy mind and will that they might consent and obey the motions of the Spirit outward in the Word and inward in the heart and conscience working it first in thee by changing the mind and heart and turning them from sinne vnto holinesse and righteousnesse co-working with thee that thou mayest continue renew and increase in the practice of it and perfecting thy repentance in the parts and degrees of it which himselfe begun It is hee that calleth vs to repentance and inableth vs to repent He striketh our stony hearts and maketh them to relent by sound contrition before these rocks will yeeld any waters of true repentance It is he that powreth the Spirit Ezek. 11. 29. 36. 26. Zach. 12. 10. Act. 5. 31 11. 18. 2. Tim. 2. 25. of grace vpon the house of Iudah before they can lament for their wickednesse and that giueth repentance to the house of Israel and with it remission of sinnes Thou canst not turne vnto him O my soule before hee first turne vnto thee nor weepe bitterly with Peter till hee thaw thy frozen heart by reflecting vpon thee the beames of his gracious countenance Yea when he turneth thou canst not turne till hee turning his face turne also thine heart as it is running away with feare and neuer looking backe that thou mayest behold his gracious countenance promising nothing but good and his stretched out Arme to receiue thee vnto grace and fauour Surely saith the Church after I was turned I repented and after that Ier. 31. 19. Lam. 5. 21. I was instructed I smote vpon my thigh No man can sorrow for his sinnes nor resolue to forsake them but hee that hateth them nor any hate them but they who loue God nor any loue him whose hearts hee first inflameth not by sheading abroad his loue in them by the holy Ghost which hee giueth vnto Rom. 5. 5. 1. Joh. 4. 19. vs. Neither doth he worke alone but together with his Sonne and holy Spirit For it is the blood of this Lambe of God which worketh our adamantine hearts to this relenting softnesse and the water which issued out of his pierced side which being beheld with the eye of faith doth draw out of our eyes the brinish waters of repentant teares And therefore because he is the Author of our repentance both as hee procured it by the meritorious vertue of his death and worketh it by his blood-shed applyed by faith he inioyneth his Apostles to preach repentance in his Name Finally Luk. 24. 47. it is the oyle of the holy Spirit which suppleth and softneth our hard and stony hearts It is this diuine fire which warming our cold hearts with the flame of Gods loue and the hot blood that issued from our Sauiour causeth them to send vp into our heads these salt yet sweet waters of vnfained repentance which distill by our eyes and in trickling teares drop from our cheekes This winde of the Spirit must blow vpon vs yea must blow into vs before wee can returne vnto God one sigh to expresse our sorrow for our sinnes And therefore O my soule seeing God is the principall cause of thy repentance rob him of no part of his due but ascribe vnto him the whole glory of his owne worke Which though hee could effect by his sole immediate power yet hee is pleased to vse in it many subordinate causes meanes and instruments by which he worketh this grace in thee As ministeriall and helping causes namely the Ministers of the Word who in this worke are co-labourers with Christ sent by him to open mens eyes and to turne them from darkenesse to light and from Act. 26. 18. the power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith in Christ in which respect they are called spirituall fathers begetting them to God by the seed of the 1. Cor. 4. 15. Word So likewise instrumentall causes which are inward precedent and immediate as sauing knowledge shewing the way to repentance a liuely faith vnfained loue and true feare of God both in respect of his mercies and iudgements especially the last and generall Iudgement at Act. 17. 30. the end of the world or else outward which either lead and draw or else mooue and perswade vs to repentance Of the former sort are many instruments and meanes to bring vs to it As the Ministery of the Word and first the preaching of the Law which prepareth vs for it and of the Esa 55. 7. Gospel which worketh it in vs by assuring vs that if wee will turne to the Lord he will haue mercy vpon vs and forgiue vs our sinnes So also crosses Psal 119. 71. Luk. 13. 1 2 3. Rom. 2. 4. and afflictions either vpon our selues or others Gods blessings and benefits either promised or bestowed The moouing and perswading causes are innumerable as the loue of God towards vs his patience and long suffering his truth in his
of saluation Psal 116. 12. 150. 2. and praise him who is so worthy to be praised Praise him in his noble acts praise him according to his excellent greatnesse Praise him in his power and truth praise him for all his grace and goodnesse Blesse and magnifie him for all his former benefits and his Christ through whom they are all conferred vpon thee And especially as by present occasion thou art bound for that he hath giuen vnto thee the grace of repentance and renewed and increased it by this present exercise graciously assisting and inabling thee by his holy Spirit to bring it to good issue Praise therefore the Lord O my soule Psal 103. 1. and all that is within me praise his holy Name And now with these praises offer and recommend thy selfe into the hands of thy gracious God and faithfull Sauiour who is all-sufficient to keepe thee vnto the end and in the end Thou art not worthy worthlesse soule his receiuing and owning but so much the rather offer thy selfe vnto him who is able to make thee worthy Deuote and consecrate thy selfe wholly vnto his seruice and resolue to glorifie and please him in all things for the time to come And because thy resolutions are weake thy power small and thy best indeuours full of imperfections make thy seruice as acceptable as thou canst by offering thine heart with it and doing all that thou canst doe willingly and cheerfully Desire the assistance of his good Spirit to direct and guide rule and ouer-rule thee in all thy thoughts and desires words and workes that they may in some measure answere vnto thy resolutions and bee pleasing and acceptable in his sight Especially desire his helpe that the practice of thy repentance may be suteable to thy Meditations in the whole course of thy life that more and more sorrowing for thy sinnes thou mayest haue daily more cause to reioyce in the assurance of his loue and thine owne saluation and that turning from them and returning to thy God thou mayest more and more glorifie him by bringing forth better and more fruits of new obedience And now returne vnto thy rest O my soule for the Lord hath dealt bountifully with thee Repose thy selfe securely vnder the shaddow of Psal 116. 7. his wings who is able to defend thee and to cause thee in the midst of garboyles and desperate dangers to dvvell in safety God is thy refuge and Psal 4. 8. strength a very present helpe in trouble He hath made thee to heare ioy and gladnesse that the bones which he had broken might reioyce Thou didst sow in teares Psal 46. 1. but he hath caused thee to reape in ioy Thou didst goe forth weeping bearing Psal 126. 5 6. precious seed but thou art come againe reioycing bringing thy sheaues with thee Blesse therefore the Lord all his workes in all places of his dominion Blesse the Psal 103. 22. Lord O my soule CAP. XXIII Of the third priuate meanes of a godly life which is consideration and examination of our estate §. Sect. 1 How consideration and examination differ THe third priuate meanes of a godly life is consideration and examination both which are in truth but branches of Meditation Yea the former if we take it in the largest extent differeth little or nothing from it seeing we may be said either to meditate or consider of any thing when we thorowly and deliberately ponder and waigh it in our mindes with all the circumstances belonging to it But heere we will take it in a more strict sense as it pondreth those things which neerely concerne our estate and so it is much like vnto examination although if we speake properly and distinctly there is some difference betweene them For consideration is yet as we heere handle it more generall extending to all things that concerne vs past present and to come but examination properly meddleth not with things to come but searcheth out those things which are past or present bringing them to be tryed by the rule according to which wee doe examine them whether they bee true or false good or euill Consideration waigheth and deliberateth before-hand what wee are about to doe and whether it be lawfull or vnlawfull expedient or vnnecessary profitable or to our losse and accordingly mooueth vs either to doe it or to leaue it vndone But in examination we consider of that which is done already whether it be well or euill done wisely and to our good or vnaduisedly and to our hurt If the former were thorowly performed the latter would not be much necessary vnlesse it were to reuiew our good actions as God did the workes of creation that we might approue them and reioyce in the conscience of our well-doing But because we often faile in it and doe things rashly and without due aduice therefore wee are necessarily to vse the latter and to examine what before wee considered not our after-wit being better then our fore-wit that so we may reforme what is amisse and returne into the right way out of which wee haue erred Yet because I would not make this already long Treatise ouer-tedious to the Reader but chiefly because many points and proofes are coincident belonging to them both I will not diuide them in my Discourse but handle them together and the rather because I haue already spoken of the generalities of consideration in which it chiefly differeth from this other of examination in the former tract of Meditation §. Sect. 2 Of examination what it is and wherein it consisteth This examination or consideration is nothing else but a serious waighing and pondring of those things which neerely concerne vs in our spirituall estate or the diligent searching and triall of our estates how they stand between God and vs in matters concerning his glory and our owne saluation The which examination is held after a solemne manner in the Court of Conscience and in Gods presence wee sitting as Iudges vpon our selues to giue sentence according to the Law of God and the euidence of our owne consciences either with or against our selues concerning those things which we haue done or left vndone good or euill In which triall by helpe of memory and conscience our Register and Witnesse we reuiew and take a suruey of all that wee haue done in the flesh of all our parts and faculties of soule and body examining how we haue imployed them to the glory of him that gaue them our vnderstandings in knowing and acknowledging him our memories in remembring him our hearts and affections in adhering and cleauing vnto him by louing fearing trusting in him and so in the rest Of all our thoughts also words and actions how wee haue by them glorified or dishonoured God Of all our course and carriage in our whole life and conuersation and how wee haue therein answered the end of our Creation and Redemption which was to glorifie him who hath made and saued vs. More especially wee may
duties which they command and committing the sinnes which they forbid Whereof I shall not need heere to set downe the particulars according to which triall is to bee made seeing I haue done it already in the former part of this Treatise vnto which I referre the Reader who desireth to make vse of it for this purpose Only let vs know that the Law of God being a most perfect abstract of his will doth containe in it all vertues which he commandeth and vices which he forbiddeth and though it be briefe in words yet as Dauid saith it is in the sense and meaning exceeding Psal 119. 96. large And therefore when we goe to examine our selues according vnto it we must not looke so much to the bare words of euery Commandement as to their sense being inlarged according to the rules of extention which are grounded vpon the Scriptures and euen vpon reason and common equity As first where any vice or sinne is forbidden there the contrary vertue or duty is commanded and contrariwise Secondly where one particular vice is forbidden or duty commanded there all vices or duties of the same nature and kinde are forbidden or commanded as our Sauiour hath taught vs in his exposition of the Law Thirdly Mat. 5. 21 22 the Law being perfect doth require perfect obedience of the whole man and euery part inward and outward soule and body so also whole obedience vnto all and euery Commandement for hee that breaketh one of Iam. 2. 10. them is guilty of all and not onely that our obedience bee whole and totall in respect of the parts but also in respect of degrees that it bee in that perfection which this perfect Law requireth Fourthly the Law being spirituall and hauing a spirituall sense and power doth binde not Rom. 7. 14. onely the outward man to externall obedience but also the soule and secret thoughts the heart and conscience Yea the first and last Commandements haue a large extent aboue all the rest reaching euen to our thoughts and first motions which haue not the consent of will ioyned with them Fifthly where any vertue or vice is commanded or forbidden there also all the meanes and occasions are commanded or forbidden Sixthly where any duty is commanded or vice forbidden there also the signes of them both are also inioyned or prohibited for wee must haue a good conscience both before God and also before men and auoyd not Act. 24. 16. onely the euill it selfe but also all appearance of it And lastly the common rule of charity binding vs to loue our neighbours as our selues and that God may be glorified in their obedience as well as our owne the Law of God requireth that wee should not onely obserue all that is contriued Psal 119. 139. in it our selues but also prouide as much as in vs lyeth that it bee likewise obserued by our neighbours yea euen by our enemies §. Sect. 5 How we must aggrauate our sins in respect of circumstances And if by helpe of these rules we inlarge the Law of God according to the true sense and meaning of it and examine our selues answerably in all the duties which it commandeth and all the vices and sinnes which it forbiddeth we shall heereby come to a cleere and liuely sense and feeling of our sinnes in all the sorts and kinds of them vnto which when we haue in some measure attained we must then further examine our selues how often and innumerable times we haue reiterated and multiplyed the same sinnes against euery of Gods Commandements in thought word and deed And then wee shall plainely see that our sinnes in number exceed the haires of our head and the starres of heauen Which when we haue done we must in the next place consider how haynous they haue many of them beene in respect of their quality and degree Where we are carefully to take heed that we doe not as corrupt nature pride and selfe-loue perswade the most excuse minse and extenuate our sinnes but that wee looke vpon them in their naturall vglinesse and outragiousnesse and aggrauate them by all their circumstances of persons manner time place and the meanes which God hath giuen vs to preserue vs from committing them or of raising vs out of them by repentance As that wee haue thus and thus sinned not onely when wee were the vassals of Satan vncalled and vnregenerate with full consent of will and with all delight and cheerefulnesse but since wee were called regenerate and inlightened by Gods Spirit and since we haue giuen our names to Christ and professed our selues to be his seruants we haue oftentimes done seruice vnto Satan his arch-enemy by committing many sinnes not onely through frailty and infirmity either through ignorance or because we were taken vpon the sudden and at vnawares but oftentimes wittingly and willingly against knowledge and conscience yea sometime wilfully being transported with the violence of our carnall lusts and passions and as it were with an high hand against God That we haue thus sinned not onely in secret committing that wickednesse in Gods presence which wee would haue forborne in the presence of a mortall man but also openly and scandalously to the dishonour of God and slander of our profession That wee haue not seldome falne into these sinnes but often and many times yea euen after that we haue repented of them and haue resolued vowed and promised that we would leaue and forsake them That we haue committed these sinnes not against an enemy a stranger or one of meane condition like vnto our selues but against God omnipotent in power and glorious in Maiesty and vnto vs so infinite in grace and mercy that with all other blessings which we inioy or hope for he hath giuen the Sonne of his loue vnto vs and for vs that he might by his death worke that great worke of our Redemption and giue vnto vs life and happinesse who were the slaues of Satan dead in our sinnes enemies to God and our owne good and the children of wrath as well as others That we haue not by strong inducements beene drawne to offend so great and gracious a God but for meere trifles and the contemptible wages of worldly vanities That wee haue committed these sinnes being the members of Iesus Christ our Head and so as much as in vs did lie haue defiled him with the taint of our sinnes and drawne him as much as we could into communion with vs in our wickednesse that shed his precious blood to purge and purifie vs that we might be holy and without all blemish of sinfull pollution That we haue by our sinnes grieued the good Spirit in vs vexing him who is our Comforter by quenching his good motions and obeying the suggestions of Satan and the lusts of our sinfull flesh That we haue thus sinned and hauing falne haue lien in our sinnes without repentance notwithstanding the plentifull meanes which God hath granted of grace and sanctification As the
things which we desire to practise in our liues §. Sect. 2 That by reading the mind is much inlightened in the knowledge of Gods will More especially this exercise of reading doth singularly further vs in a godly life as it doth inlighten our vnderstandings in the knowledge of Gods will vnto which we are to yeeld obedience and sheweth vnto vs the way in which we must walke To which purpose no exercise whatsoeuer is so vsefull and effectuall For howsoeuer the preaching and hearing of the Word haue a superiour priuiledge in the worke of our Regeneration and conuersion and for the working of sauing graces in vs as faith repentance and the rest yet for the inlightening of the mind with the full knowledge of the truth after wee are conuerted and illuminated in some measure this exercise of reading hath many speciall priuiledges For first wee may vse it as oft as wee will and haue any desire to gaine knowledge but the other can be had but at certaine times nor then neither in euery place Secondly by reading we may in short time if we be studious and diligent be thorowly instructed in the whole body of Diuinity and in all the seuerall parts thereof which by preaching we cannot come to know but in long time though our Pastour take the best and most direct course of ioyning Catechizing with Preaching nor in our whole liues in any great perfection if this be neglected seeing in a Sermon some few of innumerable poynts are vsually deliuered and they rather pressed vpon the affection for vse and practice then sufficiently cleared to the vnderstanding Thirdly because by reading we may helpe our vnderstanding by reuiewing ouer and ouer againe that which at first we conceiued not and by the same meanes also may recall to our remembrance the things which after once or twice reading wee haue forgotten the which helpes hearing affoordeth not especially when wee most stand in need of them Finally because we may at our owne pleasure fit our reading for our owne occasions and furnishing vs in the knowledge of those poynts wherein we are most defectiue for the resoluing of our particular questions and doubts and for the informing our iudgements in all poynts whereof for the present and vpon euery occasion wee haue speciall vse whereas the Preacher speaking generally for the good of the whole Congregation and not being acquainted with our defects in knowledge seldome or neuer speaketh of all those poynts wherein we need instruction and often of such as we know already In all which respects it is hard to finde a Christian thorowly grounded in all poynts contained in the body of Diuinity though hee be neuer so diligent in hearing the Word preached and may haue some competency of knowledge necessary to saluation and some good measure of faith and other sauing graces if he vtterly neglect this duty of reading §. Sect. 3 That reading bringeth with it many other benefits Againe as reading singularly inlighteneth the mind so also it affoordeth many other helpes of a godly life for it is a speciall meanes to relieue the memory and to mooue the will inclining it powerfully vnto good and withdrawing it from euill though not in that degree of efficacy as the Word preached It worketh vpon the hart for the mollifying softening it and vpon all the affections for the purging and sanctifying of them inflaming our loue towards God and all good things and our hatred against all that is euill it kindleth our zeale when it groweth luke-warme and stirreth vp our deuotion when it is cold and sluggish It much increaseth all Gods graces in vs as faith affiance repentance patience peace of conscience and the rest by imparting vnto them that spirituall food whereby they are nourished It amendeth our liues and maketh vs as the Apostle speaketh perfect vnto euery good worke It specially inableth 2. Tim. 3. 13 17. vs to the fruitfull hearing of the Word of God when as we can with the Bereans search the Scriptures whether the things we heare be so or no and try Act. 17. 11. the spirits of those wee heare whether they be of God or no by examining their doctrines according to the touch-stone of this Truth besides that it maketh vs well acquainted with the Scriptures both for matter and history so that when they are cited they are familiar vnto vs. Whereas without this benefit of reading we cannot tell whether the testimonies quoted be in the Canonicall Scriptures or no or if we take this vpon our Teachers word yet we cannot tell where they are nor easily turne to them vpon the sudden It teacheth vs to manage the Sword of the Spirit whereby we are enabled to defend our selues and repell the tentations of our spirituall enemies as we see in the Eph. 6. 17. Math. 4. 3. 4 c. example of our Sauiour Christ Finally if we vse this exercise carefully and conscionably to profit by it we shall be assured of euerlasting blessednesse For blessed is he that readeth and they that heare the Words Apoc. 1. 3. of Gods Booke and keepe the things which are written therein Blessed is Psal 1. 1 2. the man who delighteth in the Law of the Lord and meditateth therein day and night All which being duly considered should be effectuall motiues to make those diligent in reading who are able to performe it and greatly to humble those who are not in the sight and sense of this great defect and either to labour that yet they may attaine vnto this skill if they be capable and haue meanes or else to supply their wants by resorting often vnto others that they may reade vnto them the euidences of their saluation and heauenly inheritance which themselues for want of skill are not able to peruse CAP. XXXII The last ordinary meanes of a godly life is the choyce of our company shunning the society of the wicked and consorting our selues with the godly and Religious §. Sect. 1 That we must carefully auoid the society of wicked and prophane persons THe last ordinary meanes of a godly life is that we make good choyce of our company vnto which two things are required first that we shun and auoid the society of the prophane and wicked the other is that we consort our selues with the godly and religious By the former we are not to vnderstand that we must forbeare the society of all who are not as forward and zealous in their profession and practice as our selues or who bewray in their course and conuersation many infirmities and imperfections as though those were to be esteemed wicked and prophane who haue made but small progresse in their sanctification if any sparkes of grace and goodnesse appeare in them though as it were raked vp vnder the ashes of many and great corruptions for then we should breake the bruised reede and quench the Matth. 12. 20. smoking flaxe and by our censorious neglect vtterly discourage them in their
in vaine lest in that great Day of accounts the blood of these men who haue perished by their euill example be required at their hands Let them remember that counterfet piety is double iniquity that the hypocrite shal be cut off his hope perish that the seeming holy Pharise is much more odious in Gods sight then Publicanes and open sinners seeing they more dishonor God disgrace his holy truth then any other Finally that God wil be honored in all those that draw neere vnto him either by rewarding their sincerity or punishing their hypocrisie and that aboue all others the hypocrite shall be assuredly plunged into that bottomelesse Gulph of hellish condemnation in which regard when our Sauiour speaketh of the vndoubted punishments of desperate sinners he vsually saith that they shall haue their portion with hypocrites in outer darkenesse where shall be weeping and gnashing Matth. 24. 51. of teeth Those also who are not yet called and regenerate are to be admonished as they tender the euerlasting saluation of their soules that they doe not suffer themselues to be hindred and discouraged by this scandall of the euill liues of hypocrites and weake Christians from the profession of Gods true Religion and the practice of holy duties And to this purpose that they ascribe these enormities or frailties to any thing rather then vnto the profession of the truth or the outward practice of it in any Christian duties of Gods seruice As namely to the malice of the deuill who with his tentations assaulteth professours with more hellish policy fury then other men because their sins fals doe most dishonor God and blemish the beauty and brightnesse of his shyning truth to the wily spite of worldlings who with all their indeuour intice or compell those that make any shew of Religion to accompany them in their wicked courses that they may countenance their actions by their examples or escape their admonitions and reprehensions when as they are now become alike faulty Or to their deepe and poysonous corruptions which notwithstanding their outward profession doe still lye secretly lurking in their hearts which cause them to breake out into those sinnes which their owne consciences inlightened with Gods truth doe vtterly condemne Neither can they with more shew impute their scandalous sins and foule falls to the iust and pure Religion professed by them then the crookednesse of the worke to the right and perfect squire or the foulenesse of their hands to the pure cristall fountaine which if it were rightly vsed would wash and make them cleane For what are all their faults but crooked aberrations from this straight way of truth What are they but such sinnes as are continually condemned and beaten downe in the preaching of the Gospell For how can they haue any incouragement to goe on in their wickednesse by their often hearing of Gods Word wherin his fearfull Iudgements are daily denounced against all those who liue in their sinnes And therefore accursed be that foule mouth if it bee not washed in the teares of vnfained repentance that dare belch out such a blasphemie against Gods holy truth as to say that if there were lesse preaching and hearing of the Word there would be more obedience towards superiours and more loue and charity towards equalls and inferiours And likewise thrice vnhappy they who will so stumble at this stone of offence cast into their wayes by the euill liues of hypocrites as that they refuse to take vpon them this holy profession or to bring forth better fruits then they in their Christian practice As if all should refuse physicke because some dye that take it or wholsome food because some who haue their stomackes full of corrupt humours are not nourished thereby but becomming more sicke doe presently cast it vp againe without profit Finally let no weake Christians bee discouraged by the euill liues of hypocrites from making open and bold profession of Gods truth and bringing forth the outward fruits of it in the practice of all Christian duties because they would not be thought like vnto them For what were this but to deny Christ before men because we would shun their reproches and to be in truth impious in the neglect of Christian duties because we would shunne the suspicion of hypocrisie What were this but to esteeme more of the vaine and false censures of prophane worldlings then of the approbation which our good actions and holy duties shall haue from God and a good conscience What were this but to refuse to be Gods true treasure and pure gold because there are in the world many counterfeit slips to grow in his field and to lye in his barne like good wheat because there are tares in the one and chaffe in the other What were this but to giue ouer our lawfull callings and honest labours in them because there be some of the same trade that discred it themselues and their calling by their fraudulent and deceitfull dealings But if this preuaile with vs let vs also be ashamed to eate wholsome food because some haue surfeted on it or to drinke such drinkes as others haue abused to drunkennesse Yea rather because others haue disgraced the pure and true Religion which we professe by their wicked liues let vs who are sincerely minded make open profession of it that we may adorne it by our holy conuersation for the more it is blotted and blemished with their fruits of iniustice the more it needeth the hands of innocents to wash and restore it to its natiue purity And thus much of that scandall which ariseth from the euill liues of hypocrites of that which is caused by the bad example of euill Ministers I haue before spoken and therefore refer the Reader to that which hath been said CAP. IX Of the impediments of a godly life arising from the flesh and first such as arise from the intellectuall faculties §. Sect. 1 That the most dangerous impediments arise from our owne corrupt flesh IF there were no other or greater impediments to hinder vs in the wayes of godlinesse then those which are already handled yet were there no cause why we should flatter our selues with a vaine conceit that we may goe forward in this course with much ease as being a thing so slight and ordinary that the atchieuing of it needeth little care and small indeuour But how much more will this fond opinion vanish and the necessity of vniting all our forces cleerly appeare for the attaining vnto any perfection in spirituall graces and the outward practice of them in the duties of a godly life if we further consider that there are many more and far more dangerous impediments which arise from our sinfull flesh and the inbred corruption of our polluted nature the which is so auerse and contrary vnto the sincere and spirituall seruice of God that nothing in the world seemeth more irksome and tedious vnto it In which regard wee can no sooner set our selues seriously
away both these causes and effects of it And first wee must rowze vp our spirits and stirre vp Gods graces in 2. Tim. 1. 6. vs as the Apostle exhorteth that wee may not bee weary of well-doing by 2. Thes 3. 13. considering the waight and worth the profit and necessity of Christian and religious duties in comparison whereof all worldly things ought to be neglected as vaine and of no value Let vs remember that all the promises of grace life and saluation shall be assured vnto vs if we faint not whereas we shall haue no part or interest in them though we haue made neuer so good beginnings or proceedings if we doe not still goe forward and hold out vnto the end For if we indure Matth. 24. 13. to the end we shall be saued if we fight vnto the death we shall receiue the Crowne Apoc. 2. 10. of Life But if wee lay our hand vpon the Plough and looke backe we shall Luk. 9. 62. not be though worthy of the Kingdome of heauen Finally let vs dayly renue the meanes of Spirituall life and strength that so they also may be renued and repayred as hearing reading meditation prayer watchfulnesse holy conferences and the rest without which the soule will grow faint and languish like the body which is depriued of corporall food but especially when we feele our faintnesse and languishing wearinesse let vs vnite all the powers of our soules in prayer vnto Almighty God desiring him by the inward operation of his holy Spirit to quicken our deadnesse and strengthen our weakenesse that we may not waxe wearie of well doing but continue constant vnto the end Now concerning the effects of this slothfull wearinesse which are also great impediments to a godly life as hindring vs from entring into it or proceeding in it inconstancie and vnsettlednesse in performing Christian duties and want of feruencie in our loue and zeale in doing of them I shall not neede to adde any thing here for the remoouing of them seeing I haue spoken before of perseuerance and constancie in the dayly performance of all Christian duties and of that feruour of loue and zeale which ought to be vsed in doing of them And therefore thus much shall suffice to haue spoken of those impediments which arise from the flesh and corruption of our nature and also of the helpes and meanes whereby wee may remoue them CAP. XIII Obiections against a godly life made by the flesh answered and first such as pretend impossibility and difficulty §. Sect. 1 That a godly life is possible vnto vs. BVt the flesh doth not onely hinder vs in the duties of a godly life by those reall impediments which it casteth in our way of which I haue before spoken but also by suggesting into our mindes many strong obiections which tend to this maine end that wee may be discouraged from entring into the course of Christianity And first the flesh is ready to obiect that in this state of frailty and corruption it is vtterly impossible to lead a godly life in that manner as it hath beene before described For who can bring that which is cleane out of that which Iob 14. 4. is vncleane Who can leade such a life as is pleasing and acceptable vnto God whose pure eyes can indure nothing which is impure and imperfect seeing the Prophet telleth vs that our best righteousnesse is as Esay 64. 6. a polluted cloth and the Apostle who so farre exceeded vs that now liue in piety and righteousnesse notwithstanding complayneth that he could not doe the good he would but contrariwise did the euill he would Rom. 7. 15. not And therefore it is in vaine to wearie our selues about impossibilities and so to lose both the pleasures of this life and that which is to come And thus the flesh perswadeth vs to play the bankerupts and to resolue that because we cannot pay all our whole debt that therefore wee will pay nothing at all To which I answere with our Sauiour Christ that those things which are impossible to vs are both possible and easie vnto God who hath promised to assist vs if we desire and indeuour to serue and please him Secondly I answere that though nothing will please God but that which is pure and perfect all our best actions are full of corruption imperfection yet this need not to discourage vs from doing the best we can seeing Christ who hath perfitly fulfilled the Law for vs couereth our imperfections with his most perfect righteousnes washeth away our corruptions in his most precious blood so that we may doe the best we can then what is wanting on our part shal be supplied on his For what the Law could not doe in Rom. 8. 3. that it was weake through the flesh God sending his owne Son in the likenes of sinfull flesh and for sin condemned sinne in the flesh that the righteousnes of the Law might be fulfilled in vs who walke not after the flesh but after the Spirit as the Apostle speaketh Thirdly though that perfect obedience which the Law requireth be impossible vnto vs in respect of our frailty corruption yet that Euangelical obedience required in the couenant of grace namely that beleeuing in Christ we desire resolue indeuor to please God in al things is not so Though we haue no ability to performe seruice vnto God in that exact perfection which the Law requireth yet if we doe that which we are able in sincerity truth with vpright hearts good cōsciences we shal through Christ be accepted of God For he reiecteth not the least indeuours of his faithfull seruants who desire Nehem. 1. 11. to feare his name He will not breake the bruised reed nor quench the smoking Matth. 12. 20. flax till he bring forth iudgement vnto victory He spareth vs as a father spareth Mal. 3. 17. his sonne that serueth him and if we haue a willing mind we shal be accepted according 2. Cor. 8. 12. to that we haue and not according to that we haue not He pittieth our frailties and infirmities like as a father pittieth his children that feare him Psal 103. 13 14. out of this pitty pardoneth them For he knoweth our frame remembreth that we are but dust And though he hath most pure eyes which can indure no pollution yet he beholdeth not iniquity in Iacob neither doth he see Num. 23. 21. peruersnes in Israel Nor is he any accepter of persons but in euery nation he that Act. 10. 35. feareth him worketh righteousnes not according to the rigor of the law from which Christ hath freed vs but in the truth and vprightnes of his heart is accepted of him And thus was Dauid accepted as a man according to Gods own heart because he applied himselfe to obserue his precepts alwaies Psal 119. 112. to the end notwithstanding his grieuous sins and fearefull fals
in the sight of the same but to defend it as though it were lawfull yea to glorie in it as if it were commendable as wee see in the example of Doeg who not onely did abominable wickednesse but also boasted Psal 52. 1. himselfe in his mischiefe as the Psalmist speaketh For sinne as oft as it is committed leaueth a blot and poysonous taint behind it in the heart and conscience which if wee doe not labour to wash away with the precious blood of Christ applyed afresh vnto vs by a liuely Faith and by bathing them in the teares of vnfayned repentance it will make them readie to receiue the infection of the next tentation and at last so wholly corrupt and sinfull that they will bee sensible of no wickednesse because it is of the same nature and temper with them To which purpose one saith that these pricks of tentations comming Minus autem dolent sed magis inficiunt quia dum menti diutius adhaerent taâ—to fiunt minus pauendi quantò magis assâ—â—eâ—i Gregor Moral lib. 24. cap. 7. into common vse are made more large and wide though not more sharpe and sensible They grieue lesse but infect more because sticking long vnto the minde they are by so much the lesse feared by how much they are become the more familiar For out of many acts of sinne at last it commeth to an habite which as it is long in getting so it is not easily lost And whilest it continueth sinne is committed at ease without any reluctation of minde or checks of conscience and liued in with great securitie these euill habites producing actions like themselues with as great facilitie as the eye seeth or the eare heareth Againe this often sinning groweth vnto a custome which being euill is the greatest Tyrant hauing in it the nature of a Law which bringeth an vrgent necessitie with it that cannot bee resisted yea it becommeth a second Nature and causeth men to sinne as familiarly and easily as the Riuer runneth the stone descendeth or the sparks flye vpwards It hardneth the heart and seareth the conscience making it like vnto the path-way which is much trampled vpon in which the seed of the Word can take no roote but as soone as it is cast vpon it the Fowles or Fiends of hell come and take it away as our Sauiour speaketh It maketh the heart like vnto the hand Matth. 13. which by much labour getteth such a callum or thicke skin vpon it that it is almost insensible and the Conscience like vnto the Backe which is at first sensible of the smallest stripe but with much whipping becommeth so stupid and benummed that the greatest lashes cause little smart §. 6 The sixt cause of Securitie is the present impunitie of sinners The sixt cause of this carnall Securitie is impunitie of sinners after much wickednesse committed by them For although God out of his goodnesse patience and long suffering differreth the execution of his righteous Iudgements and after sinners haue often deserued Death and condemnation doth giue vnto them many Repriualls that in the meane time they may sue out their Pardon and escape punishment by turning vnto him by vnfayned repentance yet the vessells of wrath ordayned to destruction through the hardnesse of their hearts which cannot repent take occasion vpon this Mercy and Patience of God of liuing securely in their wicked courses and so by multiplying their sinnes treasure vp vnto themselues wrath against the day of wrath and reuelation of the righteous Iudgement of God as the Apostle Rom. 2. 4 5. speaketh Like herein to desperate Malefactors who because they haue often escaped securely goe on in their wickednesse as though they were free from all danger or rather to such as being apprehended arraigned and adiudged to die are through the fauour of the Iudge repriued for a while that they may vse meanes to procure their pardon But they because day of Execution is a little deferred conclude with themselues that all the storme of perill is ouerblowne and with Agag that the bitternesse of death is past and therefore spend their whole time in Pleasures and Delights in Dancing and Reuelling Drinking and Whoring yea securely returne to their former wicked courses Stealing and Robbing Quarrelling and Killing till the Iudge seeing his Mercy and Patience thus abused doe giue out his Warrant for their speedy Execution So the wise Man telleth vs that because sentence against an euill worke is not executed speedily therefore Eccles 8. 11. the heart of the sonnes of men is fully set in them to doe euill An example whereof wee haue in the Israelites who because God held his Esa 57. 11. peace for a long time therefore they feared him not Yea it grew to a wicked prouerbe amongst them that the dayes were prolonged and euery vision fayled that is because the Iudgements of God threatned by the Prophets were deferred therefore their prophesies were worthy Ezecb. 12. 22. no credit as being neuer likely to be fulfilled So Scoffers of these latter times securely walke after their owne lusts and say Where is the 2. Pet. 3. 3 4. promise of Christs comming to iudgement seeing since the Fathers fell asleepe all things continue as they were from the beginning of the creation as the Apostle Peter hath fore-warned vs. And what is the cause of all this but the abuse of Gods patience and long-suffering and a false and blasphemous conceit of his Nature and Actions arising from it For when hee delayeth to inflict his Iudgements vpon the wicked for their sinnes they conclude that there is no God or no Prouidence that hee sitteth in Heauen and either seeth not or regardeth not what is done on Earth yea that hee is like them allowing and approuing of their wicked courses as the Psalmist speaketh Psal 50. 21. and therefore they may securely proceed in their sinnes without feare or danger §. 7 The seuenth cause presumption on Gods mercy The seuenth cause of carnall securitie is presumption on Gods mercy whereby men conceiue that though they liue as they list and daily prouoke his wrath against them by wilfull sinnes committed against knowledge and conscience yet hee is so pittifull and tender in compassion that hee will not at all or but very slightly punish them for their wickednesse or though they doe make them lyable to his displeasure by their sinnes yet they may continue in them for a time and not depriue themselues of the pleasure and profit of them seeing whensoeuer they repent they shall haue pardon and bee receiued to Grace and Mercy The which they may doe time enough hereafter when God beginneth to execute iudgement which if hee deferre to doe vntill the houre of their death euen then it will bee time enough to repent seeing hee offereth his Grace to all whatsoeuer at all times whensoeuer that forsake their sinnes and call vpon him for mercy and forgiuenesse And thus doe wicked men make an
the World with him and is a fruit or branch of originall corruption and one kind of hardnesse of heart whereby forgetting Gods Power and Prouidence his Iustice and hatred of Sinne and not obseruing his fearfull Iudgements executed vpon the wicked nor his Mercies extended towards those that serue him mens hearts are emptied of the true feare of God and so without checke and remorse of conscience or griefe of heart quietly and securely goe on in their sinfull courses to their eternall destruction And this is naturally bred and borne in all men alike without exception although nourished and increased diuersly by those causes of securitie before spoken of according to that predominancy which they seuerally haue in one more then in another And continueth and wholly possesseth all the powers and faculties of Heart and Mind as it were a spirituall Lethargie till the Lord awakneth them out of it as he doth euen the wicked sometimes by the thundering threatnings of the Law and sense of his heauie Iudgements for their sinnes striking horror and despaire into their mindes hearts and consciences whereby it commeth to passe that they who slept securely and neuer awaked can now take no rest at all And the godly alwayes whom he first rowseth out of this dead sleepe partly by Legall comminations and partly by some sharpe Afflictions so as like the Iaylor suddenly awakned they crie out to Gods Ministers Men and Brethren what shall we doe that we may be saued and Act. 16. afterwards by the preaching of the Gospell whereby the true feare of God is wrought in them which maketh them to watch ouer their wayes that they may not being ouer-come by tentations doe any thing displeasing in the sight of God So that euen naturally this vaile of securitie is spread ouer the eyes of all men whereby they see not or seeing like men asleepe with their eyes open consider and regard not the all-seeing Eye of God looking vpon them yea euen into all the secret corners of their hearts and reynes the Iustice and Power of God whereby hee is ready and able to punish sinne nor his Loue Mercy and Goodnesse towards all those that seeke and serue him vntill by the preaching of the Word and inward operation of the Spirit applying vnto them the vertue of Christs death this vaile is rent in sunder whereby they come to a sight of Gods sauing attributes which worke in vs a reuerent and filiall feare of him which is alwayes accompanyed with a holy care and watchfulnesse ouer our selues that we doe not any thing displeasing in his sight §. 2 Of carnall securitie which is affected and voluntarie The carnall securitie which is affected and voluntarie is when as men purposely vse all meanes to harden their hearts against Gods feare and to stop their eares that they may not heare any thing which may awaken them of their pleasing sleepe of sinne that so they may without any disturbance commit all manner of wickednesse with delight and greedinesse whereby they much strengthen and increase their naturall securitie vntill by custome it becommeth habituall They adde Arte to Nature and thinking that they cannot sleepe soundly enough and without feare of disturbance in their naturall slumber of securitie they stupifie their senses as it were with opium till they are brought into an vnrecouerable Lethargie and sleepe of death They doe not onely draw ouer their alreadie hard hearts and seared consciences a callum or thicke skin which will not be pierced with the pricke of a pin but as one saith euen a treble plated armor Triplex circa praecordia ferrum which is high proofe against the Sword of Gods Spirit the Word of God yea euen the Musket shot of his Iudgements and Punishments They doe not onely quench all good motions of Gods Spirit restrayning them from sinne but quite put out those small sparkes of the light of Nature which remayne in them They doe not alone stop the voyce and crie of their consciences with the lowder clamour of their tumultuous lusts and passions but put to silence all that would admonish them of their wicked courses with their impudency in sinning They harden their fore-heads against all reproofes and flye in their faces who reprehend their wickednesse They shut their Esa 6. 9. Zach. 7. 11 12. eyes that they may not see Gods Iudgements and stop their eares that they may not heare of them either as they are threatned in the ministerie of the Word or inflicted on impenitent sinners like vnto themselues yea they stupifie their senses that they haue no feeling of them but can out-face their owne punishments and euen laugh when they are lashed with Gods whip And though all these outward Sconces were batterd and beaten downe so as sinne dare no longer abide in the countenance Words and externall Actions yet they haue an inward Fort vnto which being impregnable it may safely retyre euen an heart of Rocky and Adamant hardnesse whereas it may sleepe in great securitie there being no engine or shot which will batter this Hold. §. 3 Of carnall securitie which is in the vnregenerate Secondly this carnall securitie is to be distinguished according to the diuers subiects in which it is For it is to be considered as it is in the vnregenerate before conuersion who are wholly ignorant and forgetfull of God destitute of Faith and the feare of God or as it doth remayne in the faithfull after they are in part regenerate and truely conuerted In the vnregenerate it continueth in it full strength wholly possessing and corrupting the mind and heart and depriuing them vtterly of Gods feare of the sight and sense of their sinnes and of the Iudgements and Punishments due vnto them either threatned and imminent or else alreadie inflicted and imposed In these it raigneth and ruleth without resistance as a King and Soueraigne vnto whom they yeeld peaceable and quiet obedience keeping all in peace without any feare or disturbance and as Satans Vice-Roy subiecteth all the powers of the Mind and Soule vnto his rule and gouernment so as quietly and without feare they doe his will according to the saying of our Sauiour When a strong Man armed keepeth his house all that hee possesseth is in peace Or if the conscience being awakned and affrighted Luk. 11. 21. with the threatnings of the Law and apprehension of Gods Iudgement doth check their lusts and passions and disturb this quiet peace Carnall securitie soone pacifieth these tumults by stopping the voyce of the Conscience and casting it into a deepe sleepe whilest it causeth it to be lulled in the lap of carnall pleasure and singeth vnto it the sweet and bewitching tunes of worldly delights with the dittie of earthly profits and preferments In which they continue till they come to sleepe that last sleepe of death and are summoned to appeare before Gods Iudgement Seate to giue an account of all their former courses vnlesse in the meane time the Lord
securitie Iob 15. 4. bringeth men to an vtter contempt of Gods Law and neglect of obedience preparing and making them fit for all wickednesse And therefore when wee see disobedience impietie and neglect of all good duties in the life and outward actions we may take it as an vndoubted signe that Securitie hath thrust out all feare of God from lodging in the heart and affections according to that of the Psalmist The Psal 36. 1. transgression of the Wicked saith within my heart that there is no feare of God before his eyes §. 4 Secondly when we yeeld obedience but by fits But though this signe where it is to bee seene plainly sheweth the grossest securitie yet there are other sorts of it more subtill and refined which cannot be discerned by it seeing there are many men carnally secure who seeme to make conscience of many sinnes and of performing many duties And if we looke vpon them in some fits of their deuotion especially in the time of affliction wee would thinke that they had in them a great measure of Gods feare And therefore in the next place for discouering of them we are further to know that it is a signe of carnall securitie when as we yeeld obedience but by fits and are vnconstant in our good desires indeauours and actions no longer fearing and seruing God then whilest his Iudgements are imminent or inflicted vpon vs. For as it is the propertie of the feare of God to be constant it selfe and to make vs constant in our obedience according to that in the Prouerbs Blessed is the man that feareth alwayes Pro. 28. 14. Deut. 4. 10. 1. Pet. 1. 17. Ier. 32. 39. So is it a signe that our hearts are destitute of Gods feare and possessed by carnall securitie when wee are fickle and vnconstant seruing God shunning sinne and doing that which is good onely when the good moode is vpon vs or when wee are driuen thereunto either by some approching or present punishment For euen the negligent Steward looked about him when his Master called him to giue an account of his Stewardship And the most carelesse Slaue that securely neglects all his Masters commands will begin to feare him when hee seeth him take the Cudgell into his hand to beate him or when hee feeleth the smart of the whip whereas hee that feareth God with a sonne-like feare is alwayes constant in his dutie although not continually in like measure because the Arguments inciting to this feare are continually the same in themselues and he doth constantly consider of them §. 5 Thirdly when we doe not yeeld obedience to the whole Law but some parts onely Againe it is a signe of carnall securitie when as we doe not make conscience of yeelding obedience to the whole Law of God but thinke it enough if wee haue respect to some part onely though wee neglect the rest as the first Table without the second or the second without the first And that wee shall escape well enough if wee leaue some sinnes though we retayne some other and performe some good duties though wee cast others behind our backs Neuer considering that the curse of the Law is denounced against all who continue not in Deut 26. 27. Gal. 3. 10. Iam. 2. 10. Psal 119. 6. all that is written in the Booke of the Law to doe it That hee who breaketh one Commandement is guiltie of all That he who truely feareth God hath respect with Dauid to all his Commandements because hee is equally the Author of them all and requireth obedience to one as well as another Finally that some few sinnes retayned can keepe possession for the Deuill as well as many wound the conscience harden the heart and on all occasions make an easie entrance for all their fellowes So also it is a signe of this securitie when as wee doe not yeeld obedience with the whole Man inward as well as outward with the heart as well as with the tongue and hand secretly in our Closets as well as in the Church and open Streets For this sheweth that we doe not thinke of Gods all-seeing Eye which beholdeth vs as well in the darkest Night as in the brightest Day and searcheth and examineth Ier. 17. 10. not onely our actions subiect to the view of Man but also our hearts and reynes Now what is this but like foolish and secure Malefactors to bee carefull to hide our faults and crimes from our Fellowes and Companions who are liable to the same condemnation and to commit them without feare in the presence of the Iudge §. 6 Fourthly when our obedience ariseth not from spirituall causes nor is directed to right ends Finally it is a signe of securitie when wee content our selues with such a kind of obedience as ariseth not from spirituall causes nor is directed to right ends but is done out of carnall motiues and sinister respects As when we leaue sinne and performe good duties not out of Faith and the true loue and feare of God but out of selfe-loue and loue of the World When as we are moued hereunto by pleasure rewards or punishments and ayme rather at our owne then Gods glorie and are guided and directed in all our actions not by the Word of God but by carnall reason proceeding staying and turning backe as it suggesteth vnto vs worldly inducements or discouragements For as it was a signe that Abraham truely feared God when as hee Gen. 22. 12. yeelded absolute obedience to Gods Command and Word without taking any aduice from carnall reason so is it a signe of carnall securitie when as we only so farre forth take counsaile and direction from the Word of God as will stand with our carnall reason and affection performing those good works and forsaking those Vices which we would doe or leaue vndone though there were no immortalitie of the Soule no Iudgement yea no God to behold vs and to reward our good or punish our euill actions §. 7 The third signe delaying of Repentance The third signe of carnall securitie is the delaying of our repentance thinking that we can repent when we list and that we may doe it time enough in our old age or on our sicke beds For as the true feare of God moueth vs continually to renew our repentance as we renew our sinnes and still to keepe our Accounts euen that we may alwayes be in readinesse against that vnknowne and vncertayne Day when as we shall be called to render them before Gods tribunall Seat of Iudgement so securitie maketh vs to carry our selues like worldly men whose estate by reason of debt and danger is forlorne and desperate who neuer looke vpon their bookes of Accounts to summe them vp yea rather keepe no account at all because they are resolued to take their pleasure securely and to riot it out as long as they may and neuer crosse their delights nor checke their ioyes by calling to their mind and remembrance their after reckonings
carelesse after it is committed when wee haue before our eyes the examples of those who daily commit greater sinnes with greater securitie because for the present they liue in impunitie and are not by God called to a reckoning Againe if we would preserue our hearts and consciences soft and tender we must walke with God and set our selues in his presence as Enoch did and so shall wee make scruple not onely of open and manifest but of secret and vnknowne sinnes because he being alwayes present they are seene and knowne of him Not onely of such sinnes as are great and haynous but euen of the least and first degrees of wickednesse thinking no sinne small which will lesson those sweet ioyes and comforts we haue in our communion with God and change his gracious smiles and influences of his fauour into an angrie and frowning countenance For if we doe without feare fall often into lesser sinnes we shall in a while liue securely in those which are greater and as Sheepe and lesser Cattle though lighter of body yet by their multitude trample a path-way as soone as greater and heauier beasts that come more seldome and in lesser droues so will these lesser and lighter sinnes in respect of their multitude and often hapning harden the heart and cause it to become like a beaten path vnfit to receiue the seed of Gods Word or to bring forth any fruits of godlinesse Finally wee must attentiuely harken to the voyce of conscience when it checketh vs for sinne or approueth vs for well-doing restrayneth vs from euill or inciteth vs to good and not suffer the voyce thereof to be drowned with the clamour of our lusts which will make it wearie of speaking and admonishing when it admonisheth and speaketh in vaine and willing to let vs goe on securely in our courses seeing wee refuse to take counsaile and direction from it And we must take heed of knowne and voluntarie sinnes which wound the conscience and being often reiterated make it seared and benummed and casteth it as it were into a trance in which it hath no sense and feeling For if this bee our case needs must wee sleepe in deepe securitie when as our Watch-man sleepeth that should awake vs needs must we like desperate Malefactors be without feare of Law and punishment when wee see no witnesse to giue euidence against vs. Our care therefore must bee that wee may auoid this fearefull estate to keepe the conscience pure from the defilements of sinne or if it bee defiled to purge it presently by renuing our faith and repentance To preserue it in as much life and sense as wee can or if wee perceiue that it beginneth to grow stupid and benummed we must quicken and stirre it vp by meditating in the Law and by summoning it often to giue an account before the supreme Iudge of its neglect of dutie and deadnesse and backwardnesse in giuing euidence §. 4 The fourth remedie is examination of our estate The fourth meanes is that wee often and seriously examine our estate in the Audit of conscience and as in Gods presence how it standeth Psal 4. 4. 119. 59. betweene him and vs and whether it thriueth and groweth better or decayeth and waxeth worse in spirituall graces and in the practise of Christian and holy duties As whether sinne and corruption increaseth in strength or whether it is daily more and more mortified and subdued in vs. Whether wee profit or thrine in our spirituall growth by the meanes of our saluation and the vse of Gods holy Ordinances and waxe richer in all spirituall graces or whether we spend of the stocke and grow more faint and poore in them With what appetite we feed on the food of our soules and how wee are strengthned and increased thereby in knowledge faith affiance loue and the feare of God and with what alacritie and cheerfulnesse we serue God in all holy duties Whether wee get or lose ground in the spirituall Warfare or haue the better or goe by the worst in the conflict of tentations against the Enemies of our saluation Whether wee goe forward or backward or stand at a stay in our owne conceit in the spirituall Race and whether we be in such an estate as that we could be content to heare our last summons to giue an account of our Stewardship before Gods Tribunall How wee haue and doe spend and imploy his Talents committed to our keeping whether to the honour or dishonour of our Lord and Master and the profit or hurt of our fellow seruants and whether wee in these respects keepe our accounts so euen as that we are daily readie to giue vp our reckoning if our great Lord and Soueraigne doe call vs to it And if we exercise our selues much and often in such trialls and examinations wee shall daily grow in Gods feare and leaue no place in our hearts for carnall securitie to lodge in wee shall like those that doe often looke their faces in the glasse keepe our soules and consciences from these sinfull spots and from being besmeared and ouer-growne with this dirt and filth of carnall securitie and like good Factors wee shall become warie and carefull in managing our Masters businesse if with them wee often looke vpon our Bookes of account and summe vp our reckonings betweene him and vs. But if with the Elephant being guiltie of our owne foulenesse and deformities we shun drinking in such cleere waters as will discouer them vnto vs if like Helen in her age wee will not looke our faces in the glasse of Gods Law because we would not see our spirituall wrinkles if like vnthrifts and banke-rupts we will keepe no Bookes of reckoning or if we haue any doe cast them into the furthest corner of our memorie and seldome or neuer looke vpon them then may wee well keepe our consciences spotted and our hearts defiled and our liues vnreformed and bee vtterly ruined in our spirituall estate and yet continue long in this miserable condition with much securitie §. 5 The fift remedie is to esteeme much of priuate admonitions The fift meanes is that wee much esteeme the priuate admonitions and reprehensions of our godly and faithfull friends For in nothing Eccles 4. 9 18. more then this is the saying of the wise Man verified Two are better then one for if they fall the one will helpe vp his fellow but woe to him that is alone when hee falleth for hee hath not another to helpe him vp When men are apt through their drowsie sloth to neglect their waightie businesse or to forslow their iourney by ouer-sleeping themselues they hold it a great kindnesse in those that will awaken them and call them vp betimes though it bee not pleasant for the instant to be broken of their sleepe But what businesse so waightie as to make our election and calling sure what iourney more important then to trauaile towards our heauenly Countrey and wherein are wee more sluggish and apt to