sway domineere and raigne in the bodie or soule Now that is a raigning sinne that is committed with a full and resolued consent of will and wherein a man continueth without griefe for it without feare of God or his iudgement without resistance against it and without amendment of life It is when men make a trade and occupation of sinne and like Ahab sell themselues to commit sinne and it is like to a wilde horseman and vnruly Rider that spurreth his horse so egarly vntell they both be ouerthrowne and bee as he said caried man and horse and all to the diuell Euery sinne of this kinde is a deadly wound to the soule an earnest penny to sathan yea and his foode and diet an vnresistable and violent tempest to the conscience a strange God an Idoll and a certaine herbinger and forerunner of eternall distruction and it is in euery man by nature vntill hee bee renued and regenerate From this and the like sinnes the regenerate are freede not by nature but grace not by their owne desertes but by Gods meere mercie and goodnesse and it is apeculier prerogatiue of a sanctified and iustified man to haue no sinne raigning and tirannizing in him The Godly haue the seede of the spirit remayning in them and therefore they can commit no such sinne They keepe themselues as instruments of grace that the wicked one toucheth him not viz to commit any raigning sinne Sinne shall not no nor can haue dominion ouer them for they are not vnder the law but vnder grace Against these there is no law to condemne them for in them the spirit alwaies fighteth against the flesh and they haue crucified the flesh with the affections and lusts thereof and therefore albeit they sinne of ignorance and infirmitie onely yea sometimes of presumption yet they shall neuer bee condemned for them for it is not they that do it but that dwelleth in them and they are not slaues and seruants vnto sin as the wicked are who liâ—e and die in them but seruants of obedience vnto righteousnesse whom the Sonne hath made free Let herevnto be added that the regenerate with Dauid pray vnto God that he would keepe them from presumptuous sins that they raigne not ouer them and they desire the Lord to direct their footesteps by his word that so no iniquity haue dominion ouer them and this their praier beeing framed according to Gods will and onelie for spirituall and necessary graces God alwaies heareth Vse 1. Seeing that raigning sinnes are so dangerous and pestilent yea and as contrary to true regeneration as fire to water darkenesse to light and death to life wee must beware of it and giue no consent and allowance vnto it least sinne like the seruants and messenger of â—enadab King of Syria take diligent heede if they can catch any thing of vs and so worke vpon vs to our perpetuall ruine as they did vpon Ahab Therefore it is wisdome and good for vs not to presume to come to neere the bankes of sinne least wee sinke and bee drowned if wee would not haue the fire of sinne to consume vs Wee must take heede of and labour betimes to quench the very sparkes of it wee must dash our sinnes like the Babilonish young children against the stones kill the young Lions and wee must make a conscience euen of small and lesser sinnes if wee would bee free from greate and raigning sinnes These many times are more dangerous then greater and more grosse sinnes for great and grosse sinnes men will often leaue for feare of discredit shame and penaltie but smaller sinnes are not acknowledged and are counted no sinnes and so at length preuaile and get head that they that make no conscience of them wil be drawne in time to commit more horrible sinnes euen as hee that maketh no conscience of filching and purloyning may easily vpon occasion and entisement bee drawne to robbe by the high way-side and to offer violence to innocent men Let vs therfore giue no assent to sin least assent bring delight delight custome custome necessity necessity senslesnes senslesnes death damnation Shall we so carefully shun decline al things yâ— bring hurt sicknes infection danger to the body and shall not wee much more heedfully beware and take heede of the tyranny and dominion of sinne that in time bringeth both body and soule to eternall destruction Lastly let vs betimes procure the Amulete or preseruatiue of grace to keepe the poyson of it farre from the heart our hold or castle or to speake more plainly let vs hide and lay vp Gods word in our heart that we sinne not against God It serueth also to condemne and reprooue those that because they are in their owne opinion onely righteous and in the conceit and estimation of men whom they may easily by their sophistry and hypocriticall holinesse deceiue but not so inwardly of conscience before God thinke themselues free though they with the Scribes and Pharasies be fast bound with the chaine of some peculiar and beloued sinne If they with Iudas preach do miracles haue an office and dissemble their impieties albeit couetousnesse raigne in their heart all is well with them they thinke it sufficient with Herod to heare Iohn Baptist for a time gladly yea to reuerence him and to reforme many smaller sinnes and yet few goe so farre albeit they liue with him and remaine in perpetuall adultery or the like sinnes they content themselues to delight in Iohâ— his doctrine and Ministery for a time but they soone fall away from it and him And lastly they thinke themselues happy and perfect men if with the Scribes and Pharasies they pray they fast they doe almes they pay their tithes they weare long robes and enlarge the fringes of their garments for vanitie vaine glory yea and merits sake and yet inwardly they be hypocrites rotten bones and full of extortion crueltie persecution couetousnesse excesse deceit and errour But of these we may say iustly as Christ did of his time except your righteousnesse exceâ—d the righteousnesse of the Scribes and Pharasies yee shall not enter into the kingdome of heauen and as Christ said another time O Serpents O geneâ—ation of vipers how should yee escape the damnation of hell Wherefore let vs labour rather to be inwardly holy then outwardly and to approone our waies and consciences to God rather then to men and by no one sinne to suffer sathaâ— to haue enterance and accesse vnto our hearts for if hee once get hold and possession and specially re-entry after hee hath beene by grace and the knowledge of the Lord Iesus repelled hee will either very hardly or els neuer bee remooued but taketh seauen other spirits worse then himselfe and they enter in and dwell there and the end of that man is worse then the beginâ—ing And thus much of raigning sinne with the vses thereof THe
and difficulties bring vnto vs troubles enough and therefore wee haue no reason to multiply care and miserie by taking thought for that which is to come And to finish and absolue this point verie Heathens condemne this carking care for future euents Quidsâ— futurum cras fugequerere that is forbeare to enquire what shal be done to morrowe And as Cicero saith meditationem futâ—ri mali c. the thinking vpon an euill to come and that perhaps will not come at all is foolish that euery euill is greeuious and painefull when it is once come Lastly wee must commit or according to the originall roll our waie vpon the Lord that is wee must in hope and patience commit the issue and euent of all our actions and affaires to his diuine prouidence and disposition and vnload all our cares and labours into Gods bosome Wee must also trust in him that is perswade our selues that wee are gouerned of God and pray also to bee gouerned by him and then hee will bring it to pâ—sse that is grant an happie and prosperous successe and not suffer our hope to bee frustrate as hee iustly punisheth the infidelitie of the children of this world For otherwise our life and calling cannot bee ordered and directed by mans diligence and industry for except the Lord build and oraer the house they labour in vaine that build it therefore in so great waight of businesse and daungers wee stand in continuall neede of the presence and helpe of GOD. And thus much touching worldlie cares Now we are come to the third cause and occasion of the Churches slumber and securitie and that is that shee to much addicted her selfe and slacked the raines to earthlie delightes and pleasures which are of maruelous force to rocke and lull men a sleepe in the cradle of securitie For euen as wee see that naturall sleeping and slumbering is many times procured by singing musicke rubbing sweete broathes and such delightsome thinges Euen so the sleepe and slumber of the soule is often caused not onely by the vse of pleasures and delights that are in them-selues vnlawfull which rather worke the death then the slumber of the soule but also as here is intended by the vnseasonable and immoderate vse and following of sportes delights and recreations that are in themselues things meerely indifferent and therefore lawfull to bee vsed or foreborne Examples and proofes hereof wee haue many in holie scripture The Princes of Israell in Amos time gaue themselues wholy to delicacie wines feasting musicke c. and herevpon thought not vpon their captiuitie at hand much lesse pitied the distressed Estate of their afficted bretheren but hereof I haue spoken before Wise Solomon that felt and found by wofull experience the poysonfull infection of pleasures pronounceth laughter to bee madnesse and all pleasure to be but vanitie The Iewes in Isaias his time bathing and soaking themselues in their pleasures did not consiâ—er the wâ—rke of God that is they did not heed nor take notice of his iudgments at hand The baites of pleasure and a prodigal minde withdrew the lost childe from his fathers house and protection and at length brought him to shame and extreame pouertie It was one of the sinnes of the old world before the generall deluge and of Sodome and the Citties adioyning before their destruction from heauen and it is one of the maine sinnes that now doth and shall raigne in the world Christ his comming to iudgement namely pleasures â—nities delights The particulars whereof were eating drinking marrying wiâ—es and giâ—ing in marriagâ— Herevnto is added surâ—etting and drunkenesse of which sinnes our Sâ—uiour in Luke doth so warne vs. By the former example our Sauiours meaning is that men shal be so taken vp and possessed with the pleasures and profits of this present life as if not change alteratioÌ„ were to be looked for whereas otherwise eating drinking marrying c. are not in them-selues vnlawfull for they serue for mans necessitie and comfort vnlesse men excessiuely or altogither herevnto addicted should grow insensible of Gods iudgements or shutting their eyes should runne into all licentiousnesse as though there were no God in Heauen that would take vengeance on them And as for those vile damnable sinnes of surfetting and drunkennes what hurt they bring to the body what lauishment to the goodes what abuse of the creatures what discredit to a mans good name what decay to the witte and vnderstanding what ill example to the world what scandall to the godly what offence to God and what disstruction to the soule daily and lamentable experience sheweth Paule saith that the widdow liuing in pleasure is dead being aliue is shee is dead being idle and seruing for no vse Lastly it is one of the sinnes of the whore of Babilon and cause of her ruine yea a fore-runner of it to liue in pleasure to sitte as a Queeâ—e to perswade her selfe that she is no widdow and that she shall see no mourning These pleasures if we do not beware of them wisely and soberly vse them are as baites to intise vs snares to intangle vs a delectable phrensie to beguile vs thornes to pricke and goare vs Vlisses his Syrenes to turne vs into swine and beastes the fewell of concupiscence finally they bring a spirituall lethargie it is both forgetfullnes and a slumber vppon the soule and the infection of the witte like the biting of an Aspe which casteth the person that is bitten in a sweete sleepe out of which he neuer recouereth The vse of this point serueth to checke condemne the practise of those especially that hauing lands liuings and possessionâ— spend their time in pleasures and sports but not in readiâ—â— the scriptures in perusing good bookes in singing of psalmes nor in being instruments of doing good Herevpon they like waxe are apt to receiue any forme of religion sauing the truth and no marueile for he that maketh no conscience of his pleasures of directing his life will make no conscience of true religion for hee loueth his pleasures more then God And answerably here-vnto Nimrod and Esaâ— are taxed and noted for their hunting Nimrod a great hunter before the Lord but an oppressor Esau an hunter but a hairy and a wilde man and a persecutor of his brother Ob But is not hunting lawfull An. Yes if it be not vpon the Sabboth dayes and be in moderation Secondly if the same persons bee as carefull and dilligent according to their calling and occasions to hunt the Romish Gray Foxe and all his cubs Iesuits Seminaries Priestes Papists Recusants that deuoure the vines that is corrupt and destroy the Churches Heere is good game sport pastime here is pleasure and profit Otherwise to hunt and kill the silly Hare and the Deere that do none or little harme and to lette these stinking subtile and cruell Foxes alone is both dishonour to God and shame to
or councell the distressed before that he hath discouered his griefe And herein the persons to whome confession is to be made are especially the faithfull Ministers and Pastors who for their callings guifts and experience are of all men most apt and able to direct informe and comfort the troubled conscience And thus Dauid confessed his sinne to Nathan and the people to Samuell as hath bene before touched Secondly wee are to confesse our sinnes to our neighbour whome wee haue wronged or offended by word or deed that wee may giue some satisfaction to him and pacifie his anger and displeasure and so bee reconciled to him In this case CHRIST preferreth reconciliation to sacrifize and would haue vs first be reconciled to our brother and then offer that wee left at 〈◊〉 Altar Reasons further to moue induce and perswade vs in the godly sorrow contrition of our hearts to make confession of al our knowne sins vnto God are specially these First hereby we giue glory vnto God and â—ustifie him in his word and corrections who the more we debase our selues before him in respect of our sinnes the more we glorifie God from whome nothing is hid and the more vile and base that we are in our owne eyes the more pretious and glorious in Gods and when wee thinke and confesse that we are lost in our selues wee are found of him The second reason is because vnlesse wee confesse our sinnes before God wee can finde no ease of them but they will more paine and torment vs. The stomacke that is ouercharged with some vndisgested meates that doth annoy it or with Rheume or Flegme is â—ased by a vomit euen so the soule that is burdened with sinne is eased and relieued by confession and accusation of it selfe Thirdly without confession there is not nor cannot bee any true repentance for it is a part of it yea the gate dore and foundation of it and if the heart bee holy contrite godly sorrowfull it cannot but manifest and discouer it selfe by the confession of the mouth which speaketh out of the aboundance of the heart The last reason is because without confession of all our knowne sinnes vnto GOD there is no remission of sinnes For hee that hideth his sinnes shall neuer prosper and the more wee hide them the sooner and more sodainely will they issue forth to our shame and confusion like as the waters the more they are dam'ed vppe the more violently will they breake forth Dauid before hee confessed his sinnes hee found not pardon And vppon his confession hee was immediately pardoned Seeing that confession of sinne is so necessary that it is not so easie a matter to finde out all our sinnes we must not onely try examine our deedes words and thoughts by the strickt and straight line and rule of Gods lawe which is the discouerer and reuealer of sinne but because our knowledge is vnperfect and wee blinde and partiall in our owne cases we must be content to haue our sinnes ript vp and laid open by publike doctrine and preaching and indure it albeit it neuer so much gall wound and shame vs and also admitte and allow of priuate and brotherly admonition For all these are holy the ordinary meanes ordained and sanctified of God for our humiliation repentance and recouery which whosoeuer neglecteth contemneth or refuseth hee can neuer truly come to the knowledge and conscience of sinne much lesse repent of it and so be saued Secondly wee must not onely confesse those our sinnes vnto God that are more enormous and haynous these that are many times odious before men but also our secret and particular corruptions faultes blottes weakenesses infirmities yea and also sinnes of omission and neglect especially of prayer praise thankesgiuing vnto God And we must haue a true touch and godly sorrow for them for the least sinne in it owne nature beeing committed against the good and infinite maiestie of God and his vndefiled law deserueth death Thus Dauid desireth pardon of the sinnes of his youth yea of his vnknowne sins Thus Iob offered burnt offerings for his children euery day fearing least his sonnes had sinned and had blasphemed God in their hearts Thus Paule was afflicted and troubled in him-selfe for his originall sinne crying out and saying O miserable man that I am who shall deliuer me from this body of death Dauid hauing onely vpon extraordinary aduantage and occasion cutte of the lappe of Sauls garment was troubled in his heart He also confesseth his blindness ignorance in Gods matters The Church of God in Isaias his time doth acknowledge that whereas they erred from Gods waies that their hearts were hardened from his feare it came for their vnthankefullnes that God in iustice was the author of it Lastly when they omit good duties to God or men or faile in the manner and measure of them they make confession of it we haue failed we haue rebelled c. And in another place all this plague is come vpon vs as it is written in the law of Moses yet made we not our praiers before the Lord our God c. And of this we must haue a care to repent because by leauing our duty vnaccomplished wee oftner offend then by sinnes committed and if GOD should require it at our handes the smallest sinne of omission it is enough to condemne vs. And therefore Dauid saith if thou O Lord straitly markest iniquitie who shall stand And againe cursed is euery man that continueth not in all things which are written in the booke of the law to doe them And here is a notable touchstone whereby the children of God are discerned and distinguished from all reprobates whatsoeuer The reprobates and that but now and then are touched with and make confession of some great and notorious sinne as wee haue examples in Pâ—arao in Caine in Iudas But for their smaller sinnes particular infirmities and sinnes of omission they haue no touch sense and feeling at all Contrariwise the elect and regenerate of God doe euen grone and sigh vnder the burden of these lesser sinnes they make confession of them and desire to be eased and lightned of them for they know that hereby they offend GOD which they would in no wise doe and therefore Paul saith the gooâ— thing which I woulâ— I doe not but the euill thing which I would not doe that doe I so that here hee is grieued for his particular sinnes both of commission and omission or leauing of good vnperfourmed And thus much of confession and the vses thereof THE THIRD SECTION But mine heart waketh HAuing spoken of the Churches flumber and securitie wherein her infirmitie and weakenesse appeared it followeth that now I propound and apply the Antidote or remedy contained in these words But mine heart waketh The heart here which is naturally
heare him Can hee feede vs with the hony wine spices fatlings and delicates and wee haue no tast and relish of them Can Christ perfume his spouse with mirrbe and incense and with all the powder of the merchant and shee not smell it Can Christ lodge and lie with vs and we with him neuer spiritually touch him Finally shall the Church and must shee reioyce that her name is written in heauen and yet haue no certaintie of it Wherefore this doctrine of the assurance of faith and of the grace of God is certaine infallible and neuer faileth But before wee 〈◊〉 attaine vnto this certainety of faith and sauing grace wee must dilligently and reuerently heare Gods word know it and our sinnes by it be truly humbled by it dispaire of our owne abilitie ascent and subscribe vnto the Gospell hope and desire pardon hunger and thirst after grace craue pardon of our sinnes and particularly apply vnto our selues the promises of mercy and saluation made vnto vs in the Gospell and continue herein and then in processe of time after long sence obseruation and long experience of Goâ—'s fauor anâ— loue Psal. 23. 6. Yea after that we haue bene long excercised in temptations and bene old beaten soldiers in Christs battaile wee shall attaine vnto this fulnesse and firmnesse of faith By this doctrine is confuted and ouerthrowne that erroneous and desperate doctrine of the Romish Synagogue who albeit they teach that men may by their workes merite saluation and satisfie Gods iustice yet they contradict themselues which is proper to Babelâ— the mother of confusion and considently hold and teach that no man can be certaine of his saluation in this life by an ordinary and speciall faith but onely by extraordinary reuelation and hope which hope ministreth as they say but a coniecturall certaintie If this their position were true how could euer Iob in his extremities haue comforted himselfe in the vndoubted hope of his resurrection to eternall glory Would euer Moses haue forsaken Pharaohs court and the glory pleasure and preferments of it if he had not had an eye vnto yea an assurance of the recompence of the reward in the life to come would Manahen that had beene brought vp with Herod the Tetrarch so debased and subiected himselfe to so much enuie and so many pcrils and dangers by entring into the holy ministery had not the expectation and assurance of eternall happinesse induced him herevnto And to absolue this point how could or would so many thousands of Martyrs since the Apostles times especially haue suffered so much rebuke so great losses so many tortures for Christ and his Gospell yea and most cruell deaths and persecutions had they not been secured in their soules of the fauour of God and beene verily perswaded that they stood in the estate of grace and should in time be glorified Seeing that the knowledge of our eâ—tate before God and the certaintie of Gods fauour and loue is so admirable and vnualuable a benefit communicated to none but Gods children and to them that seeke his face in Christ let vs neuer rest nor be quiet vntill we haue sued out our quâ—etus est and haue procured this certaintie Let not marrying of wiues buying of Farmes trying of Oxen oues boues pecori campi hinder and stay vs from getting this assurance What shall we so toile and moile and so sue and seeke with so much paine and cost to ascertaine vnto our selues and ours lands liuings leases patents reuersions which notwithstanding by reason of our mortalitie and the might malice and cunning of men we oftentimes can neither long nor peaceably enioy and shall we not much more seeke the kingdome of God and the righteousnesse of Christ shall not we labour to secure vs of Gods vnchangeable fauour and to get the grant yea and begining of eternall and vnspeakeable happinesse which wee may assuredly obtaine and the obtaining and purchase whereof is worth ten thousand workes And therefore Curare externa neglectis internis imoaeternis as one saith well caecâ—tas est that is to haue a care of these outward things and neglect and passe inward and eternall things is blindnesse nay madnesse For what will it profit a man to gaine the whole world and loose his owne soule or what ransome or recompence shall hee giue to râ—deâ—me it surely none GOD therefore make vs wise to saluation and grant that we may alwayes looke to the maine chance and make choise of the better part Amen And thus much shall suffice to haue spoken of the churches faith confidence and feeling NOw because this doctrine is of so great moment and importance and of so excellent and necessary vse I for the edification and comfort of all good Christians will annexe and set downe six special and principal or characteristicall notes markes and demonstrations whereby a man may in conscience bee perswaded that he standeth in the estate of grace and is reconciled vnto God whether for the present temptation hee haue feeling or not And by these notes and demonstrations it shall euidently appeare who is in the state of grace and sâ—luation for as the life is knowne by the motion the fire by the light and heate the tree by the fruite and the sheepe by the markes and brands so may the godly heareby iudge and determine of their faith The notes are these six following which I will God assisting handle breifly and in order The first is sound iudgement in matters of faith and religion The second sincere affection towards and constant delight in Christ and his Gospell The third a constant course in all the excersises of godlines The fourth an inward and godly sorrow for our sinnes and for the offence of GOD. The fift is thanfulnes in acknowledgement and high esteeme of C H R I S T and all his graces and benefits Lastly to suffer no sinne to raigne and haue command and dominion in vs but to dislike resist and breake it off Hee that hath these and the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congnisances markes and properties wee may say iustly of him hee that hath or that doth these tâ—inges shall neuer fall that is hee is perpetually blessed and can neuer by any violence tyranny or iniuries of Satan and the world bee ouerthrowne or remoued from his state but is secure and safe against all euills Touching soundnes of faith and iudgement it is when no heresie is maintained or errour held against the principles and groundes of Orthodoxe religion but in iudgement and conscience is directed and rectified in all thinges by the holy Scriptures this is a light to our wayes and a Lanthâ—rne to our steppes the eye of our soule a lampe and torch to guide and lead vs in the darkenesse of this world it is a gate and doore to let vs vnto Christ his chamber of presence and to intromit vs into heauen it is a