nor make any attempt against his enemies but all these things must be purchased and atchieued by labour and diligence then how shall wee thinke euer to inrich our soules with the vnvaluable treasures of Gods graces to attaine vnto that high and supernaturall learning which teacheth vnto vs the knowledge of God and of our selues our Sauiour Christ and his will and truth or to get the victory ouer the spirituall enemies of our saluation which shall be rewarded with a Crowne of glory and triumph seeing they are so many mighty and malicious if we doe not shake off all sloth and with all study and diligence vse all good meanes whereby wee may ouercome all difficulties and compasse these things so much to be desired and so hardly obtained Neither must we thinke it an easie matter to serue the Lord in the duties of a godly life and so slight it ouer as requiring no paines seeing they are things of such high excellency that they are farre aboue our naturall reach and seeing also wee cannot proceed in them but against the violent streames of mighty opposition For the spirituall enemies of our saluation are alwayes ready to stop and hinder vs in our course of Christianity and we wrestle not against flesh and blood but against Ephes 6. 9. principalities and powers and spirituall wickednesses in high places who vsing all diligence to worke our destruction by spoyling vs of all Gods graces and hindring vs from doing any Christian duty it behoueth vs with no lesse diligence to preuent their malice Our arch-enemy Satan neuer resteth but like a roring Lion rangeth still about seeking to deuoure vs and how 1. Pet. 5. 8. then doth it beseeme vs to stand continually vpon our gard and as the Apostle Peter exhorteth vs to watch and to be sober The world is euer forward to allure vs vnto wickednes by euill perswasions and bad examples or to thrust vs into it by threats and violent courses and what diligence then becommeth vs to vse in escaping these snares and preseruing our selues from falling in these tentations But especially our selues are greatest and most dangerous enemies vnto our selues nourishing in our owne bosome such natural corruptiō as maketh vs most auerse vnto all good duties and headlongly prone vnto all sins what diligence therefore should we vse in subduing the strength defeating the wiles of this secret traytor that lyeth still lurking in vs seeking all aduantages to hinder vs in all Christian exercises and to betray our soules as captiues vnto Satan by drawing them into sinne Through this corruption of nature wee are backward vnto all good duties and in our course of Christianity doe as it were row against the streame No longer can wee goe forward then we ply the oare with all diligence indeuor no sooner giue our selues to ease and remit our labor but we are carryed back againe with the wind and tide of our carnall corruptions We wrestle with a cruell monster our own sinful flesh against which we preuaile no longer then we squeeze and crush it with our spiritual gripes for no sooner do we surcease this holy violence against this corruptiō of our nature but it recouereth as it were a new life with increased strength againe setteth vpon vs putting vs to a second labour danger for the obtaining of the victory as we see in the example of Dauid who euen after that hee had well profited in the practice of mortification and gotten the victory ouer his sinfull corruptions by his earnest indeuours in this spirituall exercise intermitting for a while his wonted diligence and giuing himselfe to sloth and ease was shamefully foyled by his traiterous flesh and lamentably plunged into diuers fearfull sinnes Finally by reason of our fall that heauie curse which was denounced against the earth seazeth also vpon our soules which are barren in bearing any good fruits of holinesse and righteousnes and naturally bring forth nothing but the thornes and thistles of sinne and wickednesse vnlesse we spiritually manure them with all painfull diligence and make them more fertile and fruitfull with the sweat of our labours Neither can we expect any haruest of holy duties to spring out of such barren soyles vnlesse we doe well husband them and vse all diligence in tilling and breaking vp these fallow grounds in sowing them with the good seed of heauenly doctrine and in weeding out of them daily some vices and corruptions Againe this diligence is necessary for as if it bee remitted the strength of sinne continually increaseth so the graces of Gods Spirit in respect of the vigour of their operations do daily decrease and languish in vs. For as to the welfare of our bodies it is necessarily required that they be nourished and sustained by the same elements whereof they were first composed which being but a while neglected the spirits languish the strength is abated and the whole body is infeebled and fainteth so also is it no lesse necessary that we vse all diligence in nourishing Gods spirituall graces in vs by the same meanes whereby they were begun in vs as the Word Sacraments Prayer and the rest for if wee doe not giue them continually this spirituall refection and refreshing they will soone abate of their strength wax faint and languish Neither are these graces connaturall with vs or like plants thriuing and well-liking euen when they are neglected in their owne soyle but like trees transplanted out of hot countries into ours as suppose the Orange Lemon tree or such like which need much tending watring in the Summer couering and keeping warme in the Winter that what is wanting in nature may be supplied with art and diligence They are like fire burning not in its owne element or in combustible matter where it needs not labour to continue it but in greene wood which is ready euery hand-while to goe out till it be thorowly kindled vnlesse we diligently blow it and take great paines to make it burne Whereof it is that the Apostle vsing this metaphor exhorteth Timothy to stirre vp and relieue Gods gifts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1. 6. graces in him as it were by blowing the fire which otherwise would decay and languish in him Finally the necessity of this diligence heereby appeareth in that without it we can neither escape Gods curse nor attaine vnto blessednesse For he is accursed of God not onely who is diligent in the seruice of the diuell but also who is negligent in the duties of his seruice seeming like Meroz in a cold neutrality to take neither part and not Judg. 5. 23. he alone who contemneth or omitteth the workes of God but hee also who doth them negligently In which number are our ciuill worldlings Jer. 48. 10. who contenting themselues with their morall honesty iust dealing and keeping their word doe either wholly neglect the religious duties of Gods seruice further then the Law compelleth them or else performe
vs and them but let vs propound the getting of Christ as the maine scope of them all that so being vnited vnto him we and our duties may in him be accepted before God and receiue a rich reward by vertue of his merits and perfect obedience §. Sect. 4 The third rule respecting the Spirit of God dwelling in vs. The third rule respecteth the holy Spirit of God dwelling in vs namely that seeing we cannot of our selues pray or heare or reade or meditate Rom. 8. 15 26. or else performe any other Christian and holy duties but as this Spirit helpeth our infirmities and giueth vs power to bring them to some good effect therefore stopping our eares to carnall disputes and shaking off the yoke of naturall corrupted reason we must in the performing of all the duties of a godly life giue our selues ouer to be gouerned and guided by it both in respect of the matter manner and time of doing them And when wee heare the voyce of the Spirit secretly whispering in our hearts like the voyce of one standing behind vs saying This is the way walke thou Esa 30. 21. in it when thou turnest to the right hand or to the left we are to be directed by it And when it putteth into our mindes any good motions or inciteth vs vnto any holy duties as praying hearing reading meditating renewing of our repentance or doing the workes of mercy and such like wee must not quench the Spirit by checking these motions nor by delaying and 1. Thes 5. 19. putting them off to another time but vndertake them presently and labour to bring them to good effect whilest it offereth vnto vs its helpe and assistance without which of our selues wee are able to doe nothing that is good Let vs not grieue the good Spirit of God dwelling in vs whereby wee are Ephes 4. 30. sealed to saluation by refusing his gouernment as the Israelites dealt with Samuel notwithstanding it is so profitable vnto vs pulling as it were his 1. Sam. 12. Scepter out of his hand and saying vnto him as those Rebels to Christ This man shall not raigne ouer vs but like obedient subiects let vs submit Luk. 19. 14. our selues in all things to be ruled by it and when wee discerne that the motions which are put into our minds are his as wee may easily know them from all others both by their holinesse resembling their Author and their agreement with the voyce of the Spirit in the holy Scriptures let vs 2. Tim. 1. 6. not onely yeeld vnto them but also giue them the best entertainment nourishing and cherishing them when they seeme weake and inciting and re-inliuing them when as they begin to languish and dye in vs by meditation prayer reading and other such like religious exercises Let vs open the doore of our hearts when he knocketh and giue kind entertainment Apoc. 3. 20. to this holy Ghest who bringeth his cheere with him and will feast vs with a delicate banquet of spirituall graces But especially when he visiteth vs after an especiall extraordinary manner and giueth more euident signes of his presence then at other times by working more powerfully good motions in vs kindling our zeale and inlarging our hearts with the loue of God and the duties of his seruice then are we not by sloth to let slip so good an opportunity of inriching our soules with sauing graces but we must as we vse to say strike whilest the iron is hot and reape our haruest whilest this Sun-shine continueth we must set vp all our sailes whilest this faire gale of wind lasteth and so wee shall in a shorter time make a farre greater progresse in our course of godlinesse then in many moneths when being left by the Spirit in respect of this extraordinary efficacie and operation we shall be becalmed and haue neither will nor power to goe forward When hee offereth himselfe in an vnusuall manner vnto vs in our trauelling of the spirituall iourney as the Angell to Iacob wee must take fast hold of him not suffering him to depart before he hath giuen vs an extraordinary blessing And when hee mooueth our hearts as the Angell the Poole of Bethesda and by his speciall presence infuseth into them more then wonted vertue let vs not suffer so good an opportunity to passe without making of it some spirituall aduantage for the curing of our sores and sicknesses of sinnes and the confirming and increasing of our health and strength in our inner man §. Sect. 5 That we often renew the Couenant of grace between God and vs. The rules which respect the subordinate causes and helpes whereby we are inabled to performe the duties of a godly life are diuers The first that we often renew the couenant of grace betweene God and vs by renewing the condition of it on our part faith and repentance In which exercise as we are to renew our sorrow for all our sinnes and those aboue the rest which we haue most often committed and thereby most offended and dishonoured God so especially for those sinnes and corruptions which haue most disabled vs vnto the duties of a godly life and haue plunged vs into the contrary wickednesse whereby we haue serued sinne and Satan As our negligence and want of zeale and holy care to glorifie God by the light of our Christian conuersation and bringing forth the fruits of new obedience and adorning our profession by our holy conuersation whereby contrariwise we haue caused Gods holy Name to be blasphemed and our Christian profession to be slandered and euill spoken of as though it were the cause of all our inormities Our security and hardnesse of heart whereby we haue made no good vse either of Gods Word or workes his mercies or iudgements to be drawne by them to repentance and made more diligent in the duties of his seruice but putting the euill day farre Math. 24. 48. from vs haue taken occasion thereby with the euill seruant to be slothfull and negligent in all good duties and to take liberty in running licentious courses loathing the meanes whereby we should haue bin wakened and rowzed vp out of this spirituall lethargie Our cowardize and slothfulnes in making warre against our flesh and fleshly lusts whereby they haue often gotten to such an head strength and height of rebellion that they haue preuailed and haue shamefully foyled the spirituall part and led vs captiue vnto sinne Our negligence in preuenting the occasions and withstanding the first motions and beginnings of sinne and our want of care in banishing out of our minds and hearts the desires and concupiscence of the flesh when they were first suggested vnto vs whereof it hath come to passe that suffering them to rest in vs wee haue been allured and tick led with carnall delight in thinking of them which hath drawne vs from our former sincerity and moued vs to like and approue them to consent vnto and produce them
before whom we are to present our selues that we may heare him speaking vnto vs not of ordinary matters of small importance but such as meerely concerne his glory and the euerlasting saluation of our owne soules Whereby we shall be preserued from rushing rashly into the holy assemblies and be made carefull to looke vnto our feet before we enter into the House of God For if worldly men Eccles 5. 1. duely considering that they are going into the presence of an earthly King to heare him speake of the waighty affaires of the Common wealth or such things as neerely concerne them in their owne particular prepare themselues accordingly that they may bee fit to come into such a royall presence how much more should wee vse the like and greater care when we are to come into the presence of the King of Kings and to heare him speaking vnto vs of such things as much more concerne vs and the euerlasting good of our soules and bodies Secondly being to come vnto this spirituall feast we are to prepare our selues by getting a good appetite that we may not idlely fit by and looke on when others feed on these spirituall delicacies for the refreshing and strengthening of their soules To which end wee must by renewing our repentance purge and clense our soules from sinfull corruptions as our stomacks from clogging and hurtfull humours which otherwise will take away our appetite and make vs lothe and refuse or eating against stomacke not able to disgest our spirituall nourishment Of which kinde are wrath maliciousnesse guile dissimulation Jam. 1. 21. 1. Pet. 2. 1. hypocrisie preiudice and forestalled opinions and such like seeing if these beare sway in vs it is not possible that the Word of God should take any effect or become profitable nourishment for the preseruing and increasing of our spirituall health and strength So also wee must banish out of our minds worldly cogitations about our pleasures or profits which wil distract vs from hearing the Word with any attention and out of our hearts earthly cares which like thornes will choake the seed of the Word and make it vtterly vnfruitfull in vs. Moreouer we must stirre vp our appetite by considering our spirituall wants which can no otherwise be supplied then by comming vnto this feast for as hunger and sense of our emptinesse maketh vs to long after our bodily food so if we duly consider how empty we are of all Gods graces and feeble vnto all good duties it will much increase our appetite to the food of our soules and wee shall goe to this Market with all cheerefulnesse if we consider that heere and no where else wee may fit and furnish our soules with all necessaries Againe we must examine our sinnes which beare sway in vs that repenting of them we may receiue the assurance of pardon in the publike ministery to our inestimable comfort and may also bee strengthened against the power of them that we may subdue them and not suffer them to raigne in vs as in former times being armed against them and the tentations of our spirituall enemies alluring or forcibly drawing vs into them with the whole armour of God and especially the sword of the Spirit And this will also prouoke our appetite and make vs goe with cheerefulnesse to the hearing of Gods Word like the malefactour to receiue his pardon or the Souldier that hath beene often wounded and foyled by reason of his nakednesse to put on sufficient armour and to receiue from his Commander defensiue and offensiue weapons Finally we must prepare our selues and stirre vp our appetite by considering the properties of the Word which we goe to heare As first the excellencie of it as being the Word not of man but of God the Word of truth life and saluation Secondly the power and efficacie of it as being the power of God himselfe to our saluation Rom. 1. 16. Heb. 4. 12. sharper then any two-edged sword pearcing euen to the very deuiding of the soule and the Spirit the ioynts and marrow and is a discerner of the thoughts and intents of the heart A Word that hath alwayes its operation and returneth Esa 55. 11. neuer in vaine but bringeth that to passe for which it is sent and is either the sweete sauour of life vnto life or of death vnto death Thirdly the great 2. Cor. 2. 15 16. vtility and profit of it being a perfect and pure Law that conuerteth the soule Psal 19. 7 8. a light that shineth vnto vs who sate in the shaddow of death and guiding our feete into the way of peace heauenly wisedome that giueth vnderstanding vnto Luk. 1. 79. the simple and maketh the wise more wise our Counseller to aduise vs our food to nourish vs our weapon to defend vs and repell our enemies an effectuall meanes to worke in vs all sauing graces and the way that bringeth vs to eternall blessednesse Finally let vs prepare our selues and whet our appetite by considering the necessity of it seeing without it wee can attaine vnto no good nor escape any euill in which regard our Sauiour saith to Martha that this one thing is necessary as though there were no Luk. 10. 42. necessity of any other thing in comparison of it The which necessity lyeth not only vpon weakelings and those who are simple and ignorant that they may learne the truth but also vpon those who haue made greatest progresse in Christianity and are richest in knowledge that they may bee mooued to practise what they know and bring it to holy vse and that the graces of God may be confirmed and preserued in them Vnlesse any man would foolishly imagine that he is so strong in grace that he needeth not to eate any more food for the restoring of that spirituall strength which is daily abated and impaired through our corruption and the assaults and tentations of our neuer-resting enemies Satan the world The last duty to be performed in our preparation is that we feruently pray vnto God for his grace and the assistance of his holy Spirit both to his Ministers in speaking our selues with the rest of his people in hearing that he may be so inabled therby to speak the Word truly sincerely powerfully profitably and we to heare in a Christian and holy maner that God may be glorified and we edified in our holy faith and strengthened more and more vnto all the duties of a godly life §. Sect. 2 Of duties to be performed in the hearing of the Word In the hearing of the Word diuers duties are to be performed As first we must set our selues in Gods presence that we may heare all things that are Act. 10. 33. Esa 66. 2. 1. Thes 2 13. commanded vs of him according to the example of good Cornelius in which regard we must not heare the Word after a carelesse and cold maner but with feare and trembling if we would haue God that speaketh take any
their present state and condition and most likely to yeeld vnto them the best nourishment for the strengthening and preseruing of their soules in their spirituall good liking and better inabling them to all good duties Lastly seeing our soules as well as our bodies haue their satiety by feeding often or much at the same time vpon the same dish therefore hauing such great plenty set before vs it shall bee our wisedome to take the benefit of this variety not feeding ouer often vpon the same dish which made the Israelites loath Manna it selfe though a heauenly food nor too much of any thing at one time which made their dainty Quailes through satiety to come out of their nostrils but whetting on our appetite by change of diet euery meale and euen at the same time helping the weakenesse of our stomakes with some little variety when as we finde them glutted let vs when we are weary of meditating ouer-long on one point insist no longer vpon it but passe vnto another Prouided alwayes that wee doe not heerein giue place to fickle inconstancie nor liberty to our rouing hearts passing loosely from on◠thing to another and not bringing any point to a good issue §. Sect. 11 That we must conclude our preparation vnto Meditation with Prayer And thus hauing prepared both our persons and matter the last thing required in our preparation is that we conclude it and make entrance Iam. 1. 17. into our Meditation by effectuall prayer for Gods direction and blessing vpon our intended exercise For seeing of our selues wee are not able so much as to thinke a good thought but all our grace and goodnesse commeth from God the Father of lights from whom euery good and perfect gift descendeth therefore let vs not fondly presume vpon our owne strength as though we were able to atchieue so waighty and difficult a businesse without his ayde but acknowledging our owne weakenesse and auersenesse to this holy duty let vs craue the assistance of his holy Spirit which only can inable vs vnto it Besides Prayer and Meditation being of like nature and fruits of the same regenerating Spirit are mutuall helpes one to another Meditation preparing matter for our Prayers and bringing vnto them feruencie of zeale and heate of deuotion and Prayer returning againe to our Meditations this borrowed seruour and vigour when ascending into heauen it hath fetched it from God And as the naturall heate and moysture preserue one another and both faile when one is defectiue the one perishing for want of heate and the other for want of nourishment Or as there is betweene the stomacke and heart such intercourse as preserueth them both in their well-being the stomake preparing matter and nourishment for preseruing in the heart the vitall spirits and the heart returning these spirits againe to the stomacke which giue it naturall heate and warmth whereby it is fitted and inabled to make good concoction so is it betweene Meditation and Prayer which are mutuall helpers one to another and neither of both retaine long their vertue and vigour if either of them doe faile the other But this Prayer which is to prepare vs for Meditation is rather to bee pithy and feruent then long and in many words seeing it is not the mayne duty which is heere intended but onely a preparatiue making way vnto it wherein acknowledging our owne debility and insufficiency wee are to craue the assistance of Gods holy Spirit in some such forme as this which followeth O Lord my God who art infinitely good and gracious in thy selfe and the chiefe Author of whatsoeuer goodnesse there is in me both as thou mouest me thereunto by thy commandement and enablest me vnto it by thy holy Spirit I most humbly beseech thee to pardon my manifold and grieuous sinnes whereby I haue made my selfe vnworthy to approach into thy glorious and holy presence and vnable to performe any dutie of thy seruice and purge mee throughly from the guilt punishment and corruption of them all in the precious blood of Christ that they may not be as a wall of separation betweene thee and me to hide thy face and to stop the sweet influences of thy fauour from me And seeing thou requirest this dutie which I am now about to performe and hast inclined my heart to yeeld obedience O thou who art onely able to bring it to good effect vouchsafe vnto me the gracious assistance of thine holy Spirit and thereby inable me to atchieue it in some such manner as may be acceptable vnto thee and profitable for mine owne saluation Inlighten my darkened vnderstanding that I may rightly conceiue of thy Truth sharpen mine inuention strengthen my memory incline my auerse will to this holy duty sanctifie supple and soften my hard and rebellious heart and inlarge it with holy and heauenly desires inflame it with the loue of thee and spirituall things with feruent deuotion and with an ardent zeale of thy glory Rectifie the disorder of my corrupt affections and tumultuous passions curbe and keepe in my wandring thoughts and rouing heart and knit them fast vnto thee in the bonds of thy loue and feare that they may not range after worldly vanities and distract me in this duty but grant that they may be so wholly intent to this present exercise that I may bring it to some profitable and good issue And so blesse me therein that I may finde the fruit and benefit of it in mine owne soule by hauing the point on which I am now to meditate better cleered to my vnderstanding for the increasing of sauing knowledge more thorowly imprinted in my weake memory that it may bee alwayes ready for vse and more effectually wrought into my heart and affections that I may heereby finde my corruptions more subdued and abated the sauing graces of thy Spirit increased and my whole man more and more inabled to performe vnto thee with cheerefulnesse and diligence all the duties of a godly life to the glory of thine holy Name and the comfort and saluation of mine owne soule through Iesus Christ our Lord. Amen CAP. XIX Of our progresse and proceeding in the exercise of Meditation and what is required therein §. Sect. 1 That we must proceed orderly in this exercise laying downe the grounds in our vnderstandings and building vpon them in our hearts and affections ANd thus much of our ingresse preparation to Meditation the second point propounded is our progresse proceeding in the exercise it selfe wherein we must auoyd disorder and preposterous handling of the point propounded to our Meditation which is the author of tumultuous confusion by which being tired we either breake off the exercise or continue it without fruit and contrariwise proceed in an orderly course first laying the grounds of this exercise and then building vpon them To which purpose we are to know that there are diuers ends of this exercise as the inlightning of our minds with sauing knowledge and the imprinting of
in the Canticles I sleepe but my heart waketh or like Cant. 5. 2. vnto the sleepe or rather disease in sleepe which Physicians call Ephialtes wherein they feele this waight of carnall securitie lying heauy vpon their hearts and striue with all their might to shake it off but are notable till God assist them by his Spirit and throughly awaken them by his Word For the faithfull in this securitie doe carefully and conscionably vse the meanes whereby they may be freed from it as the diligent hearing of the Word Meditation Prayer and such like and are much grieued in themselues that they performe these duties with so much dulnesse and drowsinesse and that they so little profit by them And this was the case of Dauid who being somwhat awakned by Nathan doth flye vnto God by Prayer desiring to bee awakned more throughly and to be more and more quickned by Gods Spirit and to recouer the operations and feelings of it which were so much abated in him Create saith he in me a cleane heart O God and Psal 51. 10. renew a right Spirit within me Cast me not away from thy Presence and take not thy holy Spirit from me Restore vnto me the ioy of thy saluation and vphold me with thy free Spirit And againe My soule cleaueth vnto Psal 119. 25. 88. the dust quicken thou me according to thy Word Quicken mee after thy louing kindnesse so shall I keepe the testimonie of thy mouth So the Church complayneth vnto God of this securitie and hardnesse of heart O Lord why hast thou made vs to erre from thy Wayes and Esa 63. 17. hardned our heart from thy feare Returne for thy seruants sake the Tribes of thine Inheritance §. 6 Of the causes of carnall securitie in the faithfull First prosperitie worldly or spirituall Now the causes of this carnall securitie in the Faithfull are principally these First their abuse of worldly prosperitie and temporall benefits with which God hath blessed them when as being in themselues common gifts which hee bestoweth as often and in as great plentie vpon the wicked as the godly they notwithstanding esteeme them as speciall Testimonies and Pledges of his loue and so out of this false ground conclude that hee will watch ouer them with his Prouidence and keepe them still in this flourishing estate safe and sure from all afflictions and troubles which mooueth the Lord that hee may waken them out of this securitie in which they were more apt to rest vpon his gifts then vpon the Giuer or at least vpon the Giuer for the gifts sake to depriue them of this prosperitie in which they trust and to hide his Face from them in respect of those earthly pledges of his loue As wee see in the example of Dauid I said saith he in my Psal 30. 6. prosperitie I shall neuer be moued thou Lord of thy fauour hast made my Mountayne to stand so strong that is Thou hast so established my Kingdome euen as Mount Sion the seate thereof which cannot be remoued But thou diddest hide thy Face and I was troubled In which securitie 2. San. 24. Dauid was when he numbred the people trusting ouer-much in the arme of Flesh and multitude of his Subiects but was awakened out of this sleepe by the message of the Prophet and that grieuous plague whereby so many of them were destroyed Yea sometime this carnall securitie in them is caused through their spirituall prosperitie and the ioyfull feelings of Gods fauour in the pledges of sauing graces which maketh them to thinke these comforts will alwayes last and that in the strength of them they shall hold out in the profession and practise of true godlinesse vnto the end and so rest more vpon the Springs or Streames of these sanctifying Graces then vpon God himselfe who is the Fountayne of them Which moueth the Lord to stop the course by spirituall desertions as it were at the head of the Riuer and to giue them ouer to their owne strength without any flow of fresh supply whereupon these streames in their sense and feeling are soone wasted with the scorching heate of tentations so as they returne to their naturall drynesse And to this securitie new Conuerts are most subiect who like fresh-water Souldiers thinke that they haue wholly conquered all their spirituall Enemies because they haue gotten the better of them in some light skirmishes and that they are sure and firme for euer falling because they haue such feelings of Gods assistance and the ioy and comfort that doth accompany it whereas in truth God tendring their child-hood and weaknesse doth hold them vp in their wayes because hee would not at their first venturing to goe haue them discouraged by their falls and knowing that like vntryed Souldiers they are faint-hearted and easily discouraged from fighting in the spirituall warfare he giues them victorie in some small skirmishes that they may be heartned to indure constantly and couragiously in sorer conflicts The which they misse-construing and attributing too much vnto their owne strength and valour the Lord to driue them from this ill-grounded securitie doth leaue them to themselues and suffereth them to fall and to bee ouertaken with some danger vpon which they become oftentimes in the sight and sense of their weaknesse as cowardly and fearefull as they were before confident and couragious and vncomfortably complaine as men forlorne and forsaken of all hope And this an ancient Father well obserued Some saith hee thinke the sweetnesse of their imitation Quidam dulcedinâ—m incheationis putant sublimiâ—aâ—em confirmationis ideò cum tentatio sâ—quitur derelictos se à Deo putant Greg. in Moral lib. 24. cap. 7. the height of their confirmation and therefore when a tentation followeth they iudge that they are vtterly forsaken of God And againe For the most part euery one newly conuerted herein slippeth and fayleth that whilest hee is entertayned with the sweet sense of some gifts of grace for his initiation or entrance into the course of Christianitie hee thinketh that hee hath attayned vnto the confirmation of perfection and esteemeth it the consummation of full measure not knowing that they are but the allurements of inchoation whereof it commeth to passe that whilest he is touched and shaken with the tempest of some tentation he suspecteth himselfe to bee despised of God and in the high way to vtter destruction whereas if hee would not giue too much credit to the comforts of his first entrance he would in his prosperitie prepare his mind to indure aduersitie and would afterwards so much the more firmely resist Vices comming to incounter him by how much hee had more wisely foreseene them §. 7 The second cause is spirituall pride Another cause of carnall securitie in the faithfull much like vnto the former is spirituall Pride whereby they ouer-weene their owne abilities and the measure and strength of their gifts and graces receiued And so leauing their onely sure dependancy
vpon Gods power and all-sufficiency goodnesse promises and prouidence they begin to depend vpon their owne strength and to put confidence in their owne graces and gifts as though they were sufficient to preserue them in all good and defend them from all euill And hereupon they grow secure presuming that they haue a staffe of strength in their owne hands which is able to support them from falling into sinne to beate backe the violence of any tentation to protect them against all enemies and so to assist them in all their good indeauours that they shall be able to hold out without faynting in the wayes of Righteousnesse which moueth the Lord oftentimes to withdraw his grace and assistance from them to leade them into tentation and giue them ouer to their owne strength the which fayling them when they most relye vpon it so as they fearefully fall into grieuous sinnes they learne by lamentable experience to giue all glorie vnto God by whose strength alone they stand and in all humilitie to acknowledge their owne frailtie to cast away all-selfe-confidence and presumption of their owne strength and to build their securitie on a surer foundation euen Gods power promises and prouidence which will neuer fayle Austine speaketh well to this purpose God saith he sometime taketh Deserit aliquando Deus vnde superbis vt scias non tuum sed eius esse discas superbus non esse De Natur. Grat. cap. 28 c. 7. c. 743. from thee that whereof thou art proud that so knowing that it is not thine but his thou mayest learne not to bee lifted vp with pride An example whereof we haue in the Apostle Peter who through spirituall pride ouer-weening his owne abilities and resting securely vpon the strength of his owne courage and resolution and on the great measure of his loue towards his Master vowed that he would neuer forsake him but would adhere vnto him in all dangers Yea so confident and presumptuous was he that when our Sauiour who better Matth. 26. 33. knew him then he himselfe fore-told his fearefull fall he contradicted Truth it selfe and would not from his Mouth take notice of his frailtie and infirmitie vntill he had found and felt it by his owne experience CHAP. V. Of the differences betweene the carnall securitie of the Vnregenerate and the Regenerate §. 1 That the carnall securitie of the vnregenerate and regenerate are in many things alike WE haue shewed diuers kinds of carnall securitie as they are distinguished by their diuers Subiects and Degrees Now because those who are possessed with these diuers kinds are apt to mistake the one for the other the Regenerate being ready especially in the time of tentation to make their state worse and the Vnregenerate better then it is It is necessary in the next place that we set downe the differences whereby the one may be knowne from the other for the comfort of the godly and humiliation of such as are lifted vp in their owne conceits The which I confesse is a thing hard to doe if we consider the securitie of the Faithfull as it is in them in the highest degree and that which is in the Vnregenerate somewhat abated and weakned with the accusations of conscience and the common motions of Gods restrayning Spirit stirred vp in them at sometimes by the ministerie of the Word and afflictions especially if in this case we iudge according to present sense and feeling For they are for the time both alike destitute of the operations of the spirituall Life of grace and so both alike dead in outward appearance Both alike without the vertue and vigour of the sauing Knowledge Remembrance and consideration of those sauing Attributes which worke in our hearts the true feare of God both taken vp alike with selfe-confidence and drunken with worldly prosperitie Both vsually sinning and abusing Gods Patience and Mercy vnto presumption and deferring of repentance and both alike neglecting yea loathing the meanes of saluation Both neglecting to apply by Faith or misse-applying the Word which they heare preached vnto them and delighting rather in a flattering Ministerie which will soothe them then in a faithfull Ministerie which will reproue and checke them in their euill courses Both abusing as well the Mercies as the Iudgements of God and neither profiting by his benefits nor corrections Both alike negligent in the seruice of God and in obseruing his Commandements or in formalitie and outward shew only Finally both alike senselesse and without all feeling of their miserable estate and so without any desire or indeauour to come out of it because they thinke themselues well and that they haue need of nothing as wee see in the example of the Angell of the Church of Laodicea and of Sardis who had a name that she liued but was dead that is in Apoc. 3. 1 2. 17 18. a deadly swound as appeareth in the Epistle sent by Christ vnto him §. 2 Of the differēces between the carnall securitie of the vnregenerate and that which is in the regenerate in the highest degree But yet howsoeuer in many things they agree notwithstanding in some things they differ For the securitie of a Christian though in the highest degree springeth from the flesh as it is in part mortified and so together with it hath receiued a deadly wound by the Spirit of God of which it shall neuer recouer although like a Man mortally wounded it may for a while performe some actions in as great strength as when it was in perfect health and vigour and like a Candle giue as great a blaze when it is ready to goe out as euer it did before but the securitie of a Worldling is a fruit of the Flesh in its full vigour and as it were the child of his strength and therefore like the Father vigorous and long liued and daily increasing and growing in force and might as it increaseth in age The securitie of a Christian is the fruit of his worst part euen of the old Man and part vnregenerate and so like an old mans child decrepit with age hauing almost quite spent his naturall heate and moysture it is weaker in his constitution and shorter of life though for a while it may seeme in all things to match a child gotten in maturitie of age and full strength but the securitie of a Worldling is the fruit of the whole Man and in his full vigour without any abatement That like Esau is but a Twin in the wound resisted by one that is stronger then he and will preuayle and howsoeuer it hath the prioritie of Birth and Age and for a time may seeme stronger and to carry all before it with force and violence yet it is matched and resisted by the true feare of God which like Iacob in wrastling with it will preuayle and in the end supplant it and get the vpper hand In the Christian euen in the height of his securitie there is the roote of Gods feare
though in the winter of tentation it lyeth hid and bringeth forth no fruits and there is a seed of Gods 1. Ioh. 3. 9. grace and holy Spirit euer remayning in him though hidden vnder the clods of sinne and corruption which being watred with the dew and fruitfull showres of Gods Word and Spirit will sprout vp and bring forth plentifull fruits But in the Worldling there is a roote of bitternesse and his heart had neuer the seeds of Gods grace and holy feare sowen in it and therefore nothing is to bee expected to spring out of it but the Thornes and Thistles of carnall and sinfull actions The carnall securitie of the Faithfull doth but take away from them the comfort of their present condition but not of times past when as they haue had the sweet feelings of Gods loue shed abroad in their hearts and working them to his feare vpon which grounds they may bee recouered out of this sleepe with some comfort when as they know that their state is not desperate But the securitie of Worldlings depriueth them of all true consolation past and present and abuseth them with false comforts which will end in Horror and Despaire The securitie of the regenerate is at the worst but a syncope and casteth them for a time into a swound or trance leauing no apparance of spirituall life in respect of motion and outward actions but it will not be long ere they recouer and shew that life was onely hid but not quite taken away by the functions and operations of it in holy and Christian duties But the securitie of the vnregenerate is the swound of death out of which they neuer recouer till by their last summons they are awakned to come vnto iudgement The securitie of Beleeuers in the highest degree is but like the frost which worketh them for the time to a stony hardnesse but the Sunne-shine of the Word heate of Gods Anger and fire of Afflictions thaweth them bringeth them againe to their wonted softnesse and causeth them to resolue and melt in the teares of true Repentance but the securitie of the wicked maketh them like Bricke-bats the more hard the more they are heate by the former meanes yea of more then adamantine hardnesse so as nothing will soften them and cause them to relent Finally the securitie of Gods Children when it is at the worst doth onely like ashes hide and couer vnder it the true feare of God so as it yeeldeth for the time no light or heate and yet it liueth in them and will reuiue when Gods Spirit bloweth vpon it and giueth a fresh supply of grace as it were of more fuell But the securitie of the vngodly like water doth quite extinguish it or rather it could neuer bee kindled in them because there is contayned in their hearts a mayne Flood or Sea of carnall corruption §. 3 Of the differences betweene carnall securitie in the Faithfull and Wicked and first in respect of their causes And thus wee see that howsoeuer the carnall securitie of the wicked and godly are alike in many things yet there are diuers mayne differences betweene them though it be considered in the regenerate in the highest degree and so insensible that it depriueth them of all sense and spirituall feeling of their dangerous estate and condition But if we compare that carnall securitie which is ordinarily in the regenerate and is more subdued and abated by the Spirit of God with that which is in the vnregenerate Worldlings we shall find that the differences betweene them are many and much more perspicuous and easie to bee discerned For first they differ in respect of their causes from which they spring not so much because they are diuers in their nature for for the most part they are the same euen the same flesh and naturall corruption and the same fruits which arise from it but in respect of their diuers measure and degree For the securitie of the vnregenerate is a fruit of flesh in its full strength and vigour but that of the regenerate as it is mortified weakned and subdued to the spirituall part That proceedeth from palpable ignorance from vtter forgetfulnesse and totall neglect of God in his sauing Attributes which are the onely causes that worke Gods feare in our hearts and so reigneth and ruleth in them without opposition and resistance like a King in his Throne But this ariseth from these causes as they are abated opposed and in part subdued by their contrarie vertues the Knowledge Remembrance and Consideration of God and his Attributes of Wisedome Iustice Power Mercy and Goodnesse And therefore being much weakned in its naturall strength like the causes of it it doth not vsually in Hostile manner assault vs in the open Field but like a Tyrant deposed from his Regency or a slye Rebell that wanteth force it secretly and cunningly stealeth vpon vs insinuateth and windeth it selfe into our hearts at vnawares when wee least suspect it and fighteth against the feare of God out of ambushments and vpon aduantages and sometimes giueth it the foyle and for a time maketh it giue place but being renued and strengthned by the Spirit of God it re-encountreth carnall securitie driueth it from its Holds and againe bringeth it vnder subiection And the like might be said of all other causes of securitie before mentioned were it not ouer long to stand seuerally vpon them all which in the vnregenerate are in their vigour strength and sole Regency hauing no opposites to moderate and weaken them but in the regenerate they are in part mortified by Gods Spirit subdued and deposed from their Rule by those Graces which are contrarie to them and answerably their securitie is either totall or but in part stronger or weaker according to the qualitie and nature of the causes from which it springeth §. 4 The second difference in their effects Secondly they differ in their effects which in the one are more strong and permanent in the other more weake and momentaine For the securitie of the vnregenerate striketh with a deadly blow all the powers of the soule and bringeth them into a deepe Lethargie which depriueth them of all sense and feeling of their disease and consequently of all desire to be cured of it yea it maketh them like the blind and dumbe Shepheards of whom the Prophet speaketh to delight Esa 56. 10. in sleeping vnwilling to be awakned and angrie with those who vse any meanes to rowse them vp So that the more they sleepe the more they may till at last they are brought to eternall death and destruction or if by the Trumpet of the Word sounding loud in their eares they bee somewhat disturbed in their carnall rest either with Pharaoh they will not at all acknowledge the voyce of the Lord nor Exod. 5. 2. haue any desire of reconciling themselues vnto him by vnfayned repentance but vse all meanes to quiet their minds that they may fall into their deepe sleepe againe as shunning