prayer doe wee come before his Maiestie as pricked with a feare thereof are wee pressed with feeling our wants doe wee feare the repulse Oh let vs craue by prayer that we may not come in fashion but in feare not on custome but of conscience and with a free spirit If the spirit make vs free saith Iohn then are we free indeede wee are so captiuated of our selues that we cannot be free but by the spirit When then we see vs in this dulnes and custome in hearing reading or praying we must pray with Dauid Psal 51. 10. Create in mee a cleane heart O God and renue a right spirite within mee 12. Restore to mee the ioy of thy saluation and stablish me with thy free spirit Where hee hauing lost as it were the freedome of the spirit the cleannes of his heart and the ioy of his minde prayeth to haue them all restored againe And thus much for our admonition Now for our comforts I am sore afflicted accept my free offerings How could hee before afflicted and yet free when he desired to be quickened he felt not this freedome Neuertheles he ceased not to offer his sacrifice whereby we are taught to offer our prayers to God although through perplexitie of the spirit wee know not how to pray nor what to say but speake sighing and groaning for this is a sacrifice acceptable to the Lord. For though wee cannot pray with comfort yet we must craue of the Lord euen by mourning and complaining of our owne estate and bewailing our case this also is an acceptable sacrifice For a sacrifice of sacrifices is a contrite heart saith the Prophet And as wee said before out of the last of Esay to an humble heart will I looke saith the Lorde When wee cannot then finde free ioy let vs come with free sorrow and when we know not how to pray Gods Spirit will teach vs how to craue how to sigh and how to pray and the Lorde will know the meaning of his owne Spirit crying in vs. The meaning of the man of God in effect is I powre out my prayer in the aboundance of my griefe and from a full heart we see when a man wanteth a thing though he cannot intreat his friend to obtaine it of him yet hee may freely mourne and lament his estate Let vs then when we cannot pray not cease to mourne and to make a noyse as Ezechias who chattered like a Crane or Swallow wherein he sheweth that he was so pressed with sorrow that he could doe nothing but sigh and groane When wee growe therefore in languishing grieses this is not the thing which pleaseth the Lord but it nourisheth still in vs mistrust Wee may see in the word of God the vnperfit speeches of Gods children and dearest Saints vttering in their griefe their patheticall affections For what was the remedie in this confusion but euen to powre out freely before the Lord their griefs and in opening them to their friends yea and when they could doe neither of both yet would they reueale their sorrowes to the trees of the fielde His offering we see were his griefes The Lord is God and not an Idoll hee will heare thee when thou criest vnto him It may be thou art ashamed to confesse thy faults before man thou needest not be ashamed to confesse thy sinne before God Man may cast thee in the teeth with thine infirmities the Lord will neuer vpbraide thee Man will not keepe counsell neither can giue thee counsell the Lord will both keepe and giue thee counsell Man may prescribe some means of deliuerance but the Lord will both tell thee the means of thy deliuerance and will deliuer thee So the Prophet in his owne example Psalm 42. 3. offereth his griefe vnto the Lord in teares for when one waue went ouer another and his reason and his soule had made a tumult within himselfe yet he said Why art thou cast downe my soule vnquiet within me waite on GOD c. Let vs then consider of the promise made Rom. 8. 26. The spirit helpeth our infirmities for wee know not what to pray as wee ought but the spirit it selfe maketh request for vs with sighes which cannot be expressed Let vs then though wee know not how to pray in freedome of ioy pray in freedome of sorrow Let vs beginne to offer in sorrow and in time wee shall offer in ioy For Psal 30. 5. Though weeping may abide at euening yet ioy commeth in the morning And Psal. 126. 5. Though we shall sowe in teares yet we shall reape in ioy Vers. 109. Mâ— soule is continually in mine hand yet doe I not forget thy law Vers. 110 The nicked haue lâ—ida snare for me but I swarued not from thy precepts BY this phrase is meant that hee was at the point of death as it may bee seene by other places of the Scriptures as when the Ephramites were angrie with Iephtha because he went to warre without them he answered I put my life in my hand c. The Witch likewise which spake to Saul vseth the same speech and I haue put my soule in my hand c. And Iob saith why should I rent my flesh with my teeth or carry my soule thus in my hand c. Where he meaneth that he was at deaths doore My soule sainteth mine eyes faile I wither like a bottle and such speeches declare his miserie This great danger wherein hee is hee vseth as a third reason to moue the Lord to heare his prayer for by this meanes it came to passe that his praier was more earnest The greatnes of his griefe he amplifieth in the 109. and 110. verses And in this extremitie of griefe we shall see that he had good cause to pray earnestly if we do consider the reasons which flesh and blood would put in to his minde For first when he saw that he was in such streights that he could not see meanes or waies to be deliuered then his reason would perswade him to leaue the light of the word as a thing that in this case shewed no light and to vse policie for to helpe himselfe This is a great temptation and if God had not assisted him he might haue fallen hereby For we see that Saul when the Lord gaue him no answere by Vrim and Thummim nor other ordinarie meanes hee thought good in policie to aske counsell of a Witch which he before time had punished with death Thus would corrupted iudgement haue carried him to vse policie and vnlawfull meanes and to haue forsaken the lanterne of the word if the Lord had not stayed him and therefore this was one cause to moue him most earnestly to pray Secondly if he looked to his affections he should find them as corrupt for they would haue carried him to reuenge when hee sawe himselfe to bee vnreasonably and vnconscionably dealt withall and therefore to restraine the headstrong affection of reuenge it was very needfull
not see it nor respect it FINIS More speciall directions to be obserued for the comfort of afflicted Consciences ACcording to the measure of Temptations GOD is accustomed to giue graces afterward Belieue that GOD the FATHER doth gouerne your Temptations that the HOLIE GHOST shall and doth assist you that IESVS CHRIST was tempted to ouercome in you that the Saints on earth doe pray for you euen those which neuer knew you but doe pray for the tempted ones Vse the Word Prayer and Sacraments Psalmes Conference Fasting Vowing Nothing must trouble you but God his Word truely vnderstood nor comfort you but the same A false feare doth often trouble and vexe one more then that which is a true one None can iudge of the worke of the Spirit but by the light of the Spirit as none can iudge the light of the Sunne but by it selfe None can say they are asleepe which are so indeede So none can say they are secure which in heart confesse their securitie Leaue off reasoning and complaining of your owne corruption but aboue all things beware you complaine not of God Dispute not with GOD least you be confounded nor with Sathan least you bee ouercome Be still perswaded that your punishment is farre beneath your sinne Beware to say you cannot be helped this is to hinder the worke of God if you haue so said repent you heartily thereof aske God forgiuenes therefore for Christ his sake Thinke not nor speake not that secretly vnlesse it be complaining of your selfe which you would not openly thinke or speake Enuie not the gifts of God in anie neither thinke too hardly of anie for their infirmities fret not your selfe for the prosperity of the wicked Iudge not too hardly of your selfe because you see so manie of Gods graces in others which you cannot finde in your selfe Take not pleasure in hearing or seeing euill in anie or of anie but be grieued rather reioyce in the good of others In such multitude of God his mercies as you enioy maruell not you haue some crosses God sends blessings with crosses least wee should despaire likewise crosses with blessings least we should presume In any outward blessing which you see you cannot haue beseech God you may neuer be vexed for it Any spirituall or corporall inward or outward blessing which you trust God will giue you in time beseech God you may not couet them too much but â—arie his good houre vntill you doe enioy them If you will haue an outward blessing be well content to want it If you would haue a crosse remoued be content to goe vnder it and beare it vntill the Lord remoue it If too greedily you couet any such things it is longer or ere you shall enioy them and more danger to abuse them when you haue them A wiâ—e walking in your calling is a meanes to auoyde Temptations 1. Our neede c. 2. God his goodnes to his creatures 3. His commandements 4. His promises 5. Examples of others 6. The benefits receiued before vnasked 7. The assistance of the holy Ghost 8. The mediation of Iesus Christ. 9. The ministerie of the holy Angels 10. The communion of the Saints 11. Psalmes and prayers made of others read of vs. Thinke nothing so vile as sinne Nothing so precious as Gods mercie Water and bloud were especially vsed in sacrifices water signifieth clensing bloud reconciliation therefore there gushed out of Christs side both water and bloud to declare that by him we haue both sanctification and iustification The bloud of the beasts which were sacrificed was not onely shead but also sprinkled vpon the holy vessels vpon the booke vpon the Tabernacle vpon the Altar to signifie that the shedding of Christs bloud is vnprofitable to vs vnles our harts be sprinkled with it by the holy Ghost and that God accepteth no sacrifice at our hands except his spirit come vpon it to sprinkle it with the blood of Christ. Our Lord Iesus Christ fasting and praying at the entrance of his calling is our instruction first in respect of the greatnes of the calling secondly of gifts needfull thirdly of the grieuous perils which may insue fourthly of the losse of our labours at the least Hee prayed in his own ministerie often and when he sent foorth others Matth 9 and Luke 21. As Abraham feared more so likewise Iob the neerer they came to the presence of God Iob 39. 37. and 42. 5. Gen. 18. 27. Circumcision was neglected in the wildernesse fourtie yeers likewise the Paschal Lamb more yet the Church of God was among them Certaine rules for an afflicted minde concerning seuerall temptations THose temptations shall be laid to your charge whereunto you yeeld c. No motion shall hurt you whereunto you giue not consent in heart You haue no sin Whilest in heart you long to be free from it you want no goodnes which in heart you couet to haue Rom. 7. Where sicknes is at the highest there is hope of diminishing so likewise in temptation It is a great mercie of God to discerne a temptation in time of temptation When you would doe any good or receiue any good offer vp your endeuours actions and meanes in a sacrifice to God in Christ beseeching God to giue his holy spirit to sanctifie his owne sacrifice As you pitie your childe in the fit of an ague so the Lord will pitie you in a temptation If you haue receiued but a little release of temptation giue thankes and you shall haue more It is a sinne as well to denie God his gifts as to presume of them Temptations smothered as fire burne more inwardly Be perswaded alwaies you are in the presence of God and of his Christ. Be more afraid of secret sinnes than of open shame Lay this foundation sure that there is mercie with Christ Iesus Remember the former mercies you haue receiued and thinke your present estate to be none other than the estate of Gods children If you bee grieued pray to God if relieued praise him there is a vicissitude of griefe and comfort as of light and darknes Beware of a discontented minde in any case yea be contented to haue your desires denied you of God and if your prayer be not heard vexe not your selfe too much neither vehemently couet nor be grieued for any thing sauing the hauing or losse of the fauour of God Let nothing pearce your heart deepe either in griefe or feare but sinne and vnbeliefe Labour for meeknes and patience bee readie to kisse the rod and to offer vp all to him of whom you haue receiued your selfe for if you struggle it will fare with you as with a bird in a grinne the more she striueth the faster she is and more twitched Wee must vse the word in troubles and temptations as a sicke man doth
perceiued and felt and of the former that there be two sorts the first which is most fearefull when any doe purposely resist the motions of God his spirit and wilfully refuse the meanes of their saluation Of the which the Prophet Zacharie speaketh chap. 7. vers 11 c. They refused to hearken and pulled away the shoulder and stopped their eares that they should not heare yea they made their heart as an Adamant stone least they should heare the Law and the words which the Lord of hostes sent in his spirit by the ministerie of the former Prophets The outragious sinne of these men the Prophet Esay expresseth in these their owne fearefull tearmes chap. 28. 15. We haue made a couenant with death and with hell are we at agreement though a scourge runne ouer and passe through it shall not come at vs for we haue made falsehood our refuge and vnder vanitie are we hid This was a fearefull estate indeede yet for all that no man can say but some of those hauing so hardened their hearts might be and were afterwards conuerted The other kinde of hardnes of heart which is not felt nor perceiued or if perceiued yet not felt which albeit it is lesse fearefull yet it is dangerous enough is in such as although they wilfully resist not God his spirit in good means yet securely carelesly willingly they lie in sinne without any remorse of it or true taste of good things Such was Dauids state by the space of a yeere before Nathan the Prophet came to proue him and rouse him from his lulled sleepe Both these kindes I am perswaded you are free from otherwaies than in temptation Sathan may sometimes moue you thereunto The other kinde and hardnes of heart which is perceiued and felt is of two sorts the one in them which are desirous of meanes whereby they may be relieued although they do finde small or no ease in themselues for a time Of this kinde the Prophet Esay in the name of some of God his people complained Esay 63. 15. And such was Dauids state after that Nathan had reprooued him and God his spirit began â—â— worke with him yet crieth he out as you heard before of the losse of God his graces and when he saith that God will accept of no sacrifices be they neuer so many or pretious without a contrite heart and broken spirit he sheweth that for a time euen after the Prophet had reproued him he wanted both This is your case and therefore you are in the state of saluation for Dauid was in this case euen after he had confessed his sinne and had receiued absolution pardon from God by the ministerie of Nathan although he neither felt ioy thereof nor true griefe for the other yet because in truth of heart he confessed his sinne as my trust is you doe and was certainely perswaded of the pardonablenes of it by God his mercie as you must be if you will haue mercie although he was far off from feeling it or applying it to his wofull conscience his state was good and very well to bee hoped of And you must knowe and bee perswaded that those things which are written of God his Saints and namely of Dauid and Peter and such others are ensamples for vs if wee will stay our selues vpon the word of God in the ministerie of his seruants and waite vpon the Lords good time vntill he come neerer vnto vs by his spirite neerer I say for he is come already vnto you or it may be he neuer went from you because to be grieued and humbled with blindnes of minde and hardnes of heart to belieue certainely the truth of God his promises in generall and to reuerence the seruants of God which bring the glad tidings of saluation and to long after comfort vsing the meanes of the Word and Prayer the Sacrament of the Supper and the company of God his children contrarie to hope vnder hope yea without any present feeling all this is a certaine argument that God his spirit is with such and therefore with you This estate though it may be very grieuous yet it is neuer dangerous much lesse is it fearfull vnlesse any be so wilfull that they doe perseuere and continue in desperate refusing all good meanes vnlesse they perseuere I say for that through the subtill sleight of the spirituall aduersarie and his forcible power whereby God suffereth him sometimes for a season to winnowe them as Wheate they are so bewitched and intoxicated that they are carried by violent force of temptation to waxe wearie of or to refuse all meanes of comfort by fits yea almost to haue no desire at all vnto them yea sometimes euen to speake euill of them But all this is but in temptation and therefore God will be mercifull vnto them for Christ his sake Thus Iob cursed the day of his birth and wished to be strangled Ieremie also repented that euer he preached in the Name of the Lord both scarcely abstained from blasphemy Dauid moued with the spirit of ambition thogh dutifully admonished wilfully went on in numbring the people Peter also vaingloriously presuming of his owne strength being most wisely and effectually premonished of his weaknes euen by our Lord Iesus yet wittingly rusheth as an horse into the battell and then very cowardly yeeldeth yea doubly denieth yea strengtheneth his sinne with a threefold corde and fasteneth it with banning and cursing And yet all these obtained mercie most bountifully For why as Satâ—aÌ„ had desired to winnow them so our Lord IESVS CHRIST prayed for them that their Faith thogh it were vehemeÌ„tly assaulted yet should not be ouercome although it was battered yet that it should not be destroyed and though it were sore oppressed that it should not be extinguished And heere be you fully perswaded that though Luk. 22. 32. the words seeme to runne as belonging but to Peter viz. I haue prayed for thee that thy Faith should not faile yet that hee prayed as well for the rest of the Apostles yea for all the faithfull For first he saith not Simon Sathan hath desired to winnow thee but you Why then saith he I haue prayed for thee Verily because he should more grieuously offend then the rest although their offence was very great therefore his and our most blessed Sauiour applyed to him the promise but did not impropriate it to him onely and restraine it from the rest Compare with this place Ioh. 17. 20. and you shall see that the heauenly veritie affirmeth that he prayed not only for the Apostles but for all those which should belieue through their word Yea further our Lord Iesus Christ was yesterday is to day and shall be for euer And as the fore-fathers were baptized into him and did eate his Flesh and drinke his bloud so was his prayer effectuall euen vnto them vnder the law much more vnto vs vnder grace And wheÌ„ you can finde testimony of your heart that when you would doe well
such was Dauids state After that Nathan had reproued him and Gods spirit beganne to worke with him yet hee crieth out as yee heard before of the losse of Gods graces and when hee saith that God will accept of no Sacrifices bee they neuer so manie nor precious without a contrite heart and broken spirit he sheweth that for a time euen after the Prophet had reproued him hee wanted both This is your case and therefore you a in the state of saluation For Dauid was in this case euen after he had confessed his sin and had receiued absolution and pardon from God by the ministerie of Nathan although he neuer felt ioy thereof nor true griefe for the other yet because in trueth of heart he confessed his sinne as my trust is you doe and was certainely perswaded of the pardonablenes of it by Gods mercy although he was farre off from the feeling of it or applying it to his wofull conscience his state was good and very well to be hoped of And you must know to be perswaded that those things which are written of Gods Saints and namely of Dauid and Peter and such others are examples for vs if we will stay our selues vpon the word of God in the ministerie of his seruants and waite vpon the Lords good time till he come neerer vnto vs by his spirit neerer I say for he is come alreadie vnto you or it may be he neuer went from you because to be grieued and humbled with blindnesse of minde and hardnesse of heart to beleeue certainely the truth of Gods promises in generall and to reuerence the seruants of God which bring the glad tidings of saluation and to long after the comforts vsing the meanes of the word and prayer the Sacraments of the Supper and the company of Gods children contrarie to hope vnder hope yea without any present feeling all this is a certaine argument that Gods spirit is with such and therefore with you This estate although it be very grieuous yet it is neuer dangerous much lesse is it fearefull vnlesse any be so wilfull that they perseuere and continue desperate refusing all good meanes vnlesse they perseuere I say for that through the spirituall aduersarie and his forcible power whereby God suffereth him sometime for a season to winnow them as wheate they are so bewitched and intoxicated that they are carried by violent force of temptation to waxe wearie of or to refuse all meanes of comfort by fits yea almost to haue no desire at all vnto them yea sometimes to speake very euill of them but all this is but temptation and therefore God will be mercifull vnto them for Christs sake Thus Iob cursed the day of his birth and wished to be strangled Ieremie almost repented that euer he preached in the name of the Lord both scarcely abstaine from blasphemie Dauid mooued with the spirit of ambition though dutifull admonished wilfully went on in numbring the people Peter also vaingloriously presuming of his owne strength being most wisely and effectually preadmonished of his weakenes euen by our Lord Iesus yet wittingly rushing as a horse into the battaile euen then very cowardly yeeldeth yea doubly denieth yea strengtheneth his sinne with a threefold cord and fasteneth it with bannings and cursings and yet for all these he obtained mercie most bountifully For why as Sathan had desired to winnow them so our Lord Iesus prayed for them that their faith though it was vehemently assaulted yet should not be ouercome although it was bartered yet that it should not be destroyed and though it was oppressed yet that it should not be extinguished And here be you fully perswaded that albeit Luke 22. 31. the words seeme to runne as belonging but to Peter viz. I haue praied for thee that thy faith should not faile yet he prayed for the rest of the Apostles yea for all the faithfull For first he saith not Simon Satan hath desired to winnow thee but you Why then saith he I haue praied for thee Verily because he should more grieuously offend than the rest although their offence was very great therefore his our most blessed Sauiour applied to him the promise but did not appropriate it vnto him onely and restraine it from the rest Compare with this place Iohn 17. 20. and you shall see that the heauenly veritie affirmeth that he prayed not onely for the Apostles but for all those that should beleeue through their word yea further Our Lord Iesus Christ was yesterday is to day and shall be for euer And as the forefathers were baptized into him did eate his flesh and did drinke his blood so was his prayer effectuall euen to them vnder the law much more to vs vnder grace And when you can finde testimonie in your heart that when you would doe well euill is present with you and that you doe the euill you would not then do not you it but sinne in you when it leadeth you captiue much more when Sathan workes withall buffetting you assure your selfe that God hath pitie on you that the vertue of his power shall be perfect in your weakenes If you beleeue according to your faith it shal be done vnto you But you will say you cannot beleeue that this vile crocked hardnes of your heart can be remitted and renewed and euen this was the second point which in the former part of my letter I gaue you to vnderstand was the cause of your excessiue distresse I beseech you I charge you in the name of our Lord Iesus Christ that you will not willingly lie nor offer iniurie to Gods spirit or to your selfe who hath receiued it Tell mee what is the reason why you thinke you haue no faith Verely because you haue no feeling nor any other fruites thereof as you thinke Well first then agree with me herein as you must if you will not disagree with the truth that feeling is but an effect and fruit of faith and therefore there may be faith without feeling as well as the cause may bee without the effect and the tree without any appearance of fruite yea of sappe for a season And as a man sore wounded and diseased may for a season be depriued almost of all operations of the naturall life to the outward shew and to his owne iudgement and feeling so may a spirituall man bee sore wounded by Satan and diseased by the present feeling of his sinfull corruptions specially in temptations that he may thinke yea appeare to others that the life of the spirit is not in him Thus Peters faith did not wholy faile as you haue heard or else the prayer of our Sauiour preuailed not Thus when Dauid declared that his heart was vncleane or his spirit crooked or vnstable and that he had lost the ioy of his saluation and the spirit of libertie or adoption yet hee prayeth that God would not take his holy spirit from him therefore he was not
diuels yet God is vnchaungeable and maketh them white as snow and as he loueth vs not simply for any wel doing so he doth not cast off his loue simplie for any euil doing We must often listen to that sweete Eccho which is betweene the Lord and our consciences Sinner saith the Lord I am thy saluation Father saith the sinner thou shalt be my saluation That we may be assured hereof it pleaseth the Lord euen to admit vs into his Tabernacle of coÌ„ference and will not only let vs tread in the courts but also giueth vs a stoolâ— to sit in his owne presence before the Arke yea and not onely giueth vs a roome in his Church but also diuideth vs our portion of heauenly consolation by his Spirit truth whereby not only our soules and bodies be holden together but also we grow from glorie to glorie from pleasure to pleasure vntill wee be made perfit in his Syon 34 The heart is God his owne part and that which must goe to the Lord Now as nothing should runne to common vses which was sacrificed to the Priests vnder the Law so the heart which is the Lords title must not be freely giuen to any possession but onely in for and from him 35 As of all mercies of God this is not the least that the Lorde will not let vs thriue in sinne but vouch safeth to crosse vs and meete vs in our way as hee did with Baâ—â—â—m going into an euill way So this of all iudgements is the sorest when the Lord taking away his carefull hand from vs shall suffer vs to prosper and growe cunning in sinne so as wee can rode thorow and cut downe whole woods drie vp whole fountaines and drinke vp manie riuers and ouerthrowe euery mountaine that stands in our way And therefore God his children are quickly espied to be bungerlike workers of sinne that the Lorde may shame them in this life but the wicked knit so close a web that they goe away with art and peace vntill the Lord shame them in the day of shame 36 As many being much diseased in bodie are the more thereby distempered in their mindes So manie troubled in minde bring a disorder of nature euen vpon their bodies And none more then conteÌ„tious persons who not looking to the hand of God but to the weaknes of man doe fret too much which is only to be remedied with considering of the vilenes of our sinne of the wisedome of our God Iob did not fume against the Chaldeans but humbled himselfe before God Dauid fretted not against Shimâ—i but cast himselfe into a searching of his conscience And wee shall finde by proofe that they that are much humbled for their owne sinnes are most meeke to others as also that they who are most contentious with others are not much humbled with their owne sinnes 37 It is one thing to haue our hearts hardening and another to haue them hardened Our hearts are hardened when there is litle hope of repentance or at least hard comming to repentance our hearts are hardening when we are but in the way to the other and this commeth either by wholly refusing of good things or by some carelesse vsing of them or else by doing of euill and suffering our selues to be hardened through the deceitfulnes of sinne This deceiueablenesse of sinne is either an inarching vpon vs after some good fruite or Christian profession when hauing beene any long time well occupied wee haue not through want of feare and priuie pride the former iealouzie ouer our thoughts but wee are ready to giue some larger libertie to our first motions motions breeding consent consent producing the action the action iterated bringing a custome and custome casting vs into hardnes of heart or else it slâ— lie stealeth vpon vs by leauing our exercises of religion by little little when we can leaue off for once without any necessitie one thing and â—notâ—â—r time another vntill at the length our desire die and our good purposes lye buryed â—re we â—e aware 38 Wee may learne to suspect our wisedome in matters concerning a better life euen by the wise men of the world in things concerning this life The Physition whose Arte hath bene fruitfull to manie will not content himselfe being fallen into some sicknes with his owne knowledge but will ioyne in conference with the more learned in that facultie for his recouerie The skilfull Lawyer hauing coÌ„mendablie handled the causes and controuersies of many Clients will not in his purchase or proper case trust to his owne practise but prouideth better for the matter by taking the aduice of many men of experience in that profession and yet in the matter of saluation in the great sicknesse of the soule and purchase of eternall life wee thinke our selues wise enough and that sinne can soone be plaistered and Heauen gotten with ease as though saluation were not worth the labouring for 39 Manie are readie to doe duties and they will also require duties and though they haue not duties answered to them yet they must goe forward in duties Manie will doe no iniurie and they will suffer no iniurie yet they must learne to beare iniuries and bee readier to receiue the second then to reuenge the first It is also true that many see their owne infirmities and will not see other mens and yet they espie not so manie things as they may espie Manie thinke they doe many good things and they doe so yet they doe not many things which they may doe And one may doe many things good in their owne natures and yet corrupt them in the manner of doing and by some blemish in the affection corrupt the beautie of the whole action Manie leaue many sinnes and doe manie good things thinking that all others should leâ—ue many sinnes too and that euery one should goe foote by foote by them and yet God giueth not the like measure to euery one Many rebuke a thing rebukable and when the offenders see it not they growe impatient and yet in wisedome wee should waite for the turning of the sinner Manie will forgiue when they see a man relenting neither is it any great matter yet this is a Christian dutie in deed by faith in God to hope and waite for the conuersion of a sinner in the meane time supporting all infirmities The naturall affection of parents with their children doth by hope vse great longanimitie and why should not we then vse the same and more in Christianitie For Gods children are to put vpon them the affection of fathers of mothers and of brethren and sisters to heare out and sustaine the infirmitie of our brethren Many do duties forbeare want of duties looke to the least infirmitie in themselues not prie into the defects of others and yet cannot away to bee adn onished but if a man can sustaine the rebuke of his friend and the reproch of his enemie not looking so
matter I hope you cannot charge me to be either Whore or Theefe But though man cannot charge you which al cannot say is that a sufficient discharge for you Nay you must looke vnto it that God find not matter sufficient to conuict you either of those particulars or of worse and viler offences And let none reply that it is sufficient that we frequent Sermons partake of the Sacrament and come to prayer in publike and vse prayer in the family and performe other duties that Christian men and women should doe and no more is required at our hands Yes God doth require more then this hee calleth for the heart in all these though a man be present at neuer so many Sermons yet if his minde run after his pleasures or after his couetousnes so that when his body trauels one way his affections trauell another way all his hearing is nothing worth And so in praier though there be neuer so many excellent words apt termes and goodly sentences yet if they come from the head and not from the heart from wit and memory and not from the inward feeling of the soule they cannot be accepted God professeth indeed that he wil be found of those that seek him but then they must seek him with their whole heart that is truly and feruently they must not come with a part of their heart for then they bring no part in Gods account but with all their heart for he that giueth him not al giueth nothing at all â—o for the workes of our calling if we do not labour therein as Gods seruants we can expect no wages we may haue coÌ„mendation from men but we shall haue â— check and rebuke from the Lord mens tongues may magnifie vs but Gods hand will confound vs. Therefore let vs when we enter vpon any good way endeuour with an vpright and true heart to goe forward in the same otherwise it had beene better neuer to haue entred hereinto Now that wee may make sure worke in this regard let vs trye our sinceritie by the good effects that doe euer accompany the same 1 One note therefore of a sound heart which wee should take for our tryall is to bee vniuersall in our desires and in our practise that wee haue respect to euery commandement of God to the first table as well as to the second and to the second as well as to the first that we bee righteous towards men as well as religious towards God that wee looke to our hearts as well as to our actions and to our actions as well as to our hearts Contrary to this rule is the dealing of those that will giue dispensations vnto themselues for many things so that they can make a shewe of some thing What if we be not so strict for the Sabbath thinke they yet wee are no swearers nor blasphemers what if we take a little libertie for vaine sports and idle discourses these are but trifles wee will not bee adulterers nor filthie speakers c. This is a shrewd signe of an heartfull fraught with guile and deceit the propertie of a good conscience is to bee willing and desirous in all things to walke honestly If one bee neuer so strict for the Sabbath if hee will helpe himselfe by a lye now and then for his commoditie or for his credit sake and if a man be neuer so rigorous and seuere for matters of iustice and yet will steale time from the Lord vpon his day and spend the same in his owne businesses and affaires whether secretly or openly and so for any other thing if we make bold to borrow a little law of God this is an argument of a false and dissembling heart and therefore this must bee taken heede of as being very dangerous A second marke is to haue a continuall increase in godlines neither to waxe worse nor to stand at a stay but still to striue to grow better and better as the Apostle Paul testifieth that he himselfe did I forget that which is behind and endeuour my selfe to that which is before and follow hard toward the marke to the prize of the high calling of God in Christ Iesus And hauing shewed what he did himselfe he annexeth an exhortation also for vs Let vs therefore as many as are perfect that is sincere and voide of grosse hypocrisie be thus minded He was not as a vaine foolish man who running in a race will be euer anon looking back how much ground he hath rid but his eye was vpon the marke considering how much he had yet to runne how farre off hee was from perfection and the same minde should bee in vs and will be in as many of vs as are indued with the same spirit that Paul was We must euery day labour to abound more and more in all wisedome and in all goodnesse If wee prayed once a day in priuate and that somewhat coldly at the first wee must afterward pray twise or thrise or oftner in a day as occasion is offered and that more feruently and feelingly then we did in the beginning If we did reade and meditate more seldome and with greater weakenesse and distraction at our first entrance into profession in our proceeding wee must vse those exercises more frequently and performe them more seriously and cheerfully and the like may be sayd for all other duties Thus if we can labour to doe and when we slip and so are stayed now and then in our race yet if we recouer our selues with speede and set sureâ— and looke better to our steps and make more haste in our way then we did before wee must not be discouraged though we finde not so good a progresse as were to bee wished for God will accept of our endeuour and his spirite will beare vs witnesse that wee haue a true heart Notwithstanding we come farre short of that wee should and other of Gods Saints doe attaine vnto But on the contrary if wee stand at a stay or start aside like a broken bowe and so turne backe againe vnto follie it is much to be suspected that we neuer had any soundnesse in vs. A third token of sinceritie is constantly and carefully to vse all the good meanes of attaining to goodnesse and to eschewall the inducements that may allure vnto euill Doth any one hate swearing then let him shewe it by auoyding the company of blasphemers Doth any one loth impuritie and filthines then let him testifie it by separating himselfe from all wanton and lasciuious companie and from all suspected persons and places If one pretend that heâ— hateth these and the like euils and yet will aduenture vpon the baite it is sure that such a one wanteth that truth of heart which should bee in him and is in all so farre as they are sound within So for the contrarie Doth any one desire that grace and religion may flourish in his heart and