set it down yet the most simple when they heare mention made of it can affirme that they finde it so to their no small consolation and contentment Now I hauing shewed that the heart and consequently the whole man must necessarily be changed and purged before good life can come from it and wherein this chaunge consisteth and how it is wrought I will returne to this last point from which a little I digressed that by faith in Christs promises and by spirituall vnion with him this change is wrought To this end as I said S. Peter doth plainly lay foorth this truth vnto vs that the heart is purged by faith when he saith By the pretious promises which wee haue from God and they are made ours by faith we are made partakers of the diuine nature or the graces of the holie Ghost by whose heauenly power we are able to flie the corruption and naughtines both of our hearts and liues which is the principall let of our obeying God And therefore that corruption being subdued in vs by a stronger power then it selfe we haue libertie to goodnes whereas before we were in bondage And not only so but the nature and qualities of our harts being changed we are no more they who we were before but are led contrary to our former course The which selfesame thing though not in the same words S. Paul by a most apt similitude setteth downe saying When we were in the flesh the affections of sinne which were by the law had force in our members to bring foorth fruite vnto death but now we are deliuered from the law he being dead of whom we were holden downe to serue in the newnes of spirit not in the oldnes of the letter Here he describing the first estate of life wherein all liue diuellish and vnrenued and setting as contrarie to it the regenerate and happie estate of Gods children after they be changed maketh this comparison That as our corrupt hearts like an husband stirred vp euill desires in vs hauing the powers both of minde and bodie as the wife at commaundement and both these together brought foorth all sorts of euill workes to our destruction so the spirit that is the power of Christ being giuen vs stirring vp holie affections in vs is as an husband and hath the powers both of minde and bodie as the wife at commaundement and both these together bring foorth all sorts of good workes as children to our saluation Whereby it is manifest that although there be nothing in vs as of ourselues to do the will of God and to bring foorth fruites of amendement yet God who purgeth the heart by faith putteth also a new nature into it and maketh vs loue and delight in the good and holy things which before wee loathed and to loathe the euill which we once loued And for this purpose to make more full this matter which I haue entred into which of the simple I know is hardly conceiued that no exception may be taken against it consider what our Sauiour saith he compareth himselfe to a vine and his beloued to branches of the same To teach vs that as the branch beareth no fruite if it grow not in the vine but being cut off withereth so if we be not knit to him by faith wee can beare no fruite But as the branch abiding in the vine sucketh sappe and draweth iuyce from it and is fruitfull so all faithfull and true beleeuers receiue strength from him and grace by the which they crucifie their owne lusts resist their corrupt will and so bring forth fruite according to the will of God For from him the whole bodie gathereth increase fit for it who in manner of the soule quickeneth all the members And to this end Christ wrought our saluation and gaue himselfe for our sinnes to deliuer vs from this present euill world And from him we haue receiued a minde to know God an heart to loue him a will to please him and strength also in some sensible measure to obey him as he saith Know ye that ye are dead to sinne that is so made partakers of the vertue and power of Christ that naturall corruption hath lost her vigour and force to bring forth most bitter fruites and also that ye are aliue to God that is haue strength to liue holilie through Iesus Christ which grace although it be not perfect yet it is such and that in the weakest beleeuer that there is apparant difference by it from his former estate and such as whereby a godly life is not irkesome to vs as before but sweete and pleasant That which most troubleth the weake about this matter is that this change of the heart and renewing thereof is so hardly seene and so meanely felt within them that they cannot satisfie themselues in wishing and desiring to be more changed And although before their open grosse faults did not accuse them yet now their inward corruptions doe disquiet them now idle motions and vaine thoughts and fantasies much trouble them in their praying reading and hearing they cannot be ridde of them now they feare that they beleeue not euen after they haue receiued to beleeue with staiednes of minde and peace and all because they want the feeling comfort of their faith oftentimes their vnkindnes to God much greeueth them and besides their vnfruitfulnesse to be short they haue many accusations against themselues All which duly considered doe testifie in deed another estate of their minds then was before though through their weakenes and the diuels malice they feare hereby sometimes that they are not renued and changed at al. But that is not to be maruailed at for as much as they were so lately drowned in sinne and had no delight in goodnes it must needs be strange vnto them to be perswaded that they are in any better case then they were seeing the motions of sinne doe trouble them now which did not before and they haue not skill nor strength enough to thinke that it is a good signe of their welfare to be grieued for them as it is in deede but they thinke it a signe of their miserie that they haue them at all And yet in that they doe so earnestly seeke to be better staied euen from idle and vaine wandrings and labour to see their spirituall pouertie and their inward corruption of selfe loue priuie pride distrust c. they may haue cleere testimonie that they though but in part are truely reformed And this change of the heart they haue neede to be perswaded of who desire to liue christianly which shall be no hard matter for them to proue if they compare themselues with that which I said about this matter and finde it so with them but otherwise they shall but coldly goe about any seruice of God whatsoeuer this pure heart I say comming from faith vnfained must be as a strong foundation laid in them vpon which only
like of the place of a sonne But he that could bring him tidings of righteousnes that is a messenger sent of God to tell him that God will be mercifull to his offences and thinke vpon his sinnes no more this should be vnto him an odde man and one of a thousand Then to heare that Iesus Christ hath vanquished sinne death and the diuell who had power ouer him and brought to light immortalitie and life to him and hath giuen him perfect righteousnes to couer his shame and to make him comely and well fauoured in the sight of God and that hereby he is fully reconciled to him againe all the former disgrace anguish of minde and deadly thraldome abandoned what thinke we can be more welcome Is it to be thought that a man being in this case before mentioned filled with miserie from top to the toe not knowing where to hide himselfe not seeing how to go vnder the burthen of his griefe would make no reckoning of this message as if a man thirsting almost to death should refuse to drinke or one at the place of execution should reiect his pardon Among other thoughts this is not the least profitable which God enableth him to fasten vpon that laying as it were his estate in a paire of ballance he seeth that there is no hope of mercie but certaine condemnation by lying still in the estate wherin he hath liued and that he cannot appeare before Gods iudgement seate in it now on the otherside he considering that God calling sinners to repentance giuing his son to redeeme euen great offenders that it may be as the King of Niniueh said he will haue mercie vpon him so that there is some hope by suing and seeking in humility remorse vnto God thus the Lord still bringeth him on And whereas some other in this case hasteth out of his sorrow if by any meanes he may either break through it before it hath humbled him or wrought any such effect as to long after a remedy deliuerance or els ouercome of it yet the soule of the poore sinner whom God meaneth to saue being meekned humbled waiteth till God doth further stay and vphold it with continued sighs desires that the bright beames of his fauour through Christ might shine vpon him he desiring aboue al things to be vnburthened of this woe pardon of his sins and yet hath no power perhaps to pray for that which his soule most feruently desireth After this and such like manner as hath bin said is his consultation resolution and this is his mind thus he deliberateth and casteth with himself for though he in this case is not able to expresse his meaning yet if he could vtter that which he conceiueth he would say that these are his very thoughts and considerations with himselfe In which estate of his although I affirme not that he is able to applie the remedie to himselfe yet this generall hope which hee hath found by the promises that God is kind and mercifull to broken hearted sinners doth cause him to stay himself that he may perhaps be so to him and resolueth vnfainedly and with full purpose to goe forward in seeking forgiuenes of his sinnes at Gods hands this way he will take if he perisheth he perisheth yet some hope he hath he resoluing with himselfe that he will neuer walke in his former deadly estate but that he will confesse and lay foorth his long continued wickednes vnto the Lord though it be against himselfe neither will he spare himselfe wherein he hath most pleased his owne heart for why he seeth what and how vaine the desires of it be and therefore is resolute neuer to turne to them any more yet he being well instructed maketh not this purpose of forsaking sinne any meanes of his iustification but in detestation of his former wickednes is moued and drawne by God so to doe This resoluing therefore is one steppe or degree by which he passeth vnto the fuller certaintie of that happines which he seeketh and he hath receiued a great measure of grace and fauour when he hath attained to it therfore Sathan who knoweth this holdeth men by many strong cords from it that although they bee long about it yet as faint chapmen who are bidding still for the ware which they would haue but yet buy it not euen so doe they For when they haue been well counselled to make haste in seeking the Lord as that which is best of all for them yet profit or pleasure friendship or feare holdeth them backe who although in their heate and haste being sore driuen by sicknes tempests feare of death or the like occasions they doe rashly purpose and protest that they will neuer be the men which they haue been yet doe but how for a day as it were like the bulrush with the wind and therefore they are farre from the truth of it But he of whom I here speake who hath so neerely and deeply looked into his estate which the other haue not done he I say cannot be drawne backe to his former loosenes and licentiousnes nor holden and kept in it any longer by any torture because he well knoweth that none is like terrible to it Now if it be asked what he is the better for his resoluing to the end it may more cleerely appeare I answere that when this is wrought in him his heart is mollified humbled and softned as Pauls was who after hee saw that God set himselfe against his going to Damascus to persecute his Saints and threw him down on the ground said Lord what wilt thou haue me to doe And when he is brought to this point his heart is both full of relenting and sorrow for displeasing God though not in such sort as afterward it shall be which from another not hauing thus resolued is farre off and is now an heart of flesh not of stone in which the sauing grace of God being offered may be planted and receiued And all this is wrought in him by the marueilous and secret operation of Gods holy spirit who as he beginneth and finisheth the whole worke of his receiuing Christ so doth he the middle part of the same for it is not in any other thus to bow and bend mans heart Neither doth Gods spirit that onely as with an hammer breaking and brusing the clods of it but also doth leade him further The fift worke they confesse and aske pardon FOr with these holie affections in this poore sinner there is wrought an encouragement and some more bold accesse to God by the same spirit to confesse his sinnes to God euen as particularly as he can especially those in which he hath taken most pleasure and which haue most preuailed in him and to say with the prodigall child I will goe vnto my father and confesse father I haue sinned against heauen and thee c. how much soeuer it goeth against him and as he confesseth his sin
may doe and doth where hee can enter with both the other sorts also My meaning is that the children of God weak or strong doe not onely step aside sometimes from the peaceable estate wherein they desire to keepe but also are in daunger without continuall watchfulnes and earnest and oft praying to be sensibly dazeled as men not knowing where they are and stript of grace vtterly to their owne feeling as if there had neuer been any Which I say that none may be dismaied as they might easily be if they should heare onely the best of the state of the godly and not vnderstand something of the worst also and yet euen that worst part God turneth to their good as they in time by experience doe easily perceiue But if any thinke that this last sort of Gods children which indeed is the weakest of the rest or either of the other bee nothing differing from the vnregenerate in their thoughts and desires they must know that the secretest hypocrite which of all vnreformed ones commeth neerest them is yet farre differing from the weakest true Christian as both may bee seene by that which hath been said of both and as the same hypocrite would confesse if he might bee conuerted And I will in few words shew as much as shall be expedient For when a godly man dislikes himselfe most yet euen then he is farre before the best of the other who haue not their mindes occupied about heauenlie matters the thought thereof is tedious vnto them they desire no acquaintance therewith neither delight they to thinke how they may be better reformed neither can they bee brought to put themselues in the weights of the Sanctuarie that is to trie their estate by the word of God But their thoughts and desires are about carnall libertie pleasure profit long life reuenge c. euen as their speech is that commeth from their hearts frothie and vaine idle and vnsauourie earthly and worldly And when it is any better it is either by constraint of others or to shew the pride of heart or for vaine glorie or to some such end or els they are soone wearie of it So that it may trulie be said that the desires and thoughts of Gods people euen the weakest differ much from others who are vnrenued And this may in some sort shew the vsuall thoughts and desires of this third kinde of godly people as of the two former As for the diuers measures of spirituall growth in them in degree one aboue another as I haue followed the Scripture in the setting out thereof so I thought good in a word to put the reader in minde of this that euery action mentioned in the three kinds of our estate must not precisely be so appropriated to that kind in which it is reckoned that it may not also pertaine to one of the other but for the most part the affections which are reckoned to euery one are most proper to that to the which they are referred Neither is any to think that these cogitations which I haue set downe to belong most properly to euery kind of age in Christ are the only meditations thoughts of them but that amongst others according to the diuers occasions of euery one they haue oftentimes these and such like occupying their hearts but more oft desiring then inioying them whereas others which are not partakers of the promise of life haue seldome any good thoughts or if they haue they are fleeting and momentanie and either caused by feare or prouoked of others and as I may say violent so that they abide not and not voluntarie seeing they haue not the spirit of Christ which only doth worke them And all this that I haue said of the three sorts of Gods people may cleerely be illustrated and proued by the many examples out of the holy Scriptures who of weake became strong As Moses who was first afraid to looke Pharao in the face desiring that another might goe who was meeter then he yet afterwards hee was not afraide to doe his message boldly and thoroughly in the name of the Lord. And Peter who in his middle estate as I may say was so faint and fearfull that hee was striken and flighted with the voyce of a sillie damsell Luk. 22.57 yet after when he grew to the degree of a father was not abashed at the threat of the high Priest Act. 5.29 and yet both these were weaker then in either of these estates at their first beginning As the plants corne and grasse are first tender then stronger and at last setled and at their full growth And thus much of the cogitations and affections of the three sorts of Gods children that it may be seene that they are not caried about of their lusts as the vnregenerate but haue their hearts occupied in farre better manner And thus to returne and to ioyne this which followeth to the end of the seuenth chapter for this former came in by way of a parenthesis to answer a question propounded in the entrance into it Now that I haue spoken of inward lusts and sins of the heart and shewed how they are disliked and renounced of all true beleeuers it followeth that the same be proued concerning the outward sinnes of the life that they abhorre and shunne them also that all may see they haue little cause to please themselues or to reioyce either CHAP. 9. Of the second kinde of euils or sinnes to be renounced namely outward TO reioyce either about their saluation or the goodnes of their heart if their behauiour be stained with outward wickednes their holie profession blemished with open and shamefull sins is vaine which is the more to be marked seeing many boast that they haue good harts to God whē their liues are wicked When Samuel willed the people to trie their repentance to be sound he willed them to put away Baalam and Ashtaroth that is their strange gods and shamefull Idolatrie which they had delighted in And Paul telleth the Corinthians that they must clense themselues from all filthines of the flesh as well as of the spirit But the lesse shall be needfull to bee said of this seeing the whole course of the Scriptures both doctrine and examples as also common reason doth testifie the same that none can proue their hearts vpright if their behauiour be offensiue and euill For doctrine first that of S. Peter doth plainly shew it where he saith If a man after he hath professed a Christian course by acknowledging the forgiuenes of his sinne and the hope of euerlasting life shall yet be intangled againe in his old sinnes and ouercome of them the latter end of that man is worse then the beginning for it had been better neuer to haue acknowledged the way of righteousnes then afterwards to turne from the commaundements giuen vnto him And they that do so are most fitly compared to dogges which returne to their vomite and to swine
grow to direct themselues safely and with holy peace as it were meet for them in such a troublesome world and many waies dangerous as they liue in Some to draw towards an end say nothing troubleth them so much in all that I haue said as the vrging of these speeches All the day long we must meditate on the law and passe the whole time of our dwelling heere in feare Also Whatsoeuer we do eat or drinke c. And Take heed lest at any time there be in any of you an euill heart and vnfaithfull to depart away from the liuing God These and such like places they confesse in their iudgement are vrged too sore and they could else be content with all their hearts to glorifie God sometime and in some parts of their liues as they are able but what comfort shall it be say they when we haue done what we can to thinke yet that God is neuer the more pleased with vs because we know we haue omitted many things which we ought to haue done and committed the contrarie I answer The sense of the places I cannot alter and yet I will not leaue them still in their doubt and perplexitie but for their further satisfying I will not refuse to vnfold them more clearely and helpe them to some stay and resolution And first let them be perswaded of this that there is nothing in these or any such like scriptures which may iustly dismay him that seeketh the Lord in trueth neither is anie lawfull libertie heereby denied to a Christian in such benefits as God hath left vnto him to be inioied onely vnto the flesh whereto we are not debters are we commanded to bidde battell and that so farre as of vs fraile men but yet indued with Gods spirit may be performed Yet more particularly to speake to them I dissemble not my meaning plainly to be this that if any time of the daie or part of our life we thinke we may take any libertie to euill and sinne no not then when we haue before beene best occupied for after such times commonly doe men most giue themselues the bridle this cannot be done without manifest contempt of these scriptures consequently of the maiestie of God who knowing what is best for vs hath thought good thus to direct vs. And yet alas how common this is in many which goe for good Christians we may see with griefe who as though God had giuen them some times to offend in and some liberties which in his worde are condemned which were to make him saie and vnsaie and to denie and affirme the same things I say as though it were thus they do by euerie small occasion let loose the raine to licentiousnesse and yet I denie not but that they doe many things commendably But what doth that auaile them For as dead flies doe cause to stinke and putrifie the ointment of the Apothecarie so some ill parts of life and dead fruites mixed with commendable vertues do spoile them of their vertue and beautie that they haue no fauour in the sight of God neither giue they any sweet smell or sauour vnto men and as the leauen though it be but a little doth sower and leauen the whole lumpe of dough so some strong corruptions being suffered to beare sway in the life doe corrupt euen that which otherwise would be good For as it is a bleamish and deformitie in nature to see in a mans body one eie or legge small and the other great so if there be not proportion and agreeablenesse in our liues betwixt one part of it and another it is an vtter deformitie in the whole They thinke it harde to be bound they saie to bring particularities of their liues vnder examination and themselues to be held within the compasse of anie such rules as should debarre them of anie libertie which they shall thinke good for them and that it were too foolish for them to thinke necessarie and too seruile to obey follow them But let them remember what they said that they are willing to do what duties they can and then let them heare me what seruitude it is I lately set down that is only a stopping of the course of flesh and our owne corrupt will and affections the which yet if we liue after we shall die and be cut off from our inheritance with God and with Christ Indeed by these meanes we should bridle many passions of pride loftinesse swelling and breake off many boisterous outrages which rise vp in vs as wrath frowardnesse heart-burning and quench manie fierie darts of concupiscence vncleane lusts and wantonnesse with other such fonde and dangerous delights which lead men to destruction and cleare our liues season our tongues with Christian talke as well as clense our hearts And is there any man which reioiceth in the name of a Christian who would haue his libertie in these euils What did I say libertie nay who would become a bondman for to speake properly and truely that is bondage in the highest degree to his owne intemperate affections and desires As for the varietie of good liberties which our most mercifull God hath betrusted vs with which are both manie and comfortable in themselues we may vse them all in the Lord so that God haue his honour thereby but whiles we take our part in them the Lord may not lose his part due to him in a worde whiles we vse them soberly and with care not to offend and that nothing be done against knowledge and peace therein And is not this sufficient and enough for all men which are the Lords I am sure when men cannot be content to keepe themselues at this staie as they pay dearely for euery stolne libertie so they must say when they haue had their mindes satisfied after all The godly life excelleth and sing the dolefull song of them who haue learned it somewhat too late by their wofull experience that Measure is a treasure when their mirth is at an end For doe we not see that when Christians haue walked in a good course for a time and after haue begun to shake off the yoke of obedience and haue againe sought libertie to the flesh alledging this What must we be alwaies pent in to looke to our waies see we not I say that God hath in some houre or day giuen them vp into their owne hands in haste and rashnesse to run with greedinesse to the fulfilling of their hearts desire which they haue sought and in that one houre to lay a foundation of sorrow for many yeeres after But haue they afterwards in like haste and with ease returned againe Nay then they must haue shewed themselues wiser than some who were wise and more strong than Sampson the strongest in his time who after he had prostituted made himselfe a sot and slaue to a base mistresse recouered not himselfe againe vntill he had ground in the prison like an
are so hereditarie that they cannot The second cause A cause of the former cause Prou. 1.32 Mat. 20.21 The third cause Psal 73.12.13 The fourth cause which is compounded of many The fift cause The last cause The first remedy The second remedie An euill heart marreth all The third remedie VVith watching there must go feare of offending 2. Cor. 7.2 Deut. 5.29 Pro. 28.14 Psal 19.14 Note The fourth remedie compounded of many The fift remedie The sixt remedie Perswasions to vse this direction The first The second perswasion An admonition or caueat An admonitiō that this direction be neither left off nor vsed for custome onely The wicked haue no part in the priuiledges of the faithfull Some of them proper to some of the faithfull in respect of their calling Three reasons why this doctrine is handled The first reason The second reason The third reason Prou. 8.11 The kindes of the priuiledges Luc. 12.32 Luc. 10.20 1. Ioh. 3.1 Ioh. 1.12 1. Ioh. 5.13 Mat. 16.24 Rom. 1.17 A Christian may haue better assurance of his saluation then any man can haue of the things he holdeth in this life This priuiledge is the greater seeing the longer we enioy it the better we know it 1. Chron. 28.7 God requireth nothing more then an vnfeigned care to please him Obiection against the sure holding of this priuiledge answered On cause of doubtfulnesse is the neglect or carelesse vsing of the meanes whereby faith is confirmed A second cause is distrust Ps 77.9.10 Ioh. 10.28 Rom. 5.5 This priuiledge is the greater for the ioy it bringeth 2. Cor. 5.1 Reu. 14.3 This priuiledge is the greater by considering the woe of the reprobate who want this Luc. 16.24 For want of the ioy of this priuiledge the vaine delights of the world are hunted after This priuiledge is yet greater seeing it may be inioyed dayly and to our end God hath a speciall care of his euen in this world Rom. 5.5 Ps 30.6.7 Luc. 13.34 Deut. 32.10 1. Tim. 4.10 Mat. 10.30 Ps 1.3 Ps 23.1 Rom. 8.31 1. Sam. 2.30 Ps 1.1 And in this safety they are when his anger is kindled against others Ps 2.12 Beholde the greatnesse of this priuiledge in one part of it Hebr. 1.14 Namely the honour that they are in thereby The greatnesse of this priuilege is set forth also by this title that Christ giueth them of being called not seruants but friends Ioh. 15.15 Also in that we are sonnes heires fellow heires with Christ Rom 8.17 Exod. 19.5 Furthermore the godly are the treasure of the Lord and therefore the delight of his heart The godly are also called kings for their honor Exod. 19.5 1. Ioh. 5.4 God will continue this honour to them The wicked haue no part in it Luc. 1.28 Whom God once loueth he loueth vnto the end The estate of the poorest child of God is farre better that the best of the vngodly Experience teacheth the trueth of these things Eph. 3.19 2. King 6.16 Psal 34.7 Why they inioy not this constantly Note Men not knowing or but faintly beleeuing the liberties of the children of God depriue themselues of much comfort that they might constantly enioy Note Rom. 1.16 Iam. 4.6 1. Ioh. 4.4 All the priuiledges of the godly are no more then God saw needfull for them 1. Pet. 1.6 Psal 87.3 Rom. 5.5 Heb. 11.6 1. Ioh. 3.3 Reuel 2.13 The first branch of it They haue grac to liue well Mat. 11.29 2 Pet 1.8 1. Tim. 5.10 Ps 119.1 2. Ps 1.2 Luc. 11.28 Ps 84.2 Phil. 4.13 Ezek. 36.27 The reason Why some good people inioy not this Ps 77.7 1. Pet. 5.7 God hath not taken care of his to leaue them in the midway Ioh. 14.18 The beleeuer shall be set at libertie from his speciallest sinnes Obiection Answer 1. Ioh. 3.23 Ps 130.3.4 What the libertie of a Christian is that he may and ought to attaine vnto No wicked man can liue godly Rom. 8.7 Rom. 7.9 They may be kept from great fals Pro. 19.23 Ps 119.10.11 Psal 119.110 Examples thereof in the old Testament Iob. 1.2 Heb. 11.13 Examples in the new Act. 16.1 The freer from sinne the freer from punishment They may serue God with ioy and delight The want of delight makes godlinesse wearisome Iohn 4.34 Mat. 11.29 1. Ioh. 4.5 Deut. 12.18 Deu. 28.47.48 In all kindes of particular callings Col. 3.23 Ps 119.14 Luc. 1.75 Mat. 6.21 Ps 119.16 Hebr. 11.6 The Godly much troubled with rebellion though they serue God with ioy Obiection Ps 51.5 Rom. 7.23.24 Answere Ioh. 8. Rom. 7.24 Note Ps 87.3 Ps 84.11 Note Vnruly affections interrupt euery good course entred into By not curbing the old man we offer wrong not to our selues onely but also to the Maiestie of God An vnualuable priuiledge to forme earthly businesse with heauenly minds The godly finde a strife between the flesh and the spirit for three causes No Christian while he fighteth with sinne and satan though he receiue many and great wounds yet not giuing ouer can be said to be vanquished Examples Iob sinned of frailtie not of set purpose The weightinesse of Iobs affliction considered argueth his patience to be greater then his impatience Iam. 5. Peters deniall of Christ was onely in word his heart not consenting The causes of it were two Rashnesse and feare of danger Peters faith neuer lost Matt. 16. Luc. 10. They that are honored of God are most honourable 2. Tim. 4.7.8 This and all other priuiledges are no more then euery Christian hath need of to passe through this vale of teares The 1. point If any beleeuer be turned out of a good course he may boldely returne 1. Ioh. 2.2 We offend him highly if we doe not Ier. 8.4.6 Proofes of it The first The second Luc. 22.31.32 Gal. 6.1 Mat. 18.22 Ezech. 34.3 1. Thes 3.13 What a benefit this is Iob. 33 23. This doctrine must wisely be receiued We may not be imboldned to sinne by it Nor sleightly repent on it Ezra 10.1.2 c. Two points are principally to be obserued First Gods mercies are not sleightly to be sought for Secondly when God is rightly sought vnto there ought to be no doubt of obteining mercy Experience teacheth how such haue languished who haue wanted this benefit Iudg. 2.4 1. Sam. 7.4.6 Reu. 2.4 No greater comfort than this to a poore sinner God is highly honoured by this doctrine The hard-hearted haue no benefit by it Ps 43.5 Iohn 8.36 It is to be lamented that the poore Christians should loose this benefit Math. 18.10 Zach. 2.10 The teacher is many times more in fault then the learner The want of seeing the bountifulnesse of God is the cause of great and continued heauinesse It is pittie that any doe arrogate it to themselues vniustly that which belongs not to them Exod. 34.7 It is a great priuiledge to vse the helpes which God hath giuen to his And namely praier Ioh 15.15 Mat. 7 7. If we know how to pray Also it is a goodly priuiledge to be
but this which I say is the lesse beleeued and regarded seeing many and those as great sinners as most others are as merie or at least as farre from any wound or sting of conscience as any which a man would thinke were not like to be if they were in such depth of miserie Let them know they haue little to take comfort in that for as I haue said this is so with some because they neither know nor beleeue this but they lie in ignorance and vnbeliefe and therefore neither suspect nor feare any such thing and so it is with all the world vntill they haue knowledge by the law and Paul sheweth that it was so with him till the law reuealed it to him for so he saith Rom. 7.8 I once was aliue before the Lawe that is I thought myselfe in most perfect safetie euen through this ignorance I say and vnbeliefe it is that this which I haue sayd lieth as dead and not a man of a thousand dreameth of or is feared with any such matter And this is furthered by the vnskilfulnesse and carelesnesse of the Ministers who as the Lords watchmen should awake their people out of their deepe and deadly sleepe when they yet haue oft-times healed the hurt of the daughter of Gods people with sweete words saying peace peace when there is no peace Ierem. 6.14 For with such as by the loue and labour of their faithfull teachers haue been wisely plied and followed it may be seene to be otherwise and there ye may find many though all take not good thereby which haue knowledge of and beleeue these things which bewrayeth the blindnes and bondage of the rest almost the whole world who would laugh out and mocke at this doctrine and make al beleeue that there is no such matter But I haue bin long in this I will now proceede to the next point and shew further how God worketh in him whom he will saue when he hath brought him thus farre The second worke they consult in this case what to doe AFter that he seeth by the doctrine which hee hath heard how the case standeth with him namely that he is guiltie before God of eternall punishment and wrath and seeth not how to escape the same hanging ouer him the Lord directeth him and guideth his heart to enter into further consideration with himselfe of and about his present estate and consulteth what to doe in that his extremitie Neither doth he this lightly or houerly as many after he hath heard the necessitie of that dutie taught him and the same earnestly vrged vnto him but mindeth it seriously and goeth about it as a matter of life and death That God thus moueth him to deliberate in so weightie and doubtfull a case no man neede to call it into question when nothing is well done without it in earthly matters of any moment where the wit of man is the chiefe or only agent and dealer For we know that rashnes doth nothing well how much more then may we think that God will not suffer him whom he meaneth to bring to so great honour as the assured hope of saluation is to goe about it without due regard and consideration especially he dealing by ordinary meanes where they may be had and come by But that he entreth into consultation what to doe it is euident by that the Prophet Ieremy saith with a vehement complaint when the people were called to repentance and the Prophet waited to see what fruit should follow that there was none that said What haue I done that is none entred into consultation about the matter Therefore it is said that the prodigall sonne who resembleth most rightly the sinner and in his returning home to his father resembleth the penitent sinner in turning to God that he did before that come to himselfe and say How many hired seruants in my fathers house haue bread enough and I die for hunger Which what other thing was it then to consider and deliberate what he were best to doe And the Steward questioning with himselfe what to doe when hee was warned to giue an account of his stewardship doth plainly teach this Besides all that hath been said if the godly who had fallen could not repent before they remembred and considered their fall and from whom they were fallen as we reade of the Church of Ephesus and Peter before he wept bitterly remembred the words of Iesus and how he had transgressed against them Vpon all these considerations let vs not doubt but that God draweth his to consult about their estate what they should doe being in anguish and distresse of mind And that they may looke for little good to come of their casting downe and sorrow which by the law is conceiued in them if they doe not in the most serious manner as they be able and as the case requireth thinke and deliberate about it And therfore they whom God watcheth ouer if they be not able to counsel themselues yet the Lord guides them to aske counsell of others as the forementioned example in the Acts and of the woman of Samaria doth teach And in what manner hee doth this what thoughts he hath about the same is not hard to coniecture but euen as other in the same estate mentioned in the Scripture doe testifie namely what he is to doe and whether there bee any hope how hee was bewitched to come to that estate what he hath lost and depriued himselfe of in this his estrangement from God by following and seeking his owne will and foolish libertie he seeth an end is come of the cursed race which he hath runne and that little time which he hath yet remaining will also full soone be gone His delights iests merrie conceits dreames and vaine hope that hee had of long life of promotion increase of riches of good cheere with his companions or such like alas they are gone he is ashamed to thinke what deceiueable pleasures they were And as for safetie and sound peace he seeth how farre off from them he is He seeth that his former life will be called to an account and is alreadie And although he thinketh of delaies excuses or other vaine shifts and deceiuing of himselfe yet he seeth that these cannot put away the deadly remembrance of his wofull estate especially when hee considereth that God will not be mocked nor his word be frustrate which hath bewraied his miserie He will therefore consult no longer with flesh and bloud as he hath done but putteth away all fleshly and carnall shifts and holds and by Gods gracious direction taketh counsell by the knowledge that hee hath and considereth that no man can come to Christ if the heauenly father draw him not by his spirit And therefore although the sorrow of hypocrites vanisheth away and commeth to nothing yet by Gods gracious working in him it becommeth an occasion of humbling and breaking of heart vnto him and of much other good as
him that he could neither by feare nor shame neither by allurements or perswasions before that be brought to abandon and waxe wearie of them yet now he disclaimeth and cryeth out of them and in an vtter detestation of them saith as Ephraim said of Idols in which she had so much delighted What haue I to doe with them A thing all may see to be verie admirable A man to forgoe that which he loued best of all yea better then life it selfe for how many lose their liues for their sinfull pleasures yea and that willingly and readily only for the hope of that which as yet he hath not is it not admirable and must not that hope thinke we be sure and certaine though in him so weak as yet that they cannot professe it Thus doth the Lord worke in the heart of him who shall imbrace Christ for his Sauiour that nothing shall separate betwixt them It may well be said No man commeth to him except the father draw him by his spirit for otherwise we reade that it is as hard for a wicked man to become good as for the blacke More to chaunge his skin or the leopard his spots And whereas it may be said there are many when they are pricked in conscience for their sinnes who doe thus cry out of them for the time but it appeareth afterwards to haue been but a blast and as it may seeme a sodaine passion which vanisheth away and commeth to nothing I affirme the same and grant it to be so but this is a farre other thing and this worke of grace to forsake all for the hope of mercie and forgiuenes of sinne differeth as much from that rash and sodaine cracke of fearefull crying out of sinne while onely terror oppresseth as cannon shot differeth from the shot of paper the one casting out the diuell for bearing any more dominion in him the other seeming to fray him with bold and lowd words I defie the diuell c. but driuing him away in deede no otherwise then the popish holie-water as may be seene in comparing both sorts together For example though Ahab gaue signes that he forsooke his sinnes by rending his cloathes but not his heart putting sackcloth vpon him and fasting yet he shewed by and by after that al was but a ceremonie by wilfull resisting and disobeying the message of God by the prophet and boldly affirming that he hated him Yet on the other side Zacheus did farre otherwise for how he receiued Christs doctrine he declareth by the fruites following reuenging himselfe for his ill gotten goods with a restoring fourefold and giuing halfe the rest to the poore and Christ also testified of his forsaking and leauing his gainfull vnlawfull trade by open affirming him to be the sonne of Abraham An other example the people whom Samuel perswaded to forsake their sinne for the hope of the promise did not only lament after God but they did in deede forsake it they did cast away Baalim and Ashtaroth idoles which they so delighted in declaring thereby that they found by the prophets ministerie a farre greater treasure that is the mercie of God in forgiuing them their sinnes according to that which is written since but true before euen since the first mans repentance He that confesseth and forsaketh his sinne shall finde mercie But their fathers who made as great profession and shew as they returning to God and seeking him early yet they did but flatter him with their mouth and dissemble with their tongue for they were not faithfull in his couenant But these shall suffice like vnto the which there are many more Let it be graunted therefore that this is a mightie and admirable worke of Gods spirit which thus perswadeth this sillie soule which is trauailing hard to finde peace rest vnto his heart thus I say to bid farewel to his sweetest delights for the hope of the gaine that is set before him For these two goe together highly to esteeme and prise the promise of life and happines and for the same to despise and set light by the things which were best beloued And yet this as impossible as it is to any other in those whom God chooseth out of the world he worketh it as sensibly as we may discerne the wilde beast to be tamed and the cleere and sunshine day to be ouercast and darkned For God kindleth a feruent desire longing after that glad tidings namely that he will freely bestow it vpon him that thirsteth after it till he hold and inioy it as his owne And that which S. Paul saith of himselfe that when he began to see the beautie of this blessed message he counted those things losse which had been vantage to him yea very doung for Christs sake that he might win him the same is verified in all such as I now speake of euen whosoeuer he be and then he is truly come home no more to be cast off or forsaken of the Lord. And this gracious affection is thus riuited into him and as it were writtē with an adamant pen neuer to be rased out any more to the end it may alwayes after remaine and be found in him after experience as it standeth with great reason it should euen as it was with Moses when he was of a ripe age full fortie yeares old he did shew the fruite of it as many other wayes so this one that he refused to be called the son of Pharaos daughter and to inioy the pleasures of sinne for a season And when this worke is wrought in him that he forsaketh all things for this which he seeketh and so highly priseth it then he is fit to apply it as followeth which is the last worke The seuenth worke they apply Christ and his promise FOr by the doctrine of y e promises which he heareth or hath heard published and preached vnto him he draweth his hart to applie thē to himselfe and to fasten vpon them as his owne euen as if they had bin properly made to him he perswadeth him by that which he heareth no longer to feare God as a terrible Iudge and so slauishly to abide in his former bondage as one in danger of damnation stil and vnder the curse but sealeth vp his saluation in his heart and maketh it as effectually his as any bargaine is made sure to vs when he who sold it hath sealed it vnto vs or giuen earnest thereof And therefore it is that the Scripture doth so often vse this phrase of speech We are sealed vp by the spirit of promise and by the spirit of our God to giue vs to vnderstand that as nothing is with greater securitie assured vnto vs then a writing sealed so there cā be no surer way for a man to hold this redemption and saluation then by hauing it sealed vnto him by the spirit of God who onely knowing the minde of the father and of the son
and to thinke that as the gift of faith is most excellent so there cannot be too great helpe yeelded to the weake in directing them to come by it Concerning the first therefore although I haue by sundrie tokens shewed who are the children of God and how euery faithfull Christian may iudge of himselfe hereby yet for want of experience and by vehemencie of temptation they cannot so boldly and confidently rest and stay themselues by generall doctrine nor applie it to themselues those I meane which are weake Christians yet such as haue attained communion with their brethren in faith and godlines therefore though the aforementioned properties of true beleeuers may be cleerely seene and discerned to bee in them and they themselues also will confesse that they haue been staied saue in temptation and that some of them oftentimes haue found singular comfort in Christ and desire much to be with him yet soone they are driuen from their hold and caused to suspect their comfort to be a vaine fancie and so fall into much feare and doubting that they are none of the Lords They must know therefore that seeing there is no shadow of changeablenes with God that it is their owne weaknes so to think as the Prophet confesseth of himselfe in the like case after he had long wrestled and stroue with that temptation for he that hath been assuredly perswaded of Gods loue toward him at any time in his whole life ought not to cast away his confidence after nor suffer himselfe to be depriued of it being his chief treasure But though this may be a stay to a weake conscience who is sometimes afflicted in this sort yet I say further that seeing hee cannot be satisfied till his doubtfulnes which by all his might he seeketh to subdue be remoued and his soule set at libertie againe by some new light in Gods promises therefore he is to be perswaded that he labouring after and groaning to rest his wearied and heauie heart on these he cannot miscarry nor be forsaken of the Lord in the lowest depth of his distresse For some one or other testimonie and propertie of the new birth shall euer be found in him although hee alwaies feeleth it not neither perceiueth it himselfe whereby it shall be manifest that he liueth to God the life of God euen as hearing breathing mouing feeling and such like are infallible tokens of life in the bodie which by many likelihoods appeareth to be dead And if to his owne iudgement it seemeth that all hope is cut off through the rage of the diuell and strength of the temptation yet it is as if a man were suddenly striken downe to the ground with some violent blow and amazed who yet afterward recouereth himselfe againe so that euen he which feeleth not that he hath faith and life is not yet without it seeing hee is not without that worke of the spirit which alwaies accompanieth it although indeede he hath neede of especiall and strong comfort And this is mine answere But if this bee not enough but thou wilt marueile why God doth thus deale with thee and suffer thee to fall to such depth of doubting sorrow and feare although he loueth thee yea and that after thou hast felt such comfort to thy conscience I must make mine answere more full and large for the further satisfying of thee herein I say therfore although this be by the wise prouidence of God that many of his truly begotten children who therefore haue had sound comfort in Christ doe fall sometimes and that very dangerously and do greatly wauer and doubt oftentimes and so become vncomfortable which the Lord disposeth least by their sudden chaunge from so damnable and vncomfortable an estate to so happie and ioyfull they should bee lifted vp and conceited and so become secure and presumptuous the forerunners and causes of a fearefull fall yet this is certaine it ought not thus to be on our parts for it is as I haue said before a weaknes which must be withstood and ouercome For the attaining whereto the occasion of this doubting in him who hath once beleeued must be searched out and so remoued which ordinarily is our own infirmitie neglect of dutie and sleightnes in the manner of performing the same or some particular sin also pronenes to sinne a nourishing of the same and strength of it or long lying therein whereupon the tender conscience feareth that his former comfort was but deceitfull and vaine and so doubteth of his owne estate For the right remouing hereof this is duly to bee considered that as the roote of our comfort in Christ is not the strength of our Christian life so the weaknes herein ought not to breed doubting of our saluation by Christ But for as much as all our comfort standeth in this that God who iustifieth the vngodly hath freely giuen his sonne and in him is reconciled to vs who so heartily desire his fauour hauing been his enemies and hath by his Gospell called vs and by his spirit wrought in our hearts a sure perswasion hereof wherby we which were dead in sin are made aliue to God so are new borne and therefore begin to be chaunged first in affection and then in conuersation by little and little Therefore if we haue this assurance of our new birth though there be in vs much weakenes of the spirituall life yet we ought not to doubt whether we be Gods children seeing he that is new borne can neuer die But rather wee are to remember first wee are but children and therefore weake Secondly we are very subiect to many spirituall diseases some such as take away sense of life and therefore wee must seeke to be cured and not despaire of life because it is certaine that no such can perish So that if we see that we haue turned our harts from our christian course offended God or which is more if we haue suffered our selues to be seduced any manner of way we must not despaire or doubt of the safetie of the whole person when any one part or member is distempered and ill at ease but cure it and labour to restore that to health againe as if it be thine heart thine eye thy hand or any other part which hath offended resort thou to the Phisition Christ Iesus make thy complaint that thou art heauie and wouldest faine returne againe from whence thou art fallen and be confident for his owne promise sake who calleth with stretched out armes saying Returne thou which wandrest and thou who wouldest finde ease and comfort come vnto me and I will refresh thee beleeue in me and I will satisfie thee in that which thou hungrest for Now if they who haue fallen and offended God may turne home againe to their first husband with good welcome shall not they much more be beloued of him and therefore comforted by him who haue not prouoked him but are onely held downe through feare
Prophet by his example teacheth them in the like case whilest it stoode free from the disease of temptation when they found comfort in the spirit through an acceptable measure of faith Further the triall of their faith is likewise to be taken by those fruits which are euident to the eye of others who can iudge more sincerely then the afflicted themselues whose vnderstanding is much altered by Sathans terrours And here as in fittest place I alleage the strong faith of the woman of Canaan when Christ seemed to giue her the repulse vtterly yet she would not be moued from her faith when firie darts were thrust into her three or foure one after another The same I say to other their obiections of like sort as I haue said to these As when they reason thus against themselues that they do not liue as Gods children doe nor so holily as God requireth and therefore they cannot haue such comfort as they haue What then are they reprobates haue they no grace because they want that which they would haue Ought they not to consider that they being the Lords plants take not their full perfection at once but according to the nature of a plant require a daily watering and dressing whereby in the end they attaine to a full growth in Christ Oh but they feele not the testimonie of Gods spirit which might assure them I answere neither doe any of Gods children at all times feele it but that they may see their owne frailtie God doth as it were hide himselfe sometime for a season as the mother doth from the child to try the affection of it to her that they may with more earnest desire mourne for Gods wonted grace and when they haue obtained it againe may with more ioyfulnes of heart praise him and yet God doth not withhold comfort from his many times when they walke heauily who if they could giue credit vnto him may assure themselues that they may liue in safetie vnder his protection all the day long but their owne frailtie and the vehemencie of the temptation which oppresseth them diminisheth the feeling thereof But patience and constancie with a resolute mind to beare Gods triall will bring a good end yea and by the meeke going vnder Gods hand in these they shall learne experience afterward to wade thorough greater and yet in the middest of them to haue hope that shall not make them ashamed And thus it may appeare that although the weake faith of Gods deare seruants may be many waies assaulted and their saluation by meanes thereof to their feeling be doubted of yet that such are vndoubtedly the Lords and cannot be taken out of his hands because they are not destitute of faith as I haue proued whereby they apprehend Christ though weake and which hath brought vnto them much comfort in times past though for a season the Lord working all for their good it seeme to them farre otherwise And of the former point of this second head or generall part of this treatise that is how the weakest of Gods people are to be vpholden in vehement temptations thus much be said CHAP. 9. The difference of beleeuers from them that are none NOw followeth the second point wherein for the cleerer manifestation of that which hath been said I must now discerne from the former sort such as haue great shew of faithfull ones and beleeuers and yet are nothing lesse and shew that the weakest Christians of whom I haue spoken may see their estate apparantly different from theirs who yet come neerest of other vnto beleeuers and then answere some doubts which I know doe sticke in the mindes of diuers about this matter And first whereas some may maruaile that I in the describing of Gods children haue not rested in these as infallible markes thereof namely 1. sorrow for their miserie 2. confession of their sinnes to God 3. feare of his displeasure for the same and 4. desiring some kinde of amendment of life seeing they are also in them who are effectuallie called of God I answere I haue followed the Scripture herein and that I haue in shewing who are the Lords made mention rather of those graces of God which are properly belonging to the faithfull then of them which may be in hypocrites and hollow hearted professors Seeing we finde both by Scripture and experience that these forenamed affections and many good and commendable vertues as they seeme to be may haue place in those which doe not appertaine to Gods election For a man may be much burthened with the weight of his sinne his conscience terrified by the spirit of bondage he may be pensiue afterward for his sinne committed and wish it were vndone afraide for the punishment and may promise amendment and walke heauily and expresse it by outward signes and yet not released nor set free from that which he feareth So the same person by the hearing of the promises of the Gospell may finde ioy and delight in the glorious tidings which it bringeth and take sensible pleasure in the exercises of religion He may haue a taste of the life to come as Balam he may reuerence and feare the Ministers of God as Herod and begin to amend some faults in his life as hee and others of whom wee reade in the Gospell did and yet for all this though fearefull to thinke of not sealed vp to saluation euen thus farre a man may goe in the profession of Christian religion and yet a stranger from the power of faith from the life of godlines and from that which accompanieth both I meane a good and peaceable conscience Of the which argument because much is written and where the Gospell hath been preached of some places I may speake of mine owne knowledge it hath been often handled and largely I thinke I may say the lesse Neither doe I speake that which I haue said about this matter to discourage any but partly to driue them from deceiuing themselues which loue to stay themselues they care not vpon what rotten hold and broken staffe partly to make the true testimonies of eternall life to be more pretiously esteemed of those which haue them and such as are without them to bestowe more diligence in seeking of them For the weakest faith findeth Christ Iesus no more to lose him seeing he hath said that he will not breake a brused reede nor quench the smoking flaxe and the most glorious shewes of godlines and boldest crakes and most loude boastes of faith where yet it is not indeede shall all vanish away in the ayre and come to nothing not hauing any part in him euen as Sauls bragges that God had deliuered Dauid into his hands when he was shut in the citie were frustrated to his owne shame 1. Sam. 23.14 24.5 The which how true it is may appeare not only by some examples mentioned out of the Scripture but also by the liues of sundry in the Countrey who
saying he that hath this hope purgeth himselfe To this I will speake somewhat at large seeing it is a point of great moment and weight It is true indeede that our hearts are made new and purged by faith wee knowing thereby our selues to be made the beloued of God For it is faith in the pretious promises of God which the holy Ghost worketh in vs whereby wee flie the corruptions that are in the world through lust and which purgeth the heart casting out the draffe and filthines which was in vs. And vntill our minds be thus inlightened that wee see cleerely that our sinnes are forgiuen vs and we vnited to Christ and made one with him and partakers of the graces of his spirit wee neuer come out of our selues neither haue any desire to heauenly things but our wisedome is earthly diuellish and sensuall For we being not yet assured of the happines of heauen doe know no better delights then our blind and deceitfull hearts do dreame of here on earth The which though wee see by experience that they are short and momentanie seeing they who haue greatest part in them cannot keepe them long yet we who haue least part in them will neuer forgoe the loue of them vntill we see how we may certainly inioy better which may cleerely bee seene in the poorer sort of people destitute of grace that although they haue no wealth yet it doth their hearts good to talke of it in token that it is the thing which they loue best of all And hereof it is that many thousands through ignorance passe their time in sport play pastime and pleasure accounting that the onely life that is to bee wished to liue deliciously for a season Others in quarrelling contention murmuring debate suites and accusing of their neighbours The most tolerable and honest course seemeth to be the spending of mens yeeres in and about the worldly goods And thus are men occupied although one sort diuersly from another yet all to bee pitied seeing they walke amisse I speake of such as know no better Notwithstanding no one of these can be brought to mislike his course or to turne his hart and delight from it vntill he be assured of a farre better portion No although wee bring tidings hereof vnto them so as they beleeue that it is true and haue great liking of the same yet till they see that it may be their owne they will not so much as goe about the dispossessing of such vnsauourie and fond lusts from their hearts But when they beleeue that God is a plentifull rewarder of all that seeke him and that they who were once no people are now freely made his people and beloued of him which were sometime not beloued then their hearts turne and aske after him then they desire to know more of his will and mind and repent that they were so ignorant before and that so long time and that they drunke vp the draffe of vnsauourie puddles euen deceitfull pleasures when they might haue drunke of the sweet cesternes which were able to refresh their soules with the water of life And although there are many doubtings before they be setled in this perswasion assured of better delights yet they are no sooner resolued of their saluation and what liberties they haue by Christ whereby they are made happie which how it is attained hath been shewed in the former treatise but so soone are their euill harts and affections changed so farre as the iudgement is inlightened and they contrarily affected to that sin which they liked before as seeing now cause sufficient why they should doe so for they receiue from Christ by his spirit both will and power thereunto For faith worketh by loue and so causing them to loue God and for his sake their brethren it maketh them also readie to doe any thing for him whom they loue and therfore to auoide and cast off all allurements to euill and sinne which he cannot abide So that it is faith which purifieth and changeth the heart not as the chiefe and highest cause for that is the holie Ghost as hath been said which at the same time when it assureth vs of our reconciliation with God doth worke this change and sanctification also which is a purging of vs from the corruption of our owne nature and an induing of vs with a new qualitie and disposition of minde whereby wee begin to will well and sincerely to goe about the things which please God and both by the merits and power of Christs death and resurrection Which I do aduisedly mention againe briefly for the weaks sake who shall the point being somwhat hard to conceiue the better vnderstand the one by the other And these two faith and a pure heart cleere and appease the conscience from accusation and checkes and worke most sweete peace and holy securitie Rom. 5.1 For from faith and a pure heart ariseth a good conscience that is a quiet and excusing conscience euen as true loue to God and to our brethren proceedeth from both And these do set on work the will to hate sinne which before it loued and contrariwise cause the affections as feare hope loue ioy c. to be well ordered in such sort as the whole man is carried thereby euen as the chariot on the wheeles agreeably and the heart being thus renued doth worke that glorious repentance in vs a thing much in speech amongst professors of the truth but little in vse or set by being both a purpose of the heart Act. 11.23 an inclination in the will Psal 119. vers 44 57. and a continuall endeuouring in the life Act. 24. vers 16. to cast off all euill and to obey God both inwardly and outwardly according to the measure of knowledge in euery one For when we are sanctified wee are deliuered from the tyrannie which sinne had ouer vs into the libertie of the sonnes of God to walke righteously and obediently that we receiuing new increase of grace from Christ daily may hold fast the same libertie vnto our end This I haue said seeing it maketh way to the renouncing and forsaking of sinfull life and to the practising of the contrary of the which more shall be said anon it so necessarily following the change of the heart and for that the reader may the better see that if he can finde his heart to goe with this doctrine and that he hath a part in it he may be assured that all that I shall speak of hereafter being of the same kinde and necessarily depending vpon it shal the more easily be receiued of him to his singular comfort and that all men may see whatsoeuer the wicked world doth glorie of that without this effectuall clensing and purging the heart there is no sound repentance and currant and true fruites of amendement to be found amongst them And this though all true Christians cannot expresse as I haue
to these obiections Now as I haue promised I will shut vp this part of Christianitie concerning the renouncing of inward and outward euils concluding what infirmities the godlie shall be subiect vnto which shall both sufficiently proue that they count not themselues without sinne as they are charged by many yet for all this that they are not companions with the vngodly in harbouring and nourishing these worldly lusts and vngodlines which I haue spoken of The lesse shall neede to be said of this seeing it may and that not obscurely bee gathered by that which hath been set downe both that they doe not with the Puritanes dreame of any such perfection but that when they haue done all they are vnprofitable seruants and say with the Apostle Oh wretched men that we are and also further then they are glad to be ruled by God they feare the same falles that others doe But because they are not al spiritual that is spiritually minded wholy and altogether as they are not wholy flesh that is corrupt but both these contraries fighting together as the Apostle saith one against the other are in their soules therefore it commeth to passe that they are subiect through this concupiscence and infection which is in their flesh both to the diuels suggestions and delusions of the world and they may bee caried after diuers and strange lusts and to commit outward sinnes one after another further forth then by the grace of Gods spirit their corruption be bridled held backe and subdued But if that grace bee quenched or quailed then euill desires are kindled and gather strength to bring foorth fruite accordingly And this may be yea and no doubt is the estate of the many of Gods seruants such especially as for want of good experience and acquaintance in the Christian life and battaile are more easily deceiued and beguiled then others are And hereof it is that many haue been ouertaken and oft doe slide and fall daungerously and are carried from keeping a good conscience and from well doing And diuers commit those sinnes which they had long abstained from hoping that they should neuer haue fallen into them any more But what then Are they therefore like to the sundrie sorts of the former wicked ones of whom I spake before No nothing lesse for either they are wary and watchfull against them before hand least they should fall and it is their greatest care that they may not fall into them or when they see how they haue been ouercome and deceiued they lay it to heart by and by bewaile it and are much humbled to see how they haue been circumuented and cannot be quiet whiles they seeing God offended are not reconciled to him againe And on the contrarie if they preuaile ouer their sinnes and hold vnder their affections and keepe their consciences excusing them that so they may walke with God and abide in his fauour then are they more ioyfull then they who haue all that their hearts can wish And although all haue not the like knowledge how to doe and goe about it yet it is the earnest desire of their heart to haue it so In token whereof euen the weakest which are new borne are heauie and cannot be comforted for that they see continually how they haue displeased God And to this purpose I might say much more whereby all that can iudge may see that these sinnes are of infirmitie committed by them and that they are haled and drawen to doe such things as in no wise they would when they are come to themselues and when the spirit of God ouerruleth and subdueth their loose and ranging affections neither would they haue been carried after them euen then when they were haled to the committing of them but that they were weake to performe that which faine they would haue done I say who doth not see that these men sinne not like the other but in such wise as the best and dearest of Gods children in all ages haue done who neuer fully satisfied themselues no not the best of them in that which they did And this is properly sinne of infirmitie when partly of knowledge but more through frailtie an offence is wrought to the displeasing of God and when of such an one it is committed as because he hath his heart sanctified would not doe it and yet because the power of corruption at that time is greater in him then the strength of grace therefore he was ouercome of it and forced to yeeld to it But I demaund whether any such combat or conflict be found in the vngodly workers of iniquitie in them of whom I haue before spoken Haue they feare before the sinne committed least they should fall into it But by what signe doe they proue it and by what reason can they perswade it who neither watch against it neither haue their hearts out of loue with it nay they are so farre from striuing against it that they are set on fire to commit it and would hate him deadly which should earnestly disswade much more withhold them from the committing of it or doe they after the committing of it bewaile it for that God was offended thereby and for their vnkindnes against his maiestie and for his dishonour thereby It may be for feare of hell and damnation if they be neerely vrged and least it should come to light and so bring reproch and punishment vpon them They may bowe themselues like a bulrush for a season Which kinde of men that I may prooue it to be true which I say of them when that pange and qualme is ouer are not onely mery and quiet againe when yet they haue no word of comfort from God but are readie to the like sinne againe yea and many of them commit it againe indeede a little while after But will any call this wholesome and Godly sorrow which bringeth repentance Alas it is as farre from it as is the East from the West Neither haue they any strife or combat before or after the committing of sinne as distracted in themselues for that which they haue done or fearefull least they should commit the euill which they goe about further then this that their conscience may secretly tell them it is euill but they repell it and will in no wise heare the same And therefore they sinne not as Gods children doe that is by infirmitie And thus much for answere to the former questions And of the first part of godlinesse also of the life of the beleeuer this be said CHAP. 12. Of the keeping of the heart once purged in it good plight afterward NOw I hauing shewed how God maketh the heart new and changeth it before it be fit to be imployed in well doing and in bringing forth fruites of amendment and also how it being changed renounceth euill both inward and outward we must know how to keepe it in good plight afterward that so we may
preached that Papists and Protestants disagreeing in fundamentall points of religion may yet agree together and be saued and such like Many also waxe secure and slouthfull and that in no common sort and otherwise blemished daungerously more then with common frailties and are not for the most part roused vp but by some of Gods sharpe chastisements as in taking away their deare friends from them afflicting their owne bodies with some sore sicknes diease and feare of death their minds with darknes and ignorance feare of Gods wrath and heauines which they thought sometime should neuer haue taken hold of them The vse of the which being learned by the word they are much checked and humbled to remember their boldnes pride and other faults and somewhat quickened by a liuely hope that God will againe bee intreated also their hearts bee brought to stoope and bow to the will of God more meekly and readily and not so stifly to stand in their owne conceit as before they did After this manner God is forced to call backe many of his but had it not been better for them without these sharpe corrections to haue made it their meate and drinke before to please him in all things But thus their hearts being inlarged and inlightened they see themselues readilie to withstand sundrie temptations which before they did so hardly resist and gainsay that they found it a continuall irkesomnes and toyle to goe about it or that which was worse through hardning of their hearts they would not see them at all which was a sore blemish vnto them Now these and such like will any say outstrayings in them till God by chastisements call them backe againe that they be not the fruites of an ill ordered heart euen as I said before it is the ill gouerning of the heart that causeth such excrements to come from it and such disguising of the person in whom it breaketh out so offensiuely the which therefore had need to bee looked vnto with all holie and religious care which is the point now in hand And although it bee the exceeding fauour of God to correct such faults in his children and to purge them out and amend them by some fatherly afflictions rather then they should remaine to the vtter ruine of the persons yet had it not been much better that they should neuer haue giuen occasion thereof and that they had been carefull to keepe themselues within compasse as some other of their brethren doe Who though they be not no not the best of others exempt from the common frailties of Gods elect yet doe they so labour to espie hinder and hold their corruptions vnder in secret sifting them and suing vnto God with groanes and requests that they breake not foorth openly to the iust offence of others at least rarely so that it may bee seene they keepe their hearts with all obseruation and diligence more then the other doe And yet for all that hath been said I denie not but that the dearest children of God may possiblie nay easilie as we haue seene and are at sometime holden vnder this bondage by Sathans subtiltie some more then others so that for a time they shall be more drowned in the loue of earthly things or be caried away by those which are sinfull then obtaine a delight in heauenly But by the spirituall armour of Christians if they be once well exercised in it they may and doe thus farre preuaile that they recouer themselues againe and get superioritie ouer their hearts and finde and feele that God is chiefe and all in all with them to delight and ioy in him as I doe not see why it should bee otherwise with any such as haue truly tasted how good the Lord is and then they shall cut off numbers of such earthly and noysome pleasures as they were wont to solace themselues with amisse before they considered more aduisedly of it But will any gather that I doe make so light a matter of sinne whiles I thus speake as though I thought it might be shaken off as a burre hanging on our garment which the holie Ghost saith cleaueth fast to vs and is euer about vs For I know sinne is raging and the diuell is strong as a lion in his suggestions and assaults and hardly gainsaid shewing himselfe as an Angell of light and wee seelie to discerne and weake to resist yet this I must say that the mightie Lion of the tribe of Iuda is stronger and Christ giueth wisedome to finde out his subtilties and greater is the spirit of God which is in vs if wee confidently beleeue and trust thereto then the sin which deceiueth and inticeth vs to the same But we haue not this grace ye will say and therefore what is it to vs we haue had it I say againe so many as I speake of and haue been taught and haue a promise to ouercome by faith and therefore we may doe so still and that better and better euery day the more experience wee haue And although I graunt that these things are hard to such as are not throughly seasoned with the knowledge of this doctrine nor instructed oft and made familiarly acquainted with the wil and louing kindnes of God whose case is much to be pitied and their growings cannot be great yet it is most certaine that where these things are often taught and vnderstood it shall goe farre better with them then with others And they shall with ease get victorie ouer their speciall corruptions as slouth distrust and such like where as they who are not acquainted and seasoned with them shall not haue experience of Gods power in helping them to ouercome the same but be seruants vnto them which they might otherwise haue maistered Examples hereof as we haue many so that of Dauid doth declare it when he was constrained to cry out of it saying Against thee O Lord I offended and did this great euill as if he shoull haue said my sinne had neuer broke out openly in the sight of men if I had not let loose my heart first in the sight of God Such gouernment therefore as euery of Gods seruants according to the measure of their knowledge may haue ouer their hearts I wish might be kept and continued which doubtles although it ouercome not all temptations yet should it weaken them very much and diminish their strength so that the cursed fruites of them should not so easily nor so often breake fourth to annoy them The good treasurie of the heart if it were carefully kept would bring foorth better things If ye aske what my meaning is not that onely in the exercises of religion as prayer reading and hearing we should haue helpe and furtherance thereby to worship God feruently which commodity were not small but in our common actions affaires and busines we should reape the benefit thereof For though it be no common thing to be found in the world yet if men had a continuall
holesome and sauourie drinke are prepared for him how can he but be much heartened and be set forward in a Christian course when he shall be thus reuiued and quickned in his soule with the spirituall duties which by true faith he feedeth vpon and that no lesse sensibly then he eateth the breade and drinketh the wine And yet thus much I will say that if this merry making at the Lords boord were either in hollownes on the behalfe of him that biddeth as it is with many men who inuite other to their table or onely a temporarie and earthly benefit on the behalfe of the receiuer it were not so much to be accounted of but it being farre otherwise namely both in goodnes and perpetuitie a benefit that hath no companion euen a continuall feast it hath therefore great force to stirre vp the partie to honour God And from hence it is that the communicant as one admiring the goodnes and kindnes of God there declared to him and of himselfe felt and inioyed breaketh forth into praises and saith as is figured in Salomon his song O Lord thou hast made me drunke with the wine of thy seller how sweete is thy loue and thy kindnes past finding out What shall I render to the Lord for all his mercies Is it hard now to see is it hard now to iudge how this heauenly banquet doth for the present time and in the receiuing therof or may at leastwise inlarge the heart of the faithfull seruant of God and make him fit for dutie and fill his heart with comfort while he communicateth in the supper with the rest of the faithful so welcome to the Lord who inuited him to it For there he may and ought to meditate on the daintines of the banquet on the loue of him that ordained it on the communion he hath with Christ and his graces and on the outward signes what they assure him of and on the word preached which sheweth him all this All these things with such like he may thinke on and apply to himselfe For although the flesh striueth against the spirit as well herein as in other workes of it yet the faithfull communicant in his measure findeth his heart readie to yeeld vp to the Lord in this heauenly banquet no lesse then I haue said euen the sacrifice of praise and thankes though all doe it not in a like measure And euen so to come to the third point it is of the same force after he hath receiued the Sacrament and inioyed the benefit therein bestowed vpon him to hearten him on and strengthen him to euery good worke euen as a man well refreshed with meate is made strong to labour this Sacrament I say doth after the receiuing of it where right vse is made of it according to Gods appointment through the remembrance and due consideration of the kindnes of God therein offered and reaped easily carry on the seruant of God in a feruent desire of all well doing In all that I say of the Sacrament the wise reader I doubt not vnderstandeth me not that this alone without other meanes and helpes doth this but as the Lord in great fauour to his Church hath prouided varietie of them for it as the weakenes of it doth require as some publike some priuate so he hath made this amongst the rest to be one by the which as by the rest a godly life is much furthered Which I thought very meete to adde because of all other helps to the practise of Christianitie I am perswaded that the Sacraments are least thought or found to be so and that they are vsed for the most part without the benefit which God hath ioyned with them that is in ceremonie onely And this holesome or right vsing of them because it is little seene or inioyed therefore is there such negligence in repairing to them and vnreuerence disorder yea and prophane behauiour in the administring and receiuing of them which is the principall matter that is to be regarded about the Sacrament and looked vnto both of the minister and people But it is not my purpose to enter into this treatise I conclude this point therefore that seeing the Sacraments doe seale vp the promises of God to the faithfull receiuer vnder a visible and infallible signe and againe binde him in reuerence be it spoken to the performing of his couenant and seeing particularly the first Sacrament of baptisme doth ingraffe him into Christ and that other of the Lords supper doth by so holy preparation before he come with such comfort ministring in and at his receiuing and such strengthening of him after worke vpon him as hath been said that therefore the Sacraments are singular helpes for all true beleeuers to growe in a godly life And consequently I say of the receiuers of them as of them which vse the other helpes that he who is not made more able to conquer his lusts and weaken the strength of sinne and is not more hartened to the life of godlines doth abuse them and seeth not Gods purpose in ordaining them Which sinne how seuerely God will punish the Corinthians example doth testifie and proue CHAP. 4. Of publike prayers also of the priuate helpes in generall THe publike prayers solemnly offred to God in the congregation and praising of him with Psalmes is another of these publike helpes In the which if that minde be in vs with the which we haue been taught to come to all holie exercises and so be prepared for them who doubteth but that wee may receiue much helpe by them yea and the better a man is the more he shall profit by them For when the faithfull from God himselfe haue a promise that they shall be heard in all things that are good for them euen the most excellentest and doe then emptie their hearts by confessing their sinnes and with the rest of the godly lift vp their spirits and voices together in praising him is there any doubt but that they are afterward in priuate more cheerefully bent to serue him And in that the ignorant which in the best places is the greatest number take no more profit by them it is not long of the exercises but that they are vnfit to receiue benefit by them and a preiudicate opinion in some that they can take no good by them and therefore partly in ignorance partly in rash zeale they giue themselues to sleight and negligent hearing of them The direct remedie to redresse both faults as farre as in man lieth were an ordinarie able ministerie whereby both the ignorant might besides other good things learne rightly how to vse them and the preiudicate ones which conceiue the worse of them for that they see small fruit to follow of them should be silent and haue nothing to say against them except with the Brownists they will despise all publike assemblies But whatsoeuer the ignorant get the children of God may find especiall good refreshing by them
they are most prone and besides except they haue a wise care to keepe themselues beseeming the Gospell especially in those parts of their liues which lye open to greatest daungers that therein they be best furnished and if they take a foile and sustaine a checke to their conscience yet to seeke the curing and ease of it by due humiliation speedily But this will not much preuaile except their owne hearts haue bene brought to take sound delight in the christian course and waine themselues from that which they shall know to be against it and to be glad to be aduised and directed how to recouer But of this second kind of lets thus much CHAP. 10. Of worldly lusts and namely The loue of carnall pleasure and the inordinate desire of riches BVT further as he findeth best oportunitie he deceiueth vs many other wayes and namely in taking vp our hearts in endlesse foolish and vaine desires of things which we neither can nor ought to enioy as the lust of the heart of the eye and the pride of life and so feeding vs with the ayre euen with most vaine and deceiptfull dreames besotteth vs with too much pleasure-taking in transitorie liberties and commodities of this life which pull our mindes as much from godly duties as they carie them after such vnsauourie follies About many daungerous fantasies he occupieth our heads that we may neglect the seeking of better things especially in the time when we should be best occupied I meane by these all sorts of worldly lusts which are more noysome and daungerous then the euill affections mentioned before though one would think we had litle need to be shaken and distempered with greater then they but rather studie how to make them weakened and subdued in vs. These worldly lusts are lusts of the flesh which belong to the present state of this life and world as the exceeding loue and desire of pleasures riches and estimation or honor c. For if he can fasten our delights on these we are caried headlong as the chariot by wild horses is ouerturned I will shew the daunger we are in by meanes of these worldly lusts in two kinds The lustes of the flesh properly so called and the inordinate desire of riches and cares of the world How a true Christian may possibly be disguised by these I say that he shall be thereby as another man and sometime grossely ouercome of them I will first shew and then adde some remedies against them The first is when he shall be drowned in sensualitie and the sottish pleasure of the bodie so that he is blind and imporent and hath no power to consider what the Scripture saith Fauour is deceiptfull and beautie is a vaine thing And what is the cause of this for it would not easily be beleeued that a true Christian should fall so farre The cause is this that he hauing giuen his heart libertie to desire stolne waters and to count them sweet when he should rather haue loathed and cast them vp as vomite and haue made a firme couenant against the nourishing of such delights and he hauing giuen his eye leaue also to feed it selfe with such sights he was made vtterly blind And that being done his prayers became feeble and weake though sometime attempting it to expell and driue out such sottishnesse but it lodged in him and made him a slaue vnto it Which cannot be plainelier seene then in Sampson a man of great gifts as may be gathered by the storie but made so impotent by the looke of a woman that he yeelded himselfe to her lure most reprochfully and being caught with that which was precious in her became a foole in Israell who had bene wise enough before to rule the whole land And to this bondage doth a man indued with grace bring himselfe when he will not see the daunger which he cannot but know is readie to meet with him For can a man take fire in his bosome and not be burnt No more may such an one who will be caried of his raging lusts looke to be free from great euill and daunger But behold further what goeth with it euen this that he is senslesse at the sight of it when he should rather tremble to behold in what estate he is For besides that he knoweth he doth euill which makes his sin the greater his prayers are lost which he bestoweth about it his burden of conscience is importable the losse of grace thereby is vnspeakeable the griefe of the godly that heare of it vnutterable and the reioycing of the wicked vnsatiable And yet this is not so to be taken as though it could be no otherwise with any of Gods people for many are free from that slauerie who yet haue the same allurements but they giue not place to their vnruly desires beleeuing that which is taught them How deare it will cost them Oh subtilties of Sathan hardly to be discerned and deceiptfulnesse of the heart not to be trusted so soone to let loose not a filthie man or woman onely giuen ouer to euill desires who can do no other but fulfill the same to the vttermost but a sonne and daughter of Abraham who doth loath and abhorre such wickednesse and yet to be taken in such a time that they should be readie to venture vpon that which must needs worke their vndoing and to wish that by the enioying whereof they were better be dead But I must say such do purchase to themselues the iust fruite of their labours for though they may be sealed vp by the spirit of God to saluation for of such onely I speake yet what then Ought they not therefore to be more holy and beware of the least occasions of emboldening them to sinne And of all other sinnes to be most suspicious and fearefull of those to the which they know that they are most prone and inclined and by the committing whereof they are sure that their shame and sorrow must needes be greatest Which two when they are by their iust deserts once brought vpon them they will confesse with vs then that we cannot be too circumspect and warie and that it is no precisenesse to beware of the deceiptfulnesse of sinne at any time or in any place or companie the which grace yet and care was thought to be too much austeritie till they smarted so bitterly for the want of it But euery one can tell that this is true He that standeth furthest from a raging flame is freest from burning and he who goeth farre off from the brimme of a riuer is safest from drowning A word to the wise is more then an hundred stripes to a foole And I pray God that numbers of them who mocke some for their precisenesse haue not oft times iust cause to blush and be wounded for their bold sinning I meane as well the sinne which I now here speake of as other kinds and all for this that
any thing about their businesse and dealings but they shall too easily shew and bewray how farre they be from hauing their conuersation in heauen while they are occupied here on the earth and that it being a thing so common to be vnsetled wounded and sore shaken by earthly dealings and commodities And another great cause there is of this sinne and that is a perswasion rooted in them that no man how godly soeuer he be can go about them with an heauenly mind and that a Christian is not tyed to measure and square out his earthly and domesticall affaires after the rules of Scripture but that euery man is to do herein as he seeth good that he can do such things of his owne head without helpe of the word of God Which opinion is so deeply setled in mens minds through sathans crafty beguiling of thē that the most euen of those who be of good hope are both at home and about their dealings in the world with wife seruant neighbour or straunger oftentimes more like bruite beastes or franticke persons then sober and religious Christians And it may be easily gathered that they tye all religion for the most part to the publike place that is to say to go to the church once in a weeke to do as others do there and to order other matters after their owne discretion So litle do such consider what the Apostle hath taught Whether we eate or drinke c. And againe Do these things as though ye did them not Now when men giue this libertie to themselues not to be directed by God in their most common dealings and when the diuell hath brought thē to this point who seeth not how euery thing which they are occupied about is made a let and a snare to them and becommeth a blocke in their way which they stumble at A man shall not speake to his wife but he breaketh into frowardnesse one neighbour contendeth falleth out with and raileth at another for a matter of nothing and one is vnquiet with seruants vexed at children yea cursing them that euer they were borne impatient and wayward at euery thing which goeth against him fretting if any man saue a penie by him though it be by good and lawfull dealing reioycing if he can pull ought to himselfe from any and infinite other such And this is the life of many yet who is wise to see and marke this but that the diuell may leade the most as it were blindfolded whither soeuer he will A wise man will therefore I hope better consider this and learne to disburden himselfe of multitudes of worldly dealings and businesse seeing they suffer not the mind to be free and to subdue his affections so as I haue before taught him that he may haue them ruled and vnder gouernment in one part of his life as well as in another and about family-matters as well as those which are most weightie Other remedies cannot be set downe but seeing this euill riseth from the heart which is stuffed with sundrie corruptions as distrust too great delight-taking in the world rashnesse desire of getting feare of losing c. that therefore it be carefully kept purged from these and that he be wel armed as I haue counselled before and particularly with that part of the armour which is requisite against this point of Sathans deceiuing him as righteousnes patience such like seeing he who is thus bewitched by him as hath now bene set downe highly dishonoureth God and reprocheth his profession but faith must banish distrust and hope must chase away doubtfulnesse and feare and he must know that whatsoeuer he wanteth of them and such like graces to suppresse the said noysomenesse of the heart so much the greater ought his trauell be till he attaine vnto them and yet when he hath them to stand fast in holding them and if he know not his sinnes to be doubtfulnesse distrust and feare c. let him take to him the sword of the spirit euen the word of God which may clearely shew them to him more particular remedie must be sought according to any particular sinne by well obseruing these in generall Furthermore the diuell taketh occasion by chaunge of companie dwelling and acquaintance to steale away mens hearts from goodnesse as he did thus deceiue Lot and to neglect the vse of good meanes publikely and priuately as the maner of many is and to chaunge religion as they say with the place And no maruell when neither the word of God meeteth with them where they become to awaken instruct and admonish them neither good neighbours to obserue and prouoke them to loue and good works nor to admonish them when they haue turned out of the way but contrarily euill talke and companie is found in stead of them for such force we reade to be in them that they are able to corrupt euen good manners But although they meete not with these yet the diuell taketh occasion by the very change of place to make them change their maners which mightily ouer-weigheth with good men that they sooner gather rust as coldnesse loosenesse c. from other then they shall season them with goodnesse and when they liue not with such as know them to haue bene forward Christians it is a strong prouocation to them and a tempting of them to be like others and to become more backward then they were before as we may heare of many for they shall be set vpon by the wicked traine till they haue found out what is in them that if they cannot draw them to euill they may leade them with despite and reproch Againe when we see how litle account holinesse and christian practise of dutie is in the world either in high or low for the most part yea and that wise men are growne to count it meere foolishnesse and nicenesse to make conscience to do those duties whereunto our knowledge leadeth vs is it not thinke we a strong cord to draw vs after the multitude especially when they who boldly contemne goodnesse shall yet be seene to be merie and lustie and without feare as though they had done nothing but that which they can iustifie and as if there were no feare of the iudgement day at all How mightily he preuaileth euen against the godly by this occasion the example of the Prophet doth plainely declare For when I saw saith he the wicked licentious and to talke presumptuously and set their mouth against heauen c. yea and more then this to vtter it boldly How doth God know it and for all this yet they prospered in the world and increased in riches Certainly I said he haue cleansed my heart in vaine washed my hands in innocencie So that the licentious course of bad men so commonly continued and oft without plagues as to Gods seruants they seeme to be and contrarily their owne life to be as it were a continuall mourning and
a sowing in teares it is no doubt through Sathans malitious subtiltie a sore weakening of the courage of Gods people that they do not grow forward daily from grace to grace But how much more thinke we shall we be imbondaged and kept back from beautifying the Gospell daily in our conuersation if we shall be so vnwise as to like of and ioyne our selues to the companie familiarity of such For then must we grow to be of one mind with them for two cannot walke together as the Prophet speaketh but they must be of one mind therefore Salomon aduiseth vs that we should depart from the foolish man when we perceiue not in him the lippes of knowledge q.d. if he declare his folly that is his wicked state by shamefull sinne and by his speech bewray that he hath no sauour in good communication but despising and scorning knowledge and instruction and hating to be reformed And againe He that walketh with the wise shall be wise but a companion of fooles shall be afflicted that is take part with them of their punishment We reade of Ioseph when he was importunately vrged from day to day by his whorish Mistresse to adulterie that he not onely consented not nor hearkened to her to lye with her but would not so much as be in her companie And that was a speciall cause why Dauid would not go home with Saul when he reconciled himselfe kindly to him and bad him come againe the second time for he knew his Court was full of flatterers lyers slaunderers and malice-bearers But the allurements to ill companie are so forceable the perswasions so many and Sathans sleights so subtill to deceiue euen those who haue some feare of God that they preuaile with too many to their cost while the hope of pleasure profit or preferment doth blind their eyes in such wise as they do not onely quench yea and so grieue the spirit of God in thē that therby they be left destitute of the power and effectuall working of it but also are led captiues by the diuell into many sinnes and are snared in them as the bird in the net that they cannot tell how to winde out For helpe against this let let vs be made as wise as we may by the former counsell and example to shun it but if we be once woond into it common perswasions or ordinarie prayers will do vs but litle good though euen they are farre enough from vs when we be brought to like of such fellowship nay that kind of diuell is not cast out easily but by fasting and prayer c. And yet this is not so to be takē of vs as though the Scripture did not giue greater strength then that these or such like temptations should ouercome vs. For if we enter into the Lords sanctuarie and weigh vpon what slipperie places the vngodly stand and how soone they are cut downe whē yet Gods promise standeth fast for the safety of his euen this one part of armour well handled for our owne defence and wisely vsed against the aduersarie doth set them at great libertie which were so deepely plunged into daunger But it were endlesse to set downe all occasions whereby the simple who wold do wel are hy the diuell beguiled Our outward senses he so poisoneth that we shall haue no right and pure vse of them if we be not well stayed and yet it shall belong before we can espie and see it that one shall not heare that which agreeth with his nature though it be shamefull and euill but he shall be tickled and affected with it often remembring it with liking thereof and pleasing himselfe in thinking or vttering of it be it a foolish iest a secret nip a filthie rime a foolish tale a grosse lie c. till it haue taken such hold of him that he cannot shake it off when he would One shall not cast his eye aside but it shall be as a glasse-window to let sinne into the heart and cause it to be delighted with the beauty of a strange woman and to be taken with her eye-lids nor one shall not see any man earnestly following the world or too seriously occupied about his profits with successe therein and sweete commings in but we are drawne and as it were tickled with the like and so our minds begin to be snared and intangled and itching to be doing where we ought not And so we are ready to be led by occasion in other things innumerable 1 We cannot see our enemie but we haue our hearts rise against him 2 Nor hurt our foote neuer so litle but we curse 3 If a thing go not forward as we would we fret and become impatient at it 4 If we be prouoked neuer so litle we storme 5 If we be told of a fault we swell and conceiue ill Prou. 9.7 6 If we be absent awhile one from another we waxe strange 7 If we be merry we waxe light c. What go we about wherein we may not sensibly and easily perceiue that the diuell is at hand to hurt vs so truly is it sayd that he raungeth about the whole earth to bewitch not the vngodly alone whom he hath sure inough already but euen Gods people as may clearly be seene and felt of vs if we giue him neuer so small aduantage This I haue sayd of some of the lets to stirre vp the Reader to obserue others by them as coldnesse deadnesse of spirit a neare companion to slouthfulnes which causeth men to say A Lion is in the way when they haue quenched the spirite of grace in themselues which sometime made them willing and ready to their duties Then Delay and driuing off good attempts til the season and fit time be past wherin they should either resist euill or do good a common euill euen among the better sort of Christians to let passe the oportunitie and vnder this pretence that they cannot do the good which they would therefore to do none at all whereas we are taught that a word in season is like apples of gold and pictures of siluer so is a thing in season and we haue bene taught not to driue off from day to day To these may be added a carelesnesse in obseruing and looking to our hearts and wayes which grow fast vpon vs a yeelding too readily to temptation whereas we ought in such cases to put a knife to our throate and weane our appetite Pro. 23.2 A common custome and boldnesse in sinning when yet we should feare all our wayes Iob 9. Prophanesse which yet ought not to be among Gods seruants Heb. 12.16 Loosenesse of the eye eare and tongue though the holy Ghost hath commaunded that we should be slow to speake Iames 1. and our Sauiour hath willed to plucke out such an eye Math. 5. and both teach Prou. 15.32 That he who turneth his eare from instruction much more if he should lend it to euill words despiseth his
owne soule Now therefore in so many assaults by so many occasions taken against vs and that euerie day one or other yea many of them by so malitious and subtile an enemy to no lesse danger of ours then the losing of our soules who escapeth vnlesse he be armed What wise man will not prouide carefully against these and such like annoyances And if he know not how yet he will count his labour best bestowed in learning then shall he vnderstand his way aright and know that he walketh in safety And thus doth Salomon describe a wise man saying It is the wisedome of the prudent to vnderstand and his way This I haue sayd that the Reader may see what manifold lets there are first in our selues through the corruption that is within vs and then without vs by the Diuell raised vp against vs which is not perswaded to many as were meete it should that we may see iust cause to be better acquainted with the armour of Christians and other helpes before mentioned by the which onely God hath appointed safe deliuerance from these forementioned lets and annoyances He who shall be found willing to liue after a Christian direction daily shall more easily be brought to feare and so withstand these and like occasions that they disguise him not making him to seeme as other men who feare not God Wherein more specially we must looke to our selues that we wisely auoide and preuent the occasion of these seeing we know how we haue smarted by them and when we cannot altogether auoide them yet to arme our selues by resolute couenant and feruent prayer against them and when we haue bene ouercome by any of them we must see it and marke our weaknesse and pray more earnestly and giue not ouer and Gods grace shall be sufficient for vs both to quiet our minds by hope of pardon and to weaken our sinnes afterwards And by these impediments from the constant holding out in a godly life it may be seene that it is no idle occupation to be a true Christian and to continue so and that his worke is not a ceremonious tasking of himselfe with reading some prayers or other things when he thinks good or be inioyned it which yet as litle labour as it costeth men would be neglected oft both of minister and people if they were not tied to it Also we may see what need the seruants of God haue to guard themselues strongly and so to abide as hath bene shewed before and to be acquainted with Sathans crafts and pollicies and by what means they be repelled and resisted And that their temptations are somtime so forcible that they are not subdued and ouercome but giue them a fall into some open sinne for the which cause S. Paul admonisheth that men quench not the spirit 1. Thes 5.19 yea into the same sinne after repentance but to the end they may rise againe by the remedies appointed for them by the Lord himselfe in that behalfe And here we may see therefore how they be tossed as the ship by the waues of the sea sometime aloft in vaine hope and confidence that they are safe and in good estate and yet nothing so and at other times cast downe and plunged into the depth and bottome of feares yea of very dispairing which was the estate of Peter when neither he nor any other when he forsware his maister thought he could haue bene pardoned And this is their miserie that they are euer for the most part caried when they be not well stayed and fast setled in faith and hope into extremities And yet a thing most admirable they are neuer safer thē when they are thus exercised For as the yron that is vnoccupied doth soone waxe rustie and the stone that lieth still is couered with mosse so they if they be not examining and obseruing themselues considering their state watching ouer their hearts fore-seeing dangers comming and learning experience by things past and in such like maner occupied for the time present they waxe barren and vnprofitable euen the best and in time do breake out dangerously And as they are in no estate safer then when they are thus exercised so would not they themselues be put out of that course neither are weary of it though they depriue themselues of many liberties thereby but desire to hold constantly in that well fenced and safe course this being added That they may haue the grace which is sufficient for them Furthermore by these impediments with their like so many and sore the faithfull may see what they are beholding to God how deeply they be indebted to him that for all the rage and violence of their temptations yea so sore as sometime they may commit a sinne of presumption and be in some kind of dispairing yet God sendeth a calme againe and a deliuerance out of their deepest sorrowes and feares For as Iacob wrastled with the Angell and when he was hurt would not depart til he had blessed him euen so the seruants of God haue conflicts with the Lord himselfe who keepeth them downe with one hand and holdeth them vp with the other that so he may exercise their faith that it may not be vnoccupied Last of all by this doctrine of the lets of faith and godlinesse in the children of God that they shine not out so clearly in them we may see that they behaue not themselues in their striuing against sin and in going vnder their afflictions as the wicked do who the more loade the Lord layeth on them the more they murmure and rebell but they when they haue the greatest sufferings they striue to trust in him and in some measure do so and are strengthened with greater power of Christ and ioyfulnes Col. 1.11 Also they though they feele the power and rebellion of sinne as well as the other yet they hate it with a perfite hatred and would not be drawne with the coardes of it at all and so looke to Gods mercy through Christ But the other would not let go their hold of sinne the tast thereof is so sweet to them if they breake off it is against their will and for feare of Gods wrath neither lay they hold indeed of pardon These obseruations Gods seruants may make by this doctrine of the lets and many other such to their singular benefit And what should I say more For it were infinite almost to say all that might be sayd to the like purpose Now it remaineth that in few words they be put in mind that they acquaint themselues better and better with the Christian life and daily delight and solace themselues in it I meane in one part or other of it for it hath great variety For howsoeuer there fall out many difficulties in their liues yet know they that they shall be fewer and weaker as they themselues grow more in knowledge and stronger in faith and other grace
and the pride of life to be subiect to him An honour which Kings and Princes for the most part attaine not vnto for many of them aswell as of others worship the beast and offer to him their crowne and willingly submit themselues to his slauery And this honour which he bequeatheth to his faithfull ones is one commodity and fruite of his provident care and fatherly regard that he hath over them And yet in that there is no end of this but that he will continue it towards them throughout their life and that in more certainty and assurance it is so much the more to be had in admiration whereas in the meane while they who are none of his nor nourtered in his family which is his church cannot inioy the least part of this liberty they cannot beleeue nor be perswaded of any such thing at any time neither dare they promise to themselues that he will be with them and be a shelter vnto them but for want thereof they smart being hardened in their hearts and let loose after their owne desire to commit any sinne that their heart lusteth after euen with greedinesse and that because the lord hath not that especiall care ouer them that he hath ouer his owne beloued ones to keepe them from it This prerogatiue I say the wicked men of the world and vnregenerate not onely haue not while they remaine in that estate neither doe so much as fervently and constantly desire it nor cannot being no more able then the blind man is to see or the new borne child to walke and therefore in stead of these liberties they are still in bondage and for the most sweet dainties of gods children they are fedde with draffe euen with fancies dreames and deceiuable pleasures But contrariwise that which was spoken to Mary the mother of Iesus thou being freely beloued of the lord he is euer with thee afterwards to preserue thee whom he hath loued the same may be verified of all gods children after he hath once receiued them into fauour forgiuing them all their sinns he is with them euer after to watch ouer and care for them that so they may be presented safe before him when he shall appeare for their euerlasting deliuerance By which it may be seene how excellent and how much to be desired the estate of the poorest of Gods children is aboue the flourishing youth that liueth at hearts case or the mightiest monarch or prince that is vnreformed It might seeme therefore that euen this honour that God giveth to his servants which I have already spoken of were enough And I confesse that if I might haue had my choise when I was in the depth of hellish anguish and misery I should not haue asked the tenth part of it the lord hath therefore giuen more then we could haue asked or thought yet these are not all the priuiledges which God hath bestowed vpon his beloued ones as shall be seene For heereby they walke in greater safety then if they were guarded with an army of men yea if whole armies of enimies came against them as against Elisha yet have they more with them then against them For the angels of God doe pitch their tents about them to keepe them And how great a prerogatiue this is they can best tell who beleeue it although they must needs commend it who doe but heare the report of it For they know and haue experience of it who receive these promises into their hearts by faith and beleeue that God will performe the same vnto them who are not at any time depriued of them but onely through their vnbeliefe I graunt that all gods children inioy not this neither say I any such thing but this I say and affirme freely that to every age in Christ both the weake the strong and the middle age there is more granted by God then is inioied of them not that God doth in words seeme to offer that which he meaneth not to performe but because men either know not or beleeue not through sathans malice what their liberties are or if they doe yet it is so faintly beleeued that they are holden backe by euery occasion almost to forgoe and be dispossessed of them Which all must grant to be through their owne fault which may easily appeare to him who is willing to see it thus whereas the spirituall riches which beautifie the soule are the greatest riches and therefore should most be sought after esteemed and delighted in many euen of good hope which will grant this with vs will not yet bestow any more trauell for the same be they neuer so great priuiledges which god offereth them then they did in times past that is with lesse delight and feruency then they shew in following and looking after their earthly commodities They cannot I say be brought to set an higher price vpon the graces of God and the heauenly liberties which belong to Christians then vpon transitory things which soone passe away And this in few words is the chiefe cause why not only earthly minded men attaine to nothing but euen some such as haue receiued the first fruites of the spirit grow not to any great experience what the excellent estate of a christian is and how great priuiledges God granteth many of them to inioy Alas if men tast but a little of beliefe that their sinnes shall be forgiuen them they hardly goe any further to daily proceedings in their faith though they are taught that they should grow from faith to faith and so to liue by it but stand at a stay for the most part euer ready to call into question whether they haue it or no. What are such the better for the infinit good things which God hath in store for his which also diuers of their brethren inioy already in respect of that which they may attaine to but rather as though they were no such they walke either heauily nothing able to beare off the discouragements which they meet with by spirituall helpes and incouragements which they haue not or rather in worse case that is not seeing when they are hindred at all I deny not that the diuill doth subtilely and vigilantly seeke to blindefold them weaken their faith and set manifold stoppes in their way but wherefore haue they beene taught this that the scripture giueth greater grace but that the eie should beleeue it and finde it so then And againe the greater is he which is in them namely the spirit of god then he that is in the world that is the diuill And yet al these other such excellent priuiledges which appertaine unto them are no more then God did see they should stand in need of to helpe them beare the burden of tribulation reproch and other discouragements which heere of necessity must meet with them which would shake them so as they would make them to faint vtterly if they were not vpholden
great part against their will as shall be said afterwards for else they should haue their heauen heere which may not be but as they espy it they giue it no rest but with hearty mislike they oppose themselues and fight against it and because they haue sweetnesse and pleasure in in the Christian life therefore the gainesaying lusts which rebell against that course and striue to hold them from it are neither so forceable as they haue beene neither doe so long time as they were wont hold them vnder But this which I haue said of the remainder of sinne and of rebellion of nature abiding still in the best of Gods seruants I would haue well to be marked for that many will be ready to take occasion otherwise to cauill and quarrel against that which I haue said namely that God hath giuen this priuiledge and liberty to serue him with delight For thus they reason If you can goe forward thus easily in a Christian life that you can take pleasure in it which to so many Godly people is toile it seemeth that you are not hindered nor clogged with the rebellion of the old man which is our corrupt nature but that his force and strength is extinguished and killed whereas the scriptures tell vs farre otherwise and the best men that euer were borne after the maner of men felt it smarted by it and complained of it Therefore say they you set before vs such a Christian as is no where to be found But to all this I answere somewhat more fully than I did before that if it were not for the stirring and rebellion of the old man and the corruption and naughtinesse that cleaueth fast vnto vs we should by many degrees farre exceed the greatest measure of holinesse which we can now possibly reach vnto although we denie not but that through the grace of God we haue attained to somwhat already For as we serue God with delight now and may God be glorified do so for the most part so we should but for the sinne that sticketh fast in vs doe so perfectly and continually without intermission and contradiction as the heauenly spirits do And as our Sauior Christ seeing he could neuer be conuicted of any sinne when he was heere vpon earth as his words prooue Which of you can accuse me of sinne therefore when the Prince of this world namely the Deuill came he found nothing in him which he looked for namely sinne euen so should it likewise be with vs but for this fountaine of spirituall leprosie whereas now we finde through the vncleannesse of our hearts that there is imperfection and weaknesse euen in our best actions that I say nothing of those which are common And although with delight we goe forward in duty both to God and men yet through weake knowledge faith memorie c. through subiection to sinne and Sathan euen the best estate that we can attaine to is with much infirmitie and with iust cause of crying out as the Apostle by his example taught the perfectest in this world to doe saying O wretched man that I am who shall deliuer me from the body of this death So that the olde man is not killed nor his strength extinguished we say no such thing but abated indeed and weakned much aswell as pardoned through the grace and power which wee receiue dailie from our Lord Iesus Christ by faith And this for answere vnto the former obiection whereby it may clearely be seene what I meane when I say that God hath giuen power to vs if we acknowledge and beleeue it to leade a Christian life with delighting in it which though it be not without change full and absolute yet in that it is so great libertie as it is it ceaseth not to be worthily accounted a most great priuiledge as I haue said before For is it a small thing to finde pleasure and the greatest reioycing in the subduing of our euill hearts and in the forgoing of our vnlawfull liberties which other men fight for with tooth and naile and would count their life worse than any death except they might inioy them Nay is it not an high degree of honour that we may from day to day be admitted to reioyce before the Lord in the duties which we doe euen all that we shall set our hand vnto when yet others are so farre off from it that they would chuse to lie in prison all the daies of their life rather than they would be thus yoked as they account of it O therefore praise the Lord all ye seruants the Lord I say who doth so wonderfull things for his for in this is that Scripture fulfilled which saith Honourable things are reported of thee that is which thy God hath done for thee O thou citie or people of God And if it were not so that the Lord hath done so great good things for his people how could that be true which is said in another place of their happie estate that it is better to be a doore-keeper in Gods house because we are there in his seruice and vnder his gouernment than to dwell in the tents of the vngodlie wheresoeuer yea though it were in the palace of Princes If it be further demanded Where are such as inioy this prerogatiue in their liues I say I know no cause why Gods people which haue an acquittance and discharge against the day of iudgement and the wrath to come and haue sound knowledge and assurance of their saluation and of Gods fatherly care ouer them while they liue here I say I know no cause why all they should not haue some good and liuely resemblance of such persons For did they holde fast this perswasion that God hath giuen this libertie vnto them the Deuill who it is which iniuriously deteineth it from them should deceiue and defeat them no longer in the grosse sort and maner that he doth But this I must adde because it is a common bait whereby they are snared earthly pleasures and profits yea though lawfull must be in meaner reckoning with them They are too eager and greedy in their dealings and their hearts especially must be pruned of much drosse rubbish as vnwillingnesse vntowardnesse in the vsing of those helps by the which men may wait vpon God with ease from time to time Also men must thinke it the greatest libertie to haue their hearts readilie framed and disposed to their seuerall duties and be perswaded that nothing is better for them then thus to bridle the vnruly affections which are euery while ready to breake off the best course that can be entred into of them And if we thinke it much to be inioined thus to curbe vp the old man which most hindreth from going forward with delight and readinesse consider what iniury we offer to the Almighty that whereas nothing goeth forward well that is vnwillingly gone about so neither should this worke of the Lord
doe in vs except we should prouide so that much vntowardnesse and awkenesse in Gods seruice which is wont either to breake it off or to be the greatest hinderance therein be remoued or at least resisted Which shall not be hard to doe if we daily consider that he hath promised to make vs fitte for that which he sets vs about and that we beleeuing his said promise shall finde the trueth of it in vs our hearts incouraged our backewardnesse and slougth repelled or much abated as Iosua and other his faithfull seruants haue done which grace if it may be obtained of vs and who doth not see cleerely that it may I meane that all true Christians may obtaine willingnesse and cheerefulnesse in their daily duties doing and to be much freed from the contrary vntowardnesse and vnfitnesse which is the greatest let that can stand in their way if I saie God haue prouided so mercifully for his that they may with delight walke in his waies set themselues to watch against their infirmities and so in their common dealings and actions practise a godly and innocent life and that they may doe earthly businesse with heauenly minds which the vnreformed cannot in the least manner attaine vnto I conclude this priuiledge as the former that the Lord hath in giuing this gift vnto his children bestowed an vnualuable blessing and prerogatiue vpon them and let vs waite for and inioy it and when we faile most acknowledge such weaknesse that we may find release of it from God and if any of his finde it not neither see it to be so it is their vnbeleefe which depriueth them of such a treasure but when they enter into Gods sanctuary they shall see it farre otherwise This were worthy to be harkened after some perhaps will say if we might indeed attaine heereto But what triumph call ye this ouer sathan and sinne when the best of vs are priuy to this that we are carried by them both to doe that which we know to be displeasing vnto God For besides this that some perticular sinnes doe draw vs through the deceitfull inticements thereof the diuill changing himselfe into an angell of light to winde vs in the more subtilely there are also strong corruptions which breake out in vs preuailing dangerously to the hindring of vs from many good duties and that often times as in the examples of Iob Dauid and Peter it may appeare These two obiections of great waight doubtlesse I must first answere before I goe further And first of the formost though they I meane the Godly be not voide of the sinnes which I haue spoken of yet that hindreth not the honour which God hath set them in and giuen vnto them For there is left in the most holy a strife betwixt the spirit and the flesh and that for this purpose by the lord himselfe euen in his elect as the Apostle teacheth by his owne example not that they should perish but partly lest they should looke to triumph before the victory which sathan would most of all wish partly that the best men being priuy to their owne weaknes and that throughout their life might not rest vpon their owne strength but alwaies depend vpon God yea and further also for this cause he doth it that the more hard the combat is and their strife with sathan sinne the more vehement the more glorious might the victory appeare And therefore as it is in warre and battels fought amongst men we doe not measure the victory by any thing done one either side whiles they are contending or skirmishing for the vhemency of the one or the remissenesse of the other neither will we count him a coward who shall be grieuously wounded no although he sometime giue backe like one which is ouercome so as he doe afterwards take heart and courage to himselfe againe euen so in this spirituall fight conflict when we shal see the good Christian to be ouer-matched as it were for the time driuen to hard distresse by sustaining the shame and reproch of some euill action committed or ranke rebellion nourished which is no lesse then if a man should in war loose some member of his body yet must we not thinke that the spirit hath yeelded it selfe vnto the flesh neither hath beene ouercome of it though sore and greuiously wounded if it shall by the feeling of the smart which it tooke by the sinne committed gather againe greater heart of detestation against it and strength and courage by spirituall armour to repell sathans poisoned dartes for heereafter Now of the examples and first of Iob yee will say How could he cry out as he doeth in the third chapter against the day of his birth crie out I say yea howle and charge God but he must needs shew himselfe to be ouercome of the flesh There is no doubt I graunt but that his aduersary the deuill did now make full reckoning that he should fall into very loathsome blasphemy and vtter desperation and it cannot be denied but that he was caried verie farre out of the way But yet as he is not to be freed from all fault so he is not to be further charged then he gaue iust cause forasmuch as the Lord himselfe doeth so determine the controuersie in the end whose sentence no man doubteth but that it was most righteous that although he reprooue him yet of his singular goodnesse he doth not make his fault so heinous but chargeth his three friends as the chiefe prouokers of him to that euill which he did and crowneth him as it were for that in so great a combat by his valiant wrestling he had preuailed yet for our further edification let vs see somewhat more particularly into this action directing our selues by that which the Lord hath said of him I say therefore that Iob sinned many waies but yet through humane frailty For his intemperate speech proceeded not from a setled and constant purpose of the mide but was wrung from the exceeding greatnesse of his griefe and paine which hindred for the time all sense and light of faith iudgement in him For in that he thought he could by no other meanes be deliuered from those so great euils which he suffered but by death it shewed that he did not throughly nor sufficiently weigh the power and might of God In that he wished either that he had neuer beene borne or together with his birth to haue died it must needs be granted that it was a speech of a man little considering what he said but which had forgotten what great mercies he had receiued yea what he himselfe had sometime vttered .i. If we haue receiued prosperitie from the Lord why should we not suffer aduersitie in that he earnestly wished deliuerance from his suffrings but asked it not of God it bewraied a minde in him sore troubled And lastly in that he had regard onely to his owne quiet and ease and thought at that time
death to be the finisher of his sorrowes it might haue seemed to giue him place among the Epicures who take their pleasure whiles they liue looking for nothing after death but that he declared himselfe at other times to be of a contrary minde But all these as I haue said proceeded from mans frailty as we may afterwards heare Iob himselfe to confesse For who doth not maruell in that so great trouble and anguish of his that he vttered not one word either against his wife or against his friends dealing so vnwisely with him and so sore prouoking him as furious and raging men are wont to doe in such a case So that we should not so much maruell that he could be moued to any impatience at all being stricken downe with so many and weighty blowes of sorrow as that he could keepe any measure therein that he neither brake out into rage against them which so vexed him nor into blasphemie against God which sathan laboured most especially to haue brought him vnto Neither is he to be counted an impatient man who doth not by and by resist and ouercome all vexations of body and torments of minde with such strength and constancie as were to be wished but he who so goeth to worke that the hellish spirit in the end preuaileth ouer him and hath the vpper hand Therefore most wisely and fitly to this purpose doth the apostle Iames admonish that in iudging about Iobs conflict we consider not so much what came to passe in the combat and fight as we marke the end of the battell that is to say that God did inwardly vphold his seruant and pronounced him an happie man and though he suffered him to be very grieuously tempted yet neuer beyond his strength which he in most fit time and season did support him with And what one among all the Saints of God hath not prooued and found this true if we marke and consider their words and their liues Let thus much be granted therefore that the flesh raged in Iob and so that he offended grieuously and no maruell for he was a man but yet God himselfe being iudge of this matter he neuer wholly gaue place to the flesh but although it was not without manie wounds receiued in the battell yet the spirit preuailed and had the vpper hand in him Of Peter likewise this is to be said As the Lord Iesus had done much for him and giuen him many priuiledges euen as to other of the Apostles he had done yet in that dangerous plunge of his being the greatest downefall a man would think that euer any good man might susteine he neither sinned against the Holy Ghost neither was wholly drawen from his holde and subdued by Sathan For although he denied in word that he knew Christ yea and that with a curse called for vpon himselfe if he knew him I say more though his conscience did burne within him at the same time yet did not his minde goe with his mouth neither did he change his iudgement with his speech but he was brought vnto it partly by that rashnesse of his which was too readie at hand with him in many of his actions and partly by the feare of that danger which was at hand if he had confessed Christ But in the meane season that spirit which had taught him that Christ was the sonne of the liuing God and so taught it him that he loued nothing more dearely than his master that spirit I say dwelling still in him was not caried to such outrage but either was silent in him not consulted withall as in heady and boisterous affections it cōmeth to passe or els it secretly rebuked the tongue though no such thing appeared And so likewise the faith for which Christ praied that it might not faile nor be ouercome was not extinct in him nor vtterly lost For if it had beene so he would haue ioyned himselfe in familiarity with the Iewes and haue complained that he had all that while beene deceiued of his master whereas on the other side he went forth and wept bitterly and declared many waies how deeply he was displeased with himselfe for that his offence Neither yet doe I speake this of Peter as though I went about to make his sinne small and light which surely I am perswaded did deserue eternall death a thousand waies but that if any haue sinned of infirmity or in any such maner as Peter did and yet besides the vnpardonable sinne one would thinke that none could be greater yet that they should not cast away all hope and so despaire but that they should be perswaded that the way is open to saluation if they haue the faith and repentance which Peter had Of Dauid and others the like may be said but I haue staied too long in these examples I will returne now to the priuiledges and liberties which the seruants of God haue proper vnto themselues from other men that they may not coldly and vnwillingly despise the world and cleaue to the Lord without fainting I trust now the hardest obiection is answered which can be brought against their welfare and prosperitie and that it cannot be taken from them by any subtiltie or malice of the adversarie as it is written The gates of hell shall not preuaile against them and therefore I may be bold to affirme that they hauing their names written in heauen already and this being testified of them by the Lord himselfe That they shal be kept safe vnto the resurrection day that none shall take them out of his hands that they are in great account with him and highly esteemed of him as was said before And howsoeuer the world thinke and speake of them because they know them not yet is their estate most honourable because they are honoured of the Almighty and from the greatest feare of danger they are deliuered Is a valiant and noble gentleman in disgrace because whiles he goeth vnder great perils for his countrey hazardeth his life for his Prince and goeth thorow many hard aduentures he is reported of to be confederate with the enemie when yet he is beloued and renowmed and that for iust cause of Prince and Peeres No more is the seruant of God to be reputed vile and his estate contemptible for that whiles he goeth about to honour his God and in his life to expresse his exceeding kindnesse he is both then and therefore set against by the deuill and his ministers and by their malice and subtiltie drawen into some action which might cause ill report and breed a doubt of his godlinesse when yet his faithfulnesse is approoued of the Lord his God Was Paul because he was buffited by the messenger of Sathan that is after great exaltation and glory a little before now immediatly not only depriued of the feeling of it but brought to so contrarie an estate that he was deeply ashamed to thinke he had beene so high was he therefore
it and after And according to the prouerbe like tree like fruite for a good man out of the good treasurie of his heart bringeth forth good things and the wicked man out of the ill treasurie of his heart bringeth forth euill things This heart of man therefore must be good and holy and pure it must be brought to yeeld and submit it selfe willinglie to better instruction then naturallie it hath been acquainted with that so it may bring forth fruite of amendment of life and be readilie disposed vnto euery good worke But as I sayd that men may not deceiue themselues who for the most part being ignorant about the heart and the nature and properties of it doe thinke that they may liue godlie whatsoeuer corruption doth infect the heart it shall be requisite to know it better and how all godlinesse is but fantasie or hypocrisie vnto the heart be reformed and changed We must haue it clensed and well seasoned and afterwards kept so that it may be no longer an enemie to vs or an hinderer of vs in any of our good actions but contrarilie that by the helpe of it we may dailie goe forward in well doing at least by striuing or after a repulse to returne againe For this we are to know that the heart of man before it be emptied is a dungeon of iniquitie before it be inlightened a denne of darkenes before it be clensed a puddle of filthinesse and that which Saint Iames speaketh of the tongue may much more be said of the heart that before it be tamed it is an vnruly euill If then such an heart be the guide of our life how monstrous and loathsome must that life needes be Hereby therefore it is cleere that the heart must be purged of this corruption as I haue said it must be changed from this nature and custome that when any departing from sinne should be or any dutie to God offered this may not be a pulbacke and hinderer but ready to giue consent thereunto and a furtherer thereof in subduing the corruption of the same from time to time For who seeth not that this were otherwise a toile most tedious yea a thing altogether impossible as oft as we should goe about any good dutie then to haue our heart to seeke as they say and to be set in frame as if an husbandman should alwaies be driuen to mend and sharpen his plough share when and as oft as he tilleth the ground or a Carpenter to grinde his tooles so oft as he goeth to worke but much more seeing the heart is backward and not willing and ready to any good thing yea rather rebellious against it must not all of necessitie the more preposterouslie goe forward But to proceede more particularlie to anatomize and describe the heart and in few words to say much of it we must know that it is ouerspread with vnbeleefe deceitfull vnruly loose hardned wilfull vaine idle blockish cold in goodnes and without sauour and soone wearie of it high big proude disdainefull selfe-louing vncharitable vnkind conceited impatient angry fierce enuious reuenging vnmercifull froward and tuchie churlish sullen medling worldly filthie and vncleane louing pleasure more than godlinesse vnprofitable repining earthlie greedie or couetous idolatrous superstitious vnreuerent hypocriticall disobedient to betters iudging rashlie hardlie reconciled and in a word prone to all euill is it not then hardlie tamed Which must needes be graunted when the most part of people vnder the Gospell doe either not know nor suspect this and therefore are farre from abilitie to hunt these corruptions out and they who know it doe yet loue them as their owne flesh and therefore be neuer the neerer to the purging out or remouing of them It is not without cause therefore that Salomon saith there are seuen abominations in the heart that is many And Ieremy in like manner affirmeth that the heart of man is deceitfull and deepe aboue all things who can gage or search it out Euen I the Lord saith God am the searcher or finder out of it Therefore also our Sauiour to set out the nature of the heart saith Out of the heart come euill thoughts murders adulteries fornications thefts false testimonies slaunders Must it not then needes be a filthie sinkehole out of which so vnsauorie stinkes doe arise So that it may truly be said the heart of man is euill aboue measure and in the kindes thereof in number as the sparkles that come out of the furnace and as the sand of the sea shore which is innumerâ—â—le And what should I say more The time would be too short to proceed further and I shall haue occasion in another place to speake of the same But by the way this is worthilie to be lamented that where the Scripture is so plentifull in describing and setting out of the manifold and foule defilements of the heart that men are so blind in vnderstanding them and see so little when the holy Ghost bewraieth so much And hereof it is that they feare so little danger and suspect so little hurt to be comming towards them thereby in the middest of so great and iust cause to feare and suspect both For who is merrier or more secure than he that hath most sinne in his heart to witnes against him Which being so who doth not see that such a draft-house is to be emptied and that much grace and water of life had neede to be poured in to sweeten and season it before it be fit to be imployed to good vse and to be made a temple for the holy Ghost to dwell in and a good treasurie that out of it a good man may bring forth good things Yea an admirable thing it is that it should euer be brought to good But to go forward now to shew what this purging of the heart is and how it should be purged For the first we must know that it is a renuing in holines and righteousnes by little and little of all true beleeuers they being first deliuered and freed from the tyranie of sinne and feare of damnation for a man is no sooner set at libertie from the feare of euerlasting death and the wrath of God but he is also sensiblie drawne to let goe his holde and interest in sinne which before he had and feeleth the same to receiue a deadly wound in him and the power thereof to be abated and crucified And so findeth that verified in him which the Apostle setteth downe to the Romans that is to say How can such as are dead to sinne liue any longer therein And withall he is quickened and sensiblie stirred vp to a loue and earnest desire of things holy and heauenlie euen that he may please God and being renued in the spirit of his minde doth affect and long after righteousnesse and true holines And herein consisteth this purging and changing of the heart which I now speake of and such a thing it is shewing
it selfe by an hatred of sinne and a delighting in goodnes Which no power nor will of man can effect for it is an enemie thereto And although this new change be not such as that it is able to beare down all the old corruption that raigned in him sometime and to intertaine holy things only yet it is a mightie alteration that goodnes hath any place in him in truth which was before so farre from him and sinne and euill hunted out in will and desire which alone bare sway before For there is without question the first fruite of the spirit which will afterwards bring forth an increase of the same for continuance which worke of grace and sanctification if he in whom it is wrought should not liue to shew forth any further fruite of it is an infallible marke of Gods election and loue towards him and can no more be in a reprobate then light can be in the bellie and bowels of the earth But if any will demaunde what becommeth of this grace in time because it is too cleere that it is not only dimmed but euen choaked also in many in whom it began to shine and giue light such must vnderstand that God doth strengthen and continue this grace of holines and sanctification as it is nourished esteemed and set by and as men do stir it vp in themselues by asking after it when they misse it and prouoke themselues to pray for such good affections and cannot be satisfied without them As Dauid did often sometime one way and sometime another Why art thou heauie O my soule and why art thou so disquieted within me Also praise thou the Lord O my soule and all that is within thee praise his holy name And thus and by the like means we shall cherish our sparkles which as the fire is blowne vp with bellowes shall not ordinarilie faile vs not be extinguished in vs especiallie for any long time except in time of temptation or when melancholy oppresseth vs vnlesse through our default and folly Thus vnderstand what it is to haue the heart purged and changed that thereby it may be fit to set vpon a godlie life The next thing is how this is done and how it commeth to passe that men after they haue receiued the grace of iustifying faith doe finde and perceiue in themselues such an alteration from that which was before euen as if a benumming colde should be on the suddaine turned into a glowing and burning heate I say this is the proper and wonderfull worke of God who mortifying our worldly lusts and euill desires in vs by his holy spirit doth reforme vs and create this holines and sanctification in vs. He it is S. Luke saith that purifieth our hearts He kindleth good affections and subdueth the contrarie in vs. There is no other besides him in heauen who can worke it much lesse on earth that can set his hand to it Which if that man of sinne had duly considered he would not haue arrogated to himselfe a greater worke then it which also is inseparable from it namely the authoritie of forgiuing sinnes The Lord I say by his holie spirit it is who stirreth vp in our hearts godlie motions and good desires namely of knowledge good gouernment feare of him communion with him and his people the desire of spirituall reioycing and strength against infernall foes and such like which good affections when they be kindled in vs hee suffereth not to vanish away but teacheth vs to feed and nourish them by reading meditation prayer And the spirit of the Lord which raiseth vp and worketh in vs these holy affections is therfore described by these most excellent titles for it is called the spirit of wisedome strength feare of the Lord c. And this he doth to his deare children when they are first brought to this happie chaunge euen in their first entring into the estate of grace to the end they may loathe as stinking garments the old custome in which they had long lien I meane the vnsauourie draffe of their owne cogitations desires and lusts of their hearts the least daunger whereof was this that they deceiued them These when they see what varietie there is of better matter to season and occupie their mindes and hearts withall they doe shunne and flie from as one that had escaped the loathsome prison doth crie out when hee must be brought backe to it againe And although I denie not but that they must hold and retaine the sauour and smell of their old filthines and profanenes which in times past as bands and chaines did keepe them in captiuitie yet is not their condition for all that to be counted meane and little worth because they haue not full deliuerance from it but happie and highly to bee iudged of in that they haue obtained deliuerance in part and doe see how they may be partakers of a farre better I speake now but of the beginning of a Christians change when hee can discerne no more in himselfe then this namely that hee hath with faith vnfained an heart sanctified and purified from his naturall corruption and wicked disposition And without regard of the fruite hereof euen the whole worke of Christianitie which shall follow this happie beginning then the which he desireth and longeth after nothing more the weake Christian that hath his part in this thinkes himselfe euen for this exceedingly indebted to God True it is that no man is to stay and abide in this estate but is to proceede further euen to repentance which commeth from it as hereafter shal be seene But yet seeing the clensing purging of the hart at the first conuersion of a sinner is a distinct worke of the spirit and in man but the beginning of all the worke of Christianitie which shall follow it I would not passe it ouer in silence and the rather I say so because it is but darkly and confusedly seene into and discerned And although it bee but as the graine of Mustard seede in comparison of the tree it selfe to the full growth and perfect age in Christ yet is it in possibilitie nay in certaine and sure hope euen the same and alreadie of the nature of it and therfore hath part of the reward also And now it tarieth but for further building vp in knowledge and grace that so it may appeare to other as it is in it selfe the estate of a regenerate person and new borne vnto God But for al this which I haue said of this matter namely both what this chāge of the heart is and how it is wrought by Gods spirit yet one thing is wanting which the diligent reader will desire to know That is why the Scripture saith that although it be God which purifieth the heart yet that it is ascribed to faith their hearts were purified by faith saith S. Luke And S. Iohn which is little difference attributes it to hope
with props and staies most mighty Consider this yee that forget God and aske not after him but especially yee seruants of his who desire to doe his will For these things doth God indeed I meane he bequeatheth many goodly and sweet liberties to his and many of his beloued ones find them and feele them and you that doe not so behold what yee loose and goe without Claime therefore with reuerence that which is your due I meane which god hath bestowed vpon you and beware lest through your default the priuiledges of Christians should not be thought as great as the Lorde in his word affirmeth them to be whiles you inioy them not as though they were no such The Lord hath done great things for vs as it is written Honorable things are reported of thee O thou citty of God And if it were not so and if the loue of God were not sweetly shed in our hearts through the holy ghost yea if we were not perswaded that the Lord is a plentifull rewarder of them that seeke him and that all the afflictions of this life are not worthy the glory which shall be shewed vpon us we might soone be caused to cast downe our countenance and be discouraged who are not onely strangers heere and therefore not knowen nor regarded but we are among professed enimies who the more we differ from them the more we are hated of them and therefore in feare of continuall and infinite dangers by reason of them and their captaine and but for that the Lord hath promised to be with vs and guide vs we should vtterly faint and be discouraged CHAP. 4. Of the third priuiledge How God giueth grace to his children to liue godly and of the first branch BVt that it may better appeare how great this priuiledge is and so I may proceed vnto the rest let vs further heare what worthy and singular fruits doe flow from this fatherly eare and most louing prouidence of God ouer his and accompany the same thorowout their liues which though they arise and proceed from the former yet I will set them downe as particular priuiledges distinctly by themselues And because it is not so easily seene and conceiued of many much lesse beleeued I will more particularly lay forth the same and first this third the summe whereof is this that who so are thus cared for of God he bestoweth this grace vpon them that they learne of him that which none can learne elsewhere nor any but his chosen ones can learne that is how to liue and goe through their whole pilgrimage according to his will and how to die and goe from this vale of misesy that they may afterwards be taken vp into glory euen this prerogatiue he granteth them And it hath these two branches the one that they may be fruitfull in good life the other that they may be kept from foule offences Now concerning the first namely the holy life which God teacheth them to lead this is not the least I might rightly say there is no greater treasure here to be inioied that they need not count the Christian life combersome vnsauory and an heauy and tedious burden as the most doe but an easie yoke an estate wherein they need neither be idle nor vnprofitable but readily prepared vnto euery good worke Now that they may be able to doe this to be setled constantly in a godly course and wise to preuent and auoide the hinderances that lie in their way and to aime at the commandements of God as at a marke that they may keepe them is not this a benefit yea a singular priuiledge when the prophet calleth him an happy man that is inabled of God thereto and Christ himselfe teacheth that it is the chiefe happinesse which can be inioied in this life to keepe the word of God which we heare that it may direct guide vs yea that one day in his house that is spent and passed in the militant church and as his seruants doe is better then a thousand in any estate besides And although it be an estate full of happinesse yet let no man maruel that I say Gods beloued ones may haue this liberty and prerogatiue to walke and liue in it for the Lord inableth them thereunto by whose power they can doe all things he giueth them an heart not defiled and vncleane as it was sometime but purged and clensed in good sort and therefore now it is able to like and loue his will which sometime it loathed and they who beleeue and are perswaded that God will bestow and doth daily offer this grace of sanctification vnto them they receiue it and thereby are strengthened to doe that good in their life which they can loue with their heart and which they approoue of and allow in their iudgement Now if this liberty of Gods seruants be not either knowen of some good Christians or not beleeued I deny not but euen they as yet may goe without this priuiledge in great part accordingly as we may see in many But this need not be if they knew and were perswaded of Gods liberality and bounty towards them as some others are who is so farre from denying grace hereto that he hath pleasure to see them vse it well to whome he granteth it And vntill this be that they draw by faith daily strength from Iesus Christ to subdue their lusts they cannot obtaine to finde the Christian life easie to them as some others doe but goe to worke by their owne strength in all their duties and by the vertue of their praiers hoping to preuaile against their sinnes which indeed are not conquered by any such meanes but remaine in their old strength still the which they seeing that for all their labouring and striuing against them yet they doe not finde that they are weakened or abated in them but that although they toile themselues much yet they profit little they begin to be discouraged and faint euen in vsing the meanes which they did beholding how they sticke fast still in the mire wherein before they lay and so they being discouraged fall into some great sorow or which is little differing breake out into security and loosenesse And this slauery they are brought vnto through the malice and subtilty of the diuil who seeing their vnablenesse to beleeue the promise of God which is that he will strengthen them against their speciall infirmities doth play the Lion holding them vnder with vnbeliefe Against the which their remedy must be this that they resist stedfast in faith that is that they yeeld not to this distrust which long hath oppressed them but by little and little suffer themselues to be perswaded that their case is farre better then they conceiue which shall neuer be hard to perswade them who found true deliuerance from the spirit of bondage and that the Lord hath not taken them into his fauour to leaue them at six and
seuen as they say in the world and to make them shift for themselues as orphans and to trust to their owne wisdome and strength to preserue them from sathan and sinne but that he as a father caring for them hath sufficient power in his hand to strengthen them and requireth this of them that they should beleeue it which they cannot doe but thereby they are mightily staied and vpholden and by the same faith shall more and more be vpholden daily vntill they see themselues set at great liberty and that it was the diuill who before held them in feare and bondage The common obiection will heere be put foorth vnto me that they would if they durst be so bolde beleeue with all their hearts that God will subdue and slea their sinne and lead them forward to liue godly if they could first ouercome some particular sinnes which doe most trouble them but as long as they preuaile in them they dare not thinke they say that God will giue them that grace which he doth vnto others But to answere them I haue said before that they haue no power in them of their owne whereby they may weaken any sinne in them but this they must obtaine by faith as well as grace to liue and that commands them to doe so that they may know it pleaseth them that they should doe so And till that they are holden from their owne right through the deuils craft who hideth from them as their euidence this confidence in God euen as if a subtile man should keepe backe from his neighbour any part of his lande or liuing I conclude therefore that Gods children who pardoneth their infirmities through Christ and will not looke streightly vpon them haue this prerogatiue that they may lead their liues acceptable to him and if they be carefull to know what liberty he hath giuen them whereby they may obtaine ablenesse thereto they may walke woorthy the Gospell indeauouring to please him in all things and so to be vnrebukeable in the middest of a wicked and froward generation although as I haue said through the deuils tirannie and the vnbeliefe of their owne hearts many euen of them are farre from inioying this priuiledge The which as it is accompanied with happinesse it selfe so that it may be seene to be a priuiledge indeed peculiar to them know we that as for other it shall not neither can be so with them they haue no part in this treasure no not euen they which at sometimes will seeme more holy then the rest The wicked I say haue no fitnesse nor aptnesse to receiue this grace To liue godly no more then a dead man is fit to rise againe and walke or the blacke Moore by washing to change his blacke skin And therfore although they like well enough of the name of it yet that they are such as deny the power of it heereby it may appeere that as the worst sort of them like dogges and swine tread it vnder feete and scoffe at it the common sort count it and tearme it precisenesse and loue to be conuersant with those that are of their owne mindes so the best sort of them are such as finde in themselues and know that they haue no pleasure in it No better is the patched life of the best sort of papists who liue not by faith but please themselues in this that their works are good if they doe the outward works which God and their church commend All of them remaine and continue in the damnable estate they were in at the beginning Neither doe I maruell at this which the Scripture affirmeth so plainly that the vngodly are not obedient to the will of God neither possibly can be For I my selfe saith Paule when I was in darkenesse and liued after the lustes of mine ignorance was greedily set to commit sin Therefore if it be impossible for a man vnrenued to forsake some particular sinne but by infinite degrees much more impossible to clense his heart from whence onely good life can come it is most certaine and cleare that all wicked men while they abide so are far off from this priuiledge To be able to lead a godly life and therefore that is peculiar onely to Gods children to doe so CHAP. 5. Of a second branch of the third priuiledge ANother branch of this priuiledge or honour that Christians haue aboue other men which though it necessarily accompanie the former yet because it best appeareth when it is particularly laide open and helpeth much to strengthen the weake and to comfort the best is this that they may be kept and preserued from great and reprochfull euils that seldome or not at all if it be expedient they shall be ouercome of them which the Apostle would neuer so often and earnestly haue exhorted the godly vnto saying See that yee walke vnblameable and without rebuke and in another place Walke not offensiuely towards them that are without except he had seene how they might haue attained thereunto Therefore the prophet saith I haue hid thy word in my heart that I might not sinne against thee and againe Let me not wander from thy commandements and againe I swarued not from thy precepts they are the ioy of my heart And the same spirit guiding Gods people they are like minded to him and would not wander nor swarue from his will And the cause of this must be considered which is this they count preciously of gods worde and therefore lay it vp in their heart and are perswaded that it is the greatest gaine to folow the doctrine of it and therefore they count it not tedious to absteine from the sinnes which other cannot be drawne from but willingly forsake them which other men with tooth and naile hold fast and continue in Enoch Abraham Moses Iosua after Moses death Samuell Daniell Iob with others many in the former ages of the world how doe stories report of them After they had any neere acquaintance with God they committed not any such heinous trespasses as were common staines and blots in the liues of others I speake not now of their vertues but they departed and withdrew thēselues from euil euen as God had chosen them out of the world to verifie that which is written All these liued and died in faith The Apostles after they had receiued more fulnesse and greater measure of the spirit were farre from the scandals and offences which before were vsuall and daily rebuked in them and committed of them Yet to shew what need the best haue to be kept by God continually sometime the deuill preuailed as to make breaches amongst them though we seldome finde any of them to haue beene thus deceiued So some of the churches haue beene commended to vs to haue beene so farre off from shamefull falles as the Thessalonians the churches of Smirna and Pergamus that they were good examples and lights to others