perisheth as the Wiseman speaketh CAP. V. Of the loue of God and diuers vertues which spring from it §. Sect. 1 Of the loue of God what it is and wherein it consisteth and of the measure and meanes of it THe next mayne and principall dutie is the loue of God when as knowing beleeuing and remembring his infinitenesse in all goodnesse excellency beauty and all perfection and his inestimable loue grace and bounty towards vs we doe loue him againe with all our heart soule minde and strength aboue all things and all other things in him and for his sake So that the causes of our loue towards God are his goodnesse excellencie beautie and perfection in himselfe and his goodnesse grace and benignity towards vs. For goodnesse is the onely obiect of loue neither doe wee loue any thing which is not either truely good or at least appeareth good vnto vs. And therfore seeing God is the summum bonum and chiefe goodnesse when his nature appeareth to be so we should loue him chiefly and place our chiefe happinesse in his fruition But yet because in this state of corruption we are full of selfe-loue therefore wee cannot loue God perfectly and absolutely for himselfe as we ought till wee bee assured of his loue towards vs and haue it shed abroad in our hearts by the holy Ghost for we loue him because he loued vs first as the Apostle speaketh Now the Rom. 5. 5. 1. Ioh. 4. 19. measure of our loue wherewith we are to loue God ought to be without measure both because he is immeasurable in goodnesse in his owne nature and also because his loue towards vs hath exceeded all measure the which appeareth not only in our creation whereby he hath giuen vs vnto our selues and made vs his most excellent creatures but also in our Redemption wherein he hath giuen himselfe vnto vs euen his onely begotten and dearely beloued Sonne of the same nature with himselfe to die for our sinnes and rise againe for our iustification and that when we were not friends but of no strength strangers sinners enemies vnto him and his grace the slaues of Satan and children of wrath as well as others And therefore if he thus loued vs when we merited no loue yea when we deserued wrath and hatred how much more if it were possible should wee loue him who is most louely and infinitely deserueth our loue But because our nature being finite we cannot loue him infinitely wee ought therefore to loue him as much as is possible for vs with all our hearts soules and strength Or if we cannot thus doe in respect of our corruption yet at least we must loue him in sincerity and vprightnesse of heart as much as we can and be heartily sorry that wee can loue him no better We must loue him aboue all things in the world as house lands parents children wiues yea our owne liues and be ready with all cheerefulnesse to lay them downe for him as he hath first laid downe his life for vs. For if we ought to loue all things in him and for him then ought wee to loue him much more preferring his glory euen before our owne saluation when as they come in comparison the one with the other And this is that loue of God which is to be imbraced of vs as being in it selfe a most excellent vertue and in diuers respects to be preferred before faith and hope 1. Cor. 13. 13. and to vs most profitable feeing it assureth vs of Gods loue and remission Luk. 7. 47. of our sinnes transformeth vs after a manner into the diuine nature for where is loue there is likenesse and it is the nature of it to change the louer as much as may be into the party beloued and finally weaneth our hearts from the loue of the world and earthly vanities and lifteth vp our affections and thoughts vnto God and heauenly things maketh all that we doe or suffer for Gods sake easie and tolerable yea sweete and comfortable for it seeketh not her owne beareth all things endureth all things it inableth 1. Cor. 13. 6 7. vs to offer vnto God cheerefull obedience and to performe all duties of holinesse and righteousnesse required vnto a godly life with ioy and delight which without it are irkesome and vnpleasant yea intolerable and impossible vnto flesh and blood Now the meanes whereby our hearts may be inflamed with this diuine fire of Gods loue are first that we often meditate vpon Gods infinite goodnesse excellency beauty and perfection which make him worthy of all loue and how hee hath exercised these sauing attributes towards vs in our creation and preseruation in our redemption giuing his only Sonne to die for vs and for his sake forgiuing vs all our sinnes and in bestowing vpon vs all the good things which wee inioy in this life or hope for in the life to come §. Sect. 2 Of the zeale of Gods glory what it is and wherein it consisteth Now the vertues and graces which arise and issue from loue are diuers as zeale of Gods glory ioy and reioycing in God thankefulnesse and obedience Zeale is the fruit and effect of our feruent loue towards God and as it were a flame arising from this diuine fire whereby we are made most carefull and earnest in seeking Gods glory both in aduancing and furthering all meanes whereby it is furthered and in opposing hindring and remoouing all the impediments whereby it may bee hindred And this is to be shewed in all other vertues as being the intension of them and in all duties which we performe vnto God So the Apostle telleth vs generally that it is good to be zealously affected alwayes in a good thing Gal. 4. 18. Our loue towards God and hatred of sinne must be zealous and hot and not cold or luke-warme our repentance must bee ioyned with zeale Bee zealous and amend We must zealously worship and serue God according Apoc. 3. 19. to that of the Apostle feruent in Spirit seruing the Lord. Wee must not Rom. 12. 11. Tit. 2. 14. 1. Thes 3. 10. onely doe good workes but be zealous of them Wee must pray with zeale exceedingly and powre out our hearts like water before the Lord with Lam. 2. 19. zeale we must preach the Word and be inwardly affected with that wee speake that so also we may affect others and we must with zeale heare the Word and euen hunger and thirst after this spirituall food of our soules 1. Pet. 2. 1. that we may grow vp thereby But yet our care must be that our zeale be guided with knowledge and not shew it selfe in all things but as the Apostle speaketh onely in a good matter and also that in aduancing of the Gal. 4. 18. meanes of Gods glory and remoouing the impediments wee keepe our selues within the limits of our callings Now the meanes to attaine vnto this zeale is to consider often and seriously how great things
14. and aduance vs and inrich vs greatly with all his blessings as hee hath promised So the Apostle saith that in respect of the bare act of his preaching the Gospel he had nothing to glory of because a necessity of performing this duty was laid vpon him and a woe denounced if he performed it not but if he did not by constraint but willingly then hee should 1. Cor. 9. 16 17. haue at Gods hands a reward Finally let vs serue God with this cheerefulnesse because thereby we shall get vnto our selues an infallible marke and signe that we are in the estate of blessednesse For the Psalmist describing a blessed man bringeth in this as one of his speciall properties that his Psal 1. 2. delight is in the Law of the Lord so that hee meditateth in it day and night And therefore let vs not content our selues with cold carelesse and formall seruice but performe it vnto God with cheerefulnesse and delight without which it is neither pleasing vnto him nor profitable vnto vs And seeing this is not a flower which groweth in natures soyle but a gift of God who worketh in vs both to will and to doe of his good pleasure whereof it is that Dauid acknowledgeth the free-will offerings of himselfe and his Phil. 2. 13. people towards the building of the Temple to haue wholly proceeded 1. Chro. 29. 14. from God who had giuen them both these gifts and also willing hearts to returne them therefore let vs begge it daily at Gods hands that taking away our dulnesse and drowzinesse our auersenesse and backwardnesse vnto holy duties he will giue vs grace to serue him in all things with alacrity and cheerefulnesse ioy and delight §. Sect. 3 That we must serue God in all holy duties zealously and deuoutly The second property respecting the heart is true zeale which as wee heere consider it is a deuout consecrating of our selues wholly both in soule and body to the seruice of God and an ardent desire study and indeuour to glorifie him by walking before him in the duties of a godly life So that it is nothing but the intension of our loue and cheerefulnesse vnto these holy exercise and of our anger and mislike against all the impediments whereby wee are opposed and hindred in them And this is commended vnto vs in the Scriptures as an excellent grace the beauty and brightnesse whereof no where shineth more cleerely then in this subiect For if it be good as the Apostle saith to bee zealous in a good matter Gal. 4. 15. where can this zeale more exceed in goodnesse then when it is imployed and spent in the duties of Gods seruice and of a Christian life then the which nothing can be better It is the vitall heate and as it were the very spirits which intendeth all other graces and with the warmth of it increaseth their vertue and vigour giuing vnto them motion and making them actiue and operatiue in their seuerall functions And it is giuen vs of God as a singular Antidote against that cold and killing poyson of carnall formality and that stupid blockishnesse and senselesse dulnesse and deadnesse which naturally hath ouerspred all the powers of our body and minde in performing the duties of Gods seruice And if it bee wanting we will soone grow cold and carelesse either neglecting them altogether or performing them with a luke-warme indifference for forme and fashion sake not greatly regarding whether we doe or leaue them vndone which will make them lothsome in Gods sight But if our hearts bee inflamed with this zeale then will we feruently affect all holy duties of Gods seruice as being notable meanes of aduancing his glory and not suffer our selues to be withdrawne from them by worldly vanities which wee neglect and contemne in comparison of the other And then will we also with an holy anger oppose and ouercome all impediments and hindrances which stop vs in our Christian course and especially make warre against our owne corruptions which dull our deuotion and make vs slacke and backward to holy duties which that we may doe let vs consider that this zeale is the end of our Redemption and an vndoubted signe that Christ hath purchased vs vnto himselfe with the price of his owne blood For therefore gaue Tit. 2. 14. he himselfe for vs that he might redeeme vs from all iniquity and purifie vnto himselfe a peculiar people zealous of good workes So that if we doe not shew our zeale in all vertuous actions and Christian duties we doe not attaine to this end and consequently plainely declare that we are not redeemed by Christ who being God equall with his Father and infinite in wisdome and power cannot faile of those ends which hee propoundeth vnto himselfe Let vs consider also that this zeale is an inseparable fruit of true repentance 2. Cor. 7. 11. as the Apostle plainely sheweth Whereof it is that Christ in his Epistle to the luke-warme Laodiceans ioyneth them together Be zealous Apoc. 3. 19. and repent because they could no otherwise approoue themselues true conuerts till leauing that state of tepedity and luke-warmenesse they were inflamed with feruent zeale of Gods glory For when we soundly seriously repent vs of our sins and especially our sloth sluggishnesse coldnesse and carelesnes in holy duties then bewailing hating our former courses we set our selues with all earnestnesse to reforme these corruptions become zealously deuout in all holy duties that we may redeeme our former lost time which we haue fruitlesly mispent in their neglect wherby it appeareth that our repentance cannot be vnfained vnlesse this zeale be ioyned with it nor any duty of a godly life sincere which is not approu'd by this property CAP. VII Of the properties which respect the whole man And first diligence in all duties of Gods seruice §. Sect. 1 That this diligence must be vsed in all good duties and about the meanes of them THe properties which respect the whole man are two diligence and constancie By diligence I vnderstand that sedulity and assiduitie industry and labour which wee are content to vse and take for the compassing and obtaining effecting and atchieuing of those things whereupon wee haue set our hearts and affections The which property doth alwayes accompany the duties of a godly life if we rightly performe them as God requireth of vs and is an inseparable fruit of those which went before For when wee performe them with alacrity and cheerefulnesse and doe esteeme them our chiefe delight then are wee not onely in our hearts zealously affected towards them but so industrious and diligent in pursuing of them that we thinke no paines or labour too much that we may bring them to good effect And then shaking off all naturall sloth and sluggishnesse all idlenesse and vnprofitablenesse wee will set our selues close to our Christian taske and performe those religious duties and that holy and spirituall seruice which our
horse full of courage which being well backed may doe good seruice but if he be ill managed carryeth his rider into headlong danger But zeale ioyned with prudence is most necessary for our well proceeding in all vertuous actions seeing like the spirits in the body it giueth to our soules liuely heat wherby they are moued in the course of godlinesse and are made actiue in all Christian duties laboriously vsing all good meanes whereby they may bee furthered and couragiously opposing and remouing all lets and impediments which crosse vs in our way And therefore if we would deserue the name of true Christians wee must take heed that wee incline not to that damnable errour of carnall worldlings who make zeale and prudence flat opposites thinking those that are most feruent most foolish and with Iehu his companions censuring them as mad fellowes that with 2. King 9. any zeale performe their duty seeing holy Dauid who in wisedome exceeded Psal 119. 100. and 69. 9. his teachers and ancients was so zealous in Gods seruice that scoffing Michol condemned him of folly yea our Sauiour Christ himselfe 2. Sam. 6. 20. Col. 2. 3. who is the Wisdome of his Father and in whom all the treasures of wisedome are hid as the Apostle speaketh as hee excelled all men in prudence so also in holy zeale seeing he was not onely thorowly heated but Joh. 2. 17. euen consumed in this diuine flame as hee professeth Neither can true prudence be more seuered from holy zeale then zeale from prudence being Calor innatus humor primogenius siue radicalis herein like the naturall heat and radicall moysture of the body which preserue mutually one another and both faint and faile when either languisheth and decayeth For prudence without the warmth of zeale like frozen waters loseth its motion in Christian duties and like the parts of the body from which the animall spirits are stopped becommeth senselesse and benummed falling as it were into a dead Palsie Yea if zeale doe not put into it Christian courage it groweth so wary and full of caution that it attempteth nothing because in all things it foreseeth danger and so at last degenerateth into worldly wilinesse and irreligious policie Finally we must decke our selues and all Christian duties with true humility ascribing all the glory of them vnto God alone from whom onely we had power and will to doe them and reseruing nothing vnto our selues but the shame of their imperfections and corruptions let vs acknowledge that we are sufficiently rewarded if our frailties and infirmities be graciously pardoned But of this also I haue spoken in the beginning of this Treatise §. Sect. 9 That we must chiefly esteem chuse affect the duties of godlinesse according to their worth and excellency The fifth rule is that in our iudgements we esteeme in our wills chuse with our affections desire and imbrace and in our actions practise and exercise Christian vertues and duties according to their worth and excellency profit and necessity keeping as much as in vs lyeth a due proportion betweene them in our iudgements esteeming and preferring in our wills chusing in our affections louing and desiring and in our actions seeking after and practising euery good grace and duty in their due time and place preferring in our estimate choyce desires and practice the chiefe and principall vertues and duties before the meane and the meane before others that are inferiour vnto them Not that we may neglect the least grace of God or Christian duty or so regard the greatest and most excellent as that we dis-esteeme the least and meanest for as our Sauiour saith Whosoeuer breaketh one of these least Commandements and shall teach men Mat. 5. 19. so he shall be called the least that is none at all in the Kingdome of heauen but that we must when they may all stand together giue the priority and precedencie in iudgement desire and practice to the chiefest both in time and earnestnesse of indeuour spending our first and best time the feruour of our zeale and chiefe vigour and strength both of body and minde about them or if wee are brought into such straights of necessity that all cannot bee done but some must necessarily bee omitted that then the lesser giue place to the greater till wee can get fit opportunity of performing both Thus wee must preferre Theologicall vertues as faith affiance hope charity humility and the feare of God before those which are humane and ciuilly Morall as temperance chastity ciuill iustice almes-deeds and such like and generally our duties towards God before our duties towards our neighbours and our selues the Commandements of the first Table before those of the second a due proportion being obserued Morall duties being compared with Morall degree with degree as the greatest with the greatest middle with middle and least with least more desiring and zealously indeuouring to get the chiefe graces and performe the religious duties of Gods seruice then those which meerely concerne our selues or our neighbours Thus wee are more feruently to effect and diligently to practise Morall and substantiall duties then those which are ceremoniall and circumstanciall yea to reiect these latter when both will not stand together according to that I will mercy and not sacrifice and the practice of our Sauiour Hos 6. 6. who neglected the outward rest of the Sabbath that hee might doe the workes of the Sabbath in curing and healing the lame and diseased The contrary whereof God condemneth in the Iewes and reiecteth Esa 1. 11 12 17. 66. 1 2 3. their ceremoniall seruice as odious and abominable because they tooke occasion thereby to neglect the Morall And thus they offend who spend their chiefe zeale about ceremonies and circumstances of Gods seruice and imploy their best strength and indeuour either in defending or opposing them being in the meane time more cold and slacke in the mayne parts of Gods seruice and the principall duties of a godly life Thus we must preferre the seruice of God it selfe before the meanes of it and the duties of piety and charity before the helpes which further vs in them as the doing of the Word before hearing the practice of godlinesse before the teaching or learning of it when both cannot well stand together prayer and the workes of piety and righteousnesse before fasting and outward abstinence In which regard the Lord reiecteth Esa 58. 3 4 5 6. the fasts of the Iewes because they preferred them before the workes of Iustice and charity neglecting these vnder colour of doing the other And thus likewise they faile who place their Religion chiefly in hearing the Word in the meane time neglecting the practice of what they heare and learne in the duties of their callings and in the workes of Iustice and mercy towards their neighbours heerein like vnto rich misers which spend all their time and strength in gathering riches and when they haue got them into their
holy Spirit This is that sonne-like obedience which God now requireth of vs which if we performe we and our seruice shall be accepted of God in Christ our imperfect righteousnesse being couered with his perfect obedience and our corruptions washed away in his blood For he spareth vs as a louing father spareth his sonne that serueth him who in the duties Mal. 3. 17. which he requireth respects his affection more then the action and the intention and desire of his heart to please him more then of his abilities in performance according to that of the Apostle If there be first a willing 2. Cor. 8. 12. minde it is accepted according to that a man hath and not according to that hee hath not An example whereof we haue in Dauid who hauing in his heart 2. Sam. 7. 16. a desire and resolution to build the Temple though he did it not was accepted and rewarded of God as if he had built it And in Abraham Gen. 22. 16. whose resolution to sacrifice his sonne was as pleasing in Gods sight as if he had beene sacrificed Now the reason why our desires and resolutions are so acceptable vnto God is first because they are the chiefe seruice of the heart which the Lord respecteth aboue all other parts and outward performances And secondly because all our indeuours and actions are according to our desires either forward and feruent or slacke and remisse For as Philosophie teacheth the loue and desire of attaining to the end is the first cause in the intention of the agent which setteth him on worke and according to the greatnesse of this loue and desire to the end at which wee ayme such is our care and diligence in the vse of all good meanes whereby wee may attaine vnto it Moreouer as it will make our persons and actions accepted of God so our prayers which God hath promised to heare and grant According to that of the Psalmist Lord thou Psal 10. 17. hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to heare And againe He will fulfill the desire of them that feare Psal 145. 9. him he will heare their cry and will saue them And the Wiseman telleth vs that the desire of the righteous shall be granted that is not they who are Pro. 10. 24. righteous according to the rigour of the Law but they who are Euangelically righteous and desire and labour to attaine vnto it as it is expounded in the prayer of Nehemiah O Lord I beseech thee let now thine eare be attentiue Nehem. 1. 11. to the prayer of thy seruant and to the prayer of thy seruants who desire to feare thy name And consequently this being one of their most principall desires that they may be so freed from their corruptions and imperfections as that they may performe vnto God that perfect obedience which the Law requireth and their soule longeth after the Lord will satisfie it and though for a time they bee turmoiled and humbled in the sight and sense of their corruptions yet by degrees he will bring them vnto this perfect age in Christ and to that height of perfection which they so much desire when as hauing put off with their mortalitie all relikes of corruption they shall be clothed with those long white robes of perfect Apoc. 6. 11. holinesse in his heauenly Kingdome Vnto which happy estate in the meane time their longing and thirsting desires doe giue them full title and interest for they are blessed not who are replenished with perfect righteousnesse but who hunger and thirst after it as our Sauiour hath Matth. 5. 6. taught vs. §. Sect. 3 That our desires resolutions and indeuours must not be faint and weake but seruent and earnest But yet that we may not in our carnall sloth and security deceiue our selues with shaddowes in stead of substances we are to know that not all kind of desires resolutions and indeuours are acceptable vnto God nor make vs to be accepted of him but those only which are sound and solid sincere and vpright vnto which diuers properties are required First that they be not faint and weake fickle and slight but strong and vehement earnest and feruent like the desires of women with child which are euen heart-sicke vnlesse they be satisfied in the things which they long after as Dauid implyeth where he saith Behold I haue longed after thy precepts Psal 119. 40. quicken me in thy righteousnesse And againe My soule fainteth for thy saluation Vers 81. but I hope in thy Word that is thy promise whereby thou hast assured me that thou wilt satisfie my desire They must not be inferiour to the desires of worldlings seeing the things desired are so much superiour exceeding them in excellencie profit and permanencie as farre as heauen exceedeth earth Now we know that the desires of worldlings after their riches pleasures and preferments are so feruent and earnest that they wholly take vp their thoughts in thinking of them and their care in compassing them Neither is there any paines so great or danger so desperate which they will not venter vpon but night and day by sea and land labour after that which their soule loueth They must be like the desires of the Spouse in the Canticles which made her sicke through their feruent Cant. 2. 5. heate and ready to swoune had she not beene stayed and refreshed with the wine and apples of spirituall comforts They must so inlarge our hearts that they will be ready to breake if they be not replenished and mollified with the oyle of Gods grace and holy Spirit according to that of Dauid My soule breaketh for the longing that it hath to thy iudgements at all Psal 119. 20. times They must as they are compared resemble hunger and thirst Matth. 5. 6. which make men sicke till they bee satisfied and so resolute that nothing can withstand them no difficultie or danger so great and desperate which they will not hazard themselues vnto that they may procure meate and drinke to preserue them from famishing and with such care and diligence vse all meanes tending heereunto as if they were religiously bound to doe it by a solemne oath as we see in that desire and resolution of Dauid I haue sworne and will performe it that I will keepe thy righteous iudgements Psal 119. 106. And thus Iob to strengthen his desires and resolutions in shunning sinne and seruing God bindeth himselfe and all his members heereunto by solemne couenant I haue saith he made a couenant with mine eyes why then Iob 31. 1. should I thinke vpon a maiden §. Sect. 4 They must be intire and totall both in respect of the subiect and obiect Secondly these desires resolutions and indeuours must be intire and totall both in respect of the subiect and obiect For they must proceed from the whole heart and will so farre foorth as
of our health and strength For howsoeuer some may lawfully haue their tables thorowly furnished yet none may rise from them with full and glutted bellies though our cups with Dauids may be filled till they runne ouer yet the ouerflow must not bee into our owne bellies and much lesse mount so high as to our heads but like Salomons cisternes they must haue their waste into the streets and Pro. 5. 15 16. serue as fountaines to water and refresh the thirsty lands Though it be a blessing of God promised vnto the faithfull that they shall eate in plenty and Ioel 2. 26. be satisfied that they may take occasion thereby to praise the name of the Lord for all his bounty and goodnesse yet it is a fearefull curse and heauy iudgement to be giuen ouer vnto our owne carnall appetite and a grieuous sinne to minde so our bellies as that we take more care and paines to please them then to please God which is to be a right belly-god indeed to be transformed from men to beasts who are led more by their sense and appetite then by reason and Religion and haue their gluttonous panch the chiefe state of their soules and not in their head and heart herein like as Clemens compareth them to the sea-Asse which onely among all other Clem. Alex. paedagog l. 2. c. 1. liuing and sensible creatures hath his heart in his belly as the Philosopher hath obserued It is true that we may lawfully vse the creatures not only for the necessity of nature but also for our comfort and seasonable delight and that we may at some times more then other take our liberty to feed Gen. 43. 34. Ioh. 2. 10. Psal 104. 15. Esa 5. 18 19. Hag. 1. 6. vpon them more liberally as at the time of our feasting and reioycing one with another for it is one chiefe end of the blessing of plenty that wee should haue the fruition and benefit of it and a punishment which God threatneth for sinne that the people should be scanted in their food and haue only sufficient for necessity of nature to hold life and soule together but not enough to satisfie the appetite and strengthen the body But to exceede in gluttony and to pamper the belly with superfluous excesse to surcharge the stomacke and to oppresse the minde and heart to make the body with too much eating and drinking heauy and lumpish and the minde dull and blockish is neuer seasonable at any time nor suiteable for Pro. 23. 29 30. 25. 16. 31. 4 5 6 7. Luk. 21. 34. any person For this is expresly forbidden in many places of Scripture and of our Sauiour Christ himselfe by a speciall Mandate and Memento Take heede to your selues lest at any time your hearts be ouer charged with surfetting and drunkennesse and so that day come vpon you at vnawares c. So that we are with equall care to auoyd excesse in meates as well as drinkes for Plures quippe sunt sciliâ—et virgines quae cum vino sint sobriae ciborum largitate sunt ebriae c. Hier. ad Eustoch de custod virg howsoeuer drunkennesse aboue gluttony exposeth to worldly shame because it hath not so many colours and excuses to hide and couer it and hath not like the other the wits at home to make apologies in its owne defence yet is it no lesse to bee auoided as being a sinne alike odious vnto God and pernicious and hurtfull vnto vs and our poore neighbours For it is a shamefull abuse of Gods rich bounty when wee take occasion thereby to disable our selues vnto the duties of his seruice and a miserable seruitude which we bring vpon his good creatures when as we make them serue our filthy lusts It is a notable meanes to weaken Cum Graeci gulosos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellarunt benè mihi videntur eorum finem significasse vt qui eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. a salute alienos intellexerint Clemens paedag lib. 2. cap. 1. our bodies and fill them with diseases to impaire our strength and shorten our liues It filleth them with crudities noysome humours and dangerous obstructions quencheth the naturall heate dulleth the senses and deaddeth both the vitall and animall spirits And consequently it disableth all the faculties of the soule vnto their functions and operations seeing it worketh by the body as by its instrument and so maketh it vnfit and vnable slothfull and sluggish vnto all good duties It maketh vs slaues vnto our meates and drinkes ouer which God hath made vs Lords and rulers and hurtfull and iniurious vnto the poore whilest we deuoure that portion of our superfluity which God as their right hath allotted vnto them It maketh vs foolishly for a short delight which lasteth no longer then the meate is in eating and swallowing downe to indure many houres grieuances through the discension of the belly the oppression of the stomacke the paine of the head yea oftentimes dangerous surfets and sicknesses accompanying them which hazzard life it selfe Yea in truth for a forced and false delight for what true pleasure is there in eating and drinking when hunger and thirst are fully satisfied it forfeiteth that pleasure of the meale following making vs to forgoe our meate or to eate it with loathing which would be equally delightfull with that which went before if wee came vnto it with like appetites Finally this worse then brutish delight which is so short and momentany depriueth vs of those heauenly ioyes which are euerlasting and plungeth vs into woes and miseries which neuer haue end whilest it armeth the flesh against the Spirit and inableth it to foyle and cast vs head-long into many sinnes as our Sauiour hath implied in the parable of the rich glutton who tooke his Luk. 16. 19. chiefe pleasure in going richly apparelled and faring deliciously euery day §. Sect. 7 Other directions concerning the quantity of our meates and drinkes Now for the quantity of our food which euery one ought to eate and drinke no certaine rule can be giuen no more then wee can appoint any one size of apparell to fit men of all statures seeing one mans stomacke health and strength requireth more and another mans lesse and that which is but sufficient to satisfie one is excessiue and superfluous to another and would cause him to surfet with too much fulnesse And therefore the proportion of our meates and drinkes is to bee measured vnto euery one by Christian prudence which we may helpe by obseruing these generall rules As first euery man must carefully obserue out of his owne experience how much is ordinarily sufficient for the nourishing of his body and the preseruing and increasing of his health and strength and keepe himselfe vnto this proportion as neere as hee can not pleasing his greedy appetite by adding to this sufficiency that which by experience he findeth to be superfluous and more then enough Secondly that being in health
table-conferences either propound or admit knotty and hard questions or polemicall disputes and difficult and subtill controuersies both because these often-times through pride and ouer-eager handling doe heate the heart and cause wrangling and contention and also because they are not suteable and seasonable to the time and the ends at which wee ayme For it is a time of refection and refreshing and not of toyle and labour either to body or mind and we must let our bowes stand vnbent that they may afterwards be more fit for shooting and not be still drawing our arrow to the head It is a time to recouer our spent spirits not to consume and waste them which will not onely make our mindes vnfit for imployment for if we toyle them when they should rest they will bee dull and slothfull when they should labour but also much hurt our bodies and impeach our health whilst these ouer-earnest discourses about points of great difficultie doe disperse the naturall heate and dissipate the spirits calling them away from the worke in hand to assist the soule in the exercise of the braine and so cause ill concoction and indisgested crudities §. Sect. 4 Of the choyce of our company at our meales The last duty in our eating and drinking respecteth the choyce of our company for if we be of ability it were to be wished that we would follow Iob 31. 16 17. Iobs practice who would not eate his morsels alone making to this end choyce of fit company to consort with vs. Neither is it commendable in a Christian to keepe open house for all commers and so to make it worse then a common Inne a cage of vncleane birds and a place of all mis-rule and disorder which was the hospitality of able men in the dayes of ignorance who are more to be praised for their bounty and zeale to house-keeping then for their piety and prudence But seeing our ghests must be our companions for the time of which there ought to be made great choyce therefore besides those whom bonds of society kindred trading and commerce and such like respects and those that resort vnto vs as strangers or by some casuall and extraordinary accidents wee are in our common course as neere as we can to make choyce of such only as are knowne vnto vs at least in the iudgement of charity to be vertuous and religious and among these such especially as are most fit for our spirituall trading either to make vs more rich in knowledge faith obedience and all spirituall graces or at least to be inriched of vs. By which kind of meetings we might receiue singular comfort and benefit seeing this good society and kind familiarity betweene Christians is a notable bond of loue and an excellent and effectual meanes for the mutual stirring vp of Gods graces in one another and for their strengthning incouraging vnto euery good duty In which respect it were much to be desired that that ancient custome in the Primitiue Church of loue-feasts among Christians were more in vse in these Act. 2. 46. dayes that we might not so deseruedly lye open to that aspersion of worldlings namely that where Religion is planted there all good neighborhood and friendly meetings are almost quite laid aside To which end let vs take notice of the causes of this decay that so they being remoued this communion and fellowship among the faithfull may be restored And first when men are wholly carnall and set altogether on fleshly delights it is no maruaile if they take pleasure in one anothers company seeing they are mutual helpers in this worldly ioy and so if we were in any perfection spiritually minded we would take much more delight in consorting together because it would tend much to the increasing of our Christian comfort but when by the preaching of the Gospell those carnall ioyes and vnlawfull pleasures are so cryed downe that some forbeare them out of conscience and some to auoyd the shame of profanenesse there followeth a breach of society and familiarity because the bond is broken that held it together The which is not repaired and re-vnited till in stead thereof there be a spirituall bond to linke vs together and this being so weake among most Christians which still remaine more flesh then Spirit it is no maruaile if there be seldome any good meetings seeing the bond is no stronger of such society and familiarity whereas if they were more spirituall they would finde in them more spirituall ioy and so entertaine them with more ardencie of affection Another cause which is but a branch of the former is that in the time of the Gospell carnall loue which was of old a strong bond of fellowship is not so hot and strong as it was neither to mens persons nor yet to the pleasures of sinne and delights of the flesh nor spirituall loue so feruent as it should be either vnto our neighbours themselues or yet to Christian conferences religious duties and exercises and those sweet comforts which we should take in mutuall society and should be the chiefe motiue to bring vs together for were we inflamed with this ardent loue it would make vs greatly delight in one another and to seeke all good occasions of such sweete society §. Sect. 5 Of the manifold abuses of our feasting one another Vnto these we may adde the many abuses of these meetings which are notable meanes of their dissolution as because we faile in the maine ends of them not chiefly ayming at our spirituall good and that we may mutually stirre vp Gods graces in vs by Christian conferences edifie and strengthen one another vnto all good duties and reioyce together in the Lord by setting foorth his praises the which were the ends that the Saints in the Primitiue Church propounded to their feasts of loue but for the most part inuiting one another to pamper the belly with good cheere and to please the flesh with carnall pleasures which leauing behind them a sting of conscience it is no maruaile if we take small comfort to meete after this manner often together seeing the sweete is exceeded by the sowre and keepe our hand from tasting of the honey which indangereth vs to be wounded with the sting of sinne and though it be sweete in the mouth yet is turned in the disgestion into bitter choller And as wee faile in our ends of meeting so also in our carriage when wee are met together in which regard we iustly deserue the Apostles censure that wee come together 1. Cor. 11. 17. not for the better but for the worse For either the time is spent in idle and vaine talking vnprofitable discourses hurtfull inuitations to excesse in eating and drinking Or if some religious conference bee admitted yet through pride and want of charity it is often crossed of the mayne ends For not being as we ought fast linked together in the bond of loue euery difference in opinion disioynteth our affections and wanting
hand for euermore so farre foorth as the frailty and infirmity of nature will suffer and not disable vs through drowzinesse caused by want of sufficient sleepe vnto the publike duties of Gods seruice And therefore farre bee it from vs that professe Christianity to imitate the practice of carnall worldlings who rise betimes vpon the weeke dayes to goe about their owne businesse but when the Lords Day commeth lie long in bed and as they say take vp their penny-worths of sleepe in which they were scanted by their earthly imployments because they thinke it an idle time wherein they haue nothing to doe sauing to make themselues ready and goe to Church but rather according to our profession let vs imitate the example of our Sauiour Mar. 1. 35 38. Christ who did awake betimes to doe the workes of God rising before day to pray and afterwards preaching in the Synagogue §. Sect. 2 Of meditations fit to be vsed on the Lords Day Secondly being awakened out of sleepe we must in the first place settle our selues to performe those religious and holy duties belonging to euery morning of which we haue formerly spoken but with these differences first that wee respect in them the Lords Day and make speciall application of them vnto that present occasion And secondly that we doe in an extraordinary manner stirre vp our selues to performe them with more ardent zeale and greater deuotion then at any other time For example we must awake with God and in our first thoughts set him before vs and our selues in his presence that we may in a speciall manner performe the peculiar duties of his seruice which that Day aboue others he requireth of vs. And first we must deuoutly lift vp our hearts and soules to praise his holy Name for preseruing vs the whole weeke and night past from all perils and dangers continuing still vnto vs life liberty and all good meanes and opportunities whereby wee are inabled yet once againe to sanctifie his Sabbath by performing vnto him the duties of his seruice earnestly desiring the continuance of his fauour and the gracious assistance of his holy Spirit to guide and leade vs thorowout the day following that wee may therein carry our selues in such an holy and religious manner as that all the seruice which we performe vnto him may be pleasing and acceptable in his sight and may wholly tend to the aduancement of his glory the edification of our brethren the inriching of our soules with all spirituall graces and the furthering and assuring of our saluation After which short Prayer we are to spend some time in holy meditation the subiect and matter whereof may bee the infinite and inestimable loue and mercies of God innumerable wayes shewed vnto vs but especially in giuing vnto vs his onely begotten and dearely beloued Sonne to dye for our sinnes and as this Day to arise againe for our iustification In which we may inlarge our selues as time and leasure will serue by calling to our remembrance the particular parts of Christs Passion as his miseries and afflictions in the whole course of his life his betraying and apprehension his haling to the Iudgement seate of mortall men who was the Soueraigne Iudge of heauen and earth his accusing and condemning who was innocent that hee might acquit vs who are malefactours Also how he was railed and spit vpon scourged and tormented clothed with purple and crowned with thornes scorned and derided numbred among the wicked and crucified betweene two thieues died the death the bitter ignominious and cursed death of the Crosse and in his soule bore and indured for our sakes the anger of God much more heauy and intolerable then all his other sufferings which made him in that his bitter agony to sweate water and blood and to cry out vpon the Crosse My God my God why hast thou forsaken me Vnto which we may adde in our meditations Iob. 3. 16. the manifold and exceeding fruits and benefits of his death and resurrection redounding vnto vs that so we may not onely bee stirred vp to vnfained thankfulnesse vnto God the Father who hath of his meere loue Rom. 5. 8 10. Phil. 2. 6. giuen his Sonne euen when wee were strangers and enemies to doe all this for vs and to God the Sonne who hath being equall with his Father thus humbled himselfe to worke the great worke of our Redemption and to God the holy Spirit for applying the fruits and benefits of Christs passion and resurrection vnto vs making them effectuall for our iustification and saluation but also hauing our hearts inflamed with the apprehension of this their loue we may be mooued heereby to loue them againe and bee made zealous in their seruice thinking nothing enough which wee can doe to glorifie them who haue beene so good and gracious vnto vs. We are to meditate also on our sinnes which we haue falne into especially since the last Lords Day either in the omission or imperfect performance of good duties or in the commission of euill that we may seriously bewaile and repent of them before we present our selues in the holy assemblies to performe the publike duties of Gods seruice Seeing hee will be Leuit. 10. 2. honoured in all that draw neere vnto him either in his mercy by forgiuing the sinnes of the repentant or in his iustice by punishing those that continue in their impenitency So also wee are to examine and search out those sinnes and corruptions vnto which our fraile nature is most inclined and wherewith wee haue beene most often ouertaken that so going into Gods spirituall armorie wee may fit our selues with such weapons as may defend and strengthen vs against them and get such wholesome preseruatiues as may keepe vs from being tainted and infected after our recouery with the like contagious poyson Wee are likewise to examine our wants and in what graces of Gods holy Spirit we are most defectiue and in what holy duties wee are most backward and sluggish that so wee may supply our defects when wee come into this spirituall market by applying such doctrines and instructions admonitions and exhortations as shall be most fitting for this purpose §. Sect. 3 Of Prayer Thankesgiuing and reading the Scriptures priuately on the Lords Day After some time spent in these and such like meditations we are in the next place to performe the duty of priuate prayer which is to be fitted to the Lords Day For prostrating our selues before the Throne of grace in the mediation of Iesus Christ we are to confesse and acknowledge as our other sinnes so those especially whereby wee haue offended God in respect of his Sabbaths and the duties of his seruice as our originall corruption whereby we haue vtterly disabled our selues in all the powers and parts of our soules and bodies to all holy duties and religious worship and become apt and prone to the contrary sinnes and our actuall transgressions whereby we haue broken all Gods Commandements
their present state and condition and most likely to yeeld vnto them the best nourishment for the strengthening and preseruing of their soules in their spirituall good liking and better inabling them to all good duties Lastly seeing our soules as well as our bodies haue their satiety by feeding often or much at the same time vpon the same dish therefore hauing such great plenty set before vs it shall bee our wisedome to take the benefit of this variety not feeding ouer often vpon the same dish which made the Israelites loath Manna it selfe though a heauenly food nor too much of any thing at one time which made their dainty Quailes through satiety to come out of their nostrils but whetting on our appetite by change of diet euery meale and euen at the same time helping the weakenesse of our stomakes with some little variety when as we finde them glutted let vs when we are weary of meditating ouer-long on one point insist no longer vpon it but passe vnto another Prouided alwayes that wee doe not heerein giue place to fickle inconstancie nor liberty to our rouing hearts passing loosely from on◠thing to another and not bringing any point to a good issue §. Sect. 11 That we must conclude our preparation vnto Meditation with Prayer And thus hauing prepared both our persons and matter the last thing required in our preparation is that we conclude it and make entrance Iam. 1. 17. into our Meditation by effectuall prayer for Gods direction and blessing vpon our intended exercise For seeing of our selues wee are not able so much as to thinke a good thought but all our grace and goodnesse commeth from God the Father of lights from whom euery good and perfect gift descendeth therefore let vs not fondly presume vpon our owne strength as though we were able to atchieue so waighty and difficult a businesse without his ayde but acknowledging our owne weakenesse and auersenesse to this holy duty let vs craue the assistance of his holy Spirit which only can inable vs vnto it Besides Prayer and Meditation being of like nature and fruits of the same regenerating Spirit are mutuall helpes one to another Meditation preparing matter for our Prayers and bringing vnto them feruencie of zeale and heate of deuotion and Prayer returning againe to our Meditations this borrowed seruour and vigour when ascending into heauen it hath fetched it from God And as the naturall heate and moysture preserue one another and both faile when one is defectiue the one perishing for want of heate and the other for want of nourishment Or as there is betweene the stomacke and heart such intercourse as preserueth them both in their well-being the stomake preparing matter and nourishment for preseruing in the heart the vitall spirits and the heart returning these spirits againe to the stomacke which giue it naturall heate and warmth whereby it is fitted and inabled to make good concoction so is it betweene Meditation and Prayer which are mutuall helpers one to another and neither of both retaine long their vertue and vigour if either of them doe faile the other But this Prayer which is to prepare vs for Meditation is rather to bee pithy and feruent then long and in many words seeing it is not the mayne duty which is heere intended but onely a preparatiue making way vnto it wherein acknowledging our owne debility and insufficiency wee are to craue the assistance of Gods holy Spirit in some such forme as this which followeth O Lord my God who art infinitely good and gracious in thy selfe and the chiefe Author of whatsoeuer goodnesse there is in me both as thou mouest me thereunto by thy commandement and enablest me vnto it by thy holy Spirit I most humbly beseech thee to pardon my manifold and grieuous sinnes whereby I haue made my selfe vnworthy to approach into thy glorious and holy presence and vnable to performe any dutie of thy seruice and purge mee throughly from the guilt punishment and corruption of them all in the precious blood of Christ that they may not be as a wall of separation betweene thee and me to hide thy face and to stop the sweet influences of thy fauour from me And seeing thou requirest this dutie which I am now about to performe and hast inclined my heart to yeeld obedience O thou who art onely able to bring it to good effect vouchsafe vnto me the gracious assistance of thine holy Spirit and thereby inable me to atchieue it in some such manner as may be acceptable vnto thee and profitable for mine owne saluation Inlighten my darkened vnderstanding that I may rightly conceiue of thy Truth sharpen mine inuention strengthen my memory incline my auerse will to this holy duty sanctifie supple and soften my hard and rebellious heart and inlarge it with holy and heauenly desires inflame it with the loue of thee and spirituall things with feruent deuotion and with an ardent zeale of thy glory Rectifie the disorder of my corrupt affections and tumultuous passions curbe and keepe in my wandring thoughts and rouing heart and knit them fast vnto thee in the bonds of thy loue and feare that they may not range after worldly vanities and distract me in this duty but grant that they may be so wholly intent to this present exercise that I may bring it to some profitable and good issue And so blesse me therein that I may finde the fruit and benefit of it in mine owne soule by hauing the point on which I am now to meditate better cleered to my vnderstanding for the increasing of sauing knowledge more thorowly imprinted in my weake memory that it may bee alwayes ready for vse and more effectually wrought into my heart and affections that I may heereby finde my corruptions more subdued and abated the sauing graces of thy Spirit increased and my whole man more and more inabled to performe vnto thee with cheerefulnesse and diligence all the duties of a godly life to the glory of thine holy Name and the comfort and saluation of mine owne soule through Iesus Christ our Lord. Amen CAP. XIX Of our progresse and proceeding in the exercise of Meditation and what is required therein §. Sect. 1 That we must proceed orderly in this exercise laying downe the grounds in our vnderstandings and building vpon them in our hearts and affections ANd thus much of our ingresse preparation to Meditation the second point propounded is our progresse proceeding in the exercise it selfe wherein we must auoyd disorder and preposterous handling of the point propounded to our Meditation which is the author of tumultuous confusion by which being tired we either breake off the exercise or continue it without fruit and contrariwise proceed in an orderly course first laying the grounds of this exercise and then building vpon them To which purpose we are to know that there are diuers ends of this exercise as the inlightning of our minds with sauing knowledge and the imprinting of
be directed by them and tread in their footsteps so long as they goe before them in the wayes of truth and godlinesse and finally that they should march after their spirituall Captaines and Leaders and ioyne with them in fighting against the enemies of their saluation For it were as good for them to want these burning and shining Lights if they sit idly still and doe nothing to haue no such examples if they neuer imitate them to bee without guides if they will not follow them and these Captaines and Leaders if they let them sustaine alone the brunt of the battell and not like faithfull Souldiers ioyne common forces against common enemies Thirdly I answere that if the speciall imployments of our particular callings might make vs dispence with the generall duties of Christianity and Gods seruice the Ministers calling if we faithfully walke in it and diligently performe our duties hath as much businesse and imployment and not many fewer or lesse distractions from priuate religious duties then those which are of other professions As besides his priuate studies Reading and Meditation vnto 1. Tim. 4. 15 16. which hee must seriously attend that hee may prepare and fit himselfe for the publike seruice of the Church and the gouernment of his owne family hee must also watch ouer his flocke visit the sicke strengthen the weake comfort the afflicted priuately admonish those that erre and goe out of the way exhort those that are sluggish and rebuke those who wilfully offend and continue in their sinnes All which if they be performed with that conscionable care which they ought will leaue them as little time as other men for their priuate deuotions although vnder this pretence they must not bee neglected Finally though more bee required of Gods Ministers in respect of degree seeing where the Lord bestoweth a greater measure of his gifts and graces there hee requireth that they should in a greater measure bring foorth the fruits of holy obedience yet the same duties are to bee performed of all Christians according to the proportion of their grace receiued and both alike are tyed to yeeld vnto God their common Master religious seruice although those who exceed in knowledge and other gifts are bound to doe them in more perfection And howsoeuer a greater measure of knowledge is required of the Minister then the people because his lips must preserue Mal. 2. 7. it as in a common Treasury that they may haue recourse vnto him for the supplying of their wants yet as all men must liue by their owne Habac. 2. 5. faith so also they must walke by their owne sight and haue such a measure of knowledge and illumination of the Spirit as may be sufficient to direct them in all Christian and religious duties For their soules being alike precious vnto them as theirs are who are called to the Ministery and the way and meanes the same which bring both to eternall life and happinesse it behoueth them both alike to labour after this common saluation in the performance of the same Religious duties which are also required of both as common vnto them §. Sect. 5 Their obiection answered who pretend the want of meanes But here againe they are ready to obiect that if they had such means of knowledge and other sauing graces as others enioy and such helpes and furtherances in the duties of a godly life as many abound with then with some reason they were to be blamed if they did neglect them But alas they are vnder some ignorant or idle minister which cannot or wil not instruct them or such vnconscionable guides as shine not in the light of a good example but rather lay stumbling stones of offence before them by their enormious and scandalous liues and neglecting all good duties themselues doe dis-hearten and discountenance them who are carefull to performe them rather then any wayes encourage them either by their words or actions In which regard they thinke that they may be excused if they be not so zealous and forward in performing the Religious duties of Gods seruice and of a godly life To which I haue in part before answered namely that if this be our case first we must vse all good meanes to moue them to their dutie especially that we powre forth our hearty prayers vnto God for our Pastours and Ministers intreating him that he will inlighten their mindes and sanctifie their hearts and affections and so make them as able as willing to performe those high and holy duties vnto which they are called And secondly if the courses which they still hold affoord vs no better hopes then accounting the glorifying of God in the eternall saluation of our soules that one thing necessary which is farre to be preferred before all earthly commodities wee must labour to place our selues vnder such Pastors and Teachers as will carefully and conscionably breake vnto vs the bread of life and shine before vs not onely in the light of doctrine but also of an holy life conuersation In the meane time these outward wants must not make vs neglect the Religious duties of a godly life or if they doe they cannot be sufficient to excuse our negligence which doth not so much proceed from the want of externall meanes or those discouragements which are without vs as from the secret corruptions that lie lurking within vs. Which if they were thorowly mortified and our hearts inflamed with feruent zeale and true deuotion we would not be moued by these publique defects and discouragements to neglect the priuate duties of Gods seruice yea rather wee would vse them with more diligence as being through want of the other pressed vpon vs with a greater necessity For he that hath no friends or parents to looke vnto him or such as greatly care not whether he feed vpon wholesome food or famish for want of bread findeth that he is the more bound hereby to prouide for himselfe Whereas contrariwise these corruptions which make vs neglect the duties of Gods seruice still remayning in vs and quenching in our hearts all zeale and deuotion would make vs alike cold and negligent in our priuate exercises of Religion although the publike meanes which we enioyed were neuer so excellent Of the former we haue an example in Dauid who when he liued in the barren wildernesse had his soule so watred with the dew of Gods grace that it neuer brought forth more better fruits of holines and so inflamed with the fire of Gods Spirit that he was neuer more deuout in religious exercises nor more zealous in the priuate duties of Gods seruice though being banished and exiled from the Tabernacle and the publike place of Gods worship he was withall depriued of the ordinary means of his saluation And the like we see in the example of the persecuted Martyrs who neuer were more feruent in their priuate deuotions then when they durst not shew themselues in open assemblies but hid their heads frō
though in the winter of tentation it lyeth hid and bringeth forth no fruits and there is a seed of Gods 1. Ioh. 3. 9. grace and holy Spirit euer remayning in him though hidden vnder the clods of sinne and corruption which being watred with the dew and fruitfull showres of Gods Word and Spirit will sprout vp and bring forth plentifull fruits But in the Worldling there is a roote of bitternesse and his heart had neuer the seeds of Gods grace and holy feare sowen in it and therefore nothing is to bee expected to spring out of it but the Thornes and Thistles of carnall and sinfull actions The carnall securitie of the Faithfull doth but take away from them the comfort of their present condition but not of times past when as they haue had the sweet feelings of Gods loue shed abroad in their hearts and working them to his feare vpon which grounds they may bee recouered out of this sleepe with some comfort when as they know that their state is not desperate But the securitie of Worldlings depriueth them of all true consolation past and present and abuseth them with false comforts which will end in Horror and Despaire The securitie of the regenerate is at the worst but a syncope and casteth them for a time into a swound or trance leauing no apparance of spirituall life in respect of motion and outward actions but it will not be long ere they recouer and shew that life was onely hid but not quite taken away by the functions and operations of it in holy and Christian duties But the securitie of the vnregenerate is the swound of death out of which they neuer recouer till by their last summons they are awakned to come vnto iudgement The securitie of Beleeuers in the highest degree is but like the frost which worketh them for the time to a stony hardnesse but the Sunne-shine of the Word heate of Gods Anger and fire of Afflictions thaweth them bringeth them againe to their wonted softnesse and causeth them to resolue and melt in the teares of true Repentance but the securitie of the wicked maketh them like Bricke-bats the more hard the more they are heate by the former meanes yea of more then adamantine hardnesse so as nothing will soften them and cause them to relent Finally the securitie of Gods Children when it is at the worst doth onely like ashes hide and couer vnder it the true feare of God so as it yeeldeth for the time no light or heate and yet it liueth in them and will reuiue when Gods Spirit bloweth vpon it and giueth a fresh supply of grace as it were of more fuell But the securitie of the vngodly like water doth quite extinguish it or rather it could neuer bee kindled in them because there is contayned in their hearts a mayne Flood or Sea of carnall corruption §. 3 Of the differences betweene carnall securitie in the Faithfull and Wicked and first in respect of their causes And thus wee see that howsoeuer the carnall securitie of the wicked and godly are alike in many things yet there are diuers mayne differences betweene them though it be considered in the regenerate in the highest degree and so insensible that it depriueth them of all sense and spirituall feeling of their dangerous estate and condition But if we compare that carnall securitie which is ordinarily in the regenerate and is more subdued and abated by the Spirit of God with that which is in the vnregenerate Worldlings we shall find that the differences betweene them are many and much more perspicuous and easie to bee discerned For first they differ in respect of their causes from which they spring not so much because they are diuers in their nature for for the most part they are the same euen the same flesh and naturall corruption and the same fruits which arise from it but in respect of their diuers measure and degree For the securitie of the vnregenerate is a fruit of flesh in its full strength and vigour but that of the regenerate as it is mortified weakned and subdued to the spirituall part That proceedeth from palpable ignorance from vtter forgetfulnesse and totall neglect of God in his sauing Attributes which are the onely causes that worke Gods feare in our hearts and so reigneth and ruleth in them without opposition and resistance like a King in his Throne But this ariseth from these causes as they are abated opposed and in part subdued by their contrarie vertues the Knowledge Remembrance and Consideration of God and his Attributes of Wisedome Iustice Power Mercy and Goodnesse And therefore being much weakned in its naturall strength like the causes of it it doth not vsually in Hostile manner assault vs in the open Field but like a Tyrant deposed from his Regency or a slye Rebell that wanteth force it secretly and cunningly stealeth vpon vs insinuateth and windeth it selfe into our hearts at vnawares when wee least suspect it and fighteth against the feare of God out of ambushments and vpon aduantages and sometimes giueth it the foyle and for a time maketh it giue place but being renued and strengthned by the Spirit of God it re-encountreth carnall securitie driueth it from its Holds and againe bringeth it vnder subiection And the like might be said of all other causes of securitie before mentioned were it not ouer long to stand seuerally vpon them all which in the vnregenerate are in their vigour strength and sole Regency hauing no opposites to moderate and weaken them but in the regenerate they are in part mortified by Gods Spirit subdued and deposed from their Rule by those Graces which are contrarie to them and answerably their securitie is either totall or but in part stronger or weaker according to the qualitie and nature of the causes from which it springeth §. 4 The second difference in their effects Secondly they differ in their effects which in the one are more strong and permanent in the other more weake and momentaine For the securitie of the vnregenerate striketh with a deadly blow all the powers of the soule and bringeth them into a deepe Lethargie which depriueth them of all sense and feeling of their disease and consequently of all desire to be cured of it yea it maketh them like the blind and dumbe Shepheards of whom the Prophet speaketh to delight Esa 56. 10. in sleeping vnwilling to be awakned and angrie with those who vse any meanes to rowse them vp So that the more they sleepe the more they may till at last they are brought to eternall death and destruction or if by the Trumpet of the Word sounding loud in their eares they bee somewhat disturbed in their carnall rest either with Pharaoh they will not at all acknowledge the voyce of the Lord nor Exod. 5. 2. haue any desire of reconciling themselues vnto him by vnfayned repentance but vse all meanes to quiet their minds that they may fall into their deepe sleepe againe as shunning