putato Hic aeger rectè est igitur surgetque negábit Quod latus aut renes morbo teneantur acuto Horat. serm l. 2. c. 3. Nor is a man therefore said to be in good health so long as any one disease holdeth him and hangeth on him x Leprosus si parte ulla tantum sit immundus extra castra ablegatur Hesych in Levit. l. 4. c. 13. nor cleane while the Leprosie possesseth any one part of him nor a Saint and yet y 1 Cor. 1.2 6.10 11. such an one is every true Christian z Rom. 6.2 6 7 12.14 so long as any Vice what ever it be ruleth and raigneth in him or he wilfully lieth and liveth in any one Sinne. Againe as it is in Christian Graces so †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath in ascet Et ex eodem Simeon Magist Homil. 1. is it also in Gods Commandements a Lex tota est â—n a copulativa Illyric in Clav. Script in Gloss N. T. The whole Law say they well in the Schooles is one Copulative The Law for the sanction indeed is disiunctive for the Injunction it is Copulative The sanction runneth in the Disiunctive b Esai 1.19 20. Deut. 28.15 58 59. Either doe thus or die the Injunction in the Copulative nor either doe this or that but Doe both this and that too c Mark 18.33 Luk. 10.27 Love God above all and thy Neighbour as thy selfe d Decalog Exod. 20 2-17 Deut. 5 6-21 33. Take the true God alone for thy God and worship him according to his Will and use his Name reverently and Sanctifie his Sabbaths c. And therefore saith our Saviour to the Pharisees e Matth. 23.23 These things ought ye to have done and not to have left the other undone Now it is a rule in the Art of Reasoning that f In omni conjuncto sâ—ve copulato si unum est mendacium etiamsi vera sint caetera tota esse mendacium dicitur Ex omnibus verò quae disjunguntur unum esse verum sufficit Gell. noct Attic. l. 16. cap. 8. Ve um enunciati copulati judicium pendet ex omnium partium veritate falsum saltemex una parte falsa Ram. dialect lib. 2. c. 5. in a Disiunctive if any one part hold the whole is held to be true in the Copulative if any one part hold not the whole is held to bee untrue So in a Disjunctive Injunction if a man performe the one part he is freed thereby from the other the Woman that was enjoyned to bring for her Purification g Levit. 12.8 Luk. 2.14 a paire either of Turtles or of Pigeons was thereby bound to bring the one onely shee needed not to bring both and in the legall sanction h Ezek. 21.11 Galat. 3.12 he that doth dieth not i Deut. 27.27 he that dieth doth not for no man is thereby bound to both both to doe and to die to doe the one and yet to endure also the other But in a Copulative Injunction it is farre otherwise k Delinquens in parte in totum reus est Regula generalis Gloss ad Digest l. 29. tit 5. l. 3. Si quis unum custodiat reliqua praevaricetur nih lei prodest Amb. in Psal 118. serm 13. Hesych in Levit. lib 4. cap. 13. nothing is done to any purpose if a man observe not every part It is as in a Lease that is grounded upon many conditions ten or twentie suppose any one of them not observed make a forfeiture of the whole He is l Deut. 27.27 accursed that persisteth not in every thing contained in the Law of God to fulfill it And m Ezek. 18.10 11 13. though he doe not all these things saith God by the Prophet if hee doe but any n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. de leg spir 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch sympos probl l. 7. cap. 5. one of them because hee hath done any of these abominations for so I take it the words would be read he shall die Yea Saint Iames therefore goeth further and sticketh not to affirme o Iam. 2.10 That whosoever keepeth the whole Law but faileth only in one point he is guiltie of the whole Which words of his yet are not so to be taken p Hieron contr Pelag. l. 1. as if * Quod in ascet â—ustath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Simeon Logoth serm de virt vit a man in stealing did breake the Commandement of not committing adultery or in telling a lie the Commandement of sanctifying the Sabbath or “ Dod on the Decalogue as if a man that did at any time of infirmitie sinne against any one Commandement of God as †1 King 8.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crates apud Laert. who doth not 9 Iam 3.1 oft even * 1 Iohn 1.8 10. the holiest that is did stand guilty in Gods sight as a wicked wretch and one that had no regard at all of any But his meaning is that that man that would seeme to make conscience of keeping all the Commandements of God save one but maketh no conscience or hath no care of keeping that one q Nisi enim attentisuerimus in omnibus mandatis ejâ—s suerint qâ—ae alia praeterita alia pro voluntate observata rectum justificationis ordinem non tenemus Hilar. in Psal 118. Nulli siquidem servorum licet ex his quae Dominus suus imperat eligere pro arbitrio quod placuerit assumere quod displicuerit repudiare jussiones ex parte audire ex parte contemnere Si enim pro arbitrio suo servi Dominis obtemperant neque in eis quidem in quibus obtemperaverint obsequuntur Salvian de provid lib. 3. doth not in deed and truth whatsoever he may pretend or seeme to doe make conscience of any no not of those that in that manner he seemeth to observe The reason that the Apostle addeth there is indeed very forcible It is r Iam. 2.11 the same God that enacted and delivered the whole Law that hath enjoyned one good dutie as wel as another hath inhibited one sinnefull act as well as another If a man therefore for Conscience of Gods Will and Word doe exercise himselfe in anyone good dutie hee will consequently exercise himselfe in all other good duties that concerne him because the same God in his Word hath alike enjoyned all If for Conscience of Gods Will and Word he forbeare or abhorre any one sinne Å¿ Omnem odit iniquitatem qui habet hanc gratiam Bern. Qui autem omnem viam iniquitatis odit ad universa Dei praecepta corrigitur emendatur Ambr. in Psal 118. he will for conscience of the same Word and Will of God forbeare and abhorre all other Sinnes because the same God in his Word hath alike forbidden all And on the contrary therefore hee that doth not either exercise himselfe
in every knowne dutie that concerneth him of the one sort or is not carefull to shunne every kinde of evill act of the other sort doth not either observe ought in the one kinde or eschew ought in the other kinde out of any true care or conscience of his dutie and obedience to God but for some other by ends and by-respects It is a good Rule in the Schooles t Vbi unum aliquod peccatum remittitur ibi omnia remittuntur Impossibile est unum sine aliis remitti Thom. Aqum sum p. 3. q. 86. a. 3. He that hath any one sin remitted hath all sinnes remitted And so u Peccata quamvis non sint connexa quantum ad conversionem ad honum conmutabile sunt tamen quantum ad aversionem à bono incommutabili in hac parte habent rationem offensae quamper poenitentiam oportet tolli Aquin ibid. Hee that hath sincerely repented of any one sinne hath repented him of all And he that hath not repented him of all knowne sinne hath not repented yet of any For what is true Repentance but x Ezek. 18.21 27 28 30 32. 33.11 a returning againe into the right way And how is it possible for a man to returne into the right way * Psal 119.101 passim Palantes error recto de tramite pâ—llit Horat serm l. 2. sat 3. as long as he wandreth still in any by-path Or how can a man repent of this or that particular sinne because it is contrary to Gods Will or offensive in his sight but hee must needs withall repent him of whatsoever he knoweth to bee in like manner a breach of his Law and a businesse that he abhorreth Nor doth that man indeed studie sincerely and out of a love of God to please him in any thing that doth not as the Apostle Paul prayeth in the behalfe of the Colossions endevour and strive y Coloss 1.10 to fructifie in every good worke that he may please the Lord in all things z Quando servus ex Dominisui jussiâ— ea facit tantummodo quae vult jam non Dominicam implet voluntatem sed suam Salvian de provid l. 3. He doth not Gods Will saith Salvian well but his owne Will that doth it no further than himselfe will that doth not by labouring with the Apostle Paul to keepe “ Heb 13.18 a good conscience in all things †2 Cor. 5.9 11. 6.4 endevour to approve himselfe and his courses unto God as well in some things as in others This Vniversalitie therefore of care and endevour is a good argument of Sinceritie As on the other side it is a shrewd signe of unsoundnesse and insinceritie a Sciendum quia quisquis virtute aliqua pollere creditur tunc veraciter pollet cum vitiis ex aliqua parte non subjacet Greg. mor. l. 21 c. 1. when men will seeme to make conscience of performance of some good duties and yet are wholly carelesse and regardlesse of others or when they will seeme to make conscience of the forbearance of some sinnes and yet lye and live in the ordinary practice of others which yet they cannot be so ignorant as not to know or so unmindfull as not to consider to be sinnes Thus was Herods hypocrisie detected and discovered He stood in some awe of Iohn knowing him to be a very holy man and because hee would be esteemed religious and would seeme to respect him b Mark 6.20 he heard him oft and at his motion did many good things yea and it is like enough that he outwardly reformed many things amisse that Iohn found fault with either in his Court or in himselfe But yet hee would not leave the keeping of his Brothers wife for all that and therefore c Mark 6.17 when Iohn began to deale plainly with him in that point he then brake off all and committed Iohn to ward and made it evidently appeare thereby that all his former reformation and well-doing was but in shew onely and for other ends And hereby also was Iehues zeale descried to bee unsound He made a great shew a while of zeale for God and his worship and d 2 King 10.16 Ionadab must needs along with him and see it Hee was zealous e 2 King 10.28 against Baal that was f 1 King 16.31 32 33. the ruine of Ahabs house and g 2 King 10.11 against Ahabs house which it was h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot rhet l. 1 c. 15. Herod Clio. Philip. Maced not for his safetie as he thought to let stand or to leave any remainder of but i 2 King 10.31 he gave way to the Calves though no lesse abominable in Gods sight and as dishonourable unto him because k 1 King 12 27 28. that seemed to be the stay of his estate And so he shewed thereby that all his Pietie was no better than meere Policie and that he sought but his owne ends in either And in like manner when men and women shall be content to reforme their lives and conforme themselves to the Will and Word of God in some things but stand out wilfully in some other things refusing to practise the like reformation or to shew the like conformitie in them albeit they be in heart and conscience convinced of their dutie therein it is an evident Argument of unsoundesse Note 2 A second Note of Sinceritie is Vniformitie As an Vniversalitie so an Vniformitie in well doing Vniformitie when a man keepeth * Virtutem ostendit constantia omnium inter se actionum concordia quando idem semper quis est in omni actu par sibi Sen. epist 120. Tunc directae sunt viae nostrae cùm par fuerit in omnia aequalisque custodia Hilar. in Psal 119. Omne bonum quod fit propter Deum in omnibus rebus aequaliter observatur Quod autem in omnibus rebus non aequaliter observatur propter homines fit Autor oper imperf in Mat. hom 45. an equable tenour in his courses and carriage not strict in some things and slack in other though it may bee not wholly regardlesse of them but holdeth an even hand generally in his care and observance of things enjoyned him by God “ 1 Tim 5.21 Non est justa causatio cur praeferuntur aliqua ubi facienda sunt omnia Salvian de provid l. 3. I charge thee saith the Apostle to Timothy that thou observe all these things without preferring one before another and that thou doe nothing partially And saith David as before l Psal 119.128 True Christianitie esteemeth all alike Greenham in Psal 119. I have all thy Precepts concerning all things in esteeme and I forbeare not onely but even abhorre all wicked waies And againe m Psal 119.104 By thy Commandements I get understanding and therefore I abhorre not some one or two but each wicked way His zeale was not partiall but
Flut. praecept polit vigilantes sobriâ— cic pro Caelio Be sober and watch saith the Apostle Peter Which sobrietie also must be understood to consist not in the temperate taking of meat and drinke only but in a moderate usage of all other temporall blessings such especially as wee are wont to take pleasure and delight in For there is as the Prophet saith in another sense Thou that art drunke but not with wine and h Esa 29.9 They are drunke but not with wine and they stagger but not with strong drinke there is I say as I have shewed i Of Lots chap 9. § 3. elsewhere k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consule Drus in Proverb 2.3.132 a drunkennesse without either wine or strong drinke yea and a surfetting too without flesh or food A man may surfet of and bee drunke with prosperity with pleasure with game with disport with other the like delights and may well be said so to doe when he is so transported with them so distempered by them that hee breaketh forth into such disordered and outragious behaviour as of immoderate rejoycing and excessive laughter of howting and showting and of gesture unseemely or of fretting and chafing of cursing and banning of swearing and blaspheming or the like as will not stand with sobriety g Esai 51.21 and such as they could not but condemne in themselves were they not for the time in a manner drunke and beside themselves yea sometime not such only as all sober minded men would abhor but l dicisque facisque quod ipse Non sani esse hom nis non sanus juret Oresteâ— â—ers sat 3. such as even a mad man himselfe if he be not starke mad will esteeme to be mad cariage § 38. Whereas some therefore use to say when they are rebuked and reproved as for their abuse of Gods good creatures so for their drunken and disordered behaviour at game or otherwise Is it not lawfull to eat and drinke and Is it not lawfull to use game and Is it not lawfull for neighbours to be merry together Yes undoubtedly Christianity enjoyneth not nor exacteth of us any Stoicall austerity God hath given and granted us as m Psal 104.14 15. bread to strengthen our bodies so wine to cheare our hearts withall hee hath liberally afforded us the free use of his good creatures not for necessity alone but for lawfull delight too n Non enim sequitur ut cui mens sapit ei palatum non sapiat Cic. de finib lib. 1. Neither doth it follow that Gods children take no delight at all in such outward delights because they have other more principall ones that they take farre greater delight in It is promised as a blessing even unto Gods people that o Zach. 8.5 there should bee boyes and girles playing together in the streets of Ierusalem and that p Zach. 3.10 they should have liberty to invite and entertaine either other each man his friend or his neighbour under his vine or figtree in his orchard or in his arbour But can we not use Gods creatures unlesse we abuse them and make that the bane and poison of our soules that was given us to be the food and stay of our bodies Or q Nobis ridere gaudere non sufficit nisi cum peccaso atque insania gaudeamus nisi risus n ster impuritatibus nisi flagitiis misceatur Nun uid laetari ridere non possumus nisi risum nosirum atque laetitiam scelus esse faciamus Salvian de provident l. 6. can we not be merry unlesse we make the devill our play-fellow Can wee not bee merry unlesse wee bee mad r Erras homo non sunt haec ludicra sed crimina qui jocari voluerit cum Diabolo non poterit gaudere cum Christo Chrysol serm 155. Is there no mirth at all but in swearing and swaggering and in blaspheming of Gods blessed Name Å¿ Rideamus laetemur quantum libet jugiter dummodò innocenter Quae vecordia est amentia ut non putemus risum gaudium tanti esse nisi Dei inse habeat injuriam Salvian Ibid. An forte infructuosum putamús gaudium simplex nec delectat ridere sine crimine Ibid. Is our mirth thinke we nothing worth if it be not mixt with profanenes if it be not seasoned or tainted rather with impiety and ungodlines or with impurity and uncleannes Such eating and drinking is accursed eating and drinking such t Luk. 6.25 O miseri quorum gaudia crimen habent Maxim eleg 1. mirth is accursed mirth evill-beseeming any Christian and such as will at length u Prov. 14.13 end in mourning and woe yea in eternall mourning and everlasting woe if it be not speedily prevented As the Apostle saith in regard of others so is it no lesse true in regard of a mans selfe x Rom. 14 20. It is evill for a man to eat with offence and with the disaâ—ling of himselfe unto good duties And it is evill for a man to use game or any other lawfull delight in that manner as it shall be an occasion either of stumbling to others or of sin and evill to himselfe And y Rom 14.21 It is not good therefore for a man to eat flesh nor drinke wine nor use game nor doe ought else whereby either himselfe or any other shall be occasioned to sinne For what we owe unto others z Rom. 8.12 13. we owe much more to our selves being enjoyned a Rom. 13.8.9 Levit. 19.18 Matth. 22.39 Galat. 5.14 to love others indeed but as our selves And therefore ought wee to have a care as well to b Tit. 2.12 live soberly in regard of our selves as to c Rom. 14.15 walke charitably in regard of our brethren § 39. The rather are we to be heedfull and carefull in this kinde because that which made d Iob 1.4 5. Iob so fearefull and suspitious of his children lest they should over-shoot themselves when they were feasting together e Per voluptatem facilius vitia surrepunt Senec. epist 7. we are more prone to be carried away unto evill in our pleasures and delights in mirth and game in sport and pastime than amids our sadder and more serious affaires With these commonly is Satan tempering his poison to infect our soules with unto death under these is he usually hiding his hookes to catch us withall to our destruction as those that seeke by poyson to make a man away are wont not to minister it alone but to mix it with such meat as the party ordinarily feedeth on and taketh most delight in or to give it him in his ordinary drinke and f Et quae piscis edaâ— avido malè devoret ore Abdit supremis aera recurva cibis Ovid. remed lib. 1. Et sera piscis spe aliqua oblectante decipitur Viscata sunt haec insidiae sunt Senec. epist 8. as the Fisher-man baiteth his
live in When I say the sinnes of a mans Calling it is not so to be understood as if the workes or duties of any lawfull Calling were evill or sinfull in themselves but that a man by occasion of his place and vocation or his course of life and conversation may have more and more frequent occasions of some sinnes than of others greater and stronger inducements and inticements to some sinnes than to others which hee is therefore more specially to keepe watch against Thus the Courtiers sinne is with a 2 King 5.18 Naaman to make a God of his Prince in being content to please the one by displeasing the other The Captaines sinne with b 1 King 2.5 Ioab to bee a man of bloud ready to use or abuse his weapon rather to private revenge c Luk. 3.14 Populatores terrae quam à populationibus vindicare debebant Curt. de gest Alex. lib. 3. The Souldiers sinne to pill and spoyle and make a prey of those whom hee ought to protect d Patronus praevaricatur decipit Cyprian lib. 2. ep 2. The Lawyers sinne to betray or to delay his Clients cause to draw the more fees from him e Esai 1.23 Mica 7.3 The Judges sinne to pervert judgement or to tefuse to doe justice for feare favour or reward f Ezech. 13.16 22. The Ministers sinne to sooth up men in their sinne or g Ier. 1.17 20.9 to forbeare to reprove sinne for feare of mans face The Handy-craftmans sinne to h Ezech. 13.11 doe his worke deceitfully and unfaithfully there especially where he thinketh that he cannot be discovered The Tradesmans sinne i Amos 8.5 6. Sirac 27.1 2. to use lying and fraud in the uttering of his wares k Mica 2.1 2. The sinne of great men to be oppressours of the poore and the sinne of the meaner and poorer sort l Esai 8.21 to be discontent with their estate m Est miserorum ut malevolentes sint atque invideant bonis Plaut cap. 3.4 to envie those that exceed them and to be instruments of evill offices for their owne advantage to others And so upon each course of life and Calling are there some speciall sinnes attending which those therefore that follow it are the more subject unto and more in danger to be surprised by than by many or ordirily by any other Againe when it is said that the sinnes are to be observed of the times and places that men live in it is not so to be conceived as if all sinnes were not in some sort to be found in all places or n Hominum sunt ista non temporum nulla aetas vacabit à culpa Sen. ep 97. as if all sins had not beene more or lesse in all ages but that o ardet vitio gentisque suoque Ovid. de Tereo Metam l. 6. Omnes gentes peculiaria habent mala Gothorum gens perfida est Alanorum impudica Francimendaces Saxones crudeles Salvian de provid l 7. Gens Saxonum fera est Francorum infidelis Gepidarum inhumana Hunnorum impudica omnium vita vitiosa Ibid. 4. Sunt tam civitatum quà m singulorum hominum mores gentesque aliae iracundae aliae audaces quaedam timidae in vinum in Venerem proniores aliae sunt Liv. hist l. 45. some sinnes in some places are rifer than others some sinnes in some ages more in request than some other as some diseases raigne more in some places than in others some infirmities are more frequent at some times than at others which those therefore that live in such times or such places must more specially watch against as being more in danger to be infected and tainted therewith § 25. The second sort of speciall corruptions are the sinnes of a mans nature or of his naturall constitution such as hee is naturally more addicted and inclined unto than unto other For as it is with the bodie so is it also with the soule As in every mans body there is a generall mixture of all the foure humours Bloud Fleame and the two Cholers in some degree more or lesse but there is some one of them predominant in regard whereof a man is said to be of a Sanguine a Flegmatike a Melancholike or a Cholerike Constitution or as in grounds untoiled and untilled there grow evill weeds of all sorts but there is some one commonly that over-toppeth the residue and groweth rifer and rancker usually than the rest So in the soule of man since the fall of our first Parents p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Empedoclis vocabulum apud Aristot. de gener animal l. 4. c. 3. a generall seed-plot of evill there are spirituall weeds of all sorts a mixture of all vice the seed and spawne of all sin q Ephes 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et cupidiomnes maligni omnes timidi omnes ambitiosi adjice impii omnes Sea de benef l. 5. c. 17. Atheisme it selfe not excepted but there is r Nullum mihi morbi genus ignotum est uni tamen morbâ— quasi assignatus sum Sen. epist 55. some one pestilent Humour or other lightly more predominant than the rest some one maine and master vice that giveth a denomination in regard whereof men are said to be some ambitious some covetous some superstitious some lascivious and the like not as if such persons had no other vice but that that they are so named by for it is most true that the Heathen man saith Å¿ Qui habet unum vitium habet omnia Sen. de benef l. 5. c 15. Malus quisque nullo vitio vacat Ibid. l. 4. c. 27. He that hath any one vice hath all other with it but t Stultus omnia vitia habet sed non in omnia natura pronus est Senec. de benef lib. 4. cap. 27. Omnia in omnibus vitia sunt sed non omnia in singulis extant Ibid. c. 26. Omnia omnibus insunt sed in quibusdam singula eminent Ibid. c. 27. because that beareth the sway though the other be all there too in a lower and a lesse eminent degree This is that which David seemeth to have aimed at when hee saith u Psal 18.23 I was upright also with him and kept my selfe from mine owne sin x Eastie in Ps 51. Every David saith one well hath his Bathsheba and every Bathsheba her David David had no doubt his sinne y Dilecta dâ—licta his beloved his deare his darling sinne that which naturally hee delighted in and was addicted unto And so hath every man ordinarily some one corruption or other that is the delight of his heart and the joy of his eyes that hee is naturally most wedded unto most caried away with Now z Alia in alus vitia principatum obtinent tyrannidem exercent ideoque oportet unumqâ—emque nostrum secundum qualitatem belli quo principaliter infestatur pugnam arripere utque vitia in nobis principatum
the other follow the one still as well as the other make conscience as well of executing the duties of the one as of frequenting the exercises of the other and not thinke that under colour of following of Sermons and frequenting of godly exercises he may lawfully neglect those necessary duties that by vertue of his speciall calling hee standeth in conscience bound unto In a word each Christian man that is able must as the Apostle willeth k 2 Thess 3.12 earne and eat his owne bread l 1 Thess 4.11 worke with his owne hands and follow his owne affaires that is such businesse as to his particular place and speciall calling appertaineth else he is m 2 Thess 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 branded by the same Apostle for n 2 Thess 3.6 11. an inordinate walker that is a disorderly liver o 1 Tim. 5.8 a Denier of the Faith not in word but p Tit. 1.16 in deed and one little better if not q 1 Tim. 5.8 worse than some Heathen and Infidels that have even by natures dim light r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pittacus referente Demetrio Phalar apud Stob. c. 3. condemned idlenesse in any § 72. But here is great Caution to be used and due regard to Branch 2 be had ſ Dum vitant stulti vitia in contraria currunt Et Incidit in Scyllam cupiens vitare Charyhdin Horat. lest while we shunne a rocke we fall into a whirle-poole lest while we seeke to eschew idlenesse on the one hand we be swallowed up with worldlinesse on the other lost while we labour to keepe our left eye waking by the diligent following of our worldly affaires we suffer our right eye to close and fall fast asleepe by neglect of religious exercises either publike or private t Zachar. 4.1 The Angell that talked with me came againe saith the Prophet and awaked me as one that is raised out of his sleepe It fared with the Prophet when hee was attending on Gods Angell as with a drowsie person who though hee bee awaked and set to worke yet hee is ready to sleepe at it and to be ever and anon slumbring if he be not now and then jogged and stirred up And in like manner it is with our drowsie spirits and will be continually u Excitandus è somno vellicandus est animus Senec. epist. 20. Excitandus est semper animus stimulis spiritualibus Oratio lectio c. incitamenta ejus sunt Pelag. ad Demetriad if they be not frequently rowsed and raised up by the constant use of religious exercises In regard whereof Paul willeth Timothy x 2 Tim. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honestarum rerum semina animi nostrigerunt quae admonitione excitantur non aliter quà m scintilla flatu levi adjuta ignem suum explicat Senec. ep 95. to quicken by stirring up the grace of God that is in him y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath ibid. as men doe embers that lie raked up in the ashes § 73. Now this is done by meanes either publike or private First by frequenting the publike ministery of the Word at due times a 1 Thess 5.19 20. Quench not the spirit saith the Apostle despise not Prophecie as if the neglect or contempt and it is the contempt of it that is the maine ground of neglect of the one were a principall meane of extinguishing and quite quenching the other And undoubtedly so is it For either fire or light is put out not by pouring on of water onely or some contrary matter but besides that either by withdrawing from it and denying that unto it that should feed it for b Prov. 26.20 Deficientibus lignis deficit ignis if the fewell faile the fire will of it selfe out or by neglecting to blow it and to stirre it up by times as we oft see it fall out that it goeth out of it selfe also where yet there is wood and coale enough to have longer continued had some such industry beene used And even so is spirituall grace oft impaired and decaieth not by the practice of sinne and wickednesse onely as by water poured on it but by neglect of the Word the meanes that should foster and feed it and that by raising and rowsing up our dull and dead spirits should c Psal 119.28 37 50 93. put spirituall life and alacritie as it were unto us And no marvell then if as Salomon saith d Prov. 29.18 Where vision faileth there the people perish if the grace of God goe out where these meanes are neglected if they fall fast againe into this deepe and deadly sleepe though they were sometime awaked out of it that are not carefull to keepe within the sound of Gods e Esa 58.1 Trumpet and to frequent the house of God where it may be heard that as at first f Iohn 5.25 it did awake them so should keepe them still awake § 74. Neither are those free therefore from danger of discontinuing this their watchfulnesse that out of a vaine presumption of their owne spirituall parts can content themselves with their owne private devotions supposing that they may as well and as effectually sanctifie a Sabbath by reading and meditating and praying apart by themselves as by being present at and adjoyning themselves to the publike assemblies of Gods Saints It is a spice of intolerable pride and presumption for any to be so conceited of themselves David was of a farre other minde and therefore led by another spirit than they are that so imagine He was g 1 Sam. 13.14 a man after Gods owne heart and a man of excellent parts The Word of God not onely h Coloss 3.16 dwelt plentifully in him but i Iohn 7.38 flowed abundantly from him he was able not to k Psal 16.7 admonish himselfe alone but l Psal 32.8 51.13 to instruct direct and edifie others he could not onely sing Psalmes but m 2 Sam. 23.1 The sweet Songster of Israel pen hymnes both of praise and of prayer many holy and heavenly meditations had he in the time of his exilement as may appeare by n Psal 7. 22. 34. 52. 54. 56. 57. 119. c. those divine ditties during it composed of him And yet could not he content himselfe with these his private devotions But as o Psal 42.4 122.1 it was the very joy of his heart when he was at home to repaire to the Temple to the publike assemblies there held so nothing made his banishment and his abode in forraine parts more bitter unto him than this that by meanes thereof he was restrained of repairing unto them and of joyning with Gods people in such holy duties as were there daily performed Read divers of the Psalmes framed by him during that time and consider well p Psal 27.4 42. 63. 84. how
and corruptions to be sory for Yea how may we lawfully rejoyce when a Esa 22.12 we are called unto heavinesse and solemne humiliation when we are commanded and enjoyned by God to mourne and lament When either our owne estate or Gods Churches is such that b Amos 6.6 See the Sparke not to be sorie and to be even sicke with sorrow may well seeme a sinne To this I answer 1. We must ever remember so to keepe one Commandement that wee breake not another c Matth. 4.17 Mark 1.14 Repent is one Commandement Answer 1 d Matth. 5.12 Luke 10.20 Rejoyce is another And he that commandeth the one hath enjoyned also the other As Saint Iames therefore reasoneth e Iam. 2.11 He that said Thou shalt not kill hath said also Thou shalt not commit adultery though thou dost not kill therefore yet if thou doe commit adultery thou art a transgressour So here he that hath commanded us to be sory for our sinnes and for the afflictions of our brethren hath commanded us also f 1 Thess 5.16 evermore to rejoyce And therefore though we faile not in sorrow for our sinnes or for our brethrens afflictions yet if we wilfully banish and abandon this spirituall joy which Gods Spirit requireth of us we make our selves thereby guilty of sinne in Gods sight A sinne it may be g 1 Cor. 5.2 not to be sorrie at some time and a sinne it is for Gods childe at any time not to joy They say that h Praecepta negativae ligant semper ad semper Affirmativa semper sed non ad semper Thom. Aquin. sum p. prima secundae q. 71. a. 5. q. 88. a. 1. q. 100. a. 10. Gerson reg mor. Negative precepts or prohibitions only tie at and unto all times But this Affirmative injunction also concerning a Christian mans joy i Continuum vult esse non interruptum gaudium nostrum Gilbert in Cant. 10. admitteth no intermission but tieth unto all times Sorrow may be sometime out of season this spirituall joy as of some food we say is never unseasonable The godly are at some times k Nehem. 8.9 10. prohibited the one they are never inhibited but enjoyned ever the other Yea marke what I say it is undoubtedly true Albeit few be prone to offend that way yet a man may offend even in excessive sorrow for sinne in thinking too much on his sinnes in mourning unmeasurably for his sinnes If such thy meditation of thy sinne and sorrow for thy sinne shall so farre prevaile with thee that thou art wholly l 2 Cor. 2.7 swallowed up with it or by meanes of it art either m Quomodo Sen. ad Polyb. c. 26. Non licet tibi stere ut multos flentes audire possiâ— Vt periclitantium lachrymae possint tibi tuae assiccandae sunt detained from or disabled unto and made wholly unfit for the performance of other necessarie duties that thy sorrow doth then make thee guiltie of sinne and thou hast just cause to be sorry for that sorrow Answer 2 2. Ioy and griefe in some degree at least may well stand together As true joy may well stand with some feare n Psal 2.11 Sic Matth. 28.8 Rejoyce before him saith the Psalmist with feare So * Habemus luctum gaudio mixtum Petr. Martyr in 2 Sam. 24. true joy may well stand with some griefe o 2 Cor. 6.10 As sorrowing saith the Apostle and yet alwayes rejoycing He that hath commanded us to sorrow sometime would never else have enjoyned us p Philip. 4.4 at all times to rejoyce There is joy even in griefe as there is griefe even in joy Yea though it may seeme strange yet it is questionlesse true the greater griefe sometime the greater joy and the greater joy the greater griefe A man may at the same time both be exceeding sorry for his sinne and yet rejoyce exceedingly in the apprehension of Gods mercie in the free pardon and forgivenesse of it Yea the greater griefe a man hath for his sinnes the more cause of joy he hath even in that regard And the greater joy a man hath in the apprehension of Gods favour in the forgivenesse of his sinne the greater griefe and sorrow for his sinne it usually worketh in him As where q 1 Iohn 4.18 the servile feare ceaseth that regardeth nothing but wrath there the filiall r Hosh 3.5 Timor ne pecces Aliud est enim timere quia peccaveris aliud timere ne perces Philip. in Iob. feare of offending groweth usually most rife For Å¿ 1 Iohn 4.19 the more a man is assured of Gods love towards him the more he loveth God and t Genes 39.9 Psal 97.10 Prov. 8.13 Absit enim ut timore pereat amor si tastus est timor August in Psal 118. Nemo melius diligit quam qui maxime veretur offendere Salvian ep 4. the more he loveth him the more afraid is hee of offending him So u Cessat horror crescit dolor where the inward galâ— cease of a guiltie conscience there sincere griefe for sinne groweth fresher than ever before To illustrate this by some familiar comparison Suppose one that stood guiltie of high Treason against his Soveraigne and that not in some inferiour kinde but in the highest degree either having made a violent assault upon the person of x 1 Sam. 24.7 11. 26 9. the Lords Anointed or having not by accident as y Adrastus Midae filius Gordâ—i nepos Herodot in Clio. Is siquidem Atyn Croesi filium errore pari intersecit quo Gualterus Tirrell Gulielmum Rufum Anglorum Regem inter venandum interemit Henr. Hunting rer Angl. l. 7. Rog. Hoveden annal part 1. he sometime that slew Croesus his Sonne but by a malicious traine taken away the life of his onely Sonne that should have succeeded him having no other issue in the Kingdome and having beene arraigned and condemned for the same yet should by his Soveraigne out of his gratious disposition and at the earnest suit of some about him have the fact pardoned him and his pardon sent him This partie doubtlesse as he could not but exceedingly rejoyce in so undeserved in so unexpected a favour so withall if he had any sparke of grace or good nature at all in him the very apprehension of his Soveraignes gratious disposition would make him mourne for his foule fact more than ever before considering with himselfe how wretchedly and unworthily hee had carried himselfe toward one whom he found so gratiously beyond and above all either expectation or imagination disposed The case is ours in effect and not to insist long upon application of it It may hereby plainly appeare how Spirituall Ioy may well stand with Godly griefe and these two affections that seeme the one contrary to the other may yet agree well together in a Christian mans soule since that the more a man joyeth in