and strive to be obedient to his will as well as to beleeve his promises to hope for happinesse this iâ— to strive Now never any did thus strive in seeking to enter though it were but the last day of their life that was put backe and not received Wherefore say not it is to late But say the more time I have lost the more cause there is why now I should presently set to Religion in earnest not loose time in questioning whether I shal be accepted or no. And whereas you said you are afraid to use the meanes of Salvation for the reasons before objected hereby you may see that all this is but the malice and craft of the Divell by keeping you from the meanes to keepe you from Salvation For it is most false to say that to pray heare the Word c. is to increase your sin because you cannot performe these as you should and as you would I am sure it is a greateâ— sinne in you to for beare these necessary duties out of despaire that they shall ever profit you or that you shall be accepted oâ— God You should thinke thus if â—â— doe not use the meanes of salvation I shal certainly perish everlastingly but if I do pray heare c. I may be saved therefore in obedience to God I will doe as well as I can But little doth a man know how well hee may doe if he would indevour neither can a man conceive how acceptable a little indevour shall be if he doe but desire to be true in his indevour For as GODS power is seene in mans weakenesse so is Gods grace seene in manâ—insufficiencie When wee are weake then God in us can be strong And when wee in humilty like our services worst then through Christ God may be best pleased with them But whatsoever you doe Doe not neglect nor absent your selves from exercises of Religion for weakest observances where is truth are farre more acceptable than whole emissions Wherefore if as you say you would not increase your sinne and thereby your damnation be willing to use and to joyne with others in the use of all good meanes of Salvation then if you be not saved yet you shall have the lesse punishment But you may be assured that if in obedience to Gods Commandement you shall pray heare the Word receive the Sacrament and have communion and conversation with those that feare God you shall be saved in the end What if you doe not yet feele benefit and comfort when you use these meanes of salvation according to your desire yet you must waile the good houre both of grace and comfort even as the impotent folke did who lay waiting for the Angels comming to move the waters that they might be healed of their diseases at the â—oole of Bethesda For if when God hideth his face you will waite and looke for him then God will waite his time to be gracious and blessed shall you be that waite for him It may be it commeth justly upon you that God should make you waite his leasure and cause you to buy wisdome wise deare experience because you did once account it an easier matter to beleeve and repent and therefore you did not take the first offers but made God wait If it were thus yet despaire not of grace onely be humbled For God doth not deale with us after our sinnes nor reward us after our iniquities but according to his rich mercie and promise made to us in Christ Iesus SECTION 4. A removall of feares rising from doubts of Gods love THere are very many who have true proofes that they are the Elect of God and have reason to thinke that God not onely can but will doe them good yet because they will deny that to bee bestowed upon them and to be in them which indeed is therefore they feare and are causelesly disquieted I would have such to consider first whether they have not in them already evident proofes and sigues of GODS effectuall love towards them in Christ These will acknowledge that it is most true that if they were sure that GOD did love them they should not feare but this is all their doubt that GOD doth not love them Some give this reason of their doubt God hath afflicted them and still doth Plague them yea albeit they have professed the name of Christ they are in some thing or other chastened daily in so much that they seeme to bee in the condition of those whom GOD hath threatned to curse in every thing they put their handes unto Therefore say they GOD doth not love them Such weake and inconsiderate reasonings are incident to those whom GOD truely loveth Did not the holy men of GOD reason and conclude thus But when doe Gods Children thus It is in their haste before they be well advised what they think or say And whence is it Is it not from their ignorance and brutishnesse being carried away by sense So foolish was I and ignorant saith the Prophet c. But when they come to themselves and doe come to learne what is truth by the Word then they learn that it is not outward prosperitie will make wicked men happie neither is it outward affliction that can make a good man miserable Then they will neither applaud nor envie the prosperity of the wicked nor yet misconstrue nor repine at their own afflictions For they learne that no man can know Gods love or hatred by any outward thing that doth befall the sonnes of men in this life They learne that God doth oft smile on his enemies and that he doth oft frowne upon is angry with and doth correct those whom he dearely loveth even as a Father doth his Children They learne by the Word likewise that GOD hath excellent ends in all this even in respect of them and all for their good namely for tryall of their graces for prevention of sinne for to remove sinne bringing them to repenrance and that they might be made partakers of his Holinesse Besides herein he doth much glorifie himselfe shewing that he is wonderfull in Counsell excellent in Working causing the affliction to worke for his glory in his peoples good Yea you may learne by the Word and by your owne experience that although the childe of God in his infirmitie and passion when he is under the rod may let goe his hold of God yet that God in his love and compassion towards his childe will hold him fast by his right hand and will not leave him but will guide him with his Counsell that he may afterward receive him unto Glorie This is the way of GOD with his Children wherefore none from hence hath cause to question GODS love but to conclude it rather But I have brought afflictions upon my selfe by mine owne sin and folly I am impatient under them and am little or no whit better for
like proud Lamech and froward Ionas 2. Be not overwhelmed or eaten up with griefe like covetous Ahab and foolesh Nabal But 3. Beare them patiently 4. Beare them chearefully and thankefully 5. Beare them fruitfully Now to helpe you that passion and heat of anger kindle not or at least breake not out or last not First Convince your judgement thorowly that passion and rash anger is forbidden and hated of GOD. It is a fruit of the flesh A worke of the Devill Bred and nourished by pride folly and selfe-love Also that it surpriseth all the powers of right reason putting a man besides himselfe causing him to abuse his tongue hands and the whole man making him like a foole to let flye and cast firebrands at every thing which crosseth him and that not onely against his neighbour and dearest friends but against God himselfe Consider likewise that it maketh a man out of case to pray heare the Word or to performe any worship to God and unfit to speak or heare reason or to give or receive good counsell God barreth such as are froward the company of good men and saith That such a one doth abound in transgression that there is more hope of a foole than of him Wherfore he must needs be exposed to all the just iudgements of God temporall and eternall By these and such like thoughts worke your selfe to an ill opinion of this vice and to such a loathing of it that you may beware and shun it Secondly Observe watchfully when anger beginneth to kindle and stirre in you and before it flame break forth into tongue or hand set your reason aworke let it step before it to hold it in and bridle it Nay set Faith aworke having in readinesse and calling to minde such pregnant Scriptures as these Be angrie but sinne not And Anger resteth in the bosome of fooles And say thus Shall I sinne against God Shall I play the foole Then you sinne and play the soole in your anger first when it is without cause as when neither GOD is dishonoured nor your neighbour or your selfe indeede injuried when it is for trifles and onely because you are crossed in your will and desire and the like but chiefly when you are angry with any for wel-doing Secondly though you have cause yet if it be severed from love to the person of him with whom you are angry so as you neglect the common and needful offices thereof Thirdly when it exceedeth due measure as when it is over-much and over-long Fourthly it is sinfull when it bringeth forth evill and unseemly effects such as neglect or ill performance of dutie to GOD or man also when it breaketh out into lowd clamorous reviling or sâ—appish peeches or into stamping staâ—ing flinging churlish sullen or dogged behaviour or when it breaketh out into any injurious act Thirdly If you cannot keepe anger from rising and boyling within you yet be sure that you binde your tongue and hand to the good behaviour Make a Covenant with them charge them not to shew it nor partake with it any farther then considerate reason and good conscience shall advise you Set a Law to your selfe that you will not chide nor strike while you are in your scalding heate of anger If there be cause of either deferre it untill you be your selfe If you say that if you doe them not in your heate you shall doe neither I answer that in saying so you discover a great deale of impotencie folly corruption I am sure you never doe them well in passion And conscience of dutie should lead you to chiding and correcting when there is cause not passion for in it you serve and revenge your selfe upon the partie but not God Fourthly Both before and when you are in a chafe See GOD by the eye of your Faith comming in hearing you and looking upon you This will make you whist and quiet causing you not onely to hold your hands and tongue as you finde by experience you use to doe when some reverend friend coÌ„meth in but this will coole and abate your very inward heate and passion Fifâ—ly if you feele your corruption and weakenesse to be such and the provocation to anger to be so great that you feare you cannot hold then if it be possible avoid all occasions of anger remove your selfe but in a peaceable and quiet manner from the person object or occasion thereof And at all times shunne the company of an angry man as much as your calling will give you leave lest you learne his wayes Sixthly Howsoever it may happen that anger doe kindle in you and breake out Be sure that youâ—uâ—dâ—e it before it grow into hatred of him with whom you are angry For this cause Let not the Sunne goe downe upon your wrath you know not what hatred it may hatch before morning And the best means which I know to subdue it is If you finde your heart to boyle against any pray heartily to God for him in particular for his good this you are commanded And be so farre from seeking revenge that you force your selfe to be loving and kinde shewing all good offices of love with wisedome as you shal have occasion overcome evill with good Pray also to God for your selfe that he would please to subdue this passion for you This act of love to him performed before God before whom you dare not dissemble will excellently quench wrath and prevent hatred aganist him with whom you were angry and will give proofe betweene God and your Conscience that you love him If pleading for your selfe you shall say It is my naturall constitution to be cholericke and flesh and bloud will have their course Know this is to nourish your passion Knowalso it is a wicked and hateful constitution of body which came in with the fall And flesh and bloud shall not inherite the kingdome of God Say not I am so crossed and provoked never any the like For Christ was more injured and more provoked yet was never in a chafe And you provoke God daily a thousand times more every day yet he is patient with you Say not It is such an head-strong passion that it is impossible to one who is of a cholericke nature thus to bridle and subdue it For I can assure you that by using the former meanes if a man also do oft and much shame and abase himselfe before God for his passion and folly and daily repent thereof and be watchfull over himselfe he may of a most cholericke man become most meeke before hee dye I have seene it in old men whose age in it selfe giveth advantage to tutchines and frowardnes who were exceeding passionat intheir youth yet through the grace of God by constant coÌ„flict against this vice have attained to an admirable degree of meeknesse Next as carnal anger so
forme of your life and conversation according to which you must walke with God The inward truth and life of all this which is doing all in uprightnesse remaineth to bee spoken unto which followeth CHAP. XII Of uprightnesse SECTION 1. ALL which I shall write concerning uprightnesse will meet in this point In your whole walking with GOD you must be upright Both these to walke with God and to be upright are joyned in this precept Walke with mee and bee perfect or upright Hee speaketh not of an absolute perfection of degrees in the fulnesse of al graces which is only aimed at in this life towards which a man by watchfulnesse and diligence may come nearer and nearer but is never attained untill we come to Heaven amongst the spirits of iâ—st men made perfect He speaketh here of the perfection of parts and of truth of grace in every part expressing it selfe in unfainednesse of will and endevour which is uprightnesse That you should bee sincere and upright Reade Ioshâ—a 24. 14. 1 Chro. 28. 9. And the Apostle telleth you that sith Christ Iesus your Passeover is slaine you must keepe the seven dayes feast of unleavened bread which shadoweth forth the whole time of our life here with the unleavened bread of sincerity and truth The examples of Noah Iob Nathaniel with many others in the Scripture are therefore written that of them you may learne to be upright There is speciall reason why you should be upright First Your God with whom you walke is perfect and upright hee is truth Hee loueth truth in the inward parts all his workes are done in truth and there was no guile ever found to be either in the mouth hand or heart of your Head Christ Iesus Now you should please GOD and be like your Father and like your head CHRIST IESVS following his steps Secondly it is to no purpose to doe that which is right in Gods sight in respect of the matter of your actions if in the truth and disposition of your soule you bee not upright therein For the best action voyd of uprightnesse is but like a well-proportioned body without life and essential forme And that is counted as not done at all to God which is not done in uprightnesse This exception is taken against Amaziahs good actions It is said Hee did that which was right in the sight of the Lord but hee did it not in uprightnesse he did it not with a perfect heart Thirdly the best actions without uprightnesse doe not onely lose their goodnesse but in Gods account are held to be abominable evils Such were the Prayers and Sacrifices of the hypocriticall Iewes For GOD holdeth such actions and such services to be meere flatterie lying and mocking him to his face Now because there is none so ready to presume and say he is upright as is the hypocrite So Ephraim In all my labours they shall finde no iniquitte in mee that were sinne And because there are none so ready to doubt whether they be upright as are the tender-hearted and sincere So it was with David when he prayed to have a right spirit renewed in him It will be needfull and useful that I shew you what uprightnesse is and by what infallible marks you may know whether you be upright or no. Christian uprightnesse for of that I meane is a saving grace of the holy Ghost wrought in the heart of a man rightly informed in the knowledge of God in Christ whereby his heart standeth so intirely and sincerely right to God-ward that in the true disposition bent and firme determination of his will hee would in every facultie and power of soule and body approue himselfe to be such a one as God would have him to be and would doe whatsoever God would have him to doe and all as God would have him and that for and unto God The Author of this uprightnesse is Gods sanctifying Spirit The common nature of it wherein it agreeth with other graces is it is a saving grace It is peculiar to them that shall be saved for onely they are indued with it but it is common to all and to each of that sort who are effectually called The proper seat of this grace is the will The ground or spring in man from whence through the speciall grace of the holy Ghost it riseth is sound knowledge of God and of his will touching those things which the will should choose and refuse and from faith in Christ Iesus the conduit-pipe through which everybeleever doth of his fulnesse of uprightnesse receive this grace to be upright Herby Christian uprightnes differeth from that uprightnesse which may bee in a meere naturall superstitious and mis-beleeving man yea in an heathen Idolater for even such may be unfained in their actions in their kinde both in actions civill and superstitious doing that which they doe in their ignorance and blindnesse without dissimulation either with GOD or man This S. Paul did before his conversion hee did as hee thought he ought to doe The forme and proper nature of uprightnesse is the good inclination disposition and firme intention of the will to a full conformitie with Gods will and that not in some faculties and powers of man or in some of his actions but universally for subject and object he would be entire and sincere in all his parts and in all things hee would be and doe as GOD would have him to be and doe making Gods will revealed in his Word and Workes to be his will and Gods knowne ends to be his ends This holy uprightnesse expresseth it selfe in three actions two inward the other both inward and outward First it sheweth it selfe in a well-grounded and unfained purpose and resolution to cleave to the Lord and to make Gods will to be his will This is an act of the will guided and concluded from sound judgement The second act is an unfained desire and longing of the heart to attaine that his good purpose and resolution willing or desiring in all things to live honestly and to live worthy the LORD in all well-pleasing longing with David after Gods precepts This is an act of the affection of desire a motion of the wil drawing and thrusting a man forward giving him no rest untill he have obtained at least in some good measure his said purpose Thirdly uprightnesse sheweth it selfe in a true endevour and exercise according to the strength and measure of grace received to be and to doe according to the former resolutions desires Such was the Apostles indeuour to have alwayes a conscience void of offence towards God and towards men This indevour is an act of the whole man All and every active power of soule and body as there shall be use of them are imployed in unfained indevour Now touching indevour know there be many thinke they indevour sufficiently when they
them but rather worse If it be so it is your sinne and it behoveth you presently to repent but doe not say these things cannot befall those who are in state of grace and beloved of God For did not David by his adultery and murder bring upon himselfe much affliction And had not penitent Iob divers fits of impatience And was not the Prophet at first rather worse than better by his afflictions when thereby he had almost judged the state of the wicked because they prospered to be better than his because he was continually chastened and plagued thinking that all his Religion had beene in vaine and to no purpose It was their faults and so it is yours if it bee true which you say yet it cannot be denyed but that God loved them and so he may you notwithstanding You may know that afflictions many times doe worke like Physicke which at first stirreth humors and which discovereth and seemeth to increase the disease before that it cure it and this God doth many times that his children may more fully see their corruptions to their through humbling before he cure them There are others and it may be the same when the tide of affliction is turned because they Prosper and are not in trouble as other men doe conceive that God doth not love them For it is said as many as hee loveth he doth rebuke and chasten and hee doth chasten every Sonne whom he receiveth See a fearefull and doubtfull heart will draw matter to feede its feares and doubts out of any thing But know God is a wise and good Father hee knoweth whento strike and when to hold his hands In these cases God doth not usually afflict his children with his heavie rod. First when they bee Infants babes in Christ or if they bee growne to yeares when they be spiritually weake or sicke and cannot beare correction then though they be way ward and froward and deserve strokes God doth forbeare and is inclined to pitty rather Secondly when they be good Children that is shew that they would please him indevouring to do what they are able though it be with much imperfection then GOD will not strike but spareth them as a Father spareth his onely sonne that serveth him Thirdly when forbearance of punishment and when fruits and tokens of kindnesse will reclaime his children from evill and doe prove incitements unto good God in this case also like a wise and loving Father had rather draw them by the cords of love then drive them with the lashes of his displeasure Thus you see God may love his Children and not bee alwayes afflicting of them The Husbandman doth not alwayes plow and harrow his land nor yet is hee alwayes threshing of his corne Well doe you prosper Then take notice of Gods goodnesse towards you with thanksgiving studie and indevor therefore tobe the more obedient If you cannot yet grieve because you cannot be more thankfull and more obedient Then because prosperity hath made you better or at least to will to be better hence you may assure your selves that your prosperity is not given you in wrath but in love But take heed quarrell not with God because hee forbeareth to afflict you either make this use that you be good and amend without blowes or else be sure the more is behinde and then when it commeth it will bee the more grievous because for his good will you did foolishly call his love into question As the forementioned did question Gods love from considerations taken from their outward conditions so there are very many besides what they conclude from outward crosses gather also from their inward horrors and distresses of Conscience and from their intolerable perplexities of soule that God doth not love them they think that their distresse is other or greater than the affliction of any of GODS Children therefore they want peace fearing that God doth not love them Those to whom GOD doth beare speciall love may bee so far perplexed with inward and strange terrors and discomforts that they may think themselves to be forsaken of God Thus the Psalmist complaineth will the Lord cast off for ever And will he be favourable no more Yea not onely hee but Christ Iesus himselfe and his Church did in their sense feeling take themselves to be forsaken of God yet none that are wise will say that these were out of Gods love or were ever quite forsaken though never so much perplexed and cast downe though in their owne feelings and sense they in the agony of their spirits did thus thinke or speake God hath most holy and blessed ends why that many times hee doth leade and leave his Children in such straits that they are altogether without sense of his love First it may be a just correction of them for their not shewing love to God and because they doe in part forsake him by their sinnes This is therefore to humble them and to make them know themselves and to bring them to repentance God may be pacified towards them in the maine yet for a time shew them no countenance as DAVID though his anger was appeased towards Absolon yet for a time he wold not let him see his love for hee would not let him come in his sight that Absolon might be more humbled and might the more detest his sinne Secondly God exerciseth his beloved ones with many feares horrors and doubts to prevent that spirituall pride which else would be in them and that selfe-sufficiency which else they would conceive to be in themselves If they should alwayes have sense of inward spiritual comforts and should not sometimes have prickes in the flesh and buffetings of Satan they would be exalted above measure and would bee some thing in thēselves in their owne opinion But when there is such difficulty in getting and in holding of grace and comfort and when they shall finde what neede they have of both and how neither can bee had but from God in and by Christ it will make them empty themselves of all things in themselves that they may bee something in Christ And then when they have grace and comfort they will acknowledge themselues to be beholding to GOD for the same Thirdly GOD doth withhold from his Children the sense of his favour to try the sinceritie and truth of their sole dependace on him trying whether because GOD seemeth to forsake them they will forsake him whethsr like King Ioram they will say why shall they wait upon God any longer And whether they will with Saul betake them to unlawfull meanes of helpe Or whether on the other side they will say with Iob and David though GOD kill us or forget us yet wee will trust in him hope in him and praise him who they are perswaded is and will shew himselfe to be the health of their countenance and their GOD. God useth to
men against the assaults of our spirituall enemies Is it any other than the common case of all Gods Children Was not Christ himselfe teÌ„pted that he might succor those that are tempted Have you not a promise not to bee tempted above that you are able It is but resisting and enduring a while yet a little while Is there any temptation out of which God will not give a good issue Hath not Christ prayed that your faith faile not Let us therefore keepe peace in our selves that the whole man may be at agreement and let us keepe peace one with another fighting against the common enemy And the God of peace shall tread Satan and all enemies under-foot shortly and then through Christ you shall be more than Conquerours you shall not onely hold what you have kept from losing but shall possesse all that Christ hath wonne for you And the more battels you have fought and in them through Christ have overcome the greater triumph you shall have in glory Now as a surplussage to all that hath beene said against groundlesse feares which deprive poore soules of heavenly comfort If any yet cannot be satisfied but feare still that GOD is not at peace with them I will propound a few Questions to which if any soule can answer affirmatively he may be assured of Gods peace and love and of his owne Salvation whatsoever his feares or feelings may happen for to be 1. How stand you affected to sinne Are you afraid to offend God thereby Is it so that you dare not wittingly sinne Is it your griefe and burden that you cannot abstaine from sinne nor get out of it so soone as you would when you are fallen into it 2. How stand you affected towards holinesse and goodnesse and unto the power of godlinesse Is it your heartie desire to know Gods will that you may doe it Doe you desire to feare him and please him in all things And is it your griefe and trouble when you faile in well-doing And is it any joy to you to doe well in any true measure 3. Thirdly How stand you affected to the Church and Religion of God Are you glad when things goe well in the Church though it goe ill with you in your owne particular And are you grieved when things goe ill in the Church when it may happen to be with you as it was with good Nehemiah or Ichabodâ— mother that all things goe very well or at least tolerably well for your owne particular 4. Fourthly How stand you affected to men Is it so that you cannot delight in wicked men because of their wickednesse but dislike them Whereas otherwise their parts and conditions are such that you could much desire their company Doe you love those that feare the Lord and that delight in goodnesse therefore because you thinke they are good and are beloved of God 5. Fifthly Can you endure to have your soule ript up and your beloved sinne smitten at and let out by a searching Ministery approving that Ministery and liking that Minister the rather And doe you with David desire that the righteous should reproove you And would you have an obedient eare to a wise Reprover 6. Lastly Though you cannot alwayes have that feeling proofe of your good estate which is the certainty of Evidence Nay say you have it but seldome or it may be you can scarce tell whether you have it at all Doe you yet resolve or is it your desire and will you as you are able resolve to cleave to God and hang upon Christ and upon Gods mercifull promises made to you in him seeking salvation in Christ by faith and by none other nor by any other meanes If you can answer yea to all or to any one of these you may assure your selves that you are in Gods favor and in state of grace What though you cannot feele in your selves that you have this so sure as you would by a full certaintie of Evidence but it is your fault that you have it not so yet you have it sure by the best certainety namely by a true certainety of Adâ—erence and cleaving unto God For when you are resolved not to sinne wittingly and allowedly against GOD and not to depart from him whatsoever become of you and it is your longing desire to please him When I say you stand thus resolved and thus affected as hath beene said then certainely God and you are knit together by an inseparable bond When you hate what God hateth and love what God loveth and will what God willeth are not God and you at one and at peace Are you not neerely and firmely linked one to another What though this bond be some what secret and unseene to your selves yet it is certaine God knoweth you to be actually his and will for this owne you when you seeme to doubt of it and will alwayes hold you by your right hand whether you feele it or no. But why should you thinke that you are without Evidence when you cannot but feele that in truth you cleave thus to GOD and stand thus affected to him from hence if you were not wanting to your selves you might gaine a most peaceable and ioyous assurance that you are in Gods favour and shall be saved Thus much of removing of impediments to true peace CHAP. XVII Touching furtherances and meanes of peace of God IT yet remaineth that I should shew furtherances meanes to get and keepe this true peace of God which passeth all understanding Men doe erre in judging of their owne estates and in like manner in concluding that they have true peace or not from two causes Either by erring in the Proposition which they lay down as a rule to judge by Or else by erring in the Assumption and Application of their actions or persons to the rule propounded Now if you erre either in the Proposition or in the Assumption and application you of necessitie will erre in your Conclusion Wherefore if you would judge rightly of your actions and person take heed first that you doe not faile in your Proposition and Rule which that you may not doe you must know what is necessary to the very being of a Christian what not and this is to be learned onely by the onely Canon of truth to us the word of GOD. For many erre herein because they thinke that such and such things are necessary to the being in state of grace which are not and that such and such things are sufficient to the being of a Christian which are not Now you shall finde that it is truth of faith and other saving graces not the great degree and quantitie of them that maketh a Christian And that it is not the most forward profession and forme of godlinesse without this power and truth therefore that will doe it Secondly Take heed that you faile not in your assumption and application of your selfe and of