and difficulties bring vnto vs troubles enough and therefore wee haue no reason to multiply care and miserie by taking thought for that which is to come And to finish and absolue this point verie Heathens condemne this carking care for future euents Quidsâ— futurum cras fugequerere that is forbeare to enquire what shal be done to morrowe And as Cicero saith meditationem futâ—ri mali c. the thinking vpon an euill to come and that perhaps will not come at all is foolish that euery euill is greeuious and painefull when it is once come Lastly wee must commit or according to the originall roll our waie vpon the Lord that is wee must in hope and patience commit the issue and euent of all our actions and affaires to his diuine prouidence and disposition and vnload all our cares and labours into Gods bosome Wee must also trust in him that is perswade our selues that wee are gouerned of God and pray also to bee gouerned by him and then hee will bring it to pâ—sse that is grant an happie and prosperous successe and not suffer our hope to bee frustrate as hee iustly punisheth the infidelitie of the children of this world For otherwise our life and calling cannot bee ordered and directed by mans diligence and industry for except the Lord build and oraer the house they labour in vaine that build it therefore in so great waight of businesse and daungers wee stand in continuall neede of the presence and helpe of GOD. And thus much touching worldlie cares Now we are come to the third cause and occasion of the Churches slumber and securitie and that is that shee to much addicted her selfe and slacked the raines to earthlie delightes and pleasures which are of maruelous force to rocke and lull men a sleepe in the cradle of securitie For euen as wee see that naturall sleeping and slumbering is many times procured by singing musicke rubbing sweete broathes and such delightsome thinges Euen so the sleepe and slumber of the soule is often caused not onely by the vse of pleasures and delights that are in them-selues vnlawfull which rather worke the death then the slumber of the soule but also as here is intended by the vnseasonable and immoderate vse and following of sportes delights and recreations that are in themselues things meerely indifferent and therefore lawfull to bee vsed or foreborne Examples and proofes hereof wee haue many in holie scripture The Princes of Israell in Amos time gaue themselues wholy to delicacie wines feasting musicke c. and herevpon thought not vpon their captiuitie at hand much lesse pitied the distressed Estate of their afficted bretheren but hereof I haue spoken before Wise Solomon that felt and found by wofull experience the poysonfull infection of pleasures pronounceth laughter to bee madnesse and all pleasure to be but vanitie The Iewes in Isaias his time bathing and soaking themselues in their pleasures did not consiâ—er the wâ—rke of God that is they did not heed nor take notice of his iudgments at hand The baites of pleasure and a prodigal minde withdrew the lost childe from his fathers house and protection and at length brought him to shame and extreame pouertie It was one of the sinnes of the old world before the generall deluge and of Sodome and the Citties adioyning before their destruction from heauen and it is one of the maine sinnes that now doth and shall raigne in the world Christ his comming to iudgement namely pleasures â—nities delights The particulars whereof were eating drinking marrying wiâ—es and giâ—ing in marriagâ— Herevnto is added surâ—etting and drunkenesse of which sinnes our Sâ—uiour in Luke doth so warne vs. By the former example our Sauiours meaning is that men shal be so taken vp and possessed with the pleasures and profits of this present life as if not change alteratioÌ„ were to be looked for whereas otherwise eating drinking marrying c. are not in them-selues vnlawfull for they serue for mans necessitie and comfort vnlesse men excessiuely or altogither herevnto addicted should grow insensible of Gods iudgements or shutting their eyes should runne into all licentiousnesse as though there were no God in Heauen that would take vengeance on them And as for those vile damnable sinnes of surfetting and drunkennes what hurt they bring to the body what lauishment to the goodes what abuse of the creatures what discredit to a mans good name what decay to the witte and vnderstanding what ill example to the world what scandall to the godly what offence to God and what disstruction to the soule daily and lamentable experience sheweth Paule saith that the widdow liuing in pleasure is dead being aliue is shee is dead being idle and seruing for no vse Lastly it is one of the sinnes of the whore of Babilon and cause of her ruine yea a fore-runner of it to liue in pleasure to sitte as a Queeâ—e to perswade her selfe that she is no widdow and that she shall see no mourning These pleasures if we do not beware of them wisely and soberly vse them are as baites to intise vs snares to intangle vs a delectable phrensie to beguile vs thornes to pricke and goare vs Vlisses his Syrenes to turne vs into swine and beastes the fewell of concupiscence finally they bring a spirituall lethargie it is both forgetfullnes and a slumber vppon the soule and the infection of the witte like the biting of an Aspe which casteth the person that is bitten in a sweete sleepe out of which he neuer recouereth The vse of this point serueth to checke condemne the practise of those especially that hauing lands liuings and possessionâ— spend their time in pleasures and sports but not in readiâ—â— the scriptures in perusing good bookes in singing of psalmes nor in being instruments of doing good Herevpon they like waxe are apt to receiue any forme of religion sauing the truth and no marueile for he that maketh no conscience of his pleasures of directing his life will make no conscience of true religion for hee loueth his pleasures more then God And answerably here-vnto Nimrod and Esaâ— are taxed and noted for their hunting Nimrod a great hunter before the Lord but an oppressor Esau an hunter but a hairy and a wilde man and a persecutor of his brother Ob But is not hunting lawfull An. Yes if it be not vpon the Sabboth dayes and be in moderation Secondly if the same persons bee as carefull and dilligent according to their calling and occasions to hunt the Romish Gray Foxe and all his cubs Iesuits Seminaries Priestes Papists Recusants that deuoure the vines that is corrupt and destroy the Churches Heere is good game sport pastime here is pleasure and profit Otherwise to hunt and kill the silly Hare and the Deere that do none or little harme and to lette these stinking subtile and cruell Foxes alone is both dishonour to God and shame to
sway domineere and raigne in the bodie or soule Now that is a raigning sinne that is committed with a full and resolued consent of will and wherein a man continueth without griefe for it without feare of God or his iudgement without resistance against it and without amendment of life It is when men make a trade and occupation of sinne and like Ahab sell themselues to commit sinne and it is like to a wilde horseman and vnruly Rider that spurreth his horse so egarly vntell they both be ouerthrowne and bee as he said caried man and horse and all to the diuell Euery sinne of this kinde is a deadly wound to the soule an earnest penny to sathan yea and his foode and diet an vnresistable and violent tempest to the conscience a strange God an Idoll and a certaine herbinger and forerunner of eternall distruction and it is in euery man by nature vntill hee bee renued and regenerate From this and the like sinnes the regenerate are freede not by nature but grace not by their owne desertes but by Gods meere mercie and goodnesse and it is apeculier prerogatiue of a sanctified and iustified man to haue no sinne raigning and tirannizing in him The Godly haue the seede of the spirit remayning in them and therefore they can commit no such sinne They keepe themselues as instruments of grace that the wicked one toucheth him not viz to commit any raigning sinne Sinne shall not no nor can haue dominion ouer them for they are not vnder the law but vnder grace Against these there is no law to condemne them for in them the spirit alwaies fighteth against the flesh and they haue crucified the flesh with the affections and lusts thereof and therefore albeit they sinne of ignorance and infirmitie onely yea sometimes of presumption yet they shall neuer bee condemned for them for it is not they that do it but that dwelleth in them and they are not slaues and seruants vnto sin as the wicked are who liâ—e and die in them but seruants of obedience vnto righteousnesse whom the Sonne hath made free Let herevnto be added that the regenerate with Dauid pray vnto God that he would keepe them from presumptuous sins that they raigne not ouer them and they desire the Lord to direct their footesteps by his word that so no iniquity haue dominion ouer them and this their praier beeing framed according to Gods will and onelie for spirituall and necessary graces God alwaies heareth Vse 1. Seeing that raigning sinnes are so dangerous and pestilent yea and as contrary to true regeneration as fire to water darkenesse to light and death to life wee must beware of it and giue no consent and allowance vnto it least sinne like the seruants and messenger of â—enadab King of Syria take diligent heede if they can catch any thing of vs and so worke vpon vs to our perpetuall ruine as they did vpon Ahab Therefore it is wisdome and good for vs not to presume to come to neere the bankes of sinne least wee sinke and bee drowned if wee would not haue the fire of sinne to consume vs Wee must take heede of and labour betimes to quench the very sparkes of it wee must dash our sinnes like the Babilonish young children against the stones kill the young Lions and wee must make a conscience euen of small and lesser sinnes if wee would bee free from greate and raigning sinnes These many times are more dangerous then greater and more grosse sinnes for great and grosse sinnes men will often leaue for feare of discredit shame and penaltie but smaller sinnes are not acknowledged and are counted no sinnes and so at length preuaile and get head that they that make no conscience of them wil be drawne in time to commit more horrible sinnes euen as hee that maketh no conscience of filching and purloyning may easily vpon occasion and entisement bee drawne to robbe by the high way-side and to offer violence to innocent men Let vs therfore giue no assent to sin least assent bring delight delight custome custome necessity necessity senslesnes senslesnes death damnation Shall we so carefully shun decline al things yâ— bring hurt sicknes infection danger to the body and shall not wee much more heedfully beware and take heede of the tyranny and dominion of sinne that in time bringeth both body and soule to eternall destruction Lastly let vs betimes procure the Amulete or preseruatiue of grace to keepe the poyson of it farre from the heart our hold or castle or to speake more plainly let vs hide and lay vp Gods word in our heart that we sinne not against God It serueth also to condemne and reprooue those that because they are in their owne opinion onely righteous and in the conceit and estimation of men whom they may easily by their sophistry and hypocriticall holinesse deceiue but not so inwardly of conscience before God thinke themselues free though they with the Scribes and Pharasies be fast bound with the chaine of some peculiar and beloued sinne If they with Iudas preach do miracles haue an office and dissemble their impieties albeit couetousnesse raigne in their heart all is well with them they thinke it sufficient with Herod to heare Iohn Baptist for a time gladly yea to reuerence him and to reforme many smaller sinnes and yet few goe so farre albeit they liue with him and remaine in perpetuall adultery or the like sinnes they content themselues to delight in Iohâ— his doctrine and Ministery for a time but they soone fall away from it and him And lastly they thinke themselues happy and perfect men if with the Scribes and Pharasies they pray they fast they doe almes they pay their tithes they weare long robes and enlarge the fringes of their garments for vanitie vaine glory yea and merits sake and yet inwardly they be hypocrites rotten bones and full of extortion crueltie persecution couetousnesse excesse deceit and errour But of these we may say iustly as Christ did of his time except your righteousnesse exceâ—d the righteousnesse of the Scribes and Pharasies yee shall not enter into the kingdome of heauen and as Christ said another time O Serpents O geneâ—ation of vipers how should yee escape the damnation of hell Wherefore let vs labour rather to be inwardly holy then outwardly and to approone our waies and consciences to God rather then to men and by no one sinne to suffer sathaâ— to haue enterance and accesse vnto our hearts for if hee once get hold and possession and specially re-entry after hee hath beene by grace and the knowledge of the Lord Iesus repelled hee will either very hardly or els neuer bee remooued but taketh seauen other spirits worse then himselfe and they enter in and dwell there and the end of that man is worse then the beginâ—ing And thus much of raigning sinne with the vses thereof THe
word the Church of Corinth must expell that leauen the incestuous person the Church of Ephesus must recouer her first loue the Church of Pergamus must repent of that sinne for tollerating them amongst them that maintaâ—ned the doctrine of the Nicolaitans The Church of Sardis must awaken and strengthen the thing that remaine that are readâ—e to die The luke-warme Church of Laodicaeâ— which was neither hote nor cold which is now the common sinne of our time and the maladie of most Churches must bee zealous and amend Vse 1. The vse of this doctrine is to condâ—mne them that either vse no holie and Religious exercise at all and hereby discrie and bewray themselues to bee meere Atheists and Nullifidians or els if they doe performe any dutie of pietie religion and loue they doe it vpon fits brunts passions for a time and that in some things onelie like Iehu and their goodnesse like that of Ephraim and ludaâ— is as a morning cloude and as a morning dew it goeth away they are soone hote and soone cold and they are farre from any stedfast resolution and continued practise which onelie is proper to a true iustifying faith whereas hipocrites temporizers and wordlings may for a time and vpon suddaine motions formally performe all the forenamed duties Vse 2. The second vse is for consolation Dost thou notwithstanding thou now and then deuiate and digresse a little out of the way for a time with Noah Lot Dauid Peter Ezechias c trauaile daily foreward to heauen dost thou purposely and ordinarily walke in the narrow way that leadeth to eternall life Dost thou not long continue in thy by-pathes nor please they selfe in them but vpon notice of thy errour reduce thy selfe into the waie againe and then by more speede and hast make amendes for thy former straying and slouthfulnesse comfort thine heart thine infirmities shall neuer bee laid to thy charge and thou shalt at length attaine to the ende of thy iorney and hope namely the port and hauen of euerlasting happinesse For GOD chiefely respecteth the heart and resolution And that which Paul saith of almes and contribution we may truely affirme of all other holy duties if there be first a willing minde they are accepted according to that a maÌ„ hath not according to that a maÌ„ hath not and to conclude for this constant practise continuance and perseuerance in holy duties and Godlinesse â—osua Dauid Iehoshaphat Aza Ezcch as Iosias c. are commended and eternized in scripture for that they serued GOD with a perfect and vpright heart and did in generall that which was acceptable in Gods sight And thus much of a continued course in Godlinesse THe fourth signe or marke is a griefe and Godly sorrow for the offense of God ioyned with an earnest desire of reconciliation and forgiuenesse It is a Renting of the heart and not of the garments Examples of this sorrow we haue in Daniell confessing his and the peoples sins wee haue sinned and committed iniquity and done wickedly O Lord righteousnesse belongeth unto thee and to vs open pen shame In the prodigall child Father I haue sinned against heauen and against thee and I am no more worthy to bee called thy childe In the Iewes repenting of their vnthankfulnesse against Christ of whome it s said that they shall lament for Christ as one mourneth for his onely sonne and bee sory for him as one is one is sorie for his first borne They are blessed that mourne viz for their owne sinnes and others and a broken heart is a sacrifice to God Let euery man then descend into himselfe examine his conscience and bewaile his sinnes whereby hee hath crucified the sonne of God Let him then sigh and grone and bee afflicted for his offences which no Man Angell or creature els could satisfie for but onely Christ Iesus the Kings sonne who both suffered manifold and exquisite paines in bodie and most inward and vnspeakeable torments in his soule for his sinne and that beeing his vtter enemie and therefore if hee could shed buckets of teares for his sinnes yea and teares of bloud all the daies of his life hee must not thinke it sufficient Now the griefe and sorrow must not bee onely or cheifely in respect of losses crosses extremities afflictions punishments or because hee afraid of hell tormentes and the terrour of the last iudgement for reprobates as Cain Esau Iudas Magus may and haue gone thus farre but it must bee chiefely because the good maiestie of GOD hath beene offended his patience and long suffering abused and his mercie and fauour contemned and this sorrow would appeare in iust and Godly men albeit there were no conscience to accuse no iudge to condemne no temporall plagues to terrifie and no eternall torments to daunt and dampe him And if that saying be good oderunt peccare boni virtutis amore so much more the Godly and regenerate are loath and grieued to displease God for the loue and reuerence they beare to God and their Sauiour Christ. And as for deprecation and desire of pardon it is of absolute necessitie and wee haue aboundant scriptures for the illustration and iustification of it In the Iewes in Hosea his time saying Take away all iniquitie and receiue vs gratiously I say Daniell and the Iewes of his time saying O Lord heare O Lord forgiue O Lord consider and doe it deferre not for thine owne names sake O my GOD. In Dauid haue mercie vpon mee O GOD according to thy louing kindenesse according to the mulâ—itude of thy compassions put away mine iniquities And here wee may obserue a notable and a manifest difference betweene Gods children and the hipocrites and wicked Gods children desire nothing so much as to bee reconciled vnto him and therefore vpon the sense and perceiuing of his displeasure they forthwith fall to prayer and humble suite for the pardon of their sinnes and neuer giue ouer vntell God from heauen send into their hearts some comfortable assurance thereof But the wicked in their extremities if they desire ought of God either by themselues or others it is onelie with Pharao and Simon Magus for the remoouall or preuention of Gods iudgement but as for their particuler sinnes the cause of all their miseries they haue no true touch of much lesse then desire pardon of them as the examples of the two forenamed persons as likewise of Cain Esau Iudas c. doe sufficiently testifie And the reason hereof is for that the wicked and reprobate are neuer liuely smitten with the sense of their particular offences nor discerne what an excellent and vnutterable benefit it is for a man to bee eased of them but the case is farre otherwise with euery Godly and truelie regenerate man And thus much of Godly sorrow and desire of pardon THe first signe and marke of sauing grace is when no one sinne nor any sin is suffered to