Seven Treatises, Treatise 2 · Chapter 7
CHAP. 7. Of other inward euils and ſinnes, most properly concerning our ſelues.
NOw follow the branches of earthly corruptions, and worldly luſts,Euill lusts concerning our ſelues. which although they doe offend God; yet they doe not directly concerne the perſon of God, or of their neighbour, but eſpeciallie themſelues, that in ſome ſort I may diſcouer and bewraie the loathſome kennell from whence all ill life doth come: which few doe well knowe, and therefore ſuſpect in no ſort the danger that they are in: a taſte of the which, as of the former, but more briefelie, I will ſet downe. And they are ſo euill and monſtrous, that though men who are poſſeſſed of them, deale neither with God, nor men directly; yet their hearts are too lamentablie, yea, and that for the moſt part continuallie incumbred with them: theſe outragious luſtes of theirs doe ſometime ſo wilfully carrie them (as it were a ſtreame) that miſſing of their will,Fretting when croſſed of their will. 1. Sam. 31. Acts 16. euen that which they would hauehave, they deſire nothing more then to be out of the world; forgetting all Gods kindnes toward them: and yet when God calleth them hence indeede, they cannot abide to heare of it, but rebell againſt it, more then againſt any thing in the world.
Exceſſiue delight in abundance.Againe, they are ſo vnruly, that if God giueth them the bridle, and follow them with abundance of his outward benefits, they hauehave no delight in them, except they abuſe them moſt exceſſiuelie in eating, and drinking, not to liue thereby, but to ſurfet, to be pampered ſo as they be fit for no good thing: in play from one kind to another,Iames 5.5. counting it pleaſure to liue deliciouſly for a ſeaſon: in coſtlines of apparell, and curious trimming vp of their carkaſes, not mindfull of the neceſſities of others, howſoeuer their ſuperfluity would helpe to apparell many which goe naked. How doe they pleaſe themſelues, and imagine that others doe admire them for the ſame? yea and for all this, oftentimes (that I ſay nothing of them which runne in debt for it) wringing and powling others, for the maintenance of it; ioying beyond meaſure in their children, though little caring for their good education: which is the very pride of life ſo manifeſtlie condemned.Pride of life. VponUpon theſe, and ſuch like, their hearts are ſet in their plentie,Iohn 2.13. and contrarilie fretting, murmuring, and vexing their hearts, when they fall into neceſſitie: although they heare that a good name is better than golde; yet they will followe their appetite ſo groſſelie, vntill the fruite of it cauſeth them to loſe credit, and good name, as if it were nothing worth. What ſhould I ſay of their priding in their wit, wealth, beautie, ſtrength, wiſdome, and other gifts? when they are, who knoweth not what, if it were but by this deſcription, and when as alſo they know not how long they ſhall inioy them: they account of to morrow what they will doe, Iames 4.13.and cannot tell what may fall out to day. Their lightnes, vnſetlednes,Frowardnes. Prou. 27.1. and wilfull frowardnes for eueryevery thing that doth diſpleaſe them; their vaine, idle, and deceitfull deſires of things, which become not the grauitie of ſuch as are borne to a better life; their deadly pangs of ſulleines, when nothing will pleaſe them; with their curious heads, which are euer medling in things not pertinent to them; with their ſottiſh ſelfe louelove, that ſo much blindefoldeth them from ſeeing that any thing in them is offenſiue, with innumerable other concupiſcences,Selfe lov… ▪ that dailie come from them: may eaſilie perſwade them to confeſſe that their hearts are burthened, and loaden, though they had not outward ſinnes to preſſe them downe, and to ſay that it is diuine power and grace from aboue, that muſt purge theſe and ſuch like vnſauorie draffe out of them. And yet theſe, and many other ſuch are renounced as they come to be knowne of Gods ſeruants, and are reſiſted according to the wiſdome which God hath giuen them, although in others they rule and raigne. And the obtaining of grace to doe this, is one part of the chriſtian life, as I hauehave ſaid. For they making the word of God their guide, hauehave this benefit by it, that they are made wary and circumſpect againſt their euill and noiſome corruptions, as Dauid ſaith in the Pſalme 19.11. where he ſetting downe many vſes and benefits of the law and word of God, as that It is more to be deſired then fine golde, and more ſweete then the hony combe; addeth this: Moreouer thereby is thy ſeruant made circumſpect and wary. And Salomon ſaith the like, Prou. 2.10. When wiſdome delighteth thy heart, and knowledge entreth into thy ſoule, then ſhall counſell preſerue thee, and vnderstanding ſhall keepe thee from the euill way: And what way is worſe, then the deuices and deſires of our euill hearts? Saint Paul likewiſe, to ſhew that God hath giuen this grace to his faithfull ones, ſaith 2. Cor. 10.4. The weapons of our warfare, are not carnall, but mightie through God to cast down holds: casting down the imaginations, and eueryevery high thing that is exalted against the knowledge of God, and bringing into captiuitie eueryevery thought to the obedience of Chriſt: and to the Epheſians 4.22. If we hauehave learned Christ aright, we hauehave been taught to cast off, concerning the conuerſation in time past, the old man, which is corrupt through deceiueable lusts.
Thus therfore now hauing laid open the packe of theſe worldly luſts,A ſpeciall part of a godly life to renounce theſe. and proued that the Lord by the Scripture giueth greater grace to his, then to obey them, Iames 4.6. Rom. 6.16. I will proceede now to ſhew, that this is a ſpeciall peece of chriſtianitie, thus to hold vnderunder, and reſiſt them; ſo as in ſome ſort, we may be made able to ouercome them. No man will greatlie denie this, if he be aduiſed: for what ſhould hinder one (if he be vnburthened of his paſſions, and inordinate deſires which binde him from dutie as cords) but that he may goe forward without let, readilie, and roundly? This being alwaies vnderſtoode, that he is not without dailie ſtriuing to obtaine it, and cloſed about of infirmities ſtill.Hebr. 3.12. It is the euill heart that cauſeth men to fall away from the liuing God: Iuſts marre al.they are their fleſhly luſts which fight againſt their ſoules, that both hinder them from walking with God,1. Pet. 2.10. Iam. 4.1.2. and will bring deſtruction in the end: euen theſe luſts, as S. Iames ſaith, which fight in our members, they are that carrie vsus violently and fooliſhly after them from our ſetled peace, to fret and rage (as enemies in warre, one againſt another) when wee hauehave not our deſires ſatisfied, nor obtaine what wee would. Therefore theſe being weakened, and their force reſtrained, we may cleerely ſee, that with eaſe and cheerefulnes the Chriſtian life ſhall be ſet vponupon: for as our Sauiour Chriſt, becauſe he was voide of all corruption and ſinfull deſires, therfore the prince of this world attempting him (as hee doth other men) yet found nothing in him which he ſought, fit for his purpoſe; and as Adam in the time of his innocencie ſtood free for a ſeaſon from falling, when as yet his heart was not tained: euen ſo our hearts being clenſed and purged from their natural corruption, although not wholy ridde of it, and our troubleſome luſts and paſſions being appalled and weakened within vsus, and hauing receiued a deadly wound, cannot ſo maſter vsus, as that we ſhall not louelove, deſire, long after, and do the will of our God, though, in reſpect of that which we ought, weakely, and vnperfectly; yet in reſpect of that which otherwiſe wee ſhould doe, both ſoundly and in good ſort.This ſhall be accepted. Pſal. 130.3. 1. Ioh. 2.2. And this will God accept for holie ſeruice, and not looke ſtreightly what is done amiſſe, but pardon our ſinnes becauſe of our aduocate: ſo that notwithſtanding our obedience be farre from that it ſhould be; yet we may reſt therein, euen ſuch as it is, with ſound peace, voide of feare.
And thus farre, God in great merciemercy, hath made vsus partakers of the knowledge of his will, that wee hauing our deſires in this wiſe ſubiect to him, as I hauehave ſaid, wee may poſſeſſe our ſoules after in peace and heauenly manner. Therefore if any man,He that obſerues theſe, is occupied in a godly life. Iam. 4.7. whoſe heart is purified by faith, doth exerciſe himſelfe in knowing theſe his ſoule and ſhamefull luſts, and marke how he is led away of them, and deceiued by them, and which of them doe moſt trouble him, and ofteſt preuaile againſt him, and therefore by the helpes which God hath giuen him (which ſhall be ſet downe in the next treatiſe) doth reſiſt them; let not him doubt, but that he is occupied in the godlie life, and that he is come out of the ſtinking Sodome, of his old ſinfull courſe: and thus doth the godly man carrie himſelfe, and at this marke doth hee chiefly aime. For the true wiſedome which is from aboue, of the which eueryevery godly man hath his name, that is, he is called wiſe, this wiſedome ſheweth it ſelfe in all manner of holy conuerſation in meekenes, and ſuffereth not the contrary luſts to dwell and abide in the heart, as bitter enuying, prouokings one of another, ſwellings, tumults, and ſtormings one againſt another, with ſuch like, as eueryevery one hath his meaſure. In deede all men hauehave not ouercome themſelues alike;All ouercome not theſe alike. no not euen they, who hauehave ſet themſelues to this worke of plucking downe the ruines of their old building: for they who hauehave great and cleere knowledge of the will of God, and of the whole myſterie of godlines, ioyned with affection, they are the moſt forward:The better ſort. And to ſpeake plainlier, they who make faith and a godlie life their treaſure indeed, finding and feeling that they are greater riches and pleaſure to them, then gold or all ſubſtance, and in their account take them ſo, as in their iudgement they know and will ſay, they ought to be ſo; they are the men, who will take moſt paine to withſtand their luſts and deſires; they get moſt victorie ouer them, and are leaſt ouercome of them: they (it muſt needs be graunted) hauehave greateſt aduantage ouer them, and know beſt what fruite in ſound peace, and many other waies is reaped thereby. And ſuch examples, God be bleſſed, we hauehave, and thoſe not a few in the Scriptures, who hauehave attained to this, I meane, to a great meaſure *Moſes meeke, Numb. 12.3. Abraham beleeuing, Rom. 4.3. Ioſeph continent, Geneſ. 39.10. Daniel zealous for the Lord, Dan. 1.8. & 6.11. The woman in Luke full of louelove, Luk. 7.47. with many more ſuch. Therefore they ruled their euill hearts from the contrary corruptions. The weaker are not to diſtruſt for not matching the beſt.of ſuch grace: and by their good example, there are through Gods goodnes in this age many, who hauehave inioyed great libertie from God this way, that no man may thinke this (which I am now about) to bee a thing impoſſible to attaine vntounto, neither denied to be granted vsus of God, as it ſhall be ſought and cared for. But, as I ſaid, all Gods ſeruants hauehave not one and the ſame, therefore not this excellent meaſure.
To goe forward then, for the edifying of the reſt, who, by Gods grace, are many more then the former, who all deſire to leaue and forſake their noyſome corruptions, and rebellious willes; but yet hauehave nothing the largenes of heart, and meaſure of grace, which ſome others hauehave, I would willingly ſay to them that which the Lord hath reuealed vntounto me: That they be not troubled at this, that they bee behind others of Gods ſeruants in the ouercomming of themſelues, and hauehave not gotten maſterie of all affections in ſuch ſort, as ſome hauehave done: neither doubt they that faith and godlines are vtterly to ſeeke with them, becauſe of this. For all beleeuers hauehave not their part in one and the ſame meaſure of mortification, and grace: all men cannot reach and attaine to that which ſome do: all know not alike; all value not goodnes and libertie from fleſhly luſts alike: and therefore cannot take paines for the ſame, as ſome others doe: ſome receiue thirtie fold, ſome ſixtie fold, and ſome an hundred fold, by that which they heare. It is commendable and meete, that we ſhould walke, as wee hauehave the beſt, for our examples; and to follow them, as they are paternes of good things vntounto vsus: but to ſtay at this, that wee are not at all in Chriſt, becauſe we are not in all points like vntounto ſome other in ſubduing our affections, that is in no ſort to be yeelded vntounto, if that which is in vsus, be in vsus in truth. Which thing I ſpeake for their cauſe, who both thinke, and oft vtter the ſame, ſaying: Oh I am not, as ſuch of Gods children! they are happie, for that they are not troubled with frowardnes, impatience, anger, wearines of good exerciſes, wandring in hearing of Sermons, reading and prayer, and ſuch other like carnal deſires, as I am: and yet the ſame perſons both hauehave had a true taſte of eternal life, and earneſt combates with their corruptions: yea and while they complaine, they teſtifie their going forward in ſubduing their corruptions, farre otherwiſe then they who are not ſo troubled; and doe declare plainly that they louelove the grace which they mourne for, and hate deadly the corruption, which they complaine and crie out of. Therefore let no man meaſure himſelfe by another: but in that little which he knoweth, let him be faithfull, renouncing fleſhly luſts, as he ſeeth what an excellent eſtate of life it is to be freed from them, I meane, not to bee in bondage to them: for there is no libertie like this: all other, when wee ſeeke to fulfill our owne deſire, is vtter ſlauerie and bondage.
And theſe things being rightly conſidered, it may appeare,Theſe luſts are reſiſted of all beleeuers in their meaſure. that in a godly life the inward luſts of the heart, and knowne corruptions of it, how common ſoeuer they bee in the world, are reſiſted and declined from, of all true Chriſtians in their meaſure, according to that which is alleaged by the Apoſtle S. Peter: We hauing most pretious promiſes giuen vsus of God, are made thereby partakers of the grace of the holie Ghoſt, by the which wee are able to flie the corruption that is in the world, and reigneth amongst the vngodly. If they then who imbrace and beleeue the promiſes, and therefore hauehave faſtened vponupon a godlie life,They who be ruled by their luſts, cā claime no part in a godly life. doe flie the luſts and corruptions which others delight in and imbrace; it followeth on the contrarie, that they, who are ruled and led by them, can claime no part in a godly life. For he that is ſo minded cannot be but carnall: eſtranged from God, and a bondman of hel: which if it were weighed, would cauſe many thouſands, who now thinke themſelues good Chriſtians, to take ſome paine to bridle their intemperate and vnruly hearts, & to be wounded for the ſame deeply, who contrarily giuegive libertie to them in moſt things that they deſire.The weake may ſtay for their comfort in theſe three ſpeciall graces. Let ſuch weake Chriſtians (to omit theſe) reſt their hope in ſome certain eſtate: and not ouerreach themſelues with things which they canont compaſſe: I meane by reſting in ſome certain eſtate, this: Firſt, that they hauehave a cleere knowledge of their ſaluation. Secondly, that they account it as their chiefe treaſure. And thirdly, be ſet forward in ſome plaine and good courſe of life, whereby they may grow in faith, and the obeying of God, though with ſome ſtriuing. But if they walk deſtitute of any of theſe three, they ſhall be ſnared much with feare, & vnquietnes, while they feele that all is not well with them: oft fearing that they hauehave not begun aright, nor were euer truely called: and yet (if they ſhould forgoe this hold) ſeeing there is ſome liuely ſparkle of the new birth in them, let them not breake off and faint vtterly, as the wicked doe,Cant. 3.3. but moane and ſeeke home againe, as a bird wandring from her neſt, leaſt otherwiſe they walke heauily many moneths, it may be, yeeres, before they finde deliuerance. And vntill they doe ſo ſet themſelues to nouriſh their faith with great care & diligence,Note. their godly life (with what labour and toyle ſoeuer it be) is but a building vp and a pulling downe: for one day they ſhall like, and another day miſlike: ſometime they may feele themſelues well ſtaied, and oft otherwiſe without peace. Yea and I ſay againe, when they are ſtaied, yet if they hold not this as their beſt riches, to ſolace their ſoules eueryevery while (as they may well and eaſily doe, hauing ſo many good helpes among them) with this ſweete fauour of God, which may ſurmount all other follies and delights, in their perſwaſion and eſtimation, they ſhall not either abide long in that poſſeſſion of peace, or like the courſe of their life which they leade: but the diuell who knoweth their weaknes, and enuieth their godly and ſweete eſtate, will raiſe many occaſions to vnſettle and trouble them.
Theſe three muſt be earneſtly laboured for.Theſe three things therefore being of ſo eſpecall price, muſt bee more regarded, and ſought after of ſuch as want them, more carefully then they hauehave been: and preachers not onelyonly heard teaching theſe, but alſo conferred with about the ſame: that the peoples hungring after the ſame, may whet on and incourage their teachers with all willingnes and readines to reſolue & comfort them comming vntounto them,Luk. 8.1. Matth. 13.36. as the people in the Goſpell: or rather as Chriſts Diſciples came oft to him to be taught, and hauehave their queſtions anſwered. And although other doctrine is not to bee neglected, yet I would hauehave all to know, that nothing is ſo neceſſarily to bee learned as theſe three are, of ſuch as hauehave alreadie attained to the knowledge of true happines by Ieſus Chriſt, what other things ſo euer be wanting. All goeth forward vntowardlie, without theſe, as I hauehave ſaid. And as a man knoweth nothing profitable vntounto ſaluation before he beleeueth: ſo after he beleeueth, he knoweth nothing profitablie to growe on with comfort, in his chriſtian courſe, without theſe three faithfullie and carefullie looked vntounto and preſerued.
For my part, I doe thee to vnderſtand,A chiefe end of this booke, is to ſet forward a weake Christian. that it was the moſt principall regard I had in ſetting out this booke, to helpe and direct the weake Chriſtian thoroughout from his firſt entrance into the knowledge of Chriſt Ieſus, that he vnderſtanding and beleeuing, what a rich portion God hath beſtowed vponupon him, he may make ſuch account of it, as it deſerueth, that is, eſteeme it farre better then all that he hath; and then inioy the fruites of it in an holy life after, as God hath taught him. Who ſo trauaileth faithfullie in purchaſing theſe things (and yet the purchaſe is eaſie and cheape enough,How to make godlines a pleaſure. euen without money) ſhall goe forward readilie, and with eaſe, and make no toile of godlines but pleaſure: neither hauehave his teeth watering after the greateſt mens dainties, but they after his. He ſhall not be at the point of them, whom I deſcribed a little before by their ſpeech in the way of obiection, who ſometimes are driuen to doubt of their calling, but be able to guide himſelfe, how to riſe when he is fallen, and to returne when he is ſtept out of the way:Note. and to walke in moſt ſweete ſafetie vnderunder Gods protection all the day long,Deut. 33.12. as ſhall be ſeene afterward.
Thou wilt aske me, what thou ſhalt hauehave for thy portion:Gaine of your courſe. I ſay not this meaſure, nor that of heauenlie peace, full contentation, and other graces: neither as this man or that: but ſuch as for the beautie and brightneſſe of it, ſhall cauſe thee to maruaile, and to ſay, as it is, euen more then thou couldeſt hauehave asked. If thou further demaundeſt, how thou ſhalt attaine to this: that thou maiſt thus knowe, eſteeme, and keepe it: this preſent treatiſe (beſides all helpe of publike Miniſterie, and priuate conference) ſhall teach thee: neither doe I doubt, but that in one part or other of it, the humble and teacheable reader ſhall finde it.
But yet further to ſatisfie thoſe who cannot reſt, becauſe of the want of ſuch graces as God affordeth to ſome of his children; they are to vnderſtand, that as we cannot, nor may not appoint the Lord his times, and meaſures; ſo we can ſhew no reaſon, why we ſhould not hope for that which he hath promiſed, if we ſeeke it as he teacheth vsus, and as hereafter ſhall be ſhewed.Why God withholds ſome grace from his. And if the Lord, in this caſe, increaſeth not our faith, knowledge, experience, ſtrength ouer our corruptions, our comfort, and ſuch like fruites of his ſpirit, (as we hauehave no cauſe to feare it, while we feruently deſire it) he knoweth ſufficient cauſe why he doth not: that is, becauſe he knoweth it ſhould not be good for vsus, if he ſhould giuegive vsus them: So that his holding backe, is not,Note. for that he is vnwilling to beſtowe them vponupon vsus, but becauſe he ſeeth that they would be to the hurt of vsus; as that we may be vnfit to vſe them well (but rather as many doe) to waxe proude of them: for the which cauſe the Apoſtle himſelfe ſaith, That the Lord did denie to him a gift, which he had oft, 2. Cor. 12.9.and earneſtly praied for. And for this cauſe God may denie bleſſing to his owne faithfull ſeruants, as alſo to trie them, whether they louelove them ſo well, that they will ſeeke after them ſtill, and yet this ought not to be taken hardly of them. But otherwiſe (theſe excepted) if they grow not,Cauſes in our ſelues of not growing. it is moſt iuſtly to be imputed to their owne fault; as their ignorance, or darke ſight in knowing how they ought to labour for theſe graces,Jgnorance. and their ſlouthfulnes in refuſing paines taking,Slouth. Fauouring ſin.or ſleightlie and houerlie going about it, and fauouring themſelues againſt their conſciences, and not remouing out of their way ſuch clogges as they ſaw to hinder them: Or if theſe be not the cauſes, then is it their owne timorouſnes, and vnbeleefe; they fearing that ſuch heauenlie grace as they ſeeke after,Timorouſneſſe. ſhall not be giuen vntounto them, wherein they doe God no ſmall diſhonour:Iames 1.6. who is more ready to giuegive then they to aske: and giueth plentifullie to them which aske, and casteth no man in the teeth; but then they must alſo aske in faith, and wauer not, but that they ſhall receiue; for if they wauer, they can receiue nothing. Can the Lord prouide more ſtrongly and ſurely,Remedie of our vnbeleefe. to remedie our diſtruſt, then by ſpeaking in this wiſe vntounto vsus, to imbolden vsus, who are ſo ſore letted and hindred by vnbeliefe, that when wee doe that which in vsus lieth to pleaſe him, and to grow on in grace; yet we ſticke faſt in it, as in the myre of vnbeleefe? and when we hauehave done all, yet we doubt, God will not graunt vsus our requeſt? ſo ingrauen in vsus it is: thereby ſhewing that we can hardly beleeue further, then we can ſee. I know mens anſwere herein is this; they dare not be ſo bold, as to aſſure themſelues that they ſhall hauehave the grace which they pray for and ſeeke: But I ſay, let an euill conſcience be taken out of the way, and their doubt may ſoone bee at an ende. Oh but they are afraide, leaſt they ſhould preſume? What? when God promiſeth and commaundeth vsus to truſt him? Reuerence (no doubt, leaſt we ſhould be too bold and light-minded in dealing about ſo holy matters) is a vertue much to be ſought after, and imbraced: but we muſt be able to put a manifeſt difference betwixt a full perſwaſion of that which God promiſeth, and an vnreuerent boldnes to challenge that which he promiſeth not. And therefore to returne, faile not thou (to the accuſation and wound of thy conſcience) in ſeruing Gods prouidence, and in vſing the meanes faithfullie to growe and increaſe in his graces and gifts, ſtaying vponupon the Lord by faith: and aſſuredlie he will not faile, nor diſappoint thee.