Seven Treatises, Treatise 2 · Chapter 8
CHAP. 8. How the mindes and hearts of the beleeuers are taken vp vſuallie, ſeeing they renounce inward luſts.
How the minds of the godly are occupied.BVt to returne to the renouncing of our luſtes: If ye aske me what manner of perſons they be who are at defiance with this vnſauorie ſtuffe, and what thoughts ſuch hauehave, as expell theſe corruptions, and hauehave them in heartie contempt, ſeeing the minde is euer buſie,Three ages of Gods children. and ſeldome vnoccupied? I anſwere, that the perſons are, as I hauehave ſaid, ſinners, as others be, but ſanctified: and weake, but willing to be better; and that their thoughts are according to the diuers growths and ages of Gods children, *3. Childhood. 1. Pet. 2.1. 2. Middle age. Epheſ. 4.14. 1. Olde age. Heb. 5.14. Heb. 12.12, 13which are three. The higheſt degree, is olde age, or the experienced eſtate: which yet is not the perfect age in Chriſt, for that ſhall not befall vsus vntill the life to come, but a firme, conſtant, and ſetled going forward vntounto that perfection. The ſecond, is the middle age in chriſtianitie, in which, as young men in wraſtling, we hauehave courage againſt our ſinfull luſtes; but yet like vntounto them; we hauehave many foiles, and are oftentimes cooled in our courage, though we ſometime preuaile. And in this eſtate, we are very fitly compared to the graine of muſtard ſeede, after that it is ſhot vp, and hath a blade and ſtalke, till it come to hauehave boughes and branches to ſhelter the fowles of the ayre; ſo in this we are euer growing, though ſlowlie: and this degree of chriſtianitie, is betwixt olde age and infancie. The third is childhood or infancie, the loweſt and the laſt, the which is principallie diſcerned by an earneſt deſire of the ſincere milke of the worde; and namely of the promiſe of the forgiuenes of ſinnes: which although ſome of theſe deare children of God cannot with full aſſurance lay holde of, yet this their hungring deſire after it (which cannot be ſatisfied without it) with a ſenſible feare to offend God, is a true ſigne thereof. And this is the loweſt degree of true beleeuers; which eſtate is at firſt, weake in reſpect of the other two, as it is in the naturall bodie: for in the young babe, it is firſt weake, and after groweth to greater ſtrength, as it groweth in yeares: yea, and this is an excellent eſtate, in reſpect of the counterfeit, which hauehave moſt neere reſemblance of it, in whom may be ſeene ſome flitting motions after good things, but in time, they vaniſh and goe away, as they came. Theſe degrees of the ſpirituall birth being thus deſcribed, which by the Scriptures may eaſilie be diſcerned, I will now ſhew,Heb. 5.14. Epheſ. 4.14. 1. Pet. 2.2. The higheſt degree of Chriſtians. about what things the thoughts of theſe three are chiefelie occupied, or deſire at leaſt to hauehave them occupied, though they doe not euer attaine to that which they deſire. And to begin with the firſt, ſome of Gods elect, through long experience, and much acquaintance with the practiſe of a godlie life; hauehave obtained grace to guide them more conſtantlie then others: whereby they ſo ſerue God, that they may pleaſe him with a reuerent awe of his maieſtie, which holdeth them within bounds, and in holie and religious feare of offending him, while the other often breake out more eaſilie. And this eſtate, though it be to be aimed at, of all godlie people; yet it is not obtained, but of ſuch as hauehave accuſtomed their mindes to the heauenlie courſe, and to whom good meditations and thoughts, to ſhunne and auoide euill, are become a pleaſure; and as well to be able to diſcerne the ſame by their vnderſtanding, and iudgement,Heb. 5.14. as to hauehave their will in good ſort at commaundement to follow the good, and ſhunne the euill. Such as Saint Iohn calleth fathers, in his epiſtle (ſaying,1. Iohn 2.13. I write vntounto you fathers) becauſe they had knowne the Lord, and his manner of dealing with his people, and had experience of the diſcipline and gouernement of his houſe in a godly life a long time.
Now ſuch as hauehave been trained vp in the obedience, which the Scripture teacheth, from their youth, are able,Heb. 10.24. vponupon their ſo long triall of Gods directing them in that courſe,Matth. 13.31. not onelyonly to goe forward cheerefullie and readilie themſelues, but alſo to perſwade and hearten on others. And ſuch therefore, thorough this grace receiued at Gods bountifull hands, are much freed from this bondage, and ſeldome ſo groſſelie holden vnderunder of their corrupt luſtes, as others, ſauing that God will make them ſee their weakenes from time to time, eſpeciallie to ſubdue pride in them, which is ſoone kindled in them, and to holde them vnderunder: they hauehave therefore their mindes vſuallie ſet vponupon ſome one or other of the infinite heauenlie inſtructions, which from time to time they hauehave treaſured vp in their hearts, both out of the Scriptures, and the fountaines of other holy men; whereby, although they are not quickened as they would, and deſire to be, yet they are held from much euill. The particulars, of Gods vnutterable kindnes, of mans mortalitie, the momentanie eſtate of all things vnderunder the ſunne, the bleſſed eſtate of the elect, the endles woe of the damned, &c. who can recken? They hauehave much time taken vp in the beholding and meditating of Gods maieſtie, as they can conceiue of him, his power, his wiſdome, his euerlaſting being: of his iudgements, and how he is prouoked: of his patience, and long ſuffering towards the world; his dailie pulling of them from their pleaſures, who thought they ſhould neuer be taken from them: and their owne eſtate, and ſeuerall parts of their liues much occupie them;Prou. 14.8. how they may keepe in their way: For it is the wiſdome of the prudent to vnderſtand their way. Alſo, how they may hold out conſtantlie the profeſſion of their hope with ioy vntounto the ende: how they may reſiſt all occaſions of euill (for they preſume not without dailie helpe from God for all their ſtrength) they conſider what lets they ſhall finde from Sathan, the world, and their owne hearts: how they may order well their particular actions in, and through the day, in their callings, giuing to all men their due: that they may proſper, and alſo, that they may make a good account at the ende of the day,Prou. 2.10.11. and ſo at their laſt ende. They who hauehave theſe, and the ſeuerall particularities vnderunder all theſe contained, to occupie their mindes about,Prou. 6.22. is it doubted, what thoughts, deſires, and occupying of their heads,2. Pet. 1.8.9. and hearts they hauehave, to keepe them that they may neither be idle, nor vnprofitable? The thought they take daily (vnleſſe they be much blinded) is in the greateſt part, this: how they may hauehave a good conſcience in all things, pleaſing God,Acts 24.16. Coloſſ. 1.10. and how they may be prepared for the croſſe, and to keepe the ſame minde vnderunder it, that being exerciſed therein oft and much, they may reape the fruite of righteouſneſſe,Hebr. 12.12. euen moſt ſweete peace: and as their ſaluation groweth neerer, Rom. 13.11.then when they first beleeued; ſo they may be fitter, and readier to meete the Lord; their latter daies being farre better than their former: to be merie whileſt they thinke he hath bleſſed them,Reuel. 2.22. Acts 2.25, 26. and neuer at eaſe, nor to thinke themſelues well, but while they are vnderunder his gouernement.
HaueHave ſu… no other things to doe, but that with the ſcumme and ofscourings of the world, they muſt aske how to ſpend the long ſommers day, and the weariſome winter nights? Although others, who are prophane, hauehave not,Pſalm. 1.2. Pſalm. 119.67 yet with theſe we may ſee, it is otherwiſe. What? doe men thinke, becauſe the diuell hath filled the moſt parts of the world with darkenes, ſo that the moſt ſee none of theſe things, and hauing no experience of, nor acquaintance with them, doe not deſire to be partakers of them: doe men, I ſay, therefore thinke, that there is no other, nor better way to take vp their mindes, then as they doe? but like brute beaſts, and wilde Iriſh, to paſſe their time, or to iumpe with the world, and ſo to be like others? Oh land! oh people, infatuate and ſottiſh! that vnderunder the Goſpell, and the ſame ſo long in thee continued, yea, and that in many places ſo fruitfullie and faithfullie preached, art yet to ſeeke of the true fruite of the Goſpell; and art not led to God by it, more then if there were none: oh that men created of God to liue for euer, ſhould be content to bee ignorant, and without care or louelove of the infinite good things which are reuealed to be knowne and delighted in of them! The Lord hath done great things for thee (ô man!Luk. 19.42.) but they are not wonderful in thine eyes: this bleſſed time is the day of thy viſitation, but it is hidden from thee.
But to returne: I hauehave ſhewed thee, how ſome of Gods people hauehave their minds exerciſed, when they hauehave chaſed away the noyſome droue of ſuch vncleane luſts, as were wont in times paſt to poſſeſſe them as well as other;The beſt are moleſted ſometimes with luſts. yet doe I not conclude that theſe are not at all troubled with euill thoughts and vaine deſires, as though I would preferre them before the Apoſtle himſelfe, who ſaid, that the meſſenger of Sathan (euen ſome prickes of corruption) was ſent to buffet him: and at another time, Oh wretched man that I am, 2. Cor. 12.9. Rom. 7.24.who ſhall deliuer me from this bodie of ſinne! Nay I am ſo farre from ſaying ſo, that I contrarily affirme, that their pureſt actions are mixed with corruption: and no better then good water running thorough an vnſauourie veſſell; as their faith, louelove, vprightnes, merciemercy, &c. Now then, if God ſhould look vponupon their faults, though they may be kept from foule and filthie vncleanneſſes, how ſhould they be able to abide it? no, if it were no more then vntowardnes and vnfitnes to the duties of their callings, and to other good works, and much weariſomnes therein.Not comparable to the Apoſtles. I doe not (therefore) forget my ſelfe in ſpeaking thus of ſome of Gods ſeruants: for whatſoeuer I ſay of them, let no man gather that it is a making of them equall with the ſingulareſt of the Apoſtles. For we know what Paul could ſay, of his ioy in his ſufferings, and that oftentimes, and the ſtrangenes, 2. Cor. 12.4.and varietie of them, of his lifting vp into paradiſe, and that he had heard ſuch things, as are not lawfull for a man to ſpeake.
Theſe and ſuch others, I thinke, God gaue him as priuiledges,Paul had ſpeciall priuiledges. which were meere arrogancie and oſtentation for any man among vsus to dreame of, or compare with him in: ſeeing our ſufferings (to ſpeake of them who hauehave ſuſtained the greateſt afflictions for the Goſpell in our age) hauehave bin ſmall: and the other things mentioned to hauehave bin ſhewed him, are more extraordinarie: but to hauehave our minds and hearts ſo clenſed, & purged from the ſtrength of corrupt luſts, as I hauehave ſaid, to hauehave no fellowſhip with them: and when they are kindled in vsus, to hauehave grace and ſtrength ordinarily, and vſually againſt them, and to ſee and know how to auoide them;Zach. 12.8.9.10. it is ſo farre off from arrogancie to thinke that it ſhould be ſo, that it is farre vnbeſeeming the grauitie and age of fathers in Chriſt, and ſtrong Chriſtians, not to hauehave it ſo. So that as ancient men, who hauehave liued long, are called fathers for their age, skill,Theſe be fathers. and experience: ſo theſe for their time and long continuance in Chriſts ſchoole are called fathers; and therefore ought to hauehave wiſedome and knowledge, how to walke thorough the world (though a wildernes) in ſafetie: how to withſtand the diuell in his aſſaults (though ſubtile) and skilfull alſo in their courſe and cariage of themſelues, how to be paternes of good life vntounto the younger ſort. Tit. 2.4.And thus they hauing their minds eſtabliſhed with grace, and vnburthened of ſuch affections and thoughts, they may rightly, and in good ſort, goe about their workes and dealings: as labouring, bargaining, iourneying, companying, ſeruing their prince, and doing any other lawfull actions; and yet not be diſtempered by them: which things for want of ſuch a well ordered minde, no other men can doe, as by the complaints of the better ſort may bee ſeene, and by experience of the bad ſort is perceiued, and daily found. And this for the higheſt degree, and greateſt meaſure of grace in Gods children.
The third ſort of the godly, in battell.The ſecond ſort is compared to yong men, who then are in their ſtrength, rather then when they are either children, or old men: ſo ſome of Gods ſeruants are as yet neither experienced nor throughly acquainted in the Chriſtian battaile as the fathers, nor vtterly ignorant of it, as the new borne Chriſtians: theſe are eſpecally occupied in fighting againſt temptations, and reſiſting and ouercomming their vnruly deſires, which hale and draw them after the ſame. Therefore, as they who are yong men in age, and in their luſtie yeeres, are commonly of this middle ſort of Chriſtians (if they bee truly religious:1. Ioh. 2.14.) ſo S. Iohn writing to them, doth ſhew them what is their chiefe and principall worke: that is, to reſiſt the diuell, and his ſtrong aſſaults, which in them, luſtie and ſtrong, are not eaſily ſubdued: and perſwadeth them to this combat, not only by telling them what a glorious victorie it ſhall be to them to vanquiſh ſuch an enemie; but alſo that they may bee ſure of it, as if they had got it alreadie. Theſe knowing by the light of the Scriptures and the Commaundements, how corrupt their hearts are, and how many ſinfull thoughts and deſires doe ſwarme in them, they watch their hearts; whereas before they knew of any daunger, they little looked after them: they pray againſt them now, often, and earneſtly: they hauehave ſome feare in companie, and alone by themſelues (which is no part of euill mens thought) leaſt they ſhould be ouercome by any ſuch affections, as they are in danger of, and yet they are oft ouercome. They do alſo oft times conſider how they may auoid the occaſions of ſinne, leaſt thereby they ſhould be inticed and ſo diſquieted in their mindes, and breake out to the offence of their brethren, and the reproch of their profeſſion among the bad: anger, impatience, frowardnes, fretting,Sinne is odious to them, though not euer ouercome of them. ſenſible deſiring of their neighbours goods, as wife, ſeruant, or ſuch like, which in times paſt were common matters with them, and their delight, their hearts hauehave now ſuch ſmart and wound for the ſame, that they grow to beware of them, wearie of them, aſhamed to thinke that ſuch vices ſhould bee found in them: and count it no needleſſe nor loſt labour to hauehave their care thus ſet on worke, that they may auoide them. Therefore ſuch as know the vſe of faſting ioyned with their prayers, do vſe it as occaſion ſerueth, & as their neede requireth, that they may the eaſilier purge out that old ſower leauen. They renue their couenants with the Lord to pleaſe him better, when they ſee how they hauehave ſlipped and fallen from their good purpoſes; and yet are ſoone vnſetled againe. They are in very good caſe this day or weeke, to withſtand any ſinne; and yet to morrow or next weeke vnſetled and ſenſiblie diſtempered; in their proſperitie ſoone forgetfull of their feruent care which they had, and then as much miſliking themſelues for it, when they ſee it: and to bee ſhort, they are much grieued for their ſinnes, and yet oft ouercome of them by inward ſuggeſtion and outward occaſions. And what is ſuch a life, but a combat and conflict? which, although it may ſeeme miſerable, yet is it ſafe: and the life that is voide of this, is the life full of woe and dangers. Furthermore, whatſoeuer their earthly dealings are, although they neglect them not, yet they are not moſt deepely and earneſtly ſetting their hearts vponupon them (as farre as they can eſpie it in themſelues) but often looking to the principall, and that which is moſt worth, that they may finde peace betwixt God,Theſe are ſometime diſcouraged. and their hearts. Through ignorance and vnacquaintance in their Chriſtian courſe, knowing, what hardneſſes and difficulties are in their way, they are many times diſcouraged; but they, who hauehave laide their foundation ſtrongly, riſe vp after ſome heauines, and diſcomfort, out of their ſleepines and ſecuritie, complaining thereof, and come to themſelues againe.Cant 3 2.3. Glad to vſe all helpes. All good helpes that they can inioy, they are glad of, publike, or priuate, and thus (I meane, by the ſtrength hereof) they hauehave oft and much refreſhing of their minds, and put away much tediouſnes, fearefull panges, and dangers of euill: by all which, and ſuch like, it may be perceiued, what the thoughts of ſuch are, and how their hearts in great part are occupied. And although they hauehave not, as the former ſort which I hauehave ſpoken of, abilitie and ſtrength to occupie and exerciſe their ſenſes and minds ſo continuallie and conſtantlie to be heauenly hearted, and to hauehave God their guide ſo ſenſiblie, as they (for want of experience, and perhaps knowledge to) yet are they much delighted with the good examples of ſuch as goe before them, and giuegive them light: and to be framed after them, as they are after Chriſt, is the thing which they moſt looke after and deſire.
They hauing thorough Gods goodnes preuailed ſomewhat, eſpeciallie at ſometimes againſt their ſtrongeſt corruptions, which were wont to beare too much ſway in them, they earneſtlie are ſet againſt the ſmaller,Set againſt ſmaller ſinnes. and ſuch as ſeeme leſſe dangerous; as the idle, and vnprofitable rouings of their braine: (which do not directlie ſo much carrie them after euill, as hinder them from good, blindefolding their iudgements firſt, and then poyſoning the will afterwards) as the dreaming of outward peace, and proſperitie, of long life, of pleaſure, and profit; vaine wiſhings of that which other hauehave, being things pretious in their eyes: Which they are oft tickled with, till they come to better remembrance of themſelues; much like the Apoſtles (when they were yet weake) dreaming of promotion, of an earthlie kingdome, and who ſhould be greateſt among their fellowes: which toies and other like building of caſtles in the ayre, the diuell had filled not onelyonly their heads, but alſo their hearts with the delight of them ſometimes, and their mouthes alſo with the talke of them, as their chiefeſt pleaſure.
So that they hauing thorough cuſtome long lien in them, they cannot ſo eaſilie and readilie caſt them off, though they ſee the ſhame and vanitie of them. Their labour therefore (of their mindes, I meane) is in great part, this: to keepe themſelues from being taken vp of them, ſeeing good meditations are hindered, yea, and eſtranged hereby; ſometime preuailing, ſometime preuailed againſt, whereby their ſorrow is the more: but they doe not all this while, ſee the happines of this their combate, which ſeemeth their greateſt miſerie. Becauſe it is certaine,Theſe be held vnderunder their infirmities for their good. that for their great good they are holden vnderunder of their infirmities, euen that they may be the more humble, when they ſee themſelues ſo vnperfect, and corrupt, who yet had dreamed ſometime before, that they were voide of that corruption (though the more was their ignorance) a long time before: and their ſhort mourning ſhall bring after deliuerance from that bondage, great meaſure and continuance of reioycing: whereas if they were not held downe after this manner, they ſhould forget what they were in times paſt, when they liued vnderunder the power of darkeneſſe and the bondage of ſinne. By this which I hauehave ſaid, it may appeare how the mindes of theſe are occupied, and that this ſecond age and growth in Chriſtianitie, is a ſtriuing rather, betwixt feare and hope, ſorrow and ioy, then a ſuperioritie ouer the vnrulie affections: and an eſtate ſtanding in neede of counſell and helpe, rather then fitted and experienced to counſell, direct and ſettle others. But the more ſure they be of their ſaluation, the more expert they ſhall be in the battaile.
The third ſort of the godly.Now the third ſort of the people of God, are compared to little children: of the which, ſome are as it were in the birth: of whom the Apoſtle ſpeaketh, Gal. 4.19. My little children, of whom I trauaile in birth againe, till Chriſt be formed in you: who, though they as yet know it not, are deare to God, and hauehave ſure tokens of it, as I hauehave ſhewed in the firſt treatiſe: and they hauehave many properties of the other young ones, which are of this third ſort. The other be ſuch as are young, and hang vponupon the breaſt, that as ſuch growe to know the father and mother, when as yet they know nothing elſe; crie after them, and deſire the breaſt, whereby they are nouriſhed, and ioy and take their pleaſure in theſe: euen ſo it fareth with this third ſort of Gods elect, if they be well grounded in the truth, and hauehave rightlie been taught, how weake ſoeuer they be,1. Iohn 2.14. except in temptation. For they (as the Apoſtle ſaith) know the father: ſuch light and vnderſtanding they hauehave of the Goſpell, that though they know not how to ſerue him; yet they know that his fauour is all in all to them: in ſo much, as if ſome of them hauehave not full certaintie that he is tenderly affected towards them, they ſo long after it, that nothing can ſatisfie them without it: About which their thoughts are chiefely occupied, and in the which their delight is, after they know what it is worth; and in the meanes of their ſpirituall nouriſhment, which is the word of God; and not leaſt of all in this, that they may not in the leaſt thing offend or diſpleaſe God. This Saint Peter ſetteth forth by the ſame ſimilitude of young children, when he teacheth young Chriſtians, how they muſt looke to growe vp in their ſpirituall life; Deſire (ſaith he) that ſincere milke of the word, 1. Pet. 2.2.that ye may growe thereby.
And theſe are the eſpeciall things which are moſt apparantly to be ſeene in them, by others; and felt of themſelues: who alſo are much troubled for want of ſtronger faith, thirſting after, and ioying in the ſenſe and feeling of Gods louing kindnes. True it is, they hauehave little minde to the ſinne, which they were wont to offend in; yet that is not ſo much to be counted ſound practiſe of godlines, (for that they oft times little marke and conſider how they are tempted and inticed, hauing their minde taken vp in that, wherein they moſt deſire:) but are more like to freſh and vnexpert ſouldiers, who hauehave not, as yet, been feared in the field: but where they ſee that they hauehave offended God, they take it heauilie. Their calling is cheerefullie followed, whileſt their ſmall faith is vpholden, by cleauing to the promiſe: and as vncheerefully, when that faileth, moning and pining, if it be long wanting. There is great danger to be feared in both theſe their eſtates through Sathans malice and ſubtiltie, which they yet are ignorant of, and vnacquainted with, as they are with moſt of the other hindrances of their going forward.
The one of them is, leaſt whileſt their comfort continueth,The firſt danger in comfort. they ſhould neglect their lawfull buſines, as thinking it to be the greateſt let which they hauehave: ſeeing by meanes thereof, they cannot attend to reading, praying, and thinking of Gods louelove, to the quickning of their hearts when they would: although when they hauehave leaſure and opportunity to ſuch duties, they hauehave no ſuch deſire for the moſt part; neither doe they vſe it commonly to the moſt and beſt aduantage of their ſoules as they might. Here Sathan appeareth as an Angell of light.
The ſecond danger is, leaſt when they be voide of this comfort,The ſecond danger, when they feele want of comfort. they fall into heauie dumpes, diſtruſtfulnes, and feare that all was but a ſhadow, and a dreame: from hence may ariſe deſpaire for a time; and after, a ſleepie and ſecure conſcience, as fearing that the Lord will no more reſtore to them the grace that they were wont in him to finde. Here the diuell ſheweth himſelfe as a roring Lyon. But before experience teach how to deale herein, counſell and helpe of other, who are able to miniſter it, with calling vponupon God, (as well as ordinarie hearing of Sermons) is chiefelie (when they are ſo weake, that they cannot helpe themſelues) to be ſought for, and regarded. And the rather, for that their childiſhnes doth require the ſame: For many follies,Many defects of theſe. weakeneſſes, groſſe ignorance are in the moſt of them, and many deceiuings of themſelues, many phantaſies, and ouerſights are carried about of them: yea, and theſe not only long lien in, if they be troubled with melancholy, and not teacheable, following carefully the light which God reuealeth to them; but alſo the luſts which ruled them before, will hardly be maiſtered, but keepe their hold, and abide in great ſtrength to their diſgrace and diſcouragement: eſpecially when after that they hauehave a while ioyed in their ſaluation, they afterwards not well knowing how to occupie themſelues, ſhall waxe idle and vnprofitable, and ſo growe to their olde courſe againe, when they cannot get into a better, which Sathan doth mightily labour to bring them to.
For we muſt remember, that they are compared to children,Young Chriſtians compared to children. for that they ſhould daily growe out of childiſhnes; and not looke, as it were, to be alwaies ſet on the lap. Which wiſdome God giueth, teaching euen his weake ones to know themſelues better from day to day: and to looke to beare ſome croſſes (which God ſendeth for the exerciſing of their faith and patience) becauſe he their father doth ſee it meeteſt for them to hauehave it ſo; and to prepare them for greater by little and little: And as children growe to leaue childiſhnes, ſo they ſhould begin to miſlike ſuch faults as they eſpie in themſelues, and not to thinke, that they ſhould be from time to time borne with and winked at in them.Theſe muſt growe. Matth. 13.31. Therefore our Sauiour compareth the eſtate of his Church and people in the firſt age and beginning of it, to a graine of muſtard ſeede, which being once rooted, how ſmall ſoeuer it be, groweth forward from appearing aboue the ground, to be a blade, and ſo to branch: Teaching his thereby, that they ſhould ſo looke to go from one degree to another, that though they did not knowe what was to be done of them in this their chriſtian courſe, when they firſt entred into it: yet now after they hauehave been trained vp in it for a ſeaſon, and hauehave taſted of the promiſe of life, they ſhould haſten thither, thorough all lets which might hinder them; and purge out, as they come to eſpie them, many vnbeſeeming qualities and cuſtomes, as excrements. And ſeeing their happines is not here below, therefore they may not dreame of any ſuch thing, that is, to hauehave their heauen here: nor for their profeſſions ſake looke, that the ignorant and wicked world ſhould commend and eſteeme of them; but contralily:Pſal. 88.9. yea, perhappes of their owne fleſh to be deſpiſed and hated for it.
Their dutie.They are to begin to know the multitude of fleſhly luſts, which ſecretly lurke within them, ſeeing they are now much fitter to diſcerne and finde them out in themſelues, then euer they were at any time, the Lord tenderlie dealing with them, as not to ſhew them all at once, which were enough to diſmay them; nor how many afflictions abide them, which were like to confound them. Their religion muſt not be to eſpie faults in other (for that religion is ſoone learned) and to hold a vaine and deceitfull hope of their own righteouſnes, when it is but froth: for that is readie enough to take holde on them, eſpecially where they are not vnderunder good teaching. Neither let them thinke much to heare a rebuke, which ſauoureth in them of much pride and blindnes; nor to thinke eueryevery good thing rare and admirable in themſelues, when many euils are within them, which they doe not yet eſpie and finde out: but reuerence Gods graces in others, that they may the ſooner be like them.
Thus I hauehave ſhewed in ſome ſort what are the thoughts, affections, and deſires vſually, and for the moſt part of the weaker ſort of Gods children (about matters of the ſoule) this being added, that they are grieued, when they are led of the contrarie: and this is to bee vnderſtood of that part of their eſtate, which is free from ſtrong and vehement temptations: for otherwiſe, it may beſt be gathered out of the former treatiſe how it is with thē; the which I hauehave partly laid foorth and deſcribed plainly, and partly ſet downe in the way of exhortation. For the ſame things that I exhort them vntounto, are the verie anatomie and repreſentation of their hearts, except the diuell hath caſt them into ſome ſpirituall ſicknes, as I hauehave ſaid: which he doth to many of this weake ſort, as alſo he may doe, and doth where hee can enter, with both the other ſorts alſo.Gods children are in danger ſometimes to be dazeled and without feeling. My meaning is, that the children of God weak or ſtrong, doe not onelyonly ſtep aſide ſometimes from the peaceable eſtate, wherein they deſire to keepe: but alſo are in daunger (without continuall watchfulnes, and earneſt and oft praying) to be ſenſibly dazeled, as men not knowing where they are, and ſtript of grace vtterly to their owne feeling, as if there had neuer been any: Which I ſay, that none may be diſmaied (as they might eaſily be) if they ſhould heare onelyonly the beſt of the ſtate of the godly, and not vnderſtand ſomething of the worſt alſo; and yet, euen that worſt part God turneth to their good, as they in time by experience doe eaſily perceiue. But if any thinke that this laſt ſort of Gods children (which indeed is the weakeſt of the reſt) or either of the other, bee nothing differing from the vnregenerate in their thoughts and deſires: they muſt know, that the ſecreteſt hypocrite, which of all vnreformed ones commeth neereſt them, is yet farre differing from the weakeſt true Chriſtian: as both may bee ſeene by that which hath been ſaid of both, and as the ſame hypocrite would confeſſe, if he might bee conuerted. And I will in few words ſhew as much as ſhall be expedient. For when a godly man diſlikes himſelfe moſt, yet euen then he is farre before the beſt of the other: who hauehave not their mindes occupied about heauenlie matters; the thought thereof is tedious vntounto them: they deſire no acquaintance therewith: neither delight they to thinke how they may be better reformed; neither can they bee brought to put themſelues in the weights of the Sanctuarie, that is, to trie their eſtate by the word of God: But their thoughts and deſires are about carnall libertie, pleaſure, profit, long life, reuenge, &c. euen as their ſpeech is, that commeth from their hearts, frothie and vaine, idle and vnſauourie, earthly and worldly. And when it is any better, it is either by conſtraint of others, or to ſhew the pride of heart, or for vaine glorie, or to ſome ſuch end, or els they are ſoone wearie of it. So that, it may trulie be ſaid, that the deſires and thoughts of Gods people, euen the weakeſt, differ much from others, who are vnrenued. And this may in ſome ſort ſhew the vſuall thoughts and deſires of this third kinde of godly people, as of the two former. As for the diuers meaſures of ſpirituall growth in them, in degree one aboue another, as I hauehave followed the Scripture in the ſetting out thereof; ſo I thought good in a word to put the reader in minde of this,Theſe degrees may in ſome reſpect fall one into another. that eueryevery action mentioned in the three kinds of our eſtate, muſt not preciſely be ſo appropriated to that kind, in which it is reckoned, that it may not alſo pertaine to one of the other: but for the moſt part, the affections which are reckoned to eueryevery one, are moſt proper to that, to the which they are referred. Neither is any to think that theſe cogitations, which I hauehave ſet downe to belong moſt properly to eueryevery kind of age in Chriſt, are the only meditations & thoughts of them; but that amongſt others (according to the diuers occaſions of eueryevery one) they hauehave oftentimes theſe, and ſuch like occupying their hearts, but more oft deſiring, then inioying them: whereas others which are not partakers of the promiſe of life, hauehave ſeldome any good thoughts; or if they hauehave, they are fleeting and momentanie, and either cauſed by feare, or prouoked of others, and as I may ſay, violent, ſo that they abide not; and not voluntarie, ſeeing they hauehave not the ſpirit of Chriſt, which only doth worke them. And all this that I hauehave ſaid of the three ſorts of Gods people, may cleerely be illuſtrated and proued by the many examples out of the holy Scriptures, who of weake became ſtrong: As Moſes, Exod. 3.11.who was firſt afraid to looke Pharao in the face, deſiring that another might goe who was meeter then he:Exod. 10.29. yet afterwards hee was not afraide to doe his meſſage boldly and thoroughly in the name of the Lord. And Peter, who in his middle eſtate, as I may ſay, was ſo faint and fearfull, that hee was ſtriken and flighted with the voyce of a ſillie damſell, Luk. 22.57. yet after, when he grew to the degree of a father, was not abaſhed at the threat of the high Prieſt, Act. 5.29. and yet both theſe were weaker then in either of theſe eſtates, at their firſt beginning: As the plants, corne, and graſſe, are firſt tender, then ſtronger, and at laſt ſetled and at their full growth. And thus much of the cogitations and affections of the three ſorts of Gods children, that it may be ſeene that they are not caried about of their luſts as the vnregenerate: but hauehave their hearts occupied in farre better manner.
And thus to returne, and to ioyne this which followeth to the end of the ſeuenth chapter (for this former came in by way of a parentheſis, to anſwer a queſtion propounded in the entrance into it.) Now that I hauehave ſpoken of inward luſts and ſins of the heart, and ſhewed how they are diſliked and renounced of all true beleeuers: it followeth, that the ſame be proued, concerning the outward ſinnes of the life, that they abhorre and ſhunne them alſo; that all may ſee, they hauehave little cauſe to pleaſe themſelues, or to reioyce either.