A Guide to Godliness, Book 5 · Chapter 21
CAP. XXI.
Shewing how we muſt worke the former points vponupon our hearts and affections.
§. Sect. 1 How our harts are to be affected with feruent deſires to practice this duty of repentance.
ANd now (my ſoule) that thou haſt in thy vnderſtanding diſcourſed of the chiefe poynts obſeruable in this excellent grace of repentance, labour to worke what thou knoweſt, into thine heart and affections, and to bring it all to ſome holy vſe, that thou maiſt prepare theſe ſpirituall meates, not onelyonly to looke vponupon, for ſo thou maiſt in this great plenty depart an hungred, and be neuer the better in thy health, ſtrength and good liking; but indeuour to apply them, to taſte their ſweetneſſe, to feed vponupon and digeſt them for thy nouriſhment. Thou haſt diſcouered (my ſoule) excellent waters, which though they be bitter in their owne nature, yet the wood of thy Sauiours Croſſe being caſt into them by the hand of faith, will make them to become ſweet: Drinke deepely of them (O my ſoule) that thou maiſt neuer againe thirſt after the pleaſures of ſinne, which may well glut thee, but will neuer ſatisfie thee, but the more thou drinkeſt, the more thou thirſteſt; whereas theſe waters (my ſoule) will cure this dropſie, and make thee thirſt onelyonly after ſpirituall things, in which there is great delight, ſeeing thou maiſt heere drinke thy fill without impeachment, yea with much improuement of thy health; or rather, becauſe thou canſt neuer be filled in this life, thou maiſt euer thirſt, and euer drinke; thirſt without diſtemper, without griefe; and drinke with all ſpirituall delight, ſeeing theſe waters ſatisfie without ſatiety. And as they are good for thine inward thirſt, ſo alſo for thy both outward and inward defilements of ſinne. Waſh thy ſelfe therefore, yea bathe and diue thy ſelfe in them, whereby as thou ſhalt bee certainly aſſured that thou art waſhed and purged from the guilt and puniſhment of all thy ſinnes, in the precious Lauer and Fountaine of thy Sauiours blood; ſo ſhalt thou find theſe waters of repentance, notable helpes and meanes to cleanſe thee from the corruption and filth of ſinne. Drench but thy ſelfe in them (O my ſoule) and thou ſhalt drowne them; for though to thee they are liuing waters, and helpe to preſerue thee, yet they will ſtifle and choke thy ſinfull corruptions, though (like the waters appoynted for the triall of Num. 3. 27, 28.iealouſie) they will make thee fruitfull, yet they will cauſe thy ſinnes to rot and periſh, working diuerſly vponupon diuers ſubiects. Worldly ſorrow indeed cauſeth death, becauſe it doth not conioyne, but ſeuer thee from Chriſt thy life. It is a fruit of the fleſh, the ioy whereof is mortall, and therefore much more muſt its griefe needs be mortall. It looketh not to heauen, but to the earth, not drawing to God, but driuing thee from him. It reſpecteth puniſhment, and not ſinnes, and lamenteth more the loſſe of earthly trifles, then of Gods louelove and heauenly excellencies. And therefore when this bitterneſſe is thruſt vponupon thee by thy corrupt fleſh; thou haſt iuſt cauſe to cry out with the children of the Prophets, that there is death in the pot, and ſinne in ſuch ſorrow, for which griefe thou haſt iuſt cauſe of further grieuing. Miſtake not this worldly ſorrow (O my ſoule) for true repentance.. Let not theſe muddy teares come into thine eyes, which will but dimme and dazle the ſight of faith, ſo as it ſhall not bee able to diſcerne thy Sauiour. But labour after that godly ſorrow which will cauſe repentance not to be repented of; which though it may ſeeme vnpleaſant to thy carnall taſte, yet thou ſhalt finde it wholeſome, though not ſo toothſome. If not delightfull meate, yet at leaſt profitable phyſick, which by purging away the corrupt humours of ſinne, will helpe to preſerue thy ſpirituall health and life. Yea in truth (my ſoule) thou ſhalt, vponupon good experience, finde this repentance not onelyonly good and profitable, but alſo ſweet and comfortable, cauſing thee to poſſeſſe and inioy thy ſelfe with much peace and patience.
§. Sect. 2 Motiues to repent, taken from the Authour and efficient cauſes of this grace.
For who is the Authour of it, but God himſelfe, who with his ſweetneſſe ſweetens all things which he giueth to his children? and though they bee bitter in themſelues, yet tempering them with his louelove, hee maketh them to become pleaſant, turning our mourning into reioycing, and raiſing out of the ſubiect of ſorrow, matter of ioy. It is a cup of Gods tempering, and therfore refuſe not to drinkt it; it muſt needs be good, comming from him, who being the chiefe Goodneſſe, is Authour of all good. It is Gods gift (O my ſoule) and no naturall act in thine owne power; and therefore when thou wanteſt it, ſue vntounto him that giueth liberally to all that aske of him; & when thou haſt it, aſcribe nothing to thy ſelfe, but let him hauehave the glory of his owne gift. It is his gift, and not in thine owne power; take it then thankfully at his hand, whilſt in his acceptable time he offreth it, leſt pulling it back for thine vngrateful neglect, thou ſeek it too late and neuer findeſt it. It is a gift of the Spirit, which (like the wind) bloweth when and where it liſteth, and not at thine appoyntment; ſpread thy ſailes (my ſoule) whileſt this gale laſteth, and open the dore of thine hart whileſt the Spirit knocketh. It is the gift of grace, and not of merit, towards which thou haſt brought nothing as the cauſe, but thy ſinnes onelyonly as the occaſion; and therefore as it is giuen freely, ſo freely take it. It is the grace of God, which like the Sunne with kindly heate, doth with the beames of his fauour diſſolue the clouds of griefe, and cauſeth them to diſtill in repentant teares; and not the ſtrong and cold winds of his rigorous iuſtice and terrible threats, which either blow them quite away, or congeale them vntounto an Icy hardneſſe (making thy teares whileſt they are dropping, like haile-ſtones, which will deſtroy thy fruits of obedience, rather then cauſe them to grow and multiply. It is not a common, but a ſauing grace, ſeeing to whomſoeuer God giues it, he giueth them alſo ſaluation with it; and therefore (my ſoule) if thou wouldeſt hauehave the one, refuſe not the other, for theſe gifts of grace muſt goe together. It is an Euangelicall gift, and not a legall, which hauehave ſuch hard conditions, that they can ſeldome be obtained: whereas the Goſpell not onelyonly offereth to giuegive, but alſo inableth thee to receiue what it offereth, and to performe what it requireth. The ſtrong winde, thunder and earthquake of legall threatenings, doe onelyonly prepare a way, but it is the ſtill voyce of the Goſpell which aſſuring thee by faith of Gods louelove worketh it in thee. And therefore (my ſoule) deſpiſe not this Word of grace, but whileſt thy God ſpeaketh and allureth thee by his ſweet promiſes to repentance, hearken vntounto him, and harden Pſal. 75. 7, 8.not thine heart. It is a gift of God, which thou returneſt vntounto him againe, and thy ſelfe with it. Feare not, leſt it ſhall bee reiected, and thou with it, becauſe it is ſmall and worthleſſe, for thy God requireth not perfection, but truth, and that his gifts bee not imbaſed by the mixture of thy hypocriſie. Hee looketh not to receiue much where hee giueth but little, nor will reiect any of his owne graces, as ſmall and worthleſſe, ſeeing though they bee but of ſmall value as they are thine, yet from the Author and giuer they hauehave ſufficient worth and excellency, for which hee will accept them. It is a gift which thy God hath freely giuen thee, but by and for his Sonne thy Sauiour. It came to thee of free grace from God by Chriſt, but to him by purchaſe. Thou haſt it for nothing ſaue gratefull acceptance, but thy Sauiour bought it at a deare rate, euen with the ineſtimable price of his precious Blood; nothing elſe could procure thy pardon, without which there was no place to repentance; for neuer wouldeſt thou hauehave returned to God, whom thou hadſt incenſed to wrath by thy ſinnes, had not Chriſt by that propitiatory Sacrifice reconciled thee and wrought thy peace. Beſides, ſo was thy rebellious heart hardned through the deceitfulneſſe of ſinne, vntounto more then an adamantine hardneſſe, that nothing but the Blood of the ſlaine Goate, or innocent Lambe, could mollifie and ſoften it, that it might bee fit to receiue the impreſſion of this ſauing grace, and to melt and reſolue in repentant teares. And therefore ſeeing thy Sauiour hath bought it at ſo deare a purchaſe, doe not now vngratefully refuſe it, when hee ſo graciouſly offereth it vntounto thee of free gift. Eſpecially, ſeeing hee vſeth ſuch manifold and plentifull meanes to preſſe it vponupon thee for thine owne ineſtimable benefit. For hee ſendeth daily his Ambaſſadours vntounto thee, to call and inuite thee to repentance, by preaching vntounto thee the glad tidings of reconciliation. Hee by them inſtructeth thee in the right way wherein thou muſt returne, admoniſheth thee of thy errours, reprooueth thy tranſgreſſions and wilfull wandrings, comforteth and incourageth thee againſt all difficulties and oppoſitions, perſwadeth thee by his gracious promiſes, terrifieth thee in thy courſe of ſinning with his ſeuere threatnings, allureth thee by his manifold bleſſings, diſcourageth thee in the way of ſinne, by his chaſtizements and gentle corrections; all which outward meanes he preſſeth vponupon thee, that they may become effectuall by the inward motions of his Spirit, drawing thee from thy ſins, and driuing thee to God. O thrice vngratefull ſoule, if thou ſuffereſt ſo great grace to be ſpent in vaine! O more then miſerable, if thou, like the barren earth, drinkeſt ſo many gracious ſhowres of heauenly bleſſings, and bringeſt forth no other fruits vntounto him Heb. 6. 6, 7, 8.by whom thou art dreſſed, but thornes and briers, ſeeing then thou ſhouldeſt be reiected of God, and neere vntounto his fearefull curſe! But I am perſwaded Verſ. 9.better things of thee (my ſoule) and things that accompany ſaluation, though I hauehave thus ſpoken. For though this and all other thy graces are but weake and imperfect, yet are they in ſincerity & truth. Acknowledge with thankfulneſſe Gods graces in thee, and thine owne wants. Behold with ſorrow thy imperfections, & labour without diſcouragement after more perfection. He that could begin this worke of grace when it was wanting, can increaſe Phil. 1. 6.it now it is begun. Hee that could raiſe thee who waſt dead in thy ſinnes, can quicken thee more and more; ſeeing it is a farre greater worke Eph. 2. 1.to giuegive life to the dead, then health to the liuing.
§. Sect. 3 Motiues to perſwade vsus to the renewing and perfecting of our repentance, and firſt, our humiliation and vnfained ſorrow for ſinne.
Reſt not then thy ſelfe (O my ſoule) in ſome firſt beginnings of this worke, but goe vntounto him that is both able and willing to finiſh it. Content not thy ſelfe in ſome ſmall degrees, ſeeing that is no true grace which ſtandeth at a ſtay, and tendeth not towards perfection. Thou haſt already repented, but let not that ſuffice thee. He ſeemeth to repent of his repentance, that doth not renue it againe and againe. Doe not ceaſe to ſorrow, till thou ceaſeſt to ſinne. Neuer leaue ſtriking at this many-headed monſter, whileſt any one remaineth. If thou willingly ſuffer any one to liue, they will multiply, and ſuch mortall enemies they are vntounto thee, that their life will be thy death. God begun this worke, and inioyned thee to continue it; giuegive it not ouer, till hee call thee from it to pay thee thy wages. Mourne for thy ſinnes, till hee come and wipe away the teares from thine eyes, and with thy ſinnes take away thy ſorrowes: and thinke not that it is time to ceaſe amending, till thou commeſt to perfection, and art made compleate both in holineſſe and in happineſſe. Practiſe repentance (O my ſoule) not by patches and pieces, but in both the parts ioyntly together. Repent and amend. Sorrow for thy ſinnes, and withall forſake them. For he that lamenteth his ſinnes, and indeuoureth not to leaue them, doth it not out of hatred, but of louelove, which maketh him to grieue, becauſe feare of Gods Iudgements make him thinke of their parting. But firſt, humble thy ſelfe (my ſoule) in the ſight and ſenſe of thy ſinnes, that God may exalt thee in his due time. Humble thy ſelfe thorowly with vnfained ſorrow and bitter griefe; for the deeper thou layeſt the foundation of thy repentance, the more ſubſtantiall ſhalt thou finde thy building. Thy ſinnes are many and grieuous; and great ſinnes would hauehave great ſorrow. Thy God, whom thou haſt offended and diſhonoured, is not onelyonly glorious and full of Maieſty; but infinitely gracious, and of abundant mercy. Yea, thou (my ſoule) haſt not onelyonly ſeene and taſted how good thy God is, but haſt drunke deepe draughts out of the fountaine of his bounty. Hee hath giuen thee thy being, and preſerued thee in it; he hath multiplied his bleſſings vponupon thee temporall and ſpirituall, and is the Author and giuer of all the good which thou inioyeſt or expecteſt. And which is firſt of all and aboue all, he hath loued thee, vnworthy, ſinfull, rebellious ſoule, before thou couldeſt louelove him, yea, ſo loued thee, that he hath giuen his onelyonly begotten and beſt beloued Sonne, that by his death thou mighteſt liue. Admire this infinite louelove (O my ſoule) and louelove thy God againe as much as thou canſt, and be ſorry thou canſt louelove him no better. LoueLove him who is moſt worthy in himſelfe, and beſt deſerueth it of thee, which if thou truely doeſt, thou canſt not but lament thy ſinnes with bitter griefe, whereby thou haſt diſpleaſed him who ſo loueth thee, and whom thou ſo loueſt. Looke alſo vponupon thy Sauiour, whom by thy ſinnes thou haſt pearced, and lament thy ſinnes which hauehave beene the cauſes of his ſufferings, as a man mourneth for his ſonne, and be ſorry for them, as one is ſorry for his firſt borne. It is not ſo much Iudas that betrayed him, nor the Scribes and Phariſes that accuſed him, nor Pilate that condemned him, nor the Souldiers that crucified him, nor the deuill himſelfe that ſet them all on worke, as thy ſinnes deliuering him into their hands, that hauehave beene the chiefe cauſes of his death. Theſe, theſe (my ſoule) were the whips that ſcourged his innocent body, the nailes that faſtened him to the Croſſe, the ſpeare which pearced his bleſſed ſide and heart. Mourne then and lament thy ſinnes (O my ſoule) whereby thou haſt cauſed him to be condemned that came to iuſtifie thee; to be killed, that came to ſaue thee; to be put to a curſed death, who being the Lord of life, was content to die, that hee might Eph. 2. 3.giuegive vntounto thee life and happineſſe, that waſt dead in thy ſins, and liable to Gods wrath as well as others. Thinke not much (my ſoule) to ſhead teares for thy ſins, ſeeing thy Sauiour was content to ſhead his blood for them; nor that it is too much trouble to bee a little grieued in the ſight and ſenſe of their burthen, and thy heauenly Fathers diſpleaſure, ſeeing Chriſts innocent ſoule was troubled for them, and heauy vntounto the death, yea, was ſo Mat. 26. 38.oppreſſed with their waight, and his Fathers wrath, that it forced out from his body a bloody ſweat, and from his diſtreſſed and afflicted ſoule, that lamentable complaint, My God, my God, why haſt thou forſaken me? Conſider alſo (O my ſoule) how often thou haſt vexed and grieued the good Spirit of God dwelling in thee, and made him weary of his lodging, by polluting it with thy ſinnes. How often thou haſt tyred this peaceable Gheſt by contending with him, and by not only reſiſting and quenching his good motions which hee hath put into thee, but alſo by giuing way and entertainement vntounto the contrary ſuggeſtions of Satan and thine owne ſinfull fleſh. And let this grieue thee (my ſoule) that thou ſhouldſt giuegive ſuch a kind Gheſt ſo vnkinde a welcome, that thou ſhouldſt weary him that was ſent by thy Sauiour to refreſh thee, grieue him that came to be thy Comforter, and contend and wrangle with him who is the Author of all thy peace.
§. Sect. 4 Motiues perſwading to repentance and amondment of life.
But content not thy ſelfe (O my ſoule) to hauehave ſorrowed for thy ſinnes, vnleſſe thou alſo leaue and forſake them, without which thy ſorrow is falſe and hypocriticall. For theſe bitter medicines hauehave (if they be right) a purging property, and little good will they doe thee, if they diſtaſte thy palate with the bitter vpbraidings of thy ſinnes, but doe not purge thee from theſe corrupt humours. Yea in truth, if thy ſinnes be vnpleaſant to thy taſte, and like gall in thy mouth, thou canſt not chuſe but ſpit them out. If they be grieuous vntounto thee, as Hagar to her miſtreſſe, thou wilt neuer bee at quiet till thou haſt inforced them to depart. Or if through the ſtrength of thy corrupt nature, thou canſt not quite remooue them from dwelling with thee, they will be as ſcourges to thy ſides, and thornes in thine Ioſ. 23. 13.eyes, which will make thee deſire and indeuour to be rid of ſuch cumbrous neighbours, to make continuall warre againſt them, and to watch all good opportunities of rooting them out; if not altogether, yet at leaſt, by degrees. For how can two dwell peaceably together, vnleſſe they bee agreed? who feeleth ſinne (with Paul) like a thorne in the fleſh, and will not pull it out? Amos 3. 3.or if he cannot himſelfe, who will not with him cry out for helpe; Wretched man that I am, who ſhall deliuer mee from this body of death? Yea, in truth (my ſoule) the ſame reaſons which make thee truely to lament for thy ſinnes, will make thee as willing to forſake them. For if thou loueſt God, who ſo loueth thee, thou muſt needs hate and forſake that which hee abhorreth. If thine heart bee truely and thorowly warmed with the beames of his louelove, brightly ſhining in that ineſtimable gift of his onelyonly begotten and dearely Beloued, thou canſt not thinke much for his ſake to offer thy ſinnes to bee killed and mortified, which thou haſt iuſt cauſe aboue all things to hate, (for if thou willingly letteſt them eſcape, after God hath deſigned them to death, thy life muſt goe for theirs) ſeeing for thy ſake he was content to giuegive the Sonne of his louelove to be killed and crucified, that by his death thou mighteſt liue. If thou diddeſt (as thou oughteſt) (my ſoule) eſteeme thy God thy deareſt and greateſt friend, thou wouldeſt eſteeme it but a ſmall matter, to leaue for his ſake thy greateſt enemie. Conſider alſo (my ſoule) that thy Sauiour hath ſhed his precious Blood to waſh away thy ſinnes, not onelyonly in reſpect of their guilt and puniſhment, but alſo of their filth and corruption; and wilt thou ſuffer this vncleaneneſſe of ſinne ſtill to ſticke vntounto thee, and ſo cauſe his blood to bee ſpilt in vaine? Hee was content for a time to be forſaken in his owne ſenſe of his heauenly Father, whom to inioy, was the life; and to be ſeuered from him, the death of his ſoule, that he might make an vtter ſeparatiō between thee and thy ſinnes; and wilt thou not for his ſake part with them (my ſoule) eſpecially conſidering, that if thou cleaueſt vntounto them, they will be a partition wall to ſeparate thee from thy God? Finally, the holy Spirit, whom thou haſt entertained for thy Gheſt to lodge in thee, may mooue thee for his ſake to forſake thy ſinnes. For he being holy, and delighting in purity, cannot indure to hauehave ſinne for an inmate, where he is a Gheſt; but will depart in diſcontent, if hee bee annoyed with ſuch a lothſome neighbour. Now as there is no ſociety ſo ſweet and comfortable as this Communion of the holy Ghoſt, ſeeing hee commeth not alone, but accompanied with all ſanctifying and ſauing graces, with peace that paſſeth all vnderſtanding, peace with God, and peace of a good conſcience, with comforts which vphold vsus in all diſcontents, with ioy vnſpeakeable and glorious, which cannot bee imbittered with any griefe: ſo there is no ſolitude ſo vncomfortable, as when thou art left and forſaken of the Comforter himſelfe, becauſe to inioy his company, thou canſt not be contented to leaue thy ſinnes. Turne therefore from thy ſinnes (O my ſoule) but withall turne to thy God. Ceaſe from euill, and learne to doe well; and being freed from the baſe ſeruice of ſinne, become now the ſeruant of righteouſneſſe. The beginning of thy miſery, was thy turning from God; for how couldſt thou be but miſerable and accurſed, when thou diddeſt leaue him, in whoſe fruition conſiſteth thy chiefe happineſſe? how couldeſt thou but bee in palpable darkeneſſe, when the beames of his fauour did not ſhine vponupon thee, who is thine onelyonly Light? How couldſt thou be but euill and wicked, when thou diddeſt forſake him who is the chiefe Goodneſſe? And the beginning of thy happineſſe is, when thou returneſt vntounto him. When thou wenteſt from him with the Prodigall, thou hauing miſ-ſpent the rich portion of his graces, becameſt ſo poore and beggerly, that to ſatisfie thine hunger, thou waſt faine to feed with ſwiniſh worldlings, vponupon the baſe huskes of earthly vanities; but vponupon thy returning to him, hee will meete thee when thou art farre off, receiue thee into wonted fauour, put on thee the beſt garment, kill for thee the fat Calfe, and feaſt thee at his owne Table with great ioy. When thou wentſt from him like a wandring ſheep, in loſing thy Shepherd, thou didſt loſe thy ſelfe, ſtray in the deſarts of ſinne, and being intangled in the briers of Satans tentations, waſt a ready and eaſie prey to this rauenous Wolfe. But when thy great and good Shepherd had ſought and found thee, and thou hearing his voyce, diddeſt deſire to come out of this wofull plight, hee tooke thee vponupon his bleſſed ſhoulders, when thou waſt not able to goe, brought thee backe to his ſheepefold, and hath cauſed thee to feed in pleaſant paſtures by the ſtill Pſal. 23. 2.waters. Returne then vntounto thy God (O my ſoule) louelove him who hath beene ſo good vntounto thee, with all thine heart, and ſerue him with all thy might. And becauſe thou haſt miſ-ſpent many of thy good houres in the ſeruice of ſinne and Satan, without gaine, yea to thy loſſe; redeeme this Eph. 4. 16.loſt time, by redoubling thy diligence for the time to come. His ſeruice is perfect liberty, and not to be in it, is to be in the worſt bondage. All his ſeruants are his ſonnes, yea heires of his Kingdome, and co-heires with Chriſt. It is commonly ſayd, that there is no ſeruice to the ſeruice of a King. Yes (my ſoule) behold a ſeruice much more excellent, much more profitable; the ſeruice of the King of kings; For he maketh truely (as it is ſaid hyperbolically of Tyre Merchants) all his ſeruants Kings, not of an Eſa. 23. 8.earthly, but of an heauenly; not of a tranſitory, but of an euerlaſting Kingdome. Serue then with cheerefulneſſe (O my ſoule) ſuch a bountifull Maſter, who rewardeth ſuch ſimple and ſhort ſeruice, with ſuch large and laſting wages. Yea, bee ſorry that thou haſt returned no ſooner into his ſeruice, for which alone thou waſt created and redeemed, and repent that thou haſt no ſooner repented. Glorifie God in acknowledging thy errours and wandrings. Glorifie his Iuſtice which hath puniſhed thy ſinnes in Chriſt, corrected them in thee. Glorifie him in his infinite mercies, who to ſpare thee hath puniſhed his beſt Beloued. Finally, as thou haſt diſhonoured him by thy ſinnes, ſo glorifie him by thy new obedience, and bring foorth fruits worthy amendment of life. And doe it with comfort and cheerefulneſſe (O my ſoule) ſeeing ſo gracious is thy good God, that hee hath coupled his glory and thy ſaluation inſeparably together, ſo as thou canſt not ſeeke the one, but thou muſt finde the other; thou canſt vſe no meanes to glorifie him, but by the ſame thou ſhalt attaine vntounto glory, and make thine owne calling and election ſure. Bring foorth fruits of repentance 2. Pet. 5. 5, 10.in the duties of piety towards God, of righteouſneſſe and mercy towards thy neighbours, of temperance and ſobriety towards thy ſelfe.
§. Sect. 5 Motiues to bring forth the fruits of repentance in all the parts thereof.
Clenſe thy ſelfe inwardly from all reliques of ſinfull corruption; furniſh thy ſelfe thorowly with thoſe chiefe riches of ſanctifying graces, and bring 2. Cor. 7. 11, 12.foorth plentifull fruits of them in thy good workes, that thou mayeſt pleaſe thy God in all things, and cauſe him to bee glorified, when as thy light of a godly life ſhall ſhine before men. But eſpecially (my ſoule) bring forth in the practice of thy repentance, thoſe fruits which the holy Apoſtle commendeth vntounto thee. Firſt, take care to hauehave this aſſurance, that thy 1. Care.ſinnes are pardoned, and thou freed from the guilt, puniſhment, and corruption of them, and that being thus once clenſed in thy iuſtification, thou mayeſt continue it in thy ſanctification, not ſuffering ſin againe to raigne Rom. 6. 12.in thy mortall body, that thou ſhouldeſt obey it in the luſts thereof, nor to pollute and defile thee againe with the filth of it, after thou art thus pardoned and purged; but contrariwiſe, that thou ſerue God in performing of all contrary duties which he requireth, in that manner as hee hath preſcribed. And this thy care (my ſoule) muſt extend, not only to the things themſelues, but to the meanes and occaſions of them, for the auoyding of the one, and imbracing of the other. Cleare often thy ſelfe (my ſoule) ſeeing 2. Clearing.thou often faileſt of thy duty, by pleading thy pardon purchaſed by Chriſt, and ſet euen all accounts betweene thy God and thee, by ſhewing that the hand-writing of Ordinances is cancelled and nailed to his Croſſe, and that thou haſt a generall acquittance from thy Lord and Maſter ſealed with Chriſts Blood. Yet ſlight it not ouer as a light matter (O my ſoule) that thou haſt ſo much offended, though thy pardon hath freed thee from all perill, but hauehave an holy indignation againſt thy ſelfe and thy ſins, 3. Indignation.that thou ſhouldſt by them, like an vngratefull wretch, diſpleaſe and diſhonour ſo gracious a God, who of his meere mercy hath freely forgiuen thee; yea, and let this for the time to come ſet thee ſo farre at oddes with them, that thou wilt by no meanes, nor vponupon any termes, entertaine with them any familiarity and acquaintance. And yet becauſe thou art fraile 4. Feare.and full of infirmity, and thy enemies many and mighty, thou apt and eaſie to be ouertaken and ouercome, and they as ready to ſurprize thee, therefore (my ſoule) whileſt thou ſtandeſt, take heed of falling, be neuer ſecure, 1. Cor. 10. 12.which will cauſe negligence, but nouriſh euer in thee a godly feare of being ſurprized and foyled, which will make thee watchfull, and to ſtand alwayes vponupon thy gard. And ſeeing thou canſt not ſtand in thine owne ſtrength, thou muſt alſo entertaine an holy deſire after Gods grace and aſſiſtance 5. Deſire.of his holy Spirit, wherby thou maiſt be inabled to withſtand tentations, and to performe all duties of Gods ſeruice daily in more and more perfection. The which thy deſires muſt not be cold and remiſſe, but muſt be backed and ſtrengthened with feruent zeale, which muſt ſhew it ſelfe in 6. Zeale.oppoſing couragiouſly all the meanes that hinder thee in thy Chriſtian courſe; for ſo many blocks lie in this way, ſo many enemies that encounter thee, and labour might and maine to hinder thy proceedings, that thou canſt not ouercome them without much courage and reſolution, nor amend thy life, vnleſſe thou be zealous. Finally (my ſoule) ſeeing notwithſtanding Apoc. 3. 19.all thy zeale and reſolution, thou art often foyled with that ſecret Traytor and dangerous Rebell, which thou nouriſheſt in thine owne boſome; doe not careleſly and cowardly put vp all theſe wrongs and indignities, but after thou haſt armed thy ſelfe ſtrongly againſt this trayterous enemy, ſet vponupon him, foyle him as he hath foyled thee, and take ſharpe reuenge vponupon him, and wound him to the death with all his ſinfull luſts. 7. Reuenge.Yea, if thou findeſt him ſtrong in reſiſtance, abridge thy ſelfe in the vſe of things in their owne nature indifferent, which thine enemie hath made by their abuſe, ſnares vntounto thee, and occaſions of ſinne; rather then giuegive him any aduantage by vſing thy liberty, and chuſe rather to vſe moderate abſtinence, then that ſuch an enemy ſhould get any ſtrength by feeding with thee.