A Guide to Godliness, Book 5 · Chapter 23
CAP. XXIII.
Of the third priuate meanes of a godly life, which is conſideration and examination of our eſtate.
§. Sect. 1 How conſideration and examination differ.
THe third priuate meanes of a godly life, is conſideration and examination, both which are in truth but branches of Meditation. Yea the former, if we take it in the largeſt extent, differeth little or nothing from it, ſeeing we may be ſaid either to meditate or conſider of any thing, when we thorowly and deliberately ponder and waigh it in our mindes, with all the circumſtances belonging to it. But heere we will take it in a more ſtrict ſenſe, as it pondreth thoſe things which neerely concerne our eſtate; and ſo it is much like vntounto examination, although if we ſpeake properly and diſtinctly, there is ſome difference betweene them. For conſideration is yet, as we heere handle it, more generall, extending to all things that concerne vsus, paſt, preſent, and to come; but examination properly meddleth not with things to come, but ſearcheth out thoſe things which are paſt or preſent; bringing them to be tryed by the rule, according to which wee doe examine them, whether they bee true or falſe; good or euill. Conſideration waigheth and deliberateth before-hand what wee are about to doe, and whether it be lawfull or vnlawfull, expedient or vnneceſſary, profitable or to our loſſe, and accordingly mooueth vsus either to doe it, or to leaue it vndone: But in examination we conſider of that which is done already, whether it be well or euill done, wiſely and to our good, or vnaduiſedly and to our hurt. If the former were thorowly performed, the latter would not be much neceſſary, vnleſſe it were to reuiew our good actions (as God did the workes of creation) that we might approue them, and reioyce in the conſcience of our well-doing. But becauſe we often faile in it, and doe things raſhly and without due aduice, therefore wee are neceſſarily to vſe the latter, and to examine what before wee conſidered not (our after-wit being better then our fore-wit) that ſo we may reforme what is amiſſe, and returne into the right way out of which wee hauehave erred. Yet becauſe I would not make this already long Treatiſe ouer-tedious to the Reader, but chiefly becauſe many points and proofes are coincident, belonging to them both, I will not diuide them in my Diſcourſe, but handle them together; and the rather, becauſe I hauehave already ſpoken of the generalities of conſideration, in which it chiefly differeth from this other of examination, in the former tract of Meditation.
§. Sect. 2 Of examination, what it is, and wherein it conſiſteth.
This examination or conſideration, is nothing elſe but a ſerious waighing, and pondring of thoſe things which neerely concerne vsus in our ſpirituall eſtate; or the diligent ſearching and triall of our eſtates, how they ſtand between God and vsus, in matters concerning his glory and our owne ſaluation. The which examination is held after a ſolemne manner in the Court of Conſcience, and in Gods preſence; wee ſitting as Iudges vponupon our ſelues, to giuegive ſentence according to the Law of God, and the euidence of our owne conſciences, either with or againſt our ſelues, concerning thoſe things which we hauehave done or left vndone, good or euill. In which triall, by helpe of memory and conſcience, our Regiſter and Witneſſe, we reuiew and take a ſuruey of all that wee hauehave done in the fleſh, of all our parts and faculties of ſoule and body, examining how we hauehave imployed them to the glory of him that gaue them; our vnderſtandings in knowing and acknowledging him; our memories in remembring him; our hearts and affections in adhering and cleauing vntounto him, by louing, fearing, truſting in him, and ſo in the reſt. Of all our thoughts alſo, words and actions, how wee hauehave by them glorified or diſhonoured God. Of all our courſe and carriage in our whole life and conuerſation, and how wee hauehave therein anſwered the end of our Creation and Redemption, which was to glorifie him, who hath made and ſaued vsus. More eſpecially, wee may examine our ſelues, how wee hauehave performed or broken our vowes and promiſes made vntounto God, and principally our promiſe in Baptiſme; how we hauehave ſhaken off the ſeruice of ſinne, Satan, and the world, and deuoted our ſelues wholly to the ſeruice of God. How wee hauehave profited in mortification, and what corruptions wee hauehave ſubdued and weakened, which formerly were potent and ſtrong in vsus; how wee hauehave maſtered and abated our pride, anger, ambition, couetouſneſſe, voluptuouſneſſe, impatiencie, euill concupiſcence, and the reſt of our corrupt affections and vnruly paſſions. How we hauehave profited in newneſſe of life, both inwardly in our minds and hearts, and outwardly in our words and actions; how wee hauehave ruled that vnruly member our tongues, and hauehave made them inſtruments of Gods glory, and of the edification of our neighbours and our ſelues. How we hauehave growne in Gods graces, waxing daily ſtronger in our faith, and aſſurance of his louelove and our ſaluation, more feruent in our louelove and zeale, more firme in our affiance, and how we hauehave renewed and increaſed our ſorrow for ſinne, our hatred of our corruptions, eſpecially of our beloued ſinnes, and how we hauehave in our indeuours and actions anſwered our reſolutions of ſeruing God in newneſſe of life. How we hauehave furniſhed our ſelues with all the parts of our Chriſtian Armour, and kept it faſt buckled vntounto vsus in the whole time of our warfare. How wee hauehave kept our ſpirituall watch, and how wee hauehave reſiſted or beene ouercome with the tentations of our ſpirituall enemies. How we hauehave performed the generall duties of Chriſtianity, and the ſpeciall duties of our callings; and how we hauehave obſerued or neglected the duties of our daily exerciſe, as they hauehave before beene deſcribed vntounto vsus. How wee hauehave profited by Gods Iudgements vponupon our ſelues or others, for the mortification of our ſins, and weaning our hearts from the louelove of the world; and how his mercies and bleſſings, his patience and long-ſuffering, hauehave beene auaileable with vsus, to leade vsus vntounto repentance, and to make vsus diligent and cheerefull in his ſeruice. Whether wee hauehave beene made more carefull by our former falls, to looke better to our footing, and whether the remembrance of our loſt time, hath not made vsus double our diligence, that wee may redeeme it, by performing vntounto God more faithfull ſeruice for the time to come. Whether we are daily carefull to renew our Couenant with God, and to preſerue our ſelues from ſliding backe in the breach of our promiſes. Whether we decay not in our firſt louelove, but nouriſh it and all other ſauing graces in their firſt feruency, yea increaſe in them daily more and more. Finally, whether wee are prepared to beare afflictions, and to meete death with a cheerefull and willing heart; and whether our accounts bee in that readineſſe, that we doe with comfort and ioy expect and wiſh for the comming of our Sauiour Chriſt vntounto Iudgement.
§. Sect. 3 That we are chiefly to examine our ſelues in reſpect of our ſinnes; and firſt, our original corruption.
But the chiefe things wherin we muſt moſt often and ſeriouſly examine our ſelues, are our ſinnes, and the miſeries and puniſhments which attend vponupon them. And firſt, our originall corruption, whereby we hauehave defaced Gods Image in vsus, and defiled all the powers and faculties of our ſoules and bodies, whereby being vtterly diſabled vntounto all good duties of Gods ſeruice, they are prone vntounto all euill, and to performe ſeruice vntounto ſinne and Satan. So that there is naturally no ſound place in vsus, but from the crowne of the head, to the ſole of the foot, nothing but wounds and bruizes, and Eſa. 1. 6.putrifying ſores. Nor any ſinne and wickedneſſe, how abominable ſo euer, the ſeeds whereof doe not remaine in vsus, wanting nothing but the tentations of the deuill, the world, and our owne fleſh, to make them ſprowt vp and come to their full growth, as oft as we get fit opportunity. Neither is this the caſe of ſome alone, but of all without exception, one as well as another, being ready to commit any outragious wickednes, Dauid as well as Cain, Lot as the Sodomites, Peter as well as Iudas. Or if they doe not, it is not from the benefit of nature, which is equally corrupt in all (all being alike the children of wrath and dead in their ſinnes) but from the Spirit Eph. 2. 1, 3.of God, which either ſanctifieth and changeth the nature of the Elect, or reſtraineth the wicked, by giuing them ſome common and Morall gifts, for the good of humane ſociety, which otherwiſe could not ſtand, if they were let looſe to their naturall impiety. Of which reſtraint, if they be once freed and left to themſelues, they burſt out with Nero, Hazael, Iudas, 2. King. 8. 13.and many others, into ſuch outragious wickedneſſe, as in the time of the Spirits reſtraint, their owne iudgements, who are beſt acquainted with their owne hearts, would hauehave thought, that their natures could not poſſibly be inclined to ſuch abominations. Heere then is matter enough for our triall and examination to be exerciſed about, if wee will rake in this noyſome ſinke of all vncleanneſſe, and rip theſe old ſores to the bottome. Which though it be vnpleaſant to corrupted nature, becauſe being ful of ſelfe-louelove, it fleeth the ſight of its owne deformities, and being willing to flatter it ſelfe with a falſe opinion of ſome natiue beauty, doth abhorre the diſcouery of its vgly filthineſſe, and with the Elephant wilfully muddeth the cleere waters, which would giuegive it a view how monſtrouſly it is miſſhapen; yet is it a conſideration moſt neceſſary; ſeeing this is the roote and fountaine of all our other ſinnes, whereof wee ſhould moſt ſeriouſly repent, bewayling, and reforming this inbred corruption; which if wee neglect, and ſpend all our time about our actuall ſinnes, it is all one, as if we ſhould bee ſtill chopping at the branches, and let the roote liue and grow, or be wholly taken vp in clenſing of the ſtreames, and neuer take care for the purging of the fountaine, which being polluted, defiles them with its filthineſſe.
§. Sect. 4 Secondly, we muſt examine our ſelues, concerning our actuall tranſgreſſions, according to the Law.
Secondly, in this examination, we muſt call ourſelues to an account for our actuall ſinnes, which we our ſelues hauehave committed againſt Gods Maieſty, by breaking his Law, and all and eueryevery of his Commandements, in thought, word, and deed. The rule of which examination, by which we are to come to our triall, is the Law of God it ſelfe, which by our ſinnes we hauehave tranſgreſſed; for as the Apoſtle ſaith, By the Law commeth the knowledge of ſinne, being that ſtraight rule which beſt diſcouereth the crookedneſſe of our actions, and wherein, and how many wayes we hauehave ſwarued from it. In which courſe, the beſt manner of proceeding is, that we begin where God beginneth, and ſo proceed with him, from one Commandement to another, examining our ſelues, how often and many wayes we hauehave offended againſt eueryevery one of them, both by neglecting the duties which they command, and committing the ſinnes which they forbid. Whereof I ſhall not need heere to ſet downe the particulars, according to which, triall is to bee made, ſeeing I hauehave done it already in the former part of this Treatiſe, vntounto which I referre the Reader, who deſireth to make vſe of it for this purpoſe. Only let vsus know, that the Law of God, being a moſt perfect abſtract of his will, doth containe in it all vertues which he commandeth, and vices which he forbiddeth, and though it be briefe in words, yet as Dauid ſaith, it is in the ſenſe and meaning, exceeding Pſal. 119. 96.large. And therefore when we goe to examine our ſelues according vntounto it, we muſt not looke ſo much to the bare words of eueryevery Commandement, as to their ſenſe, being inlarged according to the rules of extention, which are grounded vponupon the Scriptures, and euen vponupon reaſon and common equity. As firſt, where any vice or ſinne is forbidden, there the contrary vertue or duty is commanded, and contrariwiſe. Secondly, where one particular vice is forbidden, or duty commanded, there all vices or duties of the ſame nature and kinde, are forbidden or commanded, as our Sauiour hath taught vsus in his expoſition of the Law. Thirdly, Mat. 5. 21, 22the Law being perfect, doth require perfect obedience of the whole man, and eueryevery part inward and outward, ſoule and body; ſo alſo whole obedience vntounto all and eueryevery Commandement: for hee that breaketh one of Iam. 2. 10.them, is guilty of all; and not onelyonly that our obedience bee whole and totall in reſpect of the parts, but alſo in reſpect of degrees, that it bee in that perfection which this perfect Law requireth. Fourthly, the Law being ſpirituall, and hauing a ſpirituall ſenſe and power, doth binde not Rom. 7. 14.onelyonly the outward man to externall obedience, but alſo the ſoule and ſecret thoughts, the heart and conſcience. Yea, the firſt and laſt Commandements hauehave a large extent aboue all the reſt, reaching euen to our thoughts and firſt motions, which hauehave not the conſent of will ioyned with them. Fifthly, where any vertue or vice is commanded or forbidden, there alſo all the meanes and occaſions are commanded or forbidden. Sixthly, where any duty is commanded, or vice forbidden, there alſo the ſignes of them both are alſo inioyned or prohibited: for wee muſt hauehave a good conſcience, both before God, and alſo before men, and auoyd not Act. 24. 16.onelyonly the euill it ſelfe, but alſo all appearance of it. And laſtly, the common rule of charity, binding vsus to louelove our neighbours as our ſelues, and that God may be glorified in their obedience, as well as our owne, the Law of God requireth, that wee ſhould not onelyonly obſerue all that is contriued Pſal. 119. 139.in it, our ſelues, but alſo prouide, as much as in vsus lyeth, that it bee likewiſe obſerued by our neighbours, yea euen by our enemies.
§. Sect. 5 How we muſt aggrauate our ſins, in reſpect of circumſtances.
And if by helpe of theſe rules we inlarge the Law of God, according to the true ſenſe and meaning of it, and examine our ſelues anſwerably in all the duties which it commandeth, and all the vices and ſinnes which it forbiddeth, we ſhall heereby come to a cleere and liuely ſenſe and feeling of our ſinnes in all the ſorts and kinds of them; vntounto which, when we hauehave in ſome meaſure attained, we muſt then further examine our ſelues, how often and innumerable times we hauehave reiterated and multiplyed the ſame ſinnes, againſt eueryevery of Gods Commandements, in thought, word, and deed. And then wee ſhall plainely ſee, that our ſinnes in number exceed the haires of our head, and the ſtarres of heauen. Which when we hauehave done, we muſt in the next place conſider, how haynous they hauehave many of them beene, in reſpect of their quality and degree. Where we are carefully to take heed that we doe not (as corrupt nature, pride, and ſelfe-louelove perſwade the moſt) excuſe, minſe, and extenuate our ſinnes; but that wee looke vponupon them in their naturall vglineſſe and outragiouſneſſe, and aggrauate them by all their circumſtances of perſons, manner, time, place, and the meanes which God hath giuen vsus, to preſerue vsus from committing them, or of raiſing vsus out of them by repentance. As that wee hauehave thus and thus ſinned, not onelyonly when wee were the vaſſals of Satan, vncalled, and vnregenerate, with full conſent of will, and with all delight and cheerefulneſſe, but ſince wee were called, regenerate and inlightened by Gods Spirit; and ſince we hauehave giuen our names to Chriſt, and profeſſed our ſelues to be his ſeruants, we hauehave oftentimes done ſeruice vntounto Satan his arch-enemy, by committing many ſinnes, not onelyonly through frailty and infirmity, either through ignorance, or becauſe we were taken vponupon the ſudden and at vnawares; but oftentimes wittingly and willingly againſt knowledge and conſcience, yea ſometime wilfully, being tranſported with the violence of our carnall luſts and paſſions, and (as it were) with an high hand againſt God. That we hauehave thus ſinned, not onelyonly in ſecret, committing that wickedneſſe in Gods preſence, which wee would hauehave forborne in the preſence of a mortall man, but alſo openly and ſcandalouſly, to the diſhonour of God, and ſlander of our profeſſion. That wee hauehave not ſeldome falne into theſe ſinnes, but often and many times; yea euen after that we hauehave repented of them, and hauehave reſolued, vowed, and promiſed, that we would leaue and forſake them. That we hauehave committed theſe ſinnes, not againſt an enemy, a ſtranger, or one of meane condition, like vntounto our ſelues, but againſt God, omnipotent in power, and glorious in Maieſty; and vntounto vsus ſo infinite in grace and mercy, that with all other bleſſings which we inioy or hope for, he hath giuen the Sonne of his louelove vntounto vsus, and for vsus, that he might by his death worke that great worke of our Redemption, and giuegive vntounto vsus life and happineſſe, who were the ſlaues of Satan, dead in our ſinnes, enemies to God and our owne good, and the children of wrath as well as others. That we hauehave not by ſtrong inducements beene drawne to offend ſo great and gracious a God, but for meere trifles, and the contemptible wages of worldly vanities. That wee hauehave committed theſe ſinnes, being the members of Ieſus Chriſt our Head, and ſo (as much as in vsus did lie) hauehave defiled him with the taint of our ſinnes, and drawne him (as much as we could) into communion with vsus in our wickedneſſe, that ſhed his precious blood to purge and purifie vsus, that we might be holy, and without all blemiſh of ſinfull pollution. That we hauehave by our ſinnes grieued the good Spirit in vsus, vexing him who is our Comforter, by quenching his good motions, and obeying the ſuggeſtions of Satan, and the luſts of our ſinfull fleſh. That we hauehave thus ſinned, and hauing falne, hauehave lien in our ſinnes without repentance, notwithſtanding the plentifull meanes which God hath granted of grace and ſanctification. As the light of the Goſpell and preaching of the Word, whereby we hauehave been inſtructed, counſelled, admoniſhed, reproued, comforted in all good courſes by his gracious promiſes, and withdrawne from ſinne by the denunciation of his curſe and terrible threatenings. Yea notwithſtanding the Lord hath incouraged vsus to ſerue him cheerfully, with the liberall wages of preſent bleſſings, and diſ-heartened vsus from going on in ſinne, by cauſing vsus to feele the ſmart of his chaſtiſements and corrections.
§. Sect. 6 That it is a profitable courſe to keep a Catalogue or Regiſter of our ſpeciall ſinnes; and the manifold fruits which will ariſe of it.
And thus we are to examine our ſelues, both in reſpect of the number and quantity, and the hainouſneſſe and quality of our ſinnes. But becauſe our obſeruation is ſlight, our memories ſhort, and notable to recount and recall them, when we moſt need to hauehave them in our ſight, and becauſe we oftentimes are interrupted in this exerciſe by many diſtractions: It ſhould be a profitable courſe, if we would, when wee are beſt at leiſure, and moſt fit for this exerciſe, and eſpecially in the day of our affliction and humiliation, examine our ſelues thorowly and ſeriouſly, according to eueryevery one of the Commandements, in the order before preſcribed; and as we goe, take a Catalogue of all the ſinnes that we can with deliberate ſtudy call to our remembrance, which we hauehave committed in the whole courſe of our liues, not in the particular acts, which being often reiterated, are innumerable, but in their ſeuerall kinds. And for our more diſtinct and orderly proceeding herein, we may conſider how we hauehave carryed our ſelues in our ſeuerall ages, ſtates and callings, in our childhood, youth, mature, and old age, how towards God, our neighbours, and our ſelues; how before we were called, in the dayes of our ignorance; and how ſince wee were called and inlightened with the knowledge of God and his truth; how in this, and how in that paſſage of our liues; how when we were children vnderunder gouernment of our parents; and how ſince we were parents and gouernours of others. Which when we hauehave at once or ſundry times drawne, and inlarged, as afterwards vponupon occaſion our ſinnes come to our remembrance, it will be a notable helpe, not onelyonly for the beginning of ſound repentance, but alſo for the renewing of it, as oft as we goe about it: and miniſter vntounto vsus matter plentifully, for the confeſſion of our ſinnes before God, and deprecation, when we hauehave thus humbled our ſoules in his ſight; and much ſtrengthen our faith in the aſſurance of their remiſſion, when as we hauehave thus ſpecially repented of them, confeſſed them, and craued at Gods hands mercy and forgiueneſſe. But eſpecially we muſt remember in this our Catalogue, to ſet down our moſt grieuous and hainous ſinnes, whereby wee hauehave moſt diſhonoured God, and prouoked his diſpleaſure againſt vsus, whether they hauehave been committed before, or after our calling. For though God hath forgiuen them, wee muſt not forget them, but muſt retaine them in memory, and daily repent of them, vſing them as a chiefe motiue to worke our hearts to hearty ſorrow, both for them, and all our other ſinnes, and as goades and prickes in our ſides, to make vsus with more zeale to goe on in the contrary courſe, and in bringing forth to Gods glory the fruits of new obedience. And thus the Lord required of the Iſraelites, that they ſhould alwayes remember Deut. 9. 7.their ſtiffe-necked rebellion in the Wilderneſſe, whereby they prouoked him to wrath againſt them. And thus among their other ſinnes, they ſpecially remembred and acknowledged their vngratitude in reiecting 1. Sam. 12. 19. Pſal. 51. 14.Gods gouernment, and deſiring of a King. Thus Dauid repenting of all his other wickedneſſe, doth ſpecially call to minde his adultery and murther, euen after God by his Prophet had aſſured him of forgiueneſſe. And the Apoſtle Paul, vponupon all occaſions remembreth his grieuous ſinne 1. Tim. 1. 13. 1. Cor. 15. 9. Act. 26. 10.of perſecuting the Church, both for his humiliation, and to ſtirre vp his zeale in Gods ſeruice. And thus hauing ſet downe our accounts with God for the time paſt, it will be a good courſe for the time to come, that our reckonings may be kept continually euen, to keepe a iournall or day-booke, wherein we are to ſet downe what ſinnes of note wee can obſerue in our ſelues eueryevery particular day, either in the committing of any euill which God hath condemned, or in omitting, or negligent performing any ſpeciall and neceſſary duties which he hath commanded, reſpecting himſelfe, our neighbours, or our owne perſons, which if it hauehave beene hainous and grieuous, we may well regiſter and write it in our Catalogue (as it were) in capitall or red letters, as a ſinne to bee repented of in the whole courſe of our liues. For if Merchants and Trades-men finde it profitable and neceſſary, to hauehave not onelyonly bookes of accounts, which containe the maine matters of their eſtates, what they hauehave, and what they hauehave parted with; what they owe, and what is owing to them; but alſo their day-bookes, wherein they write what they buy, and what they ſell; what they hauehave laid out, and what hath come in; and yet all this paines is taken for the preſeruing and increaſing their worldly and temporall riches, which are momentany, vncertaine, mutable and ſure to periſh: Why ſhould wee thinke ſuch care too much, and paines too great, for the good of our ſoules, and the preſeruing or increaſing of our ſpirituall and eternall riches, the diſcharge and cleering of our debts vntounto God, which if they bee found vponupon our account at the great Audit of Gods laſt Iudgement, ſhall neuer be forgiuen, but make vsus liable to euerlaſting puniſhments? Beſides, we ſhall receiue for the preſent, diuers benefits, by keeping and regiſtring this ſtrict account. For heereby we ſhall be more watchfull ouer our ſelues, that we let no enemy enter in the day, which will trouble vsus at night, and will not let vsus reſt till we hauehave thruſt it out by vnfained repentance; we ſhall be freed from carnall ſecurity, and be made more carefull in obſeruing our ſinnes, either to preuent or reforme them, and more able to remember them when they are committed, that we may bewaile them, and take better heed for the time to come. And finally, we ſhall not ſo eaſily be ouercome of eueryevery tentation, and inticed vntounto ſinne, when as we know before-hand, that it ſhall come into account, and vnderunder the cenſure of conſcience, awarding vsus to ſhame or ſorrow, and to loſe the ſweetneſſe, which we hauehave taſted with ſome carnall delight in ſinning, by the ſmart and paine of ſpeedy repentance. And as no wiſe man will runne vponupon the ſcore, or hauehave his name in the ſhop-book, for eueryevery needleſſe trifle which may well bee ſpared, becauſe one thing draweth on another vntill it come to a round ſumme; nor for a greater matter, when he purpoſeth preſent payment, as ſoone as the wares are brought home, becauſe the croſſed booke, as it ſheweth his honeſty in paying his debts, ſo at leaſt it ſeemeth to argue defect of preſent meanes, in that for the time he was indebted: ſo much leſſe would any come vponupon the ſcore, or into the booke of conſcience for eueryevery ſmall bait of worldly pleaſure or profit, ſeeing here eſpecially one thing pulls on another, and many littles make a great reckoning; nor yet for matters of greater moment, if they conſidered that payment muſt bee made, the ſcore cleered, and the booke croſſed, before they can betake themſelues to quiet reſt. Which when it is done, though it ſheweth their faith and piety in repenting, yet withall their frailty and imperfection in their ſpirituall eſtate, in that by falling into ſinne they needed repentance.
§. Sect. 6 Of the conſideration of our miſery and puniſhment.
And thus we muſt examine our ſelues in reſpect of our ſins; which when we hauehave done, we muſt not reſt there, but enter alſo into the conſideration Heb. 10. 31.of the miſery and puniſhments, which not being repented of, they bring vponupon vsus. As that they make vsus ſubiect to the wrath and diſpleaſure of Almighty God, who being a conſuming fire, and we as ſtubble or combuſtible matter, it muſt needs be a fearfull thing to fall into his hands. To the curſe alſo of the Law, denounced againſt all that continue not in all that is written therein to doe it, and to all the plagues and puniſhments threatened therein, which reſpect either this life, or the life to come: that they are a wall of ſeparation betweene our God and vsus, ſtopping from vsus the ſweet influences of his grace and louelove, and hindring vsus of many teſtimonies of his fauour in temporall things, which otherwiſe hee would graciouſly beſtow vponupon vsus. And contrariwiſe, that till we repent, they indanger vsus to euerlaſting condemnation, which though we doe hereafter auoyd, by turning from our ſinnes vntounto God, yet in the meane time they expoſe vsus to temporary afflictions, which God vſeth as a meanes to bring vsus to repentance, croſſing vsus in our euill courſes, and ſetting thorny Hoſ. 2. 6.hedges in our way, to ſtay vsus from running too farre from him. They moue him to meet with vsus at eueryevery turne, and to bring vsus to a true ſight and ſenſe of our ſinnes, by fitting his puniſhments in ſome proportion or likeneſſe vntounto them; becauſe ſo brutiſh wee are in obſeruing our ſinnes, and the iudgements of God inflicted for them, that (like the dog before the ſheepe that he hath worried) wee need to be taken with the manner, and to hauehave our fault laid before vsus, when he taketh vsus in hand to beate vsus for it. For becauſe ſinne is too ſweet to our carnall appetite, therefore the Lord imbittereth it with the wormewood and gall of afflictions, which Lam. 3. 19.oftentimes much more vexing vsus, then wee tooke delight in the pleaſure of ſinne, doth make vsus afterwards, when wee remember this lothſome after-taſte, to reſtraine our appetite, and not to giuegive way to our carnall concupiſcence alluring vsus to wickedneſſe.
§. Sect. 7 Of the end of this examination, and time when it is to be performed.
And thus we ſee the ſubiect matter and manner of our examination, with the helpes and meanes whereby we may be furthered in it. Now the maine end of it is, that it may ſerue as an effectuall meanes to bring vsus to repentance; for therefore we labour to come vntounto a true ſight of our ſins, that we may vnfainedly bewaile them with bitter griefe. Therefore doe we take a thorow view of our ſinnes, and the Iudgements of God, miſeries and puniſhments, which doe accompany them, that ſeeing the vgly deformities of the one, and feeling or foreſeeing the ſmart of the other, we may be moued, either not to ſinne, or being ouertaken, to leaue and forſake them, and to preuent our owne woe by ſpeedy repentance. The time of this examination is alwayes in ſeaſon, becauſe repentance is neuer vnſeaſonable. For ſeeing the ſcore is ſeldome cleere, and our frailty ſuch, that conſcience is occaſioned to hold the pen ſtill in hand, and eueryevery hand while writeth vp our debts; therefore we muſt be ſtill examining, cleering and croſſing of our bookes, that nothing may ſtand vponupon account, when we ſhall be called to Iudgement; which being moſt certaine, and the time moſt vncertaine, it would be our wiſedome to be alwaies in readineſſe. In which regard it were to be wiſhed, that we would ſpend ſome little time, eueryevery night before vve goe to ſleepe, in examining our ſelues, and cleering our accounts for the day paſt, the which I here paſſe ouer, hauing ſpoken of it before in the daily exerciſe. But moſt ſolemnly and ſeriouſly are wee to ſet ourſelues about this duty of examination, when as wee hauehave ſome ſpeciall cauſe of renewing our repentance. As when wee deſire any extraordinary benefit which vve greatly vvant, when we vndertake any waighty buſineſſe; vvhen vvee humble our ſelues in any ſolemne manner before God, either publikely or priuately, in the ſight and ſenſe of our ſinnes, vvhichwhich vve deſire ſhould be pardoned, or of ſome imminent and approching iudgement, vvhichwhich vvee vvould preuent, or ſome preſent affliction vvhichwhich vve vvould hauehave remoued; or vvhen vvee prepare our ſelues that vve may come as vvorthy gheſts to the Lords Table. Then is this examination 1. Cor. 11. 28.moſt ſeaſonable, as being the beſt preparatiue for humiliation, feruent prayer, and ſerious repentance.
§. Sect. 8 A complaint of the neglect of this duty, and the cauſes thereof.
But alas, hovv is this excellent duty generally neglected? and hovv ſeldome doe the moſt that profeſſe Chriſtianity, call themſelues vntounto this account, multiplying their ſinnes from day to day, and neuer making any reckoning of them? And although almoſt all men hold it to be moſt neceſſary, to be ſtill reuievving their vvorldly eſtates, and to keepe a ſtrict account of their debts, and meanes to diſcharge them of their disburſements and expences, and of their profits and commings in; yet hovv fevv are they vvho ſeriouſly examine their debts to God, or of the meanes vvhereby they may diſcharge them? hovv they thriue and increaſe, or hovv they decay and goe backvvard in their ſpirituall eſtate, till at laſt they prooue Banquerupts in all grace and goodneſſe, and ſo deſperate in their eſtates, that they onelyonly thinke hovv they may runne further in debt, and neuer take care hovv it may be diſcharged? Of vvhichwhich neglect there are many cauſes. Firſt, becauſe they are ſo farre in louelove vvith their ſinnes, that they loath all meanes vvhichwhich might vvorke any diſlike, or conuince them of the neceſſity to leaue and forſake them. So our Sauiour ſaith, that when light is come into the world, men louelove darkneſſe rather then light, becauſe Ioh. 3. 19, 20.their deeds are euill. For eueryevery man that doth euill, hateth the light, neither commeth to it, leſt his deeds ſhould bee reprooued. Secondly, becauſe through long neglect of this duty, their debts are growne to ſuch an hidious ſumme, that they are afraid to reuiew their reckonings, heerein like Banquerupts, who hauing conſumed their meanes, and made their eſtates deſperate, cannot indure to keepe any accounts, or if they doe, to caſt vp their reckonings, becauſe their debts are growne ſo great, that they hauehave no hope that they ſhall euer diſcharge them; and therefore they will not grieue themſelues in looking vponupon thoſe euils which they cannot auoyd. Or like vntounto fooliſh and deſperate Patients, who hauehave let their ſores run ſo long, without vſing the meanes whereby they might hauehave been cured, that now they feare the remedy more then the diſeaſe, and chuſe rather to rot in their corruption, then to hauehave their feſtred ſores ſearched to the bottome. Thirdly, becauſe they ſo ouermuch louelove and minde worldly things, that they ſecurely neglect their ſpirituall eſtate, and are ſo wholly taken vp in keeping their accounts with men, that they can find no leiſure to account with God. Yea ſo wholly are they poſſeſſed with earthly vanities, that they neuer ſo much as thinke of it, as a thing neceſſary, that they ſhould ſpend any time in examining themſelues, and ſearching out their ſinnes. Fourthly, becauſe they preſume ſo much of Gods mercy, that they imagine that he wil forgiue all their debts in the groſſe ſumme, and neuer Eccleſ. 11. 9. Math. 12 33. and 16. 2. and 25. 19. 2. Cor. 5. 10.trouble either himſelfe or them, in examining particulars, though in many expreſſe places of Scripture he hath profeſſed the contrary; and though it will not ſtand with Gods infinite wiſdome to forgiue ſuch great debts, before his debters take notice of them, that they may louelove him, who hath forgiuen them ſo much, be thankfull, and render vntounto him due praiſe for his infinite bounty. Wherein what doe they elſe but make an Idoll of Gods mercy, in ſeparating it not onelyonly from his Iuſtice, but alſo from his Wiſedome and Truth?