A Guide to Godliness, Book 5 · Chapter 3
CAP. III.
Of the rules of a godly life, reſpecting the matter, forme and ſubſtance of it.
§. Sect. 1 That we can no otherwiſe aſpire to perfection in Chriſtian duties, then by proceeding by degrees.
THe rules of a godly life which reſpect the matter, forme and ſubſtance of it, come now to be intreated of. The firſt wherof is this, that we aſpire vntounto perfection by degrees, and not dreame or imagine, that we can the firſt day, and in the beginning of our conuerſion attaine vntounto it. For howſoeuer the Lord is not tyed to times and meanes, but can as ſoone, and as well perfect the worke of our Regeneration, as he did the worke of our Creation, wherein he did but ſay the word, and it was done; and howſoeuer ſometimes, to ſhew the abſoluteneſſe and greatneſſe of his wiſedome, power and goodneſſe, he maketh quicke diſpatch of his great worke of grace, and cauſeth ſome to attaine vntounto a great meaſure of perfection, by the extraordinary aſſiſtance of his holy Spirit, eſpecially ſuch as are conuerted in their latter times, and hauing long loytered, are caſt behind hand, and hauehave much way to trauel, and worke to finiſh, in the very euening of their liues; and ſome others alſo whom hee ſanctifieth from their Eſa. 49. 1, 5.birth and tender youth, to be his greateſt lights ſhining in his Church: yet this is not vſuall in Gods ordinary courſe of proceeding, nor much more to bee expected of vsus, then that wee ſhould hauehave the ſtature and ſtrength of men as ſoone as we are borne, vntounto which wee ordinarily attaine by degrees, becauſe we were at once made perfect and compleat in the extraordinary worke of our Creation. Beſides, we hauehave all true ſauing graces according to the meaſure and proportion of faith, vntounto which we cannot at once ordinarily attaine in any great perfection, both becauſe it ſelfe alſo muſt hold ſome proportion with our knowledge, which is not Heb. 11. 6.ſuddenly attained, as ſoone as we are conuerted, vnleſſe we had it before; and alſo becauſe faith (as we hauehave ſhewed) increaſeth by degrees, and wee cannot attaine vntounto any great meaſure and fulneſſe of perſwaſion, but by much exerciſe in holy duties, and great experience of Gods louelove and goodneſſe towards vsus. We muſt not then, in the childhood of our Chriſtianity, thinke that we can attaine vntounto the perfection of old men in Chriſt, and ſo accordingly in our words and profeſſion, after a glorious manner take vponupon vsus; but we muſt be content, with the Apoſtle, whileſt 1. Cor. 13. 10, 11.we are children, to doe and ſpeake as children, and when wee become men, to put away childiſh things. We muſt not thinke, when wee are firſt bound to this ſpirituall trade, that wee can learne and practiſe it in any perfection the firſt yeere; when as ſeuen yeeres are thought little enough for manuall trades, which are not ſo difficult to fleſh and blood. No liberall Art is gotten without much paines and ſtudy, and many yeeres are required, before we can bee any great proficients in any of the chiefe profeſſions, Diuinity, Law, or Phyſick: and ſhall we thinke that Chriſtianity, which is the higheſt and hardeſt of all, can be attained vntounto in any perfection, without much ſtudy, practice, and experience? It is not poſſible. Well may we deceiue our ſelues with ſhewes and ſhadowes, and deceiue others with outward flouriſhes of a glorious profeſſion; but wee cannot otherwiſe attaine vntounto any perfection in ſubſtantiall practice, but by degrees; and as poſſible it is at one leape to mount to the top of an high ladder, which others climbe ſtep by ſtep; as to come to the top and perfection of Chriſtianity, vnleſſe we proceed from one degree to another. If we would be wiſe builders, we muſt not thinke that we can in the very beginning ſet vp the roofe, and adorne the houſe within, that it may be fit for habitation; but we muſt finiſh our worke by degrees, and after wee hauehave prouided ſtore of materials, holy deſires and good reſolutions, wee muſt ſpend much time and paines in laying a ſound and ſure foundation, large and deepe, which (being as it were vnderunder ground) maketh no great ſhew to our ſelues or others; euen that foundation of which the Apoſtle ſpeaketh, repentance from dead workes, faith towards God, and the knowledge of Heb. 6. 1, 2.the principles of Chriſtian Religion.
§. Sect. 2 Of the degrees by which we muſt aſpire to perfection.
Firſt, we muſt ſee and feele our miſery, both in reſpect of ſinne and puniſhment, in the looking glaſſe of the Law, wherewith being thorowly humbled, and vtterly denying our ſelues in the worke of ſaluation, wee muſt flee vntounto Chriſt, hungring and thirſting after him and his righteouſneſſe, and then apply him vntounto our ſelues by a true faith, the which at the firſt (like the hand of an Infant) is weake in apprehenſion, but by degrees commeth to more ſtrength. And if we proceed not by theſe ſteps, wee build vponupon a falſe or ſandy foundation, and our building in ſhort time, ſeeme it neuer ſo ſtately, will become ruinous; and our faith which at the beginning is in our conceit a full perſwaſion, will by our fearefull relapſe, when we come to be tryed by the winds and flouds of tentation, ſhew that it was, at the beſt, but carnall preſumption. If wee would approue our ſelues to be good grounds, after wee hauehave receiued the ſeed of the Word into good and honeſt hearts, we muſt keepe it, till it hauehave taken faſt rooting in vsus, and bring forth fruit with patience; and not like thoſe that are compared to the ſtony grounds, who incontinently as ſoone as the Math. 13. 5.ſeed is ſowne, without any pricke of conſcience, or ſound humiliation for ſin going before, doe receiue the Word with ioy, and forthwith bringforth Luk. 8. 13, 15.a greene blade of a flouriſhing profeſſion, which for want of root neuer commeth to bring forth fruit, but withereth as ſoone as the ſunne of perſecution ariſeth. We muſt not be like meteors, which ſoone after their firſt beginnings make the greateſt ſhew; nor like a fire of thornes, which as ſoone as it is kindled, giueth the faireſt blaze, and maketh the moſt noyſe and crackling; both which decreaſe by little and little, till they diſappeare and be wholly extinguiſhed; but like the morning light, which ſhineth Pro. 4. 18.more and more vntounto perfect day. We muſt not be like muſhromes, which come to their perfection in one nights growth; but trees of righteouſneſſe of Gods planting, which are ſtill in growth, and bring forth moſt Pſal. 92. 14.fruit in old age. We muſt not reſemble Summer-fruits, which are ſoone ripe, and ſoone rotten, and beſt of taſte when they are firſt gathered; but winter fruits and long laſters, which are a great while in comming to their perfection, and relliſh beſt, and giuegive wholeſomeſt nouriſhment in their latter end. We muſt be like Infants in the wombe, which ſtay their time and come to their growth by degrees, and not, by making more haſt then good ſpeed, proue abortiue births; for as in nature there is a growth by degrees, from the leaſt to the greateſt perfection, both in reſpect of the body and mind, from which common courſe of nature our Sauiour Chriſt himſelfe was not exempted, who is ſaid to hauehave increaſed in wiſedome and Luk. 2. 52.ſtature, and in fauour with God and man: ſo in our ſpirituall growth, we cannot attaine to the pitch of perfection in our firſt beginnings, but being then little children and weaklings in grace and goodneſſe, we grow from knowledge to knowledge, from faith to faith, and from one degree of grace to another, vntounto a perfect man, and vntounto the meaſure of the ſtature of the fulneſſe of Chriſt. Whereof it is that one of the Ancients ſaith; I would Eph. 4. 13. Nolo repentè fieri ſummus; paulatim proficere volo, &c. Bernard in Cantic.not vponupon the ſudden attaine to my higheſt pitch, but grow towards it by little and little. For looke how much the raſh impudency of ſinners diſpleaſeth God, and ſo much he is pleaſed with the modeſty of the penitent. And therefore let vsus not nouriſh in vsus this fond conceit, that wee either hauehave already, or may in our firſt entrance into the courſe of Chriſtianity, attaine any great perfection, vntounto which others ſcarcely aſpire, after great paines, and long time ſpent in ſpirituall exerciſes; for this will but puffe vsus vp with pride, and make vsus ready to deſpiſe and cenſure others which were in Chriſt long before vsus, whom we ſeeme to our ſelues to hauehave outrun, whereby wee ſhall moue the Lord to deny his grace, which being withdrawne, we ſhall by ſome fearfull fal diſcouer our weakneſſe. It will make vsus reſt in that which we hauehave, as though it were ſufficient, and not to labour and ſtriue after more perfection, and ſo keepe vsus from being ſomething, by pleaſing our ſelues in our owne nothing; ſeeing all the ſeeming perfection vntounto which wee hauehave attained, is not grounded vponupon fauing knowledge, a liuely faith, and a ſound iudgement, but a ſudden flaſh of vnconſtant paſſion, and hath in it no ſubſtance and ſolidity, but is like an empty bladder, which is ſuddenly blowne vp with the wind of pride. Or finally, if we be awakened out of our dreame, and vponupon ſerious examination finde how farre ſhort we come of our account, wee are ready to ſit downe diſcouraged, deſpairing of comming to any perfection, ſeeing wee hauehave ſcarce attained to the firſt degrees of it.
§. Sect. 3 That we muſt fit our burthen according to our ſtrength.
The ſecond rule is, in the exerciſe of Chriſtian duties, that wee fit our burthen to our ſtrength, ſo as we may be able to performe them in ſincerity and truth, yea with cheerfulneſſe and delight, and not oppreſſe our ſelues with an vnſupportable waight, by taking vponupon vsus more then we are able to beare. In which reſpect many offend, eſpecially young profeſſours, who being children in Chriſt, and indued but with a ſmall meaſure of the gifts and graces of Gods Spirit, doe ſeeke to match and exceed thoſe who are come to a ripe age, and to a great meaſure of perfection, in all outward duties of Religion and a godly life. As for example; becauſe theſe being indued with a great meaſure of knowledge and grace, beſides excellent gifts of nature, and both much helped and perfected with long practice and experience, are able, according to all occaſions, to conceiue prayers, and to continue in them with perſeuerance, powring foorth their ſoules with great freedome and liberty of ſpeech and ſpirit, words comming at will, and not being any ſtop, in inuenting of them vntounto their deuotion and feruency of affection, but like ſtreames from the fountaine, flow freely and kindly from them: therefore they alſo, wanting knowledge and the ſpirit of ſupplication in any good meaſure, doe notwithſtanding tye themſelues to the ſame taske, and not onelyonly contemning all formes, impoſe a neceſſity vponupon thēſelues of conceiuing all their prayers vponupon the ſudden; but alſo of continuing and holding out as long a time in this exerciſe, as thoſe that hauehave been longeſt practiſed in it. VponUpon which it muſt neceſſarily follow, that their deuotion and affection muſt bee much cooled and diſtracted, when as the powers of their ſoule are taken vp wholly with inuention of words and matter; and that through ignorance and want of gifts, many things will be impertinent, the ſame things often repeated, becauſe new matter commeth not to mind, many imperfect, and ſcarce ſenſible ſpeeches, without any order or coherence vttered, to make vp the breach, where knowledge, inuention and memory hauehave failed them. Others ſeeing ſome great proficients in godlineſſe, and long exerciſed in mortification, ſtrict in their courſes, denying the world with all vnlavvfull pleaſures, ſubduing their fleſh vvith moderate faſting and abſtinence, and ſuch like ſpirituall exerciſes, they alſo, though but newly entred into the profeſſion of Religion, will not onelyonly labour to imitate, but exceed and goe beyond them, though not in invvard truth and ſpirituall duty, yet at leaſt in bodily exerciſe and outvvard ſhevv. If they abſtaine from vnlavvfull pleaſures, theſe vvill reſtraine themſelues of thoſe vvhichwhich are lavvfull. If they be moderate in their honeſt recreations, theſe vvill not vſe any at all. If they ſubdue the fleſh vvith faſting, that they may be more fit for prayer, and other parts of Gods ſeruice, theſe vvill pine their bodies, and ſo impaire their health and ſtrength, that they are made vnfit to performe any Chriſtian duties vvith any cheerfulneſſe. If they auoyd immoderate mirth, carnall ioy, and ſcurrilous ieſts, theſe vvill ſcarce admit a ſmile, and place much of their Religion in continuall mourning, in a ſorrowfull and deiected countenance, and in an auſtere carriage of themſelues in all companies, not knowing, that as there is a time for mourning, ſo alſo for reioycing; that Chriſtian ioy beſeemeth none but Chriſtians, ſeeing they Pſal. 33. 1. Phil. 4. 4.onelyonly hauehave intereſt and right in the cauſes of it, and that wee may, yea ought to reioyce in the Lord with a double ioy. Finally, they content not themſelues to match in theſe outward ſhewes and bodily exerciſes, thoſe who farre excell them in inward graces, nor to ouertake thoſe who hauehave ſet out long before them in the race of Chriſtianity, vnleſſe they quite outſtrip them, and leaue them farre behind. The which muſt needs proceed either from ſpirituall pride, which maketh them ouerweene their gifts, and to thinke their ſtrength fit for the hardeſt taske; or from hypocriſie, which maketh them to ſupply, in outward ſhewes, what is wanting in inward ſubſtance, or at beſt, from blind zeale, which tranſporteth them beyond themſelues and their abilities in a flaſh of paſſion. But if we meane to hold on a conſtant courſe in Chriſtianity, we muſt auoyd this practice, and being truly humbled in the ſight and ſenſe of our owne frailty and weakneſſe, let vsus ſo begin, as wee may continue, and hold out to the end, with daily increaſe in all grace and goodneſſe. Let vsus ſo bee carefull to tame the fleſh with due and ſeaſonable ſeuerity, as that we do not impaire our health, diſable our bodies to the ſeruice of God, nor depriue our ſoules of all comfort, whereby they are made cheerfull in all Chriſtian duties. Let our zeale carry vsus as farre and faſt as it wil, but let it not ouer-carry vsus beyond all bounds of ſpirituall wiſedome and diſcretion. Let vsus not raſhly vndertake a taske, before we hauehave examined our ſtrength, whether it bee ſufficient for it; and ere we caſt the burthen vponupon our ſhoulders, let vsus poyze and waigh it, that we may know whether wee ſhall be able to continue vnderunder it without fainting, till we come to the end of our iourney. Finally, let vsus ſo labour to bring our outward man to conformity in bodily exerciſes and externall duties, with thoſe which are greateſt proficients in Chriſtianity, as that wee doe not forget to ſpend our greateſt paines and ſtrength in mortifying our ſinfull luſts; as pride, couetouſnes, raſh anger, malice, enuie, vncharitableneſſe, and the reſt; and not onelyonly to adorne our ſoules inwardly with all ſanctifying graces, louelove, humility, patience, zeale, and ſuch like, but alſo to approue the truth and ſincerity of them by our workes of piety, righteouſneſſe and mercy towards the afflicted members of Ieſus Chriſt. For to neglect theſe, and to bee ſtrict in outward ſhewes and bodily exerciſes, is (as it were) to beſtow much coſt vponupon the outſide of the houſe, and to let the inſide lye full of rubbiſh; to decke the body, and neglect the ſoule and life of Religion, which conſiſteth chiefly in inward graces, and the practice of them in the maine duties of holineſſe and righteouſneſſe; to eſteeme the ſhell more then the kernell, Math. 23. Quid prodeſt quod affligis corpus tuum, quando nihil proficit cor tuum? Ieiunare & rigitare, & mores non corrigere. Euſeb. Emiſſen. ad Monach. Hom. 4and to make our ſelues (as our Sauiour compareth ſuch) like vntounto painted ſepulchers, which are outwardly trimmed, and gorgeouſly gilded and painted, but within, full of rottenneſſe and putrifaction. What doth it profit (ſaith one) that thou afflictſt thy body, when as thine hart is neuer the better? To faſt, and watch, and not to mend thy manners, is as if a man ſhould beſtow great paines without the Vineyard, in weeding and manuring, but leaue the Vineyard it ſelfe neglected and vnhusbanded, and fit for nothing but to bring forth thornes and thiſtles.
§. Sect. 4 That we muſt exerciſe our ſelues in the duties of a godly life, according to the meaſure of grace receiued.
To which purpoſe let vsus conſider, that the Scriptures require, that wee ſhould exerciſe our ſelues in the duties of a godly life, according to the meaſure of grace giuen vsus, and not in ſuch things as are aboue our reach and ſtrength. They doe not command that we ſhould torture our deuotion, by ſetting it vponupon the racke, and vndertaking things aboue our ability, but that our ſeruice of God ſhould be a free-will offering, and performed with cheerfulnes & delight: not that Chriſtians ſhould be all of one ſize and ſpirituall growth, and performe their duty in equall perfection; but that we performe that which we are able, in ſincerity and truth, according to the meaſure of the gift of grace receiued, and that wee ſhould grow vp by degrees vntounto a perfect age in Chriſt. So the Wiſe man willeth Eccleſ. 7. 16, 57.vsus, not to be righteous and wiſe ouermuch; whereby hee meaneth, not onelyonly a righteouſneſſe and wiſedome of our owne framing and fancying, which is contrary to the Word of God; for ſo it is not lawfull, not onelyonly ouermuch, but not at all to be wiſe and righteous; but that we doe not take vponupon vsus more outward ſhew and ſemblance of wiſedome and righteouſneſſe, then our inward ſubſtance of grace will beare out in ſincerity and truth; or ſuch a degree of it as is quite aboue our reach and ſtrength. To which purpoſe the Apoſtle ſpeaketh and exhorteth, that no Rom. 12. 3.man ſhould thinke of himſelfe more highly then he ought to thinke; but to think ſoberly, according as God hath dealt to eueryevery man the meaſure of faith. And this is that which our Sauiour meaneth, (when excuſing his Diſciples for not faſting like the Phariſes, he ſaith, that no man putteth a new piece of cloth into Mat. 9. 16, 17.an old garment, nor new wine into old bottles:) namely, that there is no wiſdome to impoſe ſtrict and hard exerciſes vponupon young beginners and tender weaklings in faith, ſeeing it is the next way to diſcourage them quite in their good proceedings, and to bring all to nought. For when the duties which they vndertake exceed their ſtrength, and the meaſure of their faith and inward grace, hauing no internall vertue to ſupport themſelues, they grow preſently faint and wearie both of their practice and profeſſion. When they hauehave put themſelues into an vnpleaſing priſon, they are neuer well till they hauehave broke out, taking their liberty euen vntounto licentiouſneſſe. Displicent mihi in …eneris maximè immoderata ieiunia, &c. Hieron. ad Laetam. P…r…s cibus & venter ſ…mper eſu …ens, tridua nis ie…u…ijs praefertur. ad Puriam.When in the courſe of Chriſtianity they hauehave ouer-loaded themſelues, they are ſoone tyred, and caſt off their burthen in the midway. When in running the ſpirituall race they ſtriue and ſtraine themſelues at their firſt ſetting out, euen aboue their ſtrength, they are preſently out of breath, and giuing ouer the race, leaue the goale and garland vntounto thoſe who wiſely fit their pace to their power and actiuity, ſo as they may hold out vntounto the end. In which regard one of the Ancients (otherwiſe ſtrict enough) profeſſeth, that immoderate faſtings, eſpecially in weaklings, did much diſpleaſe him, becauſe he had learned by experience, that an Aſſe wearied in his way, is ready to ſeeke many turnings. And preferreth ſparing and ſober diet, and a ſtomacke alwayes retaining an appetite, before faſts of three dayes continuance.
§. Sect. 5 That they who vndertake matters aboue their ſtrength, cannot doe them in ſincerity, but in ſhew onelyonly.
Againe, for ſmall proficients in Chriſtianity, to tye themſelues vntounto the ſame exerciſes, which are performed by thoſe that hauehave attained to greateſt perfection, both in reſpect of matter and manner, meaſure and degree, what is it, but as if a child ſhould trauell in a mans ſhooes? what is it, but to bring the exerciſes of Religion vntounto a faſhion, of which, eueryevery one muſt be, who will be in any eſteeme? what is it, but to fit all bodies with the ſame garment, and to make all Chriſtians of one ſize and ſtature, leauing no diſtinction of childhood and riper age? And what doe they who thus doe, but open a gap to groſſe hypocriſie, and ſhut ſincerity out of dores? For how can wee be ſincere, when wee hauehave no meaſure of inward 2. Cor. 9. 7.grace in any proportion anſwerable to the ſhew of our outward duties? or how can wee performe ſeruice vntounto God in them, heartily and cheerefully as hee requireth, when as wanting a ſupport of inward gifts, we toyle our ſelues aboue our ſtrength? Finally, how can we thinke that to exerciſe our ſelues in things aboue our power and reach, is to take vponupon vsus Chriſts yoke and burthen, and not rather ſuch as are of our owne making and impoſing, ſeeing he hath taught vsus, that his yoke is eaſie, and burthen light, bringing quiet reſt vntounto our ſoules, and not an intolerable waight, Mat. 11. 29.which preſſing vsus downe and vexing vsus, maketh our liues vnpleaſant vntounto vsus, and our hearts neuer at eaſe vntill wee hauehave againe caſt them off? Rather let vsus imitate the example of Dauid, who hauing an humble conceit of himſelfe and his owne gifts, euen like a child new weaned, kept Pſal. 131. 1, 2.himſelfe quietly within his compaſſe, and did not exerciſe himſelfe in great matters, or in things too high for him. To which purpoſe, let vsus obſerue theſe two rules; firſt, that wee doe not ſet foorth all that wee doe gloriouſly to the ſhew, but alwayes ſo order the matter, that our practice of Chriſtian duties doe not come ſhort, but alwayes exceede our outward profeſſion, and that wee bee more holy and religious in truth, then wee deſire to bee in outward appearance. For nothing maketh men ſo forward to vndertake great matters which are aboue their ſtrength, as a deſire to gaine a greater eſteeme of their inward gifts and outward duties in the ſight of men, then they any wayes deſerue in their true worth. Secondly, in the vndertaking of any exerciſe of godlineſſe, let it bee our care, that wee hauehave a ſufficient meaſure of inward grace and ſpirituall ſtrength to ſupport vsus, that wee may continue conſtant in it vntounto the end. For if the fountaine bee not ſufficient to nouriſh the ſtreames, they will ſoone grow dry; whereas if it bee full, they will plentifully flow of their owne accord. If wee hauehave not an inward ſtocke of grace to maintaine our expenſes in outward and bodily exerciſes, all quickly will bee ſpent and conſumed, and we ſhall become beggers and bankrupts in all grace and goodneſſe. And vntounto this our Sauiour aduiſeth vsus in the parable of the wiſe builder, who intending to erect a Tower, ſate downe firſt and Luk. 14. 28, 29.counted the coſt whether hee had ſufficient to finiſh it, leſt happly after hee had laid the foundation, and not being able to finiſh it, all that beheld it, ſhould begin to mocke him, &c.
§. Sect. 6 That we muſt not vndertake too many things at once.
The third rule is, that we doe not cumber our ſelues with too many buſineſſes at once, but that wee orderly proceed from one duty to another, not vndertaking a new imployment, till we hauehave brought that which we had firſt in hand, to ſome good effect. For as nature intendeth not many things at once, becauſe being of finite vertue and operation, it cannot compaſſe and atchieue them all together, but vniteth all its forces and vigour, that it may perfect that at which it chiefly aymeth: ſo vponupon the ſame reaſon, grace followeth the ſame courſe, and becauſe our vnderſtanding is but of ſmall capacity and extent, and cannot without confuſion comprehend many things at the ſame time; and our wills weake and vnable to make ſound and good choyce, when as they are troubled with confuſed variety of many obiects, and the zeale and ardency of our affections much weakened and cooled, when as they are diſtracted and diuided betweene many things deſireable; and finally, the wit dulled, the ſpirits ſpent, and the body tyred, when as they are exerciſed about more imployments, then by their vertue and vigour they can atchieue; therefore it chuſeth this as the beſt courſe, to doe one thing after another, and vndertaking the beſt and moſt neceſſary duties in the firſt place, not to thinke of or affect another, vntill that bee brought vntounto ſome perfection. For as the fire lying together giueth great heate, but being ſcattered abroad, ſoone goeth out; and the Riuer running in the ſame current, is of ſuch force that nothing can ſtop it, but being diuided into many little ſtreames and riuelets, becommeth weake, and of little ſtrength: ſo, if the fire of our zeale bee vnited about one obiect or Chriſtian duty, it vvill bee able to atchieue it with great feruencie, and the ſtreame of our deuotion, running wholly in one courſe and current, will bee of ſuch force, that nothing ſhall bee able to diuert or hinder it; but let them bee ſcattered and diuided about multitudes of imployments at the ſame time, and their heate will be abated, and their ſtrength ſo weakened, that they will not be able to bring any one good duty to any reaſonable perfection.
§. Sect. 7 That we muſt not buſie our ſelues in other mens matters.
The fourth rule is, that wee bee not buſie and curious in prying into the liues of other men, and ſpying out their infirmities; nor ſtrict and ſeuere in cenſuring and condemning their faults and imperfections, when wee hauehave taken notice of them. For hee that vndertaketh much buſineſſe abroad, muſt of neceſſitie neglect his owne at home; hee that is curious in ſearching and examining other mens manners, will finde no time to looke into his owne. The which wee ſee daily verified by wofull and lamentable experience in many Profeſſours of theſe times, who ſpend all their zeale in cenſuring of others, and in exclaiming againſt the corruptions of the times, the diſorders in the Common-wealth, the faults of Gouernours Ciuill and Eccleſiaſticall, the defects and blemiſhes of the Church, and in the meane time are cold and negligent in ſearching out their owne ſinnes, in reforming their owne manners, and in the duties of ſanctification, and of a godly life. The vvhichwhich, is oftentimes done, not ſo much out of a true miſlike and hatred of others vices and corruptions (for then they would make ſpeed to purſue Nulli nunquam omnino detrahas, nec aliorum vituperatione te laudabilem videri velis. Magiſ que vitam tuam ordinare diſce, quàm alienam carpere. Hyer. ad …elant.and ſubdue them with greater deteſtation in themſelues, out of a feeling experience of the manifold euils which they bring vponupon them) but to magnifie their owne zeale, vvhichwhich will not ſuffer them with any patience to tolerate ſuch faults and corruptions, to diſguiſe and hide their owne vices, vnderunder this ſhew of miſliking others ſinnes, and to commend themſelues, and get the name of forward Chriſtians, by diſpraiſing thoſe who come farre behind them in outward ſhew. But if wee would make any good progreſſe in the wayes of godlineſſe, wee muſt bee more diligent in reforming our owne liues, then in cenſuring other mens; and in vſing all good meanes, which may furniſh vsus with ſauing graces, and further vsus in all good duties, then in ſpying out how farre others come ſhort in them, and in cenſuring them for theſe defects. For as it is not the way of thriuing in our worldly eſtate, to ſit ſtill and exclaime againſt others ill husbandry, but diligently to follow our owne buſineſſe; ſo it is no courſe to grow richer in grace, and in the fruits of godlineſſe, to cenſure and inueigh againſt others, as vnthriuing Chriſtians; but carefully to looke vntounto our owne eſtate, and to vſe all good meanes whereby wee may better it. Yea in trueth, this ſupercilious pride, in ouer-weaning our owne gifts, and cenſuring and condemning other mens defects, mooueth the Lord oftentimes, to withdraw from vsus thoſe graces and good parts which wee ſeeme to hauehave, whereby wee are diſabled, either in ſubſtance or ſhew to proceed in any Chriſtian courſe, and oftentimes ouertaken with ſome foule ſinnes, to the end, that being humbled in the ſight of our owne frailty, wee may become the more charitable towards others, and ceaſing to pry into their infirmities, wee may vvith all our indeuour, ſeeke to amend our ovvne liues.
§. Sect. 8 That we muſt take heed, leſt daily vſe of Chriſtian duties make vsus cold and formall in them.
The fifth rule is, that wee carefully take heed, that through the daily vſe of Chriſtian and religious duties, they doe not become cold and formall, and performed, rather for cuſtome then conſcience ſake, doing them ſtill, becauſe wee hauehave long done them, rather then out of a liuely ſenſe of their profit and neceſſity; like thoſe who goe to feed, not becauſe they hauehave any appetite to their meate, but becauſe it is dinner time; and betake themſelues to reſt, not in regard that they finde themſelues ſleepy, but becauſe their ordinary time is come of going to bed. But let the ſame cauſes which mooued vsus firſt to vndertake them, mooue vsus ſtill to continue in them, namely, the louelove of God, and obedience to his Commandements; an earneſt deſire to glorifie him, by doing the duties of his ſeruice, and ſo to carry our ſelues, as that wee may pleaſe him in all things, and hauehave both our perſons and actions accepted of him, that wee may heereby adorne our profeſſion, edifie our brethren by our good example, bee more and more inriched with all ſanctifying and ſauing graces, ſtrengthened to all good duties, and ſo more and more aſſured of our owne ſaluation. For if wee bee not ſtill mooued by theſe cauſes and conſiderations, to performe the duties of Gods ſeruice; but doe them in an ordinary courſe, and neuer thinke why, nor to what end, we ſhall ſoone grow cold and formall, ſeruing God after ſuch careleſſe and negligent manner, as that neither wee nor our ſeruice ſhall bee accepted of him.
The ſixth rule is, that with all care and watchfulneſſe, wee preſerue our zeale and deuotion in holy duties in their full ſtrength, and not ſuffer them to decline in any part of their heate and feruency, ſeeing as in all things that are good, declinations are dangerous, ſo moſt of all in ſpirituall graces and holy duties, which being no naturall habits, but continually oppoſed by our inbred corruption, and the malicious fury of all our ſpirituall enemies, declinations in them doe ſpeedily bring vsus to headlong ruine, the leaſt remiſſions cauſing intermiſſions, and theſe totall neglect and vtter defection. An example whereof wee hauehave in the Church of Epheſus, who falling from her firſt louelove, that is, remitting Apoc. 2. 4, 5.ſome degrees of the feruour and zeale of her affection, and not repenting of it, when by Chriſt ſhee was admoniſhed, ſtayed not in this firſt degree of declination (for who can ſtay himſelfe that is going downe the hill, who beſides his owne naturall proneneſſe to goe on, hath ſo many malicious enemies at his backe to thruſt him forward?) but from one degree to another, fell within a while to vtter Apoſtacie. Neither muſt it in our declinations giuegive vsus any comfort, that we ſtill retaine ſome parts and remainders of our former goodneſſe; for as no man can riſe to any height of perfection, but by degrees; ſo neither any that hath had any ſhewes of goodneſſe, though meerely ciuill, can at the very firſt become extremely euill, but by degrees declineth, till at laſt hee commeth to the height of wickedneſſe. And as a ſmall chinke in a ſhip doth not at firſt let in water enough to ſinke it, if it bee carefully looked to, and the water pumped out as faſt as it commeth in; but if it bee neglected, from a little rift, groweth at laſt to a deſperate leake: ſo our ſmall ſlips will not ſinke our ſoules into the gulph of perdition, if they bee quickly eſpied, and carefully repented of and amended; but if wee continue in them with careleſſe neglect, they will inlarge themſelues, and increaſe from one degree to another, till they come to a full height of deſperate wickedneſſe. The ſame care and prouidence therefore which wee take for our bodies, let vsus alſo take for our ſoules, vſing wholeſome ſpirituall food and diet, to preſerue them in their perfect health and ſtrength; or if wee ſo much as feare any declinations, let vsus withſtand the firſt beginnings with timely Phyſicke, ſeeing ſmall and ſcarce ſenſible remiſſions, will by degrees bring vsus into deepe conſumptions of all grace and goodneſſe. And as wee finde it neceſſary for the preſeruing of water in its full heate, to keepe a good fire ſtill vnderunder it, becauſe it is not a naturall property of it, and therefore if it bee not preſerued by the ſame meanes by which it was firſt cauſed, it will within a while grow lukewarme, and ſoone after ſtone-cold; and as the fire it ſelfe will continue no longer burning then wee put fuell vntounto it, becauſe it is not in its proper element, but will ſlake and abate by degrees, vntill at laſt it vaniſh into ayre, and leaue nothing behind it but cold aſhes: ſo our zeale and deuotion in holy duties, being ſupernaturall gifts and qualities, contrary to corrupted nature, and being ſpirituall, and of an heauenly nature, when they bee in vsus, who are earthly and ſenſuall (as it were) out of their owne proper place and element, they will not continue, if wee nouriſh them not by the ſame meanes by which they were bred, adding daily vntounto them new fuell to preſerue their heate, but will ſoone grow remiſſe, and quickly after ſoone cold. And as they, ſo alſo their motions in the duties of godlineſſe, not being naturall, if they bee not followed with a continued ſtrength, by which at firſt they were made to mooue, they will, like the vnnaturall motion, bee violent in the beginning, ſlacke and ſlow in the middle, and in the latter end faint, and vtterly deſiſt. The which wee hauehave ſeene often verified, by the too lamentable experience of many profeſſours in our dayes, who hauing beene forward and feruent in their youth, by remitting ſome degrees of their zeale, and through the tentations of the world fawning or frowning vponupon them, become more ſlacke and ſlothfull in religious duties (reſting in a formall faſhion, and in the outward act; without any quickning power, or internall life of zeale and deuotion) hauehave declined in their riper yeeres to a lothſome lukewarmeneſſe, and to dead and deſperate coldneſſe, worldlineſſe, and prophaneneſſe in their old age.