The Right Method for a Settled Peace of Conscience, Direction 26

The Right Method for a Settled Peace of Conscience · Direction 26

p. 346DIRECTION XXVI.

26. Having led you thus far towards a ſetled Peace, my next Direction ſhall contain a Neceſſary Caution, leſt you run as far into the contrary extreme, viz. Take heed that you neither trouble your own ſoul with needleſs ſcruples; about matters of doctrine, of duty, or of ſin, or about your own Condition: Nor yet that you do not make your ſelf more work then God hath made you, by feigning things unlawful which God hath not forbidden, or by placing your Religion in Will-worſhip, or in an over-curious inſiſting on Circumſtantials, or an over-rigorous dealing with your Body.

THis is but the Expoſition of Solomons, Be not Over-wiſe, and be not Righteous …vermuch, Eccl. 7.16. A man cannot ſerve God too much; formally and ſtrictly conſidering his ſervice: much leſs Love him too much. But we may do too much Materially p. 347intending thereby to ſerve God; which though it be not true Righteouſneſs, yet being Intended for Righteouſneſs, and done as a ſervice of God, or Obedience to him, is here called Over-much-Righteouſneſs. I know it is ſtark madneſs in the prophane ſecure World to think that the doing of no more then God hath commanded us, is Doing too much, or More then needs; as if God had bid us do more then needs, or had made ſuch Laws as few of the fooliſh Rulers on earth would make: This is plainly to Blaſpheme the Moſt High▪ by denying his Wiſdom and his Goodneſs, and his Juſt Government of the World: and to Blaſpheme his holy Laws, as if they were too ſtrict, preciſe, and made us more to do then needs: and to reproach his ſweet and holy ways, as if they were grievous, intolerable and unneceſſary. Much more is their Madneſs, in charging the Godly with being too Pure, and too Preciſe, and making too great a ſtir for Heaven, and that meerly for their Godlineſs and Obedience, when, alas, the beſt do fall ſo far ſhort of what Gods Word and the neceſſity of their own ſouls do require, that their Conſciences do more grievouſly accuſe them of Negligence, then the barking World doth of being too preciſe and diligent: And yet more mad are the World, to lay out ſo much Time, p. 348and Care, and Labour for Earthly Vanities, and to provide for their contemptible bodies for a little while, and in the mean time to think that Heaven and their Everlaſting Happineſs there, and the eſcaping of everlaſting damnation in Hell, are Matters not worth ſo much ado, but may be had with a few cold wiſhes, and that its but folly to do ſo much for it as the Godly do: That no labour ſhould be thought too much for the World, the Fleſh and the Devil, and every little is enough for God. And that theſe wretched ſouls are ſo blinded by their own luſts, and ſo bewitched by the Devil into an utter Ignorance of their own hearts, that they verily think, and will ſtand in it, that for all this They Love God above all, and love Heavenly things better then Earthly, and therefore ſhall be ſaved.

But yet Extremes there are in the ſervice of God, which all wiſe Chriſtians muſt labour to avoyd. It is a very great Queſtion among Divines, Whether the common rule in Ethicks, That Virtue is ever in the middle between two extremes, be ſound, as to Chriſtian Virtues: Ameſius ſaith, No. The Caſe is not very hard, I think, to be reſolved, if you will but uſe theſe three Diſtinctions. 1. Between the Acts of the meer Rational faculties, Underſtanding and Will, called, Elicite p. 349Acts; and the Acts of the Inferiour faculties of ſoul and body, called, Imperate Acts. 2. Between the Acts that are About the End immediatly, and thoſe that are About the Means. 3. Between the Intenſion of an Act, and the Objective-Extenſion, and Compariſon of Object with Object. And ſo I ſay: 1. The End (that is, God and Salvation) cannot be too fully Known, or too much Loved, with a pure Rational Love of Complacency, nor too much ſought by the Acts of the ſoul as purely Rational: For the End being loved and ſought for it ſelf, and being of Infinite Goodneſs, muſt be loved and ſought without Meaſure or Limitation, it being Impoſſible here to exceed. Prop. 2. The Means, while they are not miſ-apprehended, but taken as Means, and Materially well underſtood, cannot be too clearly diſcerned, nor too Rightly choſen, nor too Reſolutely proſecuted. Prop. 3. It is too poſſible to miſ-apprehend the Means, and to place them inſtead of the End, and ſo to Over-love them. Prop. 4. The Nature of all the Means conſiſteth in a Middle or Mean betwixt two Extreams, materially: both which Extreams are ſin: ſo that it is poſſible to over-do about all the Means, as to the Matter of them, and the Extent of our acts. Though we cannot Love God too p. 350much, yet it is poſſible to Preach, Hear, Pray, Read, Meditate, Confer of Good too much: For one Duty may ſhut out another; and a greater may be neglected by our overdoing in a leſſer: which was the Phariſees ſin in Sabbath-Reſting. 5. If we be never ſo right in the extenſion of our Acts, yet we may go too far in the Intenſion of the Imperate Acts or Paſſions of the ſoul, and that both on the Means and End: Though the pure Acts of Knowing or Willing cannot be too great towards God and Salvation, yet the Paſsions and Acts commonly called Senſitive, may. A man may Think on God not onelyonly too much (as to exclude other neceſſary thoughts) but too Intenſly: and Love and Deſire too Paſsionately: For there is a Degree of Thinking or Meditating, and of Paſsionate Love and Deſire, which the brain cannot bear, but it will cauſe Madneſs, and quite overthrow the uſe of Reaſon, by overſtretching the organs, or by the extreme turbulency of the agitated ſpirits. Yet I never knew the man, nor ever ſhall do I think, that was ever guilty of one of theſe exceſſes, that is, of Loving or Deſiring God ſo Paſsionately as to diſtract him: But I have often known weak-headed people (that be not able to order their thoughts) and many Melancholy People▪ Guilty of the other; that is, of p. 151thinking too much and too ſeriouſly and intenſly on Good and Holy things, whereby they have overthrown their Reaſon and been diſtracted. And here I would give all ſuch weak-headed Melancholy perſons this warning, That whereas in my Book of Reſt, I ſo much preſs a conſtant courſe of Heavenly Meditation, I do intend it onelyonly for ſound heads, and not for the Melancholy that have weak heads, and are unable to bear it. That may be their ſin, which to others is a very great duty: While they think to do that which they cannot do, they will but diſable themſelves for that which they can do. I would therefore adviſe thoſe Melancholy perſons whoſe minds are ſo troubled, and heads weakned, that they are in danger of overthrowing their Underſtandings (which uſually begins in multitudes of ſcruples, and reſtleſneſs of mind, and continual fears, and blaſphemous temptations: where it begins with theſe, diſtraction is at hand, if not prevented) that they forbear Meditation, as being no duty to them, though it be to others; and inſtead of it be the more in thoſe duties which they are fit for: eſpecially Conference with Judicious Chriſtians, and Chearful and Thankful acknowledgement of Gods Mercies. And thus have I ſhewed you, how far we may poſſibly exceed in Gods ſervice: Let me now a little apply it.

p. 352It hath ever been the Devils Policy to begin in perſwading men to Worldlyneſs, Fleſhpleaſing, Security and Preſumption, and utter Neglect of God and their ſouls, or at leaſt preferring their bodies and worldly things: and by this means he deſtroyeth the world. But where this will not take, but God awaketh men effectually, and caſteth out the ſleepy Devil, uſually he fils mens heads with needleſs ſcruples, and next ſetteth them on a Religion not commanded, and would make poor ſouls believe they do Nothing, if they do not more then God hath commanded them. When the Devil hath no other way left to deſtroy Religion and Godlineſs, he will pretend to be Religious and Godly himſelf: and then he is always over-religious and over-godly in his Materials. All overdoing in Gods work is undoing. And who ever you meet with that would Over-do, ſuſpect him to be either a ſubtil deſtroying enemy, or one deluded by the deſtroyer. O what a Tragedy could I here ſhew you of the Devils acting! and what a Myſterie in the Helliſh Art of Deceiving could I open to you! And ſhall I keep the Devils counſel? No. O that God would open the eyes of his poor deſolate Churches at l…ſt to ſee it!

The Lord Jeſus in Wiſdom and tender Mercy, eſtabliſheth a Law of Grace, and Rule p. 353of Life, Pure and Perfect, but ſimple and plain; laying the Condition of mans ſalvation more in the Honeſty of the Believing Heart, then in the ſtrength of Wit, and ſubtilty of a Knowing Head. He comprized the Truths which were of Neceſſity to ſalvation in a Narrow room: So that the Chriſtian Faith was a matter of great plainneſs and ſimplicity. As long as Chriſtians were ſuch, and held to this, the Goſpel rode in Triumph through the world, and an Omnipotency of the Spirit accompanied it, bearing down all before it. Princes and Scepters ſtoopt: ſubtil Philoſophy was non-pluſt; and all uſeful Sciences came down, and acknowledged themſelves Servants, and took their places, and were well contented to attend the pleaſure of Chriſt; As Mr. Herbert ſaith in his Church Militant:

Religion thence fled into Greece, where Arts

Gave her the higheſt place in all mens hearts:

Learning was pos'd: Philoſophy was ſet;

Sophiſters taken in a Fiſhers Net.

Plato and Ariſtotle were at a loſs,

And wheel'd about again to ſpell Chriſts Croſs.

Prayers chas't Syllogiſms into their den,

And Ergo was transform'd into Amen.

The Serpent envying this Happineſs of p. 354the Church, hath no way to undo us, but by drawing us from our Chriſtian ſimplicity. By the occaſion of Hereticks quarrels and errours, the Serpent ſteps in, and will needs be a ſpirit of Zeal in the Church; and he will ſo Over-do againſt Hereticks, that he perſwades them, they muſt enlarge their Creed, and adde this Clauſe againſt one, and that againſt another, and all was but for the perfecting and preſerving of the Chriſtian Faith: And ſo he brings it to be a Matter of ſo much Wit to be a Chriſtian (as Eraſmus complains) that ordinary heads were not able to reach it. He had got them with a Religious zealous Cruelty to their own and others ſouls, to lay all their Salvation, and the Peace of the Church upon ſome unſearchable myſteries about the Trinity, which God either never revealed, or never clearly revealed, or never laid ſo great a ſtreſs upon: Yet he perſwades them, that there was Scripture-p…oof enough for theſe: OnelyOnly the Scripture ſp…e it but in the premiſes, or in darker terms, and they muſt but gather into their Creed the Conſequences, and put it into plainer expreſſions which Hereticks might not ſo eaſily corrupt, pervert or evade. Was not this Reverend Zeal? and was not the Devil ſeemingly now a Chriſtian of the moſt judicious and forward ſort? But what got he at this p. 355one game? 1. He neceſſitated Implicit Faith even in Fundamentals, when he had got points beyond a vulgar reach among Fundamentals. 2. He neceſſitated ſome living Judge for the Determining of Fundamentals quoad nos, though not in ſe (the Soul of Popiſh wickedneſs) that is, what it is in ſenſe that the People muſt take for Fundamentals. 3. He got a ſtanding Verdict againſt the perfection and ſufficiency of Scripture (and conſequently againſt Chriſt, his Spirit, his Apoſtles, and the Chriſtian Faith:) That it will not afford us ſo much as a Creed or Syſteme of Fundamentals, or Points abſolutely Neceſſary to Salvation and Brotherly Communion, in fit or tolerable phraſes; but we muſt mend the language at leaſt. 4. He opened a gap for humane Additions, at which he might afterwards bring in more at his pleaſure. 5. He framed an Engine for an Infallible Diviſion, and to tear in Pieces the Church, Caſting out all as Hereticks that could not ſubſcribe to his Additions, and neceſſitating ſeparation by all diſſenters, to the Worlds End, till the Devils engine be overthrown. 6. And hereby he lays a ground upon the Diviſions of Chriſtians, to bring men into doubt of all Religion, as not knowing which is the right. 7. And he lays the ground of certain heart-burnings, and mutual p. 356Hatred, Contentions, Revilings, and Enmity. Is not here enough got at one Caſt? Doth there need any more to the eſtabliſhing of the Romiſh and Helliſh darkneſs? Did not this one act found the Seat of Rome? Did not the Devil get more in his Gown in a day, then he could get by his Sword in three hundred years? And yet the Holy Ghoſt gave them full warning of this before-hand. 2 Cor. 11.2, 3. For I am Jealous over you with a godly Jealouſy; for I have eſpouſed you to one Husband, that I may preſent you as a chaſt Virgin to Chriſt. But I fear leſt by any means, as the Serpent beguiled Eve through his ſubtilty, ſo your minds ſhould be corrupted from the ſimplitity that is in Chriſt. Rom. 14.1. Him that is weak in the Faith receive ye: but not to Doubtful Diſputations. Pſal. 19. The Law of the Lord is perfect. 2 Tim. 3.16, 17. All Scripture is given by Inſpiration from God, and is profitable for Doctrine, for Reproof, for Correction, for Inſtruction in Righteouſneſs, that the Man of God may be perfect, throughly furniſhed unto all Good Works. Iſa. 8.20. To the Law and to the Teſtimony: if they ſpeak not according to theſe, it is becauſe there is no truth in them. With many the like.

This plot the Serpent hath found ſo ſucceſsful, that he hath followed it on to this p. 357day. He hath made it the great Engine to get Rome on his ſide, and to make them the great Dividers of Chriſts Church: He made the Pope and the Councel of Trent believe, that when they had owned the antient Creed of the Church, they muſt put in as many and more additional Articles of their own, and Anathematize all gainſayers: and theſe Additions muſt be the peculiar Mark of their Church, as Romiſh: and then all that are not of that Church, that is, that own not thoſe ſuper-added Points, are not of the true Church of Chriſt, if they muſt be Judges. Yea among our ſelves hath the Devil uſed ſucceſsfully this plot: What Confeſſion of the pureſt Church hath not ſome more then is in Scripture? The moſt modeſt muſt mend the phraſe, and ſpeak plainer, and ſomewhat of their own in it; not excepting our own moſt reformed Confeſſion.

Yea and where Modeſty reſtrains men from putting all ſuch inventions and explications in their Creed, the Devil perſwades men that they being the Judgements of Godly Reverend Divines (no doubt to be Reverenced, valued and heard) it is almoſt as much as if it were in the Creed, and therefore whoever diſſenteth muſt be noted with a black coal, and you muſt diſgrace him, and avoyd Communion with him as an Heretick. Hence p. 358lately is your Union, Communion and the Churches Peace laid upon certain unſearchable Myſteries about Predeſtination, the order and objects of Gods Decrees, the manner of the Spirits ſecreteſt operations on the ſoul, the Nature of the Wils eſſential Liberty, and its power of ſelf-determining the Divine concourſe, determination or predeſtination of mans and all other Creatures actions, &c. that he is ſcarcely to be accounted a fit member for our fraternal Communion that differs from us herein. Had it not been for this one Plot, the Chriſtian Faith had been kept pure; Religion had been one; the Church had been one; and the hearts of Chriſtians had been more one then they are. Had not the Devil turn'd Orthodox, he had not made ſo many true Chriſtians Hereticks, as Epiphamus and Auſtin have enrolled in the black Liſt: Had not the Enemy of Truth and Peace got into the Chair, and made ſo pathetique an Oration as to inflame the minds of the Lovers of Truth to be over-zealous for it, & to do too much, we might have had Truth and Peace to this day. Yea ſtill, if he ſee any man of Experience and Moderation ſtand up to reduce men to the antient ſimplicity, he preſently ſeems the moſt zealous for Chriſt, and tels the unexperienced Leaders of the flocks, that it is in favour of ſome Hereſy p. 359that ſuch a man ſpeaks; he is plotting a Carnal Syncretiſm, and attempting the reconcilement of Chriſt and Belial; he is tainted with Popery, or Socinianiſm, or Arminianiſm, or Calviniſm, or whatſoever may make him odious with thoſe he ſpeaks to. O what the Devil hath got by Over-doing?

And as this is true in Doctrines, ſo is it in Worſhip, and Diſcipline, and Paſtoral Authority and Government. When the Serpent could not get the World to deſpiſe the poor Fiſhermen that publiſhed the Goſpel, (the Devil being Judged, and the World Convinced by the Power of the Holy Ghoſt, the Agent, Advocate and Vicar of Chriſt on earth) he will then be the forwardeſt to honour and promote them: And if he cannot make Conſtantine a Perſecutor of them, he will perſwade him to raiſe them in worldly glory to the Stars, and make them Lords of Rome, and poſſeſs them with Princely Dignities and Revenues. And he hath got as much by over-honouring them, as ever he did by perſecuting and deſpiſing them. And now in England, when this plot is deſcryed, and we had taken down that ſuper…uous honour, as Antichriſtian, what doth the Devil but ſet in again on the other ſide? and none is ſo Zealous a Reformer as he. He cryes down all as Antichriſtian, which he deſireth p. 360ſhould fall: Their Tythes and Maintenance are Antichriſtian and oppreſſive (O Pious Merciful Devil) down with them! Theſe Church-lands were given by Papiſts to Popiſh uſes, to maintain Biſhops, and Deans, and Chapters: down with them. Theſe Colledge-lands, theſe Cathedrals, nay theſe Church-houſes, or Temples (for ſo Ile call them, whether the Devil will or no) all come from Idolaters, and are abuſed to Idolatry: down with them. Nay think you but he hath taken the boldneſs to cry out, Theſe Prieſts, theſe Miniſters, are all Antichriſtian, Seducers, Needleſs, Enviers of the ſpirit of Propheſy, and of the Gifts of their Brethren, Monopolizers of Preaching: down with them too! So that though he yet have not what he would have, the old Serpent hath done more as a Reformer by over-doing, then he did in many a year as a Deformer or hinderer of Reformation: Yet if he do but ſee that there is a Soveraign Power that can do him a Miſchief, he is ready to tell them. They muſt be Merciful, and not deal Cruelly with ſinners! Nay it belongs not to them to reform, or to Judge who are Hereticks and who not▪ or to reſtrain falſe doctrine, or Church-diſturbers. Chriſt is ſufficient for this himſelf.] How o…t hath the Devil preached thus, to tye the hands of thoſe that might wound him?

p. 361Would you ſee any further how he hath play'd this ſucceſsful game of Over-doing? Why he hath done as much by it in Worſhip and Diſcipline, as almoſt in any thing: When he cannot have Diſcipline neglected, he is an over-zealous ſpirit in the breaſts of the Clergy; and he perſwades them to appoint men Penance, and Pilgrimages, and to put the necks of Princes under their feet. But if this Tyrannie muſt be abated, he cryes down all Diſcipline, and tels them it is all but Tyrannie and humane Inventions; And this confeſſing ſin to Miniſters for Relief of Conſcience; and this open Confeſſing in the Congregation for a due Manifeſtation of Repentance, and ſatisfaction to the Church, that they may hold Communion with them, it is all but Popery and Prieſtly Domineering.

And in matter of Worſhip, worſt of all: When he could not perſwade the world to perſecute Chriſt, and to refuſe him and his Worſhip, the Serpent will be the moſt zealous Worſhipper, and ſaith, as Herod, and with the ſame mind, Come and tell me, that I may worſhip him. He perſwades men to Do and Over-do: He ſets them on laying out their Revenues in ſumptuous Fabricks, in fighting to be Maſters of the Holy Land and Sepulcher of Chriſt, on going Pilgrimages. p. 362Worſhipping Saints, Angels, Shrines, Reliques, Adoring the very bread of the Sacrament as God, exceſſive faſtings, choyce of meats, Numbred Prayers on beads, Repetitions of words, ſo many Ave Maries, Pater Noſters, the name Jeſus ſo oft Repeated in a breath, ſo many Holy-days to Saints, Canonical hours, even at midnight to pray, and that in Latine for greater reverence, Croſſings, holy garments, variety of preſcribed geſtures, kneeling and worſhipping before Images, ſacrificing Chriſt again to his Father in the Maſs; forſwearing Marriage; living retiredly as ſeparate from the world; multitudes of new preſcribed Rules and orders of life; vowing poverty, begging without need; creeping to the Croſs, Holy water, and Holy bread, carrying Palms, kneeling at Altars, bearing Candles, Aſhes; In Baptiſm, Croſſing, Conjuring out the Devil, ſalting, ſpittle, oyl; taking Pardons, Indulgencies and Diſpenſations of the Pope; praying for the Dead, perambulations, ſerving God to Merit Heaven, or to eaſe ſouls in Purgatory; doing Works of ſupererogation, with multitudes the like: All theſe hath the Devil added to Gods Worſhip, ſo zealous a Worſhipper of Chriſt is he, when he takes that way. Read Mr. Herberts Church Militant of Rome, pag. 188, 189, 190. I could trace p. 363this Deceiver yet further, and tell you wherein, when he could not hinder Reformation in Luthers days, he would needs over-do in Reforming! But O how ſad an example of it have we before our eyes in England! Never people on earth more hot upon Reforming! Never any deeper engaged for it. The Devil could not hinder it by fire and ſword; when he ſees that, he will needs turn Reformer as I ſaid before, and he gets the Word, and cryes down Antichriſt, and cryes up Reformation, till he hath done what we ſee! He hath made a Babel of our work, by confounding our languages; For though he will be for Reformation too, yet his name is Legion, he is an Enemy to the one God, one Mediator and Head, one Faith and one Baptiſm, one heart, and lip▪ and one way. Unity is the chief butt that he ſhoots at. Is Baptiſm to be Reformed? Chriſt is ſo moderate a Reformer, that he onelyonly bids, Down with the Symbolical Myſtical Rite of mans vain addition. But the Serpent is a more Zealous Reformer: He ſaith, Out with expreſs Covenanting! Out with Children; They are a corruption of the Ordinance: and to others he ſays, Out with Baptiſm it ſelf. We might follow him thus through other Ordinances. Indeed he ſo Overdoes in his Reforming, that he would not leave us a Goſpel, a Miniſtry, a Magiſtra…y p. 364to be for Chriſt, an Ordinance, no nor a Chriſt: (though yet he would ſeem to own a God, and the light of Nature.) All theſe with him are Antichriſtian.

By this time I hope you ſee that this way of Over-doing hath another Author then many zealous people do imagine: and that it is the Devils common ſucceſsful trade: ſo that his Agents in State-Aſſemblies are taught his Policy, When you have no other way of un-doing, let it be by over-doing. And the ſame way he takes with the ſouls of particular perſons: If he ſee them troubled for ſin, and he cannot keep them from the knowledge of Chriſt and free Grace, he puts the name of [free Grace and Goſpel▪ preaching] upon Antinomian and Libertine errours which ſubvert the very Goſpel and free Grace it ſelf. If he ſee men convinc't of this, and that it is neither common nor Religious Libertiniſm and ſenſuality that will bring men to Heaven, then he will labour to make Papiſts of them, and to ſet them on a task of external formalities, or macerating their bodies with hurtful faſtings, watchings and cold, as if ſelf-murther were the higheſt pitch of Religion, and God had a pleaſure to ſee his people Torment themſelves! I confeſs it is very few that ever I knew to have erred far in Auſtere uſage of their bodies: But ſome I p. 365have; and eſpecially poor Melancholy Chriſtians that are more eaſily drawn to deal rigorouſly with their fleſh then others be. And ſuch Writings as lately have been publiſhed by ſome Engliſh Popiſh Formaliſts, I have known draw men into this ſnare I would have all ſuch remember, 1. That God is a Spirit, and will be worſhipped in Spirit and in Truth: and ſuch Worſhippers doth he ſeek. 2. That God will have mercy and not ſacrifice; and that the Vitals of Religion are in a Conſumption when the heat of Zeal is drawn too much to the out-ſide. And that placing moſt in externals is the great character of Hypocriſie, and is that Phariſaical Religion to which the doctrine and practice of the Lord Jeſus was moſt oppoſite, as any that will read the Goſpel may ſoon ſee. 3. That God hath made our bodies to be his Servants, and Inſtruments of Righteouſneſs, Rom. 6. 13. and helpful and ſerviceable to our ſouls in Well-doing: And therefore it is Diſobedience, it is Injuſtice, it is Cruelty to diſable them, and cauſleſly to vex and torment them, much more to deſtroy them. You may ſee by ſick men, by Melancholy men, by Mad men and Children, how unfit that ſoul is to know, or Love, or ſerve God, that hath not a fit body to work in & by. The Serpent knows this well enough: p. 366If he can but get you by exceſſive faſtings, watchings, labours, ſtudies, or other auſterities, eſpecially ſadneſs and perplexities of mind, to have a ſick body, a crazed brain, or a ſhort life, you will be able to do him but little hurt, and God but little ſervice, beſides the pleaſure that he takes in your own Vexation. Nay he will hope to make a further advantage of your weakneſs, and to keep many a ſoul in the ſnares of ſenſuality, by telling them of your miſeries: and ſaying to them, Doſt thou not ſee in ſuch a man or woman, what it is to be ſo holy and preciſe? They will all run mad at laſt: If once thou grow ſo ſtrict, and deny thy ſelf thy Pleaſures, and take this preciſe courſe, thou wilt but make thy life a miſery, and never have a merry day again. Such examples as yours the Devil will make uſe of, that he may terrifie poor ſouls from Godlineſs, and repreſent the word and ways of Chriſt to them in an odious, and unpleaſing, and diſcouraging ſhape. Doubtleſs that God who himſelf is ſo Merciful to your Body as well as to your Soul, would have you to be ſo too: He that provideth ſo plentifully for its refreſhment, would not have you refuſe his proviſion. He that ſaith the Righteous man is merciful to his beaſt, no doubt would not have him to be unmerciful to his own body. You are commanded to p. 367Love your Neighbour but as your ſelf: And therefore by cruelty and unmerciful dealing with your Own body, you will go about to Juſtifie the like dealing with others. You durſt not deny to feed, to cloath, to comfort and refreſh the poor, leſt Chriſt ſhould ſay, You did it not to me. And how ſhould you dare to deny the ſame to your ſelf? How will you anſwer God for the neglect of all that ſervice which you ſhould have done him, and might, if you had not diſabled your bodies and minds? He requireth that you Delight your ſelf in him: And how can you do that when you habituate both mind and body to a ſad, dejected, mournful garb? The ſervice that God requires, is, To ſerve him with chearfulneſs in the abundance that we poſſeſs, Deut. 28.47. If you think that I here contradict what I ſaid in the former Directions, for pinching the fleſh, and denying its deſires, you are miſtaken: I onelyonly ſhew you the danger of the contrary extreme. Gods way lieth between both. The truth is (if you would be reſolved how far you may pleaſe or diſpleaſe the fleſh), The fleſh being ordained to be our ſervant and Gods ſervant, muſt be uſed as a ſervant: You will give your ſervant food, and raiment, and wholſom lodging, and good uſage, or elſe you are unjuſt, and he will be unfit to do your work: p. 368But ſo far as he would Maſter you, or diſobey you, you will correct him or keep him under. You will feed your horſe, or elſe he will not carry you: But if he grow unruly, you muſt tame him. It is a deluſory formality of Papiſts to tye all the Countries to one time and meaſure of faſting, as Lent, Fridays, &c. when mens ſtates are ſo various that many (though not quite ſick) have more need of a reſtoring diet; and thoſe that need faſting, need it not all at once, nor in one meaſure, but at the time, and in the meaſure, as the taming of their fleſh requireth it. As … Phyſician ſhould proclaim that all his Patients ſhould take Phyſick ſuch 40 days every year, whether their diſeaſe be plethorick or conſuming, from fulneſs or from abſtinence, and whether the diſeaſe take him at that time of the year or another. And remember that you muſt not under pretences of ſaving the body, diſable it to ſerve God. You will not lay any ſuch correction on your Child or Servant as ſhall diſable them from their work, but ſuch as ſhall excite them to it. And underſtand that all your Afflicting your body muſt be but either Preventive, as keeping the fire from the thatch, or Medicinal and Corrective, and not ſtrictly Vindictive: for that belongs to your Judge: Though in a ſubordination to the other ends, the ſmart or p. 369ſuffering for its fault, is one end, and ſo it is truly Penal or Vindictive, as all Chaſtiſement is: And ſo Paul ſaith, Behold what Revenge, &c. 2 Cor. 7.11. But not as meer Judicial Revenge is. Remember therefore, though you muſt ſo far tame your Body as to bring it into ſubjection, that you periſh not by pampering it; yet not ſo far as to bring it to weakneſs, and ſickneſs, and unfitneſs for its duty: Nor yet muſt you dare to conceit that you pleaſe God, or ſatisfie him for your ſin, by ſuch a wronging and hurting your own body. Such Popiſh Religiouſneſs ſhews that men have very low and carnal conceits of God. Was it not a baſe wickedneſs in them that offered their Children in ſacrifice, to think that God would be pleaſed with ſuch cruelty? Yea, were it not to have directed us to Chriſt, he would not have accepted of the blood of buls and goats: It is not ſacrifice that he deſires: He never was bloodthirſty, nor took any pleaſure in the Creatures ſuffering. How can you think then that he will take pleaſure in your conſuming and deſtroying your own bodies? It is as unreaſonable as to imagine that he delights to have men cut their own throats, or hang themſelves; for pining and conſuming ones ſelf is ſelf-murther as well as that. Yet I know no man ſhould draw back from a p. 370painful or hazardous work when God cals him to it, for fear of deſtroying the fleſh: But do not make work or ſuffering for your ſelves. God will lay as much Affliction on you as you need; and be thankful if he will enable you to bear that: but you have no need to adde more. If your ſelves make the ſuffering, how can you with any encouragement beg ſtrength of God to bear it? and if you have not ſtrength, what will you do? Nay how can you pray for deliverance from Gods Afflictings, when you make more of your own? And thus I have ſhewed you the danger of Over-doing, and what a hindrance it is to a ſetled Peace, both of Church (State) and Soul; though perhaps it may not condemn a particular Soul ſo certainly (in moſt parts of it) as doing too little will.

5. The next part of my Direction (firſt expreſt) is, that You avoyd cauſleſs ſcruples, about doctrines, duties, ſins or your own ſtate.

Theſe are alſo Engines of the Enemy to batter the Peace and Comfort of your ſoul; He knows that it is chearful Obedience with a confidence of Chriſts Merits and Mercies that God Accepteth: And therefore if he cannot hinder a poor ſoul from ſetting upon Duty, he will hinder him if he can by theſe ſcruples from a chearful and proſperous progreſs. p. 371Firſt, if he can, he will take in ſcruples about the Truth of his Religion, and ſhewing him the many opinions that are in the world, he will labour to bring the poor Chriſtian to a loſs. Or elſe he will aſſault him by the men of ſome particular Sect, to draw him to that party, and ſo by corrupting his Judgement to break his Peace: or at leaſt to trouble his head, and divert his thoughts from God, by tedious Diſputes. The Papiſts will tell him that they are the onelyonly true Catholick Church (as if they had g…t a Monopoly or Patent for Religion, and had confined Chriſt to themſelves) who are ſuch notorious abuſers of him. And as if all the Churches of Greece, Ethiopia and the reſt of the world were unchurcht by Chriſt to humour Maſter Pope, though they be far more in Number, and many of them ſounder in doctrine then the Romaniſts are; Thoſe of other parties will do the like, each one to draw him to their own way. And the Devil would make him believe that there are as many Religions as there be odde Opinions: when, alas, the Chriſtian Religion is one, and but one, conſiſting, for the doctrinals, in thoſe fundamentals contained in our Creed: and mens leſſer erroneous opinions are but the ſcabs that adhere to their Religion: p. 372OnelyOnly the Church of Rome is a very Leper, whoſe infectious diſeaſe doth compel us to avoyd her company: (As for any ſort of men that deny the Fundamentals, I will not call them by the name of Chriſtians) So alſo in Duties of Worſhip Satan will be caſting in Scruples. If they ſhould hear the Word, he will cauſe them to be ſcrupling the calling of the Miniſter, or ſomething in his doctrine, to diſcourage them. If they ſhould Dedicate their Children to Chriſt in the Baptiſmal Covenant, he will be raiſing ſcruples about the Lawfulneſs of Baptizing Infants: When they ſhould ſolace their ſouls at the Lords Supper, or other Communion of the Church, he will be raiſing ſcruples about the fitneſs of every one that they are to Joyn with, and whether it be lawful to Joyn with ſuch an Ignorant man, or ſuch a wicked man; or whether it be a true Church, or rightly gathered, or governed, or the Miniſter a true Miniſter, and twenty the like. When they ſhould Joyn with the Church in the ſinging of Gods Praiſes, he will move one to ſcruple ſinging Davids Pſalms, another to ſcruple ſinging among the ungodly, another ſinging Pſalms that agree not to every mans condition; another, becauſe our Tranſlation is bad, or our Meeter defective, and we might have better … ſhould ſpend the Lords Day in p. 373Gods Spiritual Worſhip, he cauſeth one to ſcruple whether the Lords Day be of Divine Inſtitution: another he drives into the other extreme, to ſcruple almoſt every thing that is not worſhip; Whether they may provide their meat on that day (when…yet it is a ſolemn day of thankſgiving, and they ſcruple not much more on other thankſgiving days) or whether they may ſo much as move a ſtick out of their way; Others he moves to trouble themſelves with ſcruples, at what hour the day begins and ends, and the like: Whereas if they, 1. Underſtood that worldly reſt is commanded but as a help to ſpiritual Worſhip. 2. And that they muſt imploy as much of that day in Gods work as they do of other days in their Callings, and reſt in the night as at other times, and that God looks to Time for the Works ſake, and not at the Work for the Time ſake; this would caſt out moſt of their ſcruples. The like courſe Satan takes with Chriſtians in Reading, Praying in ſecret, or in their families, Teaching their families, Reproving Sinners, Teaching the Ignorant, Meditation, and all other duties, too long to mention the particular ſcruples which he thruſts into mens heads, much more to Reſolve them, which would require a large Volume alone.

Now I would intreat all ſuch Chriſtians p. 374to conſider how little they Pleaſe God, and how much they Pleaſe Satan, and how much they break their own Peace, and the Peace of the Churches. If you ſend a man on a Journey, would you like him better that would ſtand Queſtioning and ſcrupling every ſtep he goes, whether he ſet the right foot before? or whether he ſhould go in the footpath, or in the road? or him that would chearfully go on, not thinking which foot goeth forward; and rather ſtep a little beſide the path, and in again, then to ſtand ſcrupling when he ſhould be going. If you ſend reapers into your harveſt, which would you like better? Him that would ſtand ſcrupling how many ſtraws he ſhould cut down at once, and at what height, and with fears of cutting them too high or too low, too many at once or too few, ſhould do you but little work? Or Him that would do his work chearfully as well as he can? Would you not be angry at ſuch childiſh unprofitable diligence or curioſity as is a hindrance to your work? And is it not ſo with our Maſter? There was but one of thoſe parties in the right that Paul ſpoke to, Rom. 14, & 15. And yet he not onelyonly perſwades them to bear with one another, and not to Judge one another, but to receive the weak in f…th, and not to doubtful diſputations: but he b…s them, Let every man p. 375be fully perſwaded in his own mind. How? Can he that erreth be fully perſwaded in his errour? Yes: he may go on boldly, and confidently, not troubling himſelf with demurs in his duty, as long as he took▪ the ſafer ſide in his doubt. Not that this ſhould encourage any to venture on ſin, or to neglect a due enquiry after Gods mind. But I ſpeak againſt tormenting ſcruples, which do no work, but hinder from it, and ſtay us from our Duty.

The ſame I ſay againſt ſcruples about your ſins: Satan will make you believe that every thing is a ſin, that he may diſquiet you, if he cannot get you to believe that nothing almoſt is ſin, that he may deſtroy you. You ſhall not put a bit in your mouth but he will move a ſcruple whether it were not too Good, or too much. You ſhall not cloath your ſelf but he will move you to ſcruple the lawfulneſs of it. You ſhall not come into any company but he will afterward vex you about every word you ſpoke, leſt you ſinned▪

The like I may ſay alſo about your condition: but more of that anon.