Sacred Therapy, Book 1 · Chapter 9
CHAP. IX.
Of the more speciall application of divine covenants, for removing the impediments of regeneration.
VVE have spoken of the prudent application of divine covenants in generall, it followeth that we speak of the curing of the sicknesses of the conscience concerning regeneration more specially. Some of these sicknesses, do tend to hinder regeneration, that it be not wrought at all, whereof we shall speak God willing in the rest of this first book. Other sicknesses, do tend to obscure the work of regeneration begun, and to foster questions in the regenerat man and make him doubt whether he be regenerat or not? or whether he be in the state of grace or not? and of these we shall speak somewhat in the second book. And last of all, some cases and sicknesses of the conscience, do tend toward the deceiving of the regenerat man about his present condition, wherein he is, without calling his state in question at the first, and of these we shall speak in the third book.
2. As for the first sort, these cases which impede and altogether marr regeneration, cannot easily be numbered, because of the multitude of deceits, whereby the unregenerat are deluded; but it shall suffice for our purpose, to name some of them only for examples cause; in handling whereof the way of curing other like cases may be observed.
In handling of these cases, it is not to be expected we should follow any exact method, or accurat distinction of one case from another; partly, because many faults may be variously interwoven one with another; partly, because in all these cases, the same faults are found after divers wayes to put forth their poyson. We therefore, that we may follow the easiest course, shal divide all unregenerat men, impeding their own regeneration, in three ranks. The first rank shall be of those who eshew so far as they can all examination of their own conscience, least it should pronounce sentence of their state and disquiet them. The second rank shall be of those who do judge themselves indeed according to the law of God, but after examination do despair of any remedy. The third rank shall be of those, who make a slight examination of themselves, and upon some slight pretence give our sentence of absolution of themselves which God will not allow.
3. As to the first rank, to wit, of those that eshew all examination of their own conscience, we shall name only seven sicknesses, or impediments hindering their self-examination and passing sentence on themselves. The first is gross ignorance of their naturall sin and misery, and of deliverance to be had through Christ, and of the duty required of them that are delivered by Christ. The second is a false religion, or damnable errour in judgment about the maters of salvation, and Gods worship: In which errour, so long as a sinner doth lye, he cannot be humbled for the damnable course he is in, or put question about his way. The third is dissembled unbelief and atheism, covered over with gross hypocrisie, which under hand doth reject the rule of examination. The fourth is the brutish stupidity of the cauterized conscience. The fifth is a vain pretense of fear to examine themselves, least it drive them to desperation. The sixth is a lazy delaying of examination from day to day. The seventh is immoderat care for things of this life.
4. Concerning all these impediments hindering self-examination, these three things are observable in general, 1. albeit all or some of these evils may fall upon the reprobat, yet are they not their proper maladies; for, some of the elect before their regeneration, may lye for a time under one or moe of these evils. Wherefore the Pastor, hoping the best of all, because he knoweth not the marks of reprobation, must deal with all his hearers to guard them against all these evils; that the elect, whom God will bless with the faith and obedience of his commands, may be saved.
Secondly, we must distinguish between a voluntary examination of the conscience, whereunto the godly do in their best condition set themselves daily, and a forced examination and wakning up of the conscience whether the sinner will or not. This sort of examination, may come either by preaching of the Word, an example whereof we have in …elix the Governour, who at the hearing Pauls discourse of vertues and vices, fell a trembling, Act. 24. 25. Or this wakening of the conscience may come by affliction, whereof we have an example of Ioseph's brethren, whose consciences did lye sleeping securely under the guilt of distressing their brother Ioseph, but by affliction at length were wakened, Gen. 42. 21. The Pastors part here is, not only to exhort men to a voluntair examination of themselves, but also by the sword of the spirit, must labour to open the apostums of proud sinners, discovering unto them, as occasion serveth, their wickedness, and denouncing the wrath of God against them, if possibly the Lord shall give them repentance, as he did to the hearers of Peter, Act. 2. 37.
Thirdly, let not a Preacher be too sollicit and anxious about the success of his labours, when he hath to do with obstinat sinners, whose consciences cannot be wakened, neither by challenges nor threatnings, nor exhortations: But after he hath used means publickly and privately, let him commit the mater unto God, who will have mercy on whom he will have mercy, and whom he will he hardeneth. It may suffice him, that all Christs sheep will at length hear his voice. Only let not the Pastor despair utterly of any man, but even toward those that are excommunicat, let him follow such a course as may reduce them unto repentance▪ as the Apostle giveth direction, 2 Thess. 3, 14, 15.
For removing of the first impediment of self-examination.
BUt that we may speak more particularly of the cure of these seven evil diseases, for removing of the first impediment, to wit, gross ignorance; it is not needfull to say much of catechetick instruction: seing in all Churches, it is presupposed there is some form of a Catechise, wherein the rudiments of saving knowledge are set down, by way of question and answer, for the use of children, and of the ruder sort come to years. Only, we offer to those that intend the holy ministery, this overture, for disposing and preparing people, for a more easie up-taking of some formed Catechise: Because most part of formed Catechises, are somewhat larger then they can be read at one time, or being read can be explicat any other way then by parcels, so many questions and answers at one time, and so many at another time, which how hardly it can be all explicat to the whole congregation, in a long time, experience may bear witness; therefore it may serve to good purpose, if so many of the ruder and ignorant sort, as may well be gathered together into one place at one time, the Pastor should profess before them all, that he purposeth to hold forth unto them a short sum of saving doctrine in six or seven heads of doctrine, so that in the space of an hour or thereby, before they dissolve their meeting, they may, if they be attentive and willing to learn, have some measure of found light and understanding of the grounds of true religion.
After which preface used, let him so shortly or plainly as he is able, speak something, first, of the creation of the world by God the Father, God the Son, and God the holy Ghost, the only one true God in three persons; and something also of the creation of Adam and Eve our first parents, according to Gods Image, in wisdom, holiness and happiness; and something of the covenant of works made between God and them, including their posterity, the summe of which covenant is this, Do this and live, but if thou sin, thou shalt die.
Secondly, let him speak somewhat of the breach of the covenant of works by our first parents, in whose loynes we are all made guilty of death according to the tenor of that covenant.
Thirdly, let him speak of the remedy provided in the counsell of God, before time, but revealed timously after the fall of our first parents, to wit, the covenant of Redemption, between God and God the Son designed Mediatour, Christ Jesus our Lord, the sum whereof is, Gen. 3. 15. the seed of the woman shall tread down the head of the serpent, &c. That is to say, it is agreed in the counsell of God, that the second person shall be born of a woman, and suffer for the sins of the elect, and destroy sin and death, the works of the devil.
Fourthly, let him speak of the covenant of grace and reconciliation between God and believers in Christ, the summe whereof is this, whosoever do acknowledge their sin and flye to Jesus Christ for relief from sin and wrath, shall not perish, but have eternall life.
Fifthly, let him speak of the two seals of this covenant, to wit, Baptisme and the Lords Supper, whereby the covenant, with the benefits held out therein to all believers, is sealed.
Sixthly, let him speak of the necessity of amendment of life and bringing forth of good works for glorifying God, and probation of the sincerity of their …aith.
Last of all, let him speak of the day of Judgment when Christ shall come in the clouds, and perfect to all his elect and believers in him, all his promises of righteousness and eternal life, and cast all the wicked and unreconciled into the fire of hell. The same course may be taken with ruder ignorants in private, whose conscience is wakened with terrour. After that about the space of an hour the Pastor hath spoken to all these heads shortly, and repeated again, and inculcat at some other few meetings, till the people have somewhat understood the business, then he may draw forth these seven heads in some few questions, taking answer of the people in their own words as they have conceived the purpose.
These grounds being laid, the Pastor shall find by Gods blessing some desire and appetite raised in the people after more knowledge of these grounds, and hope put in them to overtake a formed Catechise, and to have it by heart as may be: To which end, the people must be encouraged by promises on the one hand, and stirred up by threatenings on the other hand, such as are, Ioh. 17. 3. and, 2 Thess. 1. 7, 8. and other like places.
Now when the people or any ignorant before, is begun to understand these seven grounds, they must be pressed to make use thereof; and that, 1. they should acknowledge their sins and deserved judgment, according to the covenant of works, which curseth every sinner for every sin. 2. That they should flye for refuge to Christ according to the covenant of grace. And, 3. that every one who is fled to Christ for grace and mercy, must take on his yoke and endeavour new obedience of his holy commands, by his grace and furniture.
For removing of the second impediment.
THe second impediment of self-examination, which is an unrenewed mans infection with some deadly errour in religion, and this is not easily removed: for, the conscience that is deceived by errour, absolveth the sinner from the crime, whereof the errour maketh him guilty, how grievous soever it be, and therefore so long as he lyeth in the errour, he securely contemneth all accu…ations and threatenings for his errour and erroneous practice, till he be convinced of his errour. And usually four causes do concur to obdure him in his errour. The first is the cunningness and malice of the devil, who when he cannot altogether obscure and suppress all the articles of saving doctrine, nor banish the Scripture out of the world, he useth by his emissaries (of old destinat to this damnation) to spread doctrines of devils in the visible Church, whereby so far as he can he may detain men in their sins.
The second cause is, the wisdom of the flesh, which is enimity to God, and therefore very bent to defend every lust whereunto men are inclined, and to sight against the truth of God contrair to their lusts.
The third cause is, the multitude of these who consent with the perverted conscience, and avouch the same errour.
The fourth is, the righteous judgment of God, who upon such as receive not the truth in love, sendeth powerfull delusions, and efficacy of errour, that they may beleeve a lye, and so be damned, who have not received the truth in love, but have pleasure in unrighteousnesse.
2. But because the Pastor cannot know any mans reprobation in particular, and therefore must take the best course he can for every mans salvation, who is under his charge, if the erroneous person cannot be content to fall upon Christian conference, in private with the Pastor, it seemeth not expedient to fall flat at the first upon the errour wherewith he is infected, but to hold upon agreed unto principles, and from these grounds, lay open the merit of these sins, whereof the erroneous party will grant himself no lesse guilty, then other men will be …ound to be, and labour to convince him that for these common sins, no ransom can satisfie Gods justice save the perfect obedience which Christ gave to the Father, even to the death of the crosse, in name of all that flee unto him for the benefit of Redemption. If the erroneous party can condescend to cast himself wholly on Christs mercy, offered in the Gospel for pardon of acknowledged sin, then at another time the conference may be further followed, and the danger of the errour may be laid out before the erroneous, and he no more urged for the time, but that he would consider what hath been told him, and that he would by prayer for Christs cause, beg light from God in the point questioned; And so go on with him in all meeknesse and evidence of love to his soul, as the Lord openeth a door for using of all means that may reclaim the party erroneous.
3. But if the errour be likely to infect the flock, let the Pastor openly refute the errour or heresie, and that not only by hinting at some arguments against it, but of set purpose once at least, solidly shewing how contrair it is to the word of God, and what are the fearfull consequences thereof, that it may become in the sight of the judicious, no lesse vile and odious then gross transgressions against the second table of the law; which sort of sins is more hated of naturall reasonable men, then sins against the first table: for, natur…s light is sharper sighted in the mutual duties of man to man, then in the maters of God and Religion, wherein a man hath no light at all in speciall, save that which is by revelation of Scripture. The true intent and meaning whereof, if a man be ignorant of it, or shall mistake it, the conscience runneth headlong (without the least secret check) after the errour and darkness which men naturally love more then truth and light.
For removing the third impediment.
THe third impediment of self-examination, to wit, infidelity, dissembled and covered with grosse hypocrisie, whereof the man himself is conscious, and studieth to hide, and delighteth himself in his cheating of others, of all evils is most hardly cured: Of this sort of hypocrits are they, who think they can give a reason of all their wayes to any man. And because they respect the laws of the kingdom, wherein they live, more then the Scripture, therefore they cover over all their avarice and cruelty with practice of law, that beholders, think what they please, can say nothing against their following of the civil law: for, such men fear not God, and are not afraid for his judgment. And albeit they largely commend the piety of holy men, before some auditors to whom they conceive their speach will be plausible, yet under hand, and among such as themselves are, they do but laugh and scorn all such piety, as puts men in hazard of any worldly inconvenience: for, in those mens eyes the simplicity of the godly is fool…shnesse, and their faith in God, in their estimation, is madnesse, especially if for defence of the truth of Religion they suffer persecution. These hypocrits the Psalmist calleth unwise and foolish, Psal. 14. 1. The fool hath said in his heart, there is no God; and, vers. 6. You have shamed the counsell of the poor, because the Lord is his refuge. Such men as these, albeit they faign themselves to be holy, yet in heart they are haters of all true saints, in whom the sparks of grace and solid Religion doth appear: for, so saith the Lord of them, Psal. 14. 4. They eat up my people as they eat bread, and call not upon the Lord. They have a form of godlinesse, but in their deeds they deny the power of it; for, they beleeve never a word of what is preached of things spirituall, revealed in the word of God: No wonder therefore that they will not examine themselves, nor receive any accusation from their own consciences for any sin of this sort, which concerneth godlinesse.
2. The causes of such mens hardening of their heart, may be four; the first is, the measure of worldly wisdom granted to them and others like themselves, above common people, with the conceit whereof they are so puffed up, that they care for nothing save this present world, they acknowledge no other holinesse, but civil observance of humane laws, as if Scripture and all Religious exercises were to be referred to this only end, that men, living according to the laws and customes received, into the Societies they live into, should study to make the best they can of this present world. And this worldly and carnall wisdom, is called, Psal. 1. the counsell of the ungodly, because all ungodly persons do think it shall be more safe to walk in the wayes of their wisdom, then to be hemmed in by the laws of God.
The second cause of their obduration, is carnall confidence in their worldly prosperity, which they hope alwayes to enjoy, and that by the principles of their own wisdom, Psal. 10. 6. he hath said in his heart, I shall never be moved, I shall never be in adversity.
The third cause, is the stumbling block of the cross and affliction, wherewith they perceive the godly usually to be exercised. Upon which offence they stumble the more readily because they judge, that the greatest part of the affliction of the godly proceeds from their own imprudency, and do ascribe their own prosperity to their own wisdom, wherein they are so lifted up in their own estimation, that they despise all men in comparison of themselves, Psal. 10. 5. As for his enemies, he puffeth at them.
The fourth cause is, the not observing, the slighting and despising of Gods Judgments, concerning which they do not give credit unto God when he speaketh, and therefore do not make use of the operation of his hands, Psal. 10. 5. Thy judgments are far above out of his sight.
3. Albeit there be very small hope of the conversion of any such, because they cannot abide free dealing from any man in private, for to give them any admonition, is to them a reproach, and they cannot endure it, and nothing can cut them at the heart more then that any man should suspect them of hypocrisie and atheism; yet because no Pastor may despair of any man or judge him a reprobat, so long as the long-suffering patience of God inviteth him to repentance, therefore the Pastor must deal with such men in the general in his sermons, that from the Scripture he may convince them of their ignorance of Gods wayes and of their atheism.
To which end and purpose, first, he must point such men forth in their colours as the Scripture doth describe them, yet so as he hold himself in generall in dealing with all such persons without particular description of any man by particular circumstances, whereby such a man one or moe of the auditors may appear to be picked out and shot at.
Secondly, he must denounce gravely and with compassion the heavy Judgments of God against them.
Thirdly, he must pull the mask of civil honesty off their face, and let them know the righteousness of Christ imputed to humble sinners flying to him, to be the only garment to hide nakedness, if possibly the hearer may conceive hope he may be forgiven his former hypocrisie, and be allured unto Christ.
Fourthly, let him often against such persons make use of the Apostles admonition, 1 Cor. 3. 18, 19. Let no man deceive himself, if any man among you seemeth to be wise in this world, let him become a fool that he may be wise, for the wisdom of this world is foolishness with God: for, it is written, he taketh the wise in their own craftinesse.
Fifthly, let the Pastor observe the occasion, if at any time it shall please God to lay calamity on such a man; and then let him wisely labour with all meekness and tenderness to awaken up his conscience to take notice of the sparks of wrath, least he perish in Gods displeasure, if he do not humble himself before God and draw in to Christ; upon which condition let him make the fairest offers of grace and mercy that the Gospel can yield to him, if possibly the Lord may give him repentance and faith in our Lord Jesus Christ.
For removing the fourth impediment.
THe fourth impediment of self-examination, is the stupidity and senslesness of the conscience, past feeling, as it were, burnt with a hot iron. This disease may be seen in b…otted Epicures, given to their brutish lusts, who are so carried on after their furious beastly affections, that they have no more power over themselves then beasts, and such monsters of men by frequent sinning have extinguished all sense of sin; for, albeit by nature there is some remainder of light in fallen man, whereby the work of the law may be found written in their heart, as far as to make them inexcusable, when they do contrary to it; and albeit there is le…t in the natural man some natural power of the conscience to vex him that rebelleth against it, to restrain him thereafter from doing the like, yet some have so sold themselves to the lust and wantonnesse of their fl…sh, that they will not hear any admonition or check of the conscience which might make any remorse, but do run madly after all sort of uncleannesse, corrupting themselves as brute beasts.
The like disposition may be seen in openly profane persons, who not only in their deeds have denyed the power of godliness, but also renounce the profession of all form of godlinesse, and shamelesly foam forth their ungodlinesse, as an open rotten grave casts forth the stink thereof. Of this sort are these, who when they do blaspheme, will not be reproved. Psal. 12. 4. Our tongues are our own, who is Lord over us? and who as dogs do trample under-foot all holy things and rent them who reprove them, and who insult over the godly in their affliction, saying with Davids enemies, where is their God? and who openly scorn all religion like these desperat scoffers, 2 Pet. 3. 4. saying, where is the promise of his coming. Such as these are practically atheists, and in some sort also in their minds; for, albeit they have some natural principles of a Godhead imprinted on them, yet they smother all knowledge of God and belch out their own shame against God and religion and all the godly.
2. Of mens falling unto such a fearfull abomination, four causes may be rendered. The first is, the mans violence used against his conscience frequently in committing of grievous sins wittingly, and from the slighting of the admonitions of the conscience arising up to the contempt of all accusations which the conscience can lay in against him, and at last boldly rising up against the conscience, as it were, to be avenged of it, for rebukeing him, by committing these same sins most frequently, for which he hath been oftnest reproved by his conscience. The second cause may we reckon the devil, who thinketh it too little to allure men to sin, and harden their heart in it, and spoil them of all sense of their sin, except he also draw them to renounce God and bark against him, and become like the devil himself, so far as he can drive them. The third cause we make the holy justice of God, giving over the man who contemneth the light and checks of his conscience, unto a reprobat sense, that being deprived of common use of reason and judgment, he may run mad in his sin like the devil: for, if God did punish the heathen so for this sort of sinning, Rom. 1. 28. what wonder he punish, seven times more, them, who thus rebell against the light of holy Scripture? yea, these that do not come to this hight are punished, by giving them over to strong delusions, 2 Thess. 2. 11. The last, but sinless, cause, is the deep wisdom of God, who suffering such wretches to fill up such a measure of sin, doth make manifest to all beholders, the power and poyson of in-born sin in man, and draweth forth to light the natural enimity of man against God, the seeds whereof is in all men, and could hardly be believed to be incident to men, except it were by experience seen and found in some men.
For remedy of this evil, it is too little that such a monster should be driven from all Church-society, and given over to Sathan; it is the part of the Magistrate to bind beasts and mad devils, and punish them as it becometh the bearer of the sword to do for avenging of evil-doers. But, if the Magistrate do not his part, yet, let the Pastor do what in him lyeth; for, albeit the Scripture giveth small hope of the recovery of such vile monsters because of the stupidity of their conscience, that cannot be wrought upon by man, yet seing such evils have been found, even in some elect, as Manasseh and some of the Corinthians before their conversion, 1 Cor. 6. 9, 10, 11. and because experience hath often found, that some of this sort going to publick execution by the Magistrate, have been converted and saved by faith in Jesus Christ; a Pastor should not altogether despair of such vile men, but essay what may be done by conference, especially when God sends calamity on them, or the Magistrate executs justice on them for any crime, if possibly such miscreants, being convinced of their perverseness, may repent and flye to Christ, the Redeemer of such as flye unto him.
For removing the fifth impediment.
1. THe fifth impediment of self-examination, is a false fear of no small danger to their souls, if they should ripe up their conscience for by-gones; for, seing, they feel themselves quiet, they think it were unprofitable and dangerous to trouble their own peace. Such persons will tell you, that their faith is surely set on God, and that they never had any doubt or suspicion of Gods love to them, and therefore dare not trouble themselves with self-examination, first, because all Sermons bid them firmly trust in God. Secondly, because they know, if they should trouble themselves with self-examination, they might soon weaken their faith, as they conceive. Thirdly, because they know the subtilty of Sathan, as they say, to whom if a door were op…ned by search of their old wayes, they fear he should over-charge them with accusations, and drive them to desperation, as (say they) it hath befallen sundry, who after wakening their consciences, never rested till they put hand in themselves, not being able to bear the torment of their conscience.
There are other some, who, nill they will they, are drawn before the tribunal of Gods Judgment, and their conscience beginneth to stir against them, which so soon as they do perceive, incontinent they interrupt the process. Such a one was the heathen Governour Felix, Act. 24, 25. who after hearing, for a little, Pauls discourse of righteousness, temperance and judgment to come, did tremble, and therefore desired Paul to forbear for the time. Of this sort also are they who do with-draw themselves from Church-meetings, and hearing of publick Sermons, lest they should be troubled with the serious speeches of a faithfull Pastor. Some are also of this sort, who take the course that King Saul did take, and call for a minstrel, or for merry company to suppress the voice of their barking conscience, or do by some such way divert their conscience from entering in judgment with them.
2. The causes of this evil in the un-regenerat man, may be found these four, (besides others more particular) First, ignorance of the duty of self-examination prescribed of God, Ps. 4. 4. or a voluntar mis-kenning that such a duty is required of all. The second cause is a fixed purpose to go on securely in their old wayes. The third cause is, the sense of the sweetness they imagine they do find, and have found of a long time in the carnal rest and sleep of their conscience. The fourth cause is a perswasion, that they could not rid themselves out of the grips of their conscience, nor endure the blind blowes, which conscience, set down on the tribunal, should inflict on them; which sorrow and vexation they conceive they cannot otherwayes eshew, but by throwing down their conscience from the bench that he enter in no processe against them.
3. When the Pastor hath to do with such a man, his first care must be, that this blind fear may be drawn forth to the light, by shewing him, that this his flying from the light and hiding himself in darkness, is to no purpose, and that there is no place for him to flye unto and hide himself from God. Secondly, let him presse the decree of God, that all men must once die, and then come to judgment: wherein he cannot misse perpetual condemnation and endless torment from an angry Judge; except he now judge and condemn himself, and flye to Christ the Mediator while it is to day, while Christ is exercising his Mediatory-office, and is inviting all sinners to repent, and calling all weary and heavy loaden to come unto him. Thirdly, let the Pastor shew to those fearfull persons, that this their tear is groundlesse; for, if they minde to draw in to God, they need not fear to confesse all their sins and flye to his grace, which if they do not, the sleep which they love to lye into is deadly, because God hath said, There is no peace to the wicked, Isa. 48. 21. Fourthly, let him presse the precepts for self-examination and judging our selves, Ps. 4. 4. and trying whether we be in the faith or not, 2 Cor. 13. 5. except they would chuse to be judged of God without mercy. But seing here we speak to Pastors, or to such as aim at the holy Ministry, we need not insist, but with the Apostle, 2 Tim. 2. 17. pray the Lord to give his servants wisdom and prudence in all things.
For removing the sixth impediment.
THe sixth impediment is, a lazy and sluggish putting off of the duty of self-examination from time to time. And many are guilty of this sinfull solly, who will grant, that it is a duty lying on them to set their conscience on work for tryal of their state or condition, but like ill debtors, who, promising to pay as oft as they meet with their creditors, do notwithstanding put off time and delay the work from day to day; Such mens disposition in spiritual things is well resembled in the description of the sluggard, Prov. 6. 10. How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep. So shall thy poverty come as one that travaileth, and thy want as an armed man. And, Prov. 26. 14, 15, 16. As the door turneth upon his hinges, so doth the slothfull man upon his bed. The slothfull hideth his hand in his bosom, it grieveth him to bring it again to his mouth. The sluggard is wiser in his own conceit, then seven men that can render a reason. Such are our lazy d…layers of examination, of whom we speak, they cannot endure to be at pains to search their wayes or commune with their heart: But, so long as God suffereth their conscience to sleep, so long they put off the duty of searching themselves and lye still in security, esteeming it a torture to have their sluggish sleeping any way interrupted by any person.
2. Of this evil disease, five causes may be given; The first is, the abhorring of all pains in spiritual duties, how profitable so ever diligence might prove. The second cause is, the bewitching sense of sweetness they conceive they feel in this their idle carriage. The third is, the deceit of the sluggards heart, still promising to follow his purpose of amendment of life from day to day, and yet, albeit deceived a thousand times, he doth give credit to his own false heart. The fourth is, a false opinion which the sluggard entertains of his own spiritual abilities, as if he were sure he could repent at any time; and that if any sickness or appearance of death should befall him, he would then undoubtedly make his reckening with God and crave pardon, and so be saved, and in such pleasant dreams he counteth himself a much wiser man then many who do put themselves to daily toiling and vexation, by keeping their conscience on the rack-stock, when with less misery they might follow his sluggish way of it. The fifth, but sinlesse, cause, is the Lords lengthening of prosperity to the sluggard, which although it should lead him to repentance, yet he becomes hereby more and more drunken, and …ulleth himself over in a deeper sleep.
3. This sickness is not easily cured, except the Lord take up a rod and rouse the sluggard out of his sleep. But, as for the Pastors part, he shall do well in private if the sluggard confesse his fault, and howsoever, to set an edge on the law in publick, that all such sluggards may apprehend the real danger their soul is into by delaying their repentance, because the indurance of this brittle and frail life is most uncertain; for, the fool knoweth not whether the very next following night after admonition is given to him, his soul shall be taken from him. Secondly, he must know, that the longer he delay, the number of his sins and the hardnesse of his heart, and the wrath of God against him, do daily grow to a higher measure. Let the sluggard then be convinced of his madnesse, if he shall delay for an hour, by acknowledgment of his sin and flying to Christ, to vomit up the deadly poyson of his sweetest sins, and to have the hot burning wrath of God against him extinguished. Thirdly, let the deceits wherewith he beguileth himself be laid open and refuted, and an offer be made unto him, whether he will chuse, that his conscience be tormented for ever in the society of unclean devils, after a short while sleep in sin in this life, rather then while he hath time, while Christ offereth himself Mediator in his Gospel, while he may have the sweet fellowship of the Saints, he will chuse to put his conscience to it, and acknowledge his sins and flye to Christ, that he may have peace with God and so be saved for ever.
For removing the seventh impediment.
THe seventh impediment of self-examination, is the too earnest care for earthly things, and the mans involving himself in the affairs of this life: for, there are many who do not refuse the duty of trying their own spiritual state and condition, who notwithstanding of this conviction of their duty, do spend all their time in the businesses of this world, wherein they are so involved and carried head-long, that they passe perfunctoriously all exercises of religion, and do neither wait for the direction of Gods Word, or of their own conscience, about what they have to do, nor call themselves to account for what is past, done or not done. Of this sort ar… these, of whom Christ doth speak, Luke 14. 18. who being invited to a free supper, answered, some of them, I have bought land, another, I have married a wife, another, I have bought a yoke of oxen, &c. and so sought to be excused, for their not coming to the marriage, all pretending their earthly affairs, as a just reason of their slipping of the invitation given them. Of this sort of men speaketh Christ, Math. 13. 22. He that received seed among the thornes, is he that heareth the Word, and the cares of this world, and the deceitfulness of riches chock the word, and he becometh unfruitfull. This sort of men are complained of, Ier. 8. 6. I hearkened and beard, but they spoke not aright, no man repented him of his wickedness, saying, what have I done? Every one turned to his course, as the horse rusheth into the battel.
2. Of this evil, four causes among others may be given, first, inordinat concupiscence of earthly things, which eateth up all the time and travell, which the love of things spiritual doth call for, and, as it were, spurreth the man to the immoderat pursuing of things temporal. The second cause is, the beguiling of the conscience under the pretense of seeking what is lawfull and necessary for a mans well-being in this life, as if a mans spending of his care and pains, and time in earthly business, in it self lawfull, were sufficient excuse for neglecting things spiritual and heavenly; or, as if it were not required of all men that hear the Word of God pointing out the way of mens salvation, to prefer that one thing necessary before all commodities of this earth; for, what can it avail a man to gain the whole earth, if he lose his own soul? The third cause is, the deceitfulnesse of riches, which every man naturally is inclined to pursue too eagerly, and which many pragmatick busie men do attain: for, God useth to recompence every mans diligence in a lawfull occupation with a sort of external reward of the same kind with his work: This success and rewarding of mens industry and pains, by increasing busie mens riches, earthly-minded men, do interpret to be the speciall blessing of God, and an approbation of their immoderat pursuing after things earthly, wherein they are much mistaken; for God never ordained any mans civil calling to be a hinderance of the spiritual welfare of his soul, and if any man neglect his soul and pursue worldly riches, if he obtain them, what can be said? but verily he hath his reward, and cannot look after the fruit of pains taking in spiritual matters which he neglected. The fourth cause is, a light estimation of the Word of God, and of maters concerning salvation which by reason they fall not under sense and present possession, but are offered to us in promises, and are not bestowed for the present, therefore many are lesse carefull for things promised after this life, and do follow the more eagerly after such things whereof they can take hold in this life.
3. The way to cure this malady, so far as pertaineth to a Pastor, is, that both in publick sermons and privat conferences, he give unto things lawfull and to the following of a mans civil calling the own room and time, and wisely let men know the subordination of all civill affairs unto the welfare of their souls, and so to lay open the perill of mens souls, when they are following too too eagerly their civill vocation, as in the mean time he do not condemn mens diligence in their callings, but that he give directions for such a wise moderation of every mans care about things of this world, that the precious excellency of the soul, and the infinit worth of eternal life be first and above all earthly things provided for, and that in the using or conqueshing of riches no prejudice do come to his own salvation, which is not possible a man shall do, if he do not daily examine his own conscience carefully, and keep it in a tender disposition, resorting to Christ upon all occasions for pardon of daily sin and keeping him, that if riches increase, he may not set his heart thereon, but may be forth-coming to the duties of charity towards others as his power shall be, and opportunities shall be offered.