The Dignity of Gods Children, Chapter 11
CHAP. XI.
Of ſome other branches of the former life of God, in all new borne, viz. of holineſſe and righteouſneſſe both generally, and alſo in ſomeparticulars.
LET vsus now proceede to ſome other points, both of the life of God before mentioned, and alſo conſequently of the further matter of our regeneration, and new birth; that is, of other things, wherein our ſaid new birth and regeneration doth conſiſt; and that according to our former method in this point, viz. of oppoſition of contraries. Here therefore let vsus remember that before ſaid, namely that euen when men are dead in their ſinnes and vtterly voide of the life of God (before handled) then they are aliue vntounto ſinne. Being ſo aliue vntounto ſinne they are likewiſe ſeruants, not only thereunto, but alſo to ſatan himſelfe. For to whomſoeuer we giuegive our ſelues as ſeruants to obey, his ſeruants we are. Rom. 6. 16. Iob. 8. 34. 2. Pet. 2. 19. This ſeruice is the greateſt ſlauery and bondage of all other: far greater then the bondage of the Iſraelites in the houſe of bondage, in the land of Egypt: becauſe that was with ſuch feeling that it wrought great heauineſſe in them, and many praiers and earneſt deſires to be releaſed thereof. But this bondage is ſuch by the meanes of ſpirituall death, that there is no ſenſe at all either of the heauineſſe of ſinne (as hath been before ſhewed) or of the bitterneſſe thereof: yea, though for bitterneſſe no wormewood nor gall be comparable to it, yet they thinke it as ſweet as hony and the hony combe: yea, ſuch delight and pleaſure doe they take therein, that they commit the ſame with greedineſſe. Eph. 4. 19. Therefore being offered liberty with moſt gracious conditions, they will by no meanes accept thereof.
Fearefull therefore in this behalfe is the eſtate and condition of all men by nature: yea, hereby alſo doth that the better appeare which before I handled, concerning the naturall fooliſhneſſe and madneſſe of men. For who but fooles and mad men could beare ſuch burdens as ſinnes are, without ſenſe and feeling? As therefore the very Philoſophers accounted ſuch ſottiſh and ſenſeleſſe perſons for ſeruants by nature: ſo this ſeruile and ſlauiſh condition of all men by nature, is the more fitly handled in this place, next to that before of the fooliſhneſſe and madneſſe of all naturall men, becauſe it is an effect or at leaſt a conſequent thereof. But what is the ſtate of men by Ieſus Chriſt in their regeneration? Truly a moſt ſweet and gratious liberty and freedome. For as Chriſt is made wiſedome and righteouſneſſe, ſo alſo is he made redemption vntounto vsus. 1. Cor. 1. 30. and often doe we read that Chriſt hath redeemed vsus. Tit. 2. 14. Galat. 3. 13. 1. Pet. 1. 19. and often elſewhere. Our Sauiour himſelfe ſaith, that If men did continue in his word, then they ſhould ſhew themſelues to be his diſciples indeed, and they ſhould know the truth, and the truth ſhould make them free. Ioh. 8. 32. and againe, If the ſonne ſhall make you free you ſhall be free indeed, verſ. 36. He meaneth in this place, freedome from the yoke, bondage, and extreme ſlauery of ſinne. When Peter had anſwered our Sauiour that Princes tooke toll or cuſtome of ſtrangers, our Sauiour replieth, then are the children free. Mat. 17. 26. That which our Sauiour ſpeaketh in that caſe, may be much more vnderſtood in this whereof now we ſpeake, becauſe we ſpeake of the children of God.
What Prince of power to deliuer, will ſuffer his ſubiects, eſpecially his children, to be in bondage and captiuity? How then can it be, that God being of all power, ſhould ſuffer his children to be in bondage? eſpecially ſo great a bondage as the bondage of ſinne?
Notwithſtanding being freed from the ſeruitude of ſinne, we are made the ſeruants of righteouſneſſe. Rom. 6. 18. But this ſeruice is perfect freedome. When any child, eſpecially the ſonne of a Prince, hauing been in captiuity to ſome enemies, is freed from the ſaid captiuity, doth he account it any bondage to ſerue his Father and ſoueraigne? No it is his liberty and great honor that he may ſerue him. When men therefore are freed from the bondage of ſinne and Satan, how great is their liberty, how vnſpeakable is their honour, to ſerue their heauenly father, the king of kings? It is not poſſible to ſerue God in holineſſe, and righteouſneſſe, till firſt we be deliuered from our enemies. Luk. 1. 74. 75. As a man loaden with many fetters and irons, cannot in any thing ſerue his Prince, till his ſaid fetters and irons, be knocked off; ſo no man can ſerue God, except firſt he be diſcharged from the bolts and fetters of ſinne, ten thouſand times more heauy then any irons. Therefore Paul ſaith in the place before alledged, that Chriſt gaue himſelfe for vsus, firſt, that he might redeeme vsus from all iniquity; ſecondly, that he might purge vsus; and thirdly, to be a peculiar people vntounto himſelfe, zealous of good workes. Tit 2. 14. We cannot therefore be zealous of good works, except firſt we be redeemed from the guilt of all iniquity, and purged from the blemiſh, and freed from the bondage thereof.
This our freedome likewiſe and liberty is ſignified by that which before was alleged, that he that is borne of God, ſinneth not, neither can ſinne, becauſe the ſeed of God abideth in him. 1. Ioh. 3. 8. that is, ſinne hath not dominion ouer him as before it had: neither can hauehave: becauſe being once freed, he ſhall neuer returne into the bondage thereof: neither doth hee ſinne with delight therein ſo far foorth as hee is regenerated and borne of God. That ſinne wherewith at any time he is ouertaken, is but a ſuddain paſſion of the old man remaining in him: ſuffered by God himſelfe to preuaile in ſome things, as for ſome reaſons before mentioned, ſo alſo for ſome afterward to be ſpoken of. By denying alſo the new borne of God to ſinne, the Apoſtle inſinuateth that ſeruing of God, in holineſſe and righteouſneſſe which was before touched: and ſo the word not to ſinne, is taken by our Sauiour, when he ſaith to the man reſtored to his limbs, Sinne no more, leſt a worſe thing happen vntounto thee. Ioh. 5. 14. He meaneth not onelyonly that he ſhould abſtaine from the euils forbidden, but that alſo he ſhould performe the things required in the law of God. For the law of God ſaying not only Eſchew euill, but alſo Doe good: Pſal. 34. 14. he muſt be a tranſgreſſor of the law, not only that doth commit the euill forbidden, but alſo that neglecteth or omitteth the good commanded. So the diſtinction of ſinnes of commisſion, and of ſinnes of omisſion is as ſound and true, as it is ancient and common.
As God himſelfe is not only free from all euill, but infinit alſo in all goodneſſe: ſo his law is like himſelfe, and doth as well command that which is holy and iuſt, as it forbiddeth all vnholineſſe, and vnrighteouſneſſe. According to this law men ſhall be condemned, and that moſt iuſtly, as well for leauing vndone good duties, as for perpetrating & acting of thoſe things that are euill. It is not ſaid, That eueryevery tree that bringeth forth euill fruit, but which bringeth not forth good fruit ſhal be bewen down (or ſtubbed vp by the roots) and caſt into the fire. Mat. 3. 10. And our Sauiour pronounceth ſentence of condemnation, for not viſiting the ſicke, entertaining the ſtrangers, feeding the hungry, clothing the naked &c. Mat. 25. 41, &c. By condemning notwithſtanding them that hauehave not done good, he teacheth that much more they ſhal be condemned, that do commit that which is euill. Mat. 12. 36. 37. 1. Cor. 6. 9. Reuel. 21. 8. and 22. 15. So then this freedome of Gods children, is not only a releaſe from the moſt grieuous ſeruitude of ſinne, but alſo a participation of holineſſe and righteouſneſſe. Without this holineſſe and righteouſneſſe our life before ſpoken of were no life; neither were our freedome any freedome, at leaſt not worth the hauing. The ſoule of man may be as well without motion in the body, as the life of God without the fruits of righteouſneſſe. That which is ſpoken of faith Iames 2. 20. is true alſo of the life of God. What freedome alſo of any city is without commodities belonging thereunto? But of this anon.
This alſo touching the fruits of righteouſneſſe, is to be vnderſtood in reſpect of the knowledge and wiſedome before handled. For how can a man be accounted a man of knowledge and wiſedome, that ſheweth not the ſame by his workes of knowledge and wiſedome? And indeed we hauehave heard before that our knowledge and wiſedome conſiſteth in the feare of God, and keeping of his commandements. And the Apoſtle Paul deſcribeth that excellent knowledge of Chriſt before ſpoken of, to be not the knowledge of his natures, and perſon onelyonly as they are things in Chriſt himſelfe, but as they are effectuall in other, both to iuſtification, and alſo to ſanctification by the power of his death, and the vertue of his reſurrection; of the one to our releaſe from that bondage of ſinne before handled; and of the other, to the quickning of vsus to newneſſe of life. Philip. 3. 8. 9. 10. Therefore alſo Chriſt in the place before diuers times alledged, is ſaid to be made vntounto vsus not only wiſedome, righteouſneſſe, and redemption, but alſo ſanctification, 1. Cor. 1. 30. Therefore without Chriſt no more ſanctification, then wiſedome, righteouſneſſe, or redemption. In this reſpect, Chriſt is not only ſaid to hauehave giuen himſelfe for vsus, that we might be pure or purged, and holy or ſanctified: theſe things (I ſay) are not ſpoken in the nowne, or in the verbe paſſiue, as if either we or ſome other might purge and ſanctifie vsus, but in the actiue verb, that he might purge vsus, &c. Note.Tit. 2. 14. and that he might ſanctifie his Church, &c. Epo. 5. 26. to teach, that the purging and ſanctifying of vsus is the worke only of Chriſt, as well as the redeeming, ſauing, and iuſtifying of vsus. The ſame is yet further taught by our Sauiour himſelfe; As the branch cannot beare fruit of it ſelfe, except it abide in the vine, no more can ye except ye abide in me: and againe; without me ye can doe nothing, viz. that good is. Iohn 15. 3. 4. 5. and Paul accordingly ſaith, that the fruits of righteouſneſſe are by Ieſus Chriſt. Phil. 1. 11.
All this is to be vnderſtood of Chriſt, not as God only but as God and man, the mediator betwixt God and man, and as in that reſpect he is the head of the Church, and ſo communicateth his vertue to all in regeneration incorporated into him, and in whom he dwelleth by faith, euen as the naturall head of a naturall body, communicateth the vertue thereof to all the members of all the ſaid naturall body. So that alſo is to bee vnderſtood, that of his fulneſſe we doe all receiue grace for grace: or grace vponupon grace, or grace after grace. Iohn. 1. 16.
All hitherto ſpoken of our life, of our knowledge, and wiſedome, of our redemption, freedome, and liberty, and of our ſanctification, and holineſſe, and righteouſneſſe (as the matter of our regeneration, and things wherein the Note.ſame doth conſiſt) muſt be vnderſtood to be by Ieſus Chriſt in a double reſpect: firſt in that he hath purchaſed them for vsus by the ſame price which hee gaue for our ſelues and for our ſaluation. Secondly, by working them in vsus himſelfe, being apprehended by a true and liuely faith: as hath been ſhewed before by the ſimilitude of the vine and the branches, and of the head and the members.
Moreouer touching this holineſſe and righteouſneſſe now in hand, we muſt vnderſtand, that it muſt not only be inward, but alſo outward: not in heart alone, but alſo in our outward man, and in our outward behauiour. For Let your light ſo ſhine before men (ſaith our Sauiour) that they may ſee your good workes, and glorifie your father which is in heauen. Mat. 5. 16. Clenſe your ſelues (ſaith the Apoſtle) from all filthineſſe of the fleſh and of the ſpirit, that ye may grow vp to full holineſſe. 2. Cor. 7. 1. he ſpeaketh not only of filthineſſe of the fleſh, but alſo of the ſpirit: and therefore the holineſſe there commended, and oppoſed to the former filthineſſe, muſt be anſwerable thereuno viz. of the fleſh, that is, of the body, as well as of the ſpirit and heart. Peter exhorteth them to whom he did write, not only as ſtrangers and pilgrims to abſtaine from fleſhly luſts becauſe they fight againſt their ſoules, but alſo to hauehave their conuerſation (namely their outward conuerſation) honeſt among the Gentiles, that they which did ſpeake euill of them as of euill doers, might by their good works which they ſhould ſee glorifie God in the day of their viſitation. 1. Pet: 2. 11. 12. Iames biddeth not only to purge our hearts, but alſo to clenſe our hands. Iames 4. 8. The Apoſtle to the Hebrewes teacheth, that none can draw neere to God in full aſſurance of faith, but only ſuch as whoſe bodies are as well waſhed with pure water, as their hearts are purged from an euill conſcience. Heb. 10. 22. that is, ſuch as are ſanctified as well in their outward behauiour, as touching their vnderſtanding, iudgement, thoughts, memory, and affections.
This well agreeth with all before ſaid of our faith, of our life, of our knowledge, and wiſedome. The faith which is without workes is dead. Iames 2. 17. and 20. and againe betwixt both, viz. verſ. 18. Shew me thy faith by thy workes. With the heart man beleeueth vntounto righteouſneſſe, and with the mouth man confeſſeth to ſaluation. Rom. 10. 10. by confeſſion of the mouth he meaneth the acknowledgement and profeſſion of Chriſt in all our outward behauiour. To the ſame purpoſe the Apoſtle alſo applieth that of the Pſalmiſt, I beleeued, therfore I ſpake, and ſaith, We alſo beleeued, and therefore ſpeake. Pſal. 116. 10. 2. Corinth. 4. 13.
The life of God before handled, hath been ſhewed not onelyonly to be inward, but alſo to ſhew it ſelfe outwardly. The knowledge alſo and wiſedome of God renewed in the regeneration of the children of God, hath been declared to conſiſt in the feare of God, and keeping of Gods commandements, which concerne as well the good cariage of all the parts and members of our bodie, as the diſpoſition of our mindes and hearts.
This holineſſe therefore and righteouſneſſe muſt be ſhewed by the gouernment of eueryevery member, of the eie, of the eare, of the mouth, of the hands, of the feet, and of the whole body according to the rules preſcribed in the word for direction of eueryevery ſuch member. I forbeare the particular confirmation of theſe things by ſhewing the particular ſcriptures for direction of eueryevery particular member, becauſe the labor were too great for me the writer, and for any reader. For indeed it would require a whole volume by it ſelfe. Yea and Otho Caſmannus (in the beginning of this treatiſe mentioned) hath learnedly and religiouſly performed this. For his book intituled Hominis Spiritualis anatomia, &c. The anatomie of a ſpirituall man, is altogether of this argument. Whereunto the learned deſirous to ſee the former point more particularly and largely handled, may repaire.
That this holineſſe and righteouſneſſe whereof now wee ſpeake (both inward and outward) is not alike in all that are regenerated, yea, that are of the ſame age in regeneration, I ſhall not need here to ſpeake; ſith that which hath been ſaid before in that behalfe of the life of God, doth alſo belong to this holineſſe and righteouſneſſe, which are but effects or fruits of our ſaid life.
Now let vsus further vnderſtand, that as all other vertues are comprehended, vnderunder the former life, liberty, wiſedome, holineſſe, and righteouſneſſe, ſo ſpecially that ſobriety that is ſo commended in the ſcripture is a principall branch, as of all the former generally, ſo particularly of that wiſedome. The rather becauſe the word tranſlated ſoberly, Tit. 2. 12. ſignifieth wiſely: and the like word tranſlated, Be ſober, 1. Pet. 4. 7. ſignifieth to be wiſe: as alſo the word tranſlated modeſty, or ſobriety, Note.1. Tim. 2. 9. and 15. ſignifieth wiſedome; and the ſame word tranſlated ſoberneſſe or ſobriety, is oppoſed to the word that ſignifieth being mad: Acts 26. 25. and 2. Cor. 5. 13.
By all theſe places (wherein the holy ghoſt ſpeaking of ſobriety vſeth a word that ſignifieth alſo wiſedome) we are taught that ſobriety is a ſpeciall point of true wiſedome.
This ſobriety notwithſtanding that now we ſpeake of, is not only the moderation of our ſelues for drinke (which is appoſed to that foule ſinne of drunkenneſſe, in theſe daies too too common) neither that only which is in apparrell (contrary to the diſguiſed attiring of men and women, whereby the people of one country conforme themſelues to other countries, directly againſt Gods word, Zeph. 1. 8. yea (like monſters), to other creatures; at leaſt one ſex to another, the women eſpecially wearing mens apparell, and men ſuffering their haire to grow like to women; both directly alſo againſt the word, that Deut. 22. 5. and this (as contrary to nature it ſelfe) 1. Cor. 11. 14. and whereby likewiſe the profeſſors of ſincerity conforme themſelues to the world, and to the vanity vſed by the world, which is to be vnderſtood as well forbidden by the Apoſtle in apparell as in other things, Rom. 12. 2.) Neither alſo is this ſobriety (now ſpoken of) only that which is repugnant to other lightneſſe, either in countenance, or in geſture (condemned with the former of apparell: Iſai. 3. 16. and by it ſelfe alone generally in all perſons by oppoſition thereunto of the contrary, ſober and wiſe geſtured: Pro. 17 24. and more ſpecially in women as a tricke of harlots. Pro. 7. 13. This ſobriety (I ſay) doth not conſiſt only in theſe things, but it conſiſteth in moderation of our ſelues, and of all our affections in any ſlate of life, (in proſperity and in aduerſity) that in the one we be not drunken with delights and pleaſures, with wealth and riches, with honors and preferments of this world: and that in the other we be neither ſurfetted with cares and feares: nor ouercome with ſorrowes and griefes: whereby (as drunken men) wee ſhould be vnfit for other dueties belonging vntounto vsus.
He that is ſober in this manner, is a wiſe man indeed. And this ſobriety is the ſpring of all other holineſſe, and righteouſneſſe, or that which comprehendeth them both.
All the other kinds of ſobriety, before rehearſed, are no other but ſuch as may be, and oft times are, euen in meere naturall men. Many naturall men, are as abſtemious from wine and all ſtrong drinke, and as far from all drunkenneſſe that way (I meane in their outward behauiour) as any other men. Many are as ſober in their apparell, and as graue and modeſt in their countenance, geſture, ſpeech, and all other behauiour, as any other: ſo that theſe kinds of ſobriety are not proper and peculiar only to the children of God, but common alſo to other.
But this ſobriety that conſiſteth in moderation of our ſelues and of our affections in eueryevery ſtate of life, in proſperity and in aduerſity, eſpecially in ſuch ſort as the Scripture commendeth the ſame, is only in them that are new borne of the ſpirit of God, and by incorporation into Ieſus Chriſt, are made the ſonnes and daughters of God.
They that are not new borne, in their proſperity, pride is vntounto them as a chaine, and cruelty couereth them as agarment. Pſal. 73. 6. The wicked is ſo proud, &c. that be thinketh there is no God. His waies proſper, &c. therefore he deſieth all his enemies. He ſaith in his heart, he ſhall neuer be moued, &c. His mouth is full of eurſing, and deceit, and fraude: VnderUnder his tongue is miſchiefe and iniquity: he heth in wait in the villages: in the ſecret places hee doth murther the innocent: his eies are bent againſt the poore: He lieth in wait ſecretly, euen as a lion in denne: Hee lieth in wait to ſpotle the poore, when he draweth him into his net. Pſal. 10 56. 7. 8. 9. &c. Yea, he had ſaid before in the ſame Pſalme, verſe 2. The wicked doth perſecnte the poore, &c. he hath made boaſt of his owne hearts deſire, and contemneth the Lord.
No maruell then though ſuch contemne men eſpecially their inferious. And thus indeed wee daylie ſee, how the wicked abuſe all the mercies of God, either by all in temperancy (as if they were abſolute Lords of all that they hauehave, and were not to giuegive any account to any) or by extreme pride and cruelty, carrying themſelues like Lords and Kings ouer other, ſcorning them, contemning them, and oppreſſing them at their pleaſure.
But the children of God on the contrary, knowing that they are but for a time the Lords ftewards of all that they hauehave, vſe this world, and all things they hauehave in this world (honors, riches, authority, friends, &c) as though they had them not: that is, they ſo poſſeſſe them, and ſo diſpoſe them, that they be no hinderances vntounto them, but rather furtherances of them concerning the life to come. Therefore if they be rich in this world, they put not their truſt in vncertaine riches, but in the liuing God: and they be rich in good workes, diſtributing and communicating vntounto other according to need: and ſo laying vp a ſure foundation to themſelues againſt the time to come, towards eternall life 1. Tim. 6. 18. &c. They eat not their bread alone, but the fatherleſſe eat thereofwith them. They ſee not any to periſh for want of clothing: nor the poore to goe without a couering: but doe cauſe their loines to bleſſe them. They lift not vp their hand againſt the fatherleſſe, when they ſee they may helpe them in the gate, &c. Iob 31. 17. &c. They make not their gold their hope: neither ſay they to the wedge of gold, thou art my confidence. verſ. 24. Thus did Iob. Thus did other that hauehave receiued the ſame ſpirit of adoption that Iob had. Is not this excellent wiſedome? ſo to prouide towards eternall life as before we heard? and ſo to make themſelues friends with the riches of iniquity that when they ſhall want, they may be receiued into euer laſting habitations? Luk. 16. 9. Let the world account of this as they will. All they that vſe it, ſhall find it a principall part of wiſedome.
The like may be ſaid of their vſing authority and honours: not to the vexing or oppreſſing of any, but to the good and comfort of all. They open their mouth for the dumbe in the cauſe of the children of deſtruction: they open their mouth and iudge righteouſly: and iudge the afflicted and the poore. Pro. 31. 8. 9. They deliuer the poore that cr…e, and the father leſſe and him that hath none to helpe him. The bleſſing of them that are ready to periſh are vponupon them, and they cauſe the widdowes heart to reioice. They put on iuſtice, and couer themſelues: Their iudgement is as a robe, and a crowne: They are eyes to the blind, and ſeet to the lame: They are fathers to the poore, and when they know not their cauſe, they ſeeke it out diligently. They breake the iawes of vnrighteous men, and plucke the prey out of their teeth. Iob 29. 12 &c.
Thus the children of God goe vpright in their proſperity, they reele not neither ſtagger, either to the right hand or to the left hand (as drunke with their riches and honours) but walke on right in the way, that God hath laid out before them towalke in. But what doe they in aduerſity? The braines (as I may ſo ſpeake) of their mindes are no more diſtempered, neither are the affections of their hearts any more diſordered therewith, then before with proſperity. For they carry not themſelues as men without hope, but cheerfully and comfortably they looke to the cauſe in themſelues: to the hand from heauen that ſendeth the ſame: to the louelove from which it doth proceed: to the end why it is ſent: they remember what a bleſſed end other hauehave had of the like afflictions: and they forget not what comfort themſelues hauehave had in former times in the like: perhaps alſo in greater dangers. According to theſe things they make ſuch vſe of all their afflictions, that they ſhall be able truly to ſay, It is good for vsus that we hauehave been afflicted that we may learne thy ſtatutes. Pſal. 119. 71. So they neither be too much caſt down with that which the righteous Lord laieth vponupon thē: neither do they make too light account thereof. If they loſe all that euer they had, wealth, and honor, and friends in one day, they murmur not againſt God, but humble themſelues and ſay, Naked came we out of our mothers wombes, naked ſhall we returne thither: The Lord hath giuen; The Lord hath taken: Bleſſed be the name of the Lord. Iob 1. 21.
This ſober & cheerful cariage of themſelues in ſuch a ſtate, is the greater point of wiſedom, if we ſhal coſider how the wicked are either hardned like brawne, that they make no reckoning of it, yea, that they ſcarce feele it (as Belſhazaer in the midſt of his cups hearing that he was found too light, and that the Medes and Perſians ſhould come and take from him his kingdome, and his life, was not a whit moued with it, but in a brauery for all that commanded Daniel to be clothed with purple, and to hauehave a chaiue of gold put about his necke, &c. Dan. 5. 29) or elſe they are moued with it only for a time (as Ahab, 1. Kings 21. 27.) returning afterward to their former ſinnes that procured it: or els they fret and rage like mad men (as they are) not only being moſt impatient towards all about them, but alſo blaſpheming the God of heauen himſelfe. But I will not ſtand vponupon theſe things; being eſpecially more particularly handled by M. Rogers in his ſixt treatiſe, viz. of the priuiledges of Chriſtians: and hauing my ſelfe ſome occaſion to ſpeake of them afterward in this treatiſe. In the meane time we ſee the wicked in eueryevery condition of life to reele and ſtagger like drunken men: in either of both conditions falling moſt dangerouſly: and (as Salomon ſpeaketh of drunkards, Pro. 23. 29.) eueryevery where meeting with woe, with ſorrow, with ſtrife, &c. with wounds, without cauſe.
The like may be ſaid of the children of God touching the moderation and ſobriety of all their affections, anger, ioy, greefe, louelove, feare, &c. in other matters: as alſo of the diſtemper of the affections of the wicked.
As the children of God are ſober (according to that before ſpoken) ſo likewiſe they are alwaies in ſuch ſort watchfull, that although the diuell their aduerſary compaſſe the earth to and fro, and walke about neuer ſo often. Iob 1. 7. and neuer ſo diligently, like a roaring Lion ſeeking whom he may deuoare, 1. Pet. 5. 8. yet he doth not take them ſo napping, that he doth ſo preuaile againſt them, as he doth againſt other: neither doth any euill ſo ouertake them, but that before hand they be in ſome meaſure prepared for it.
This watchfulneſſe is an effect of the ſaid ſobriety, as ſleepineſſe, drouſineſſe, and ſecurity is an effect of the contrary. For as it is in that ſobriety which conſiſteth in abſtaining from wine and ſtrong drinke, and in the contrary thereof, namely being drunken with wine wherein is exceſſe. Epheſ. 5. 18. viz. that the more ſober and abſtemious any man is, the more vigilant and watchfull alſo he is; yea, the apter for vigilancy and watchfulneſſe: and on the contrary, the more any man is ouercome with wine, or other ſtrong drinke, the more apt he is to ſleepe; yea, the more heauy and drowſie: ſo the more ſober any man is touching the former moderation of himſelfe in eueryevery ſtate and condition of life, the more vigilant and watchfull he will be to take heed of all ſpirituall danger: and on the contrary, the more liberty men doe giuegive to their affections, and the more they are drunken and ouercome either with riches, honours and pleaſures, on the one ſide; or with cares, feares, and ſorrowes on the other ſide, the more ſleepy alſo they are in their minds, and the ſooner ouertaken with danger. This watchfulneſſe is according to the former ſobriety, viz chiefly of the inward man. As the former ſobriety is of the affections, ſo this watchfulneſſe is of the mind; namely, when that is alway forecaſting of dangers, and ſeriouſly ſtudying and meditating how to ſhun and auoid the ſame. In which reſpect it is ſaid, that the wiſe mans eyes are in his head: but the foole walketh in darkneſſe. Eccleſ. 2. 14. that is, a wiſe man is neuer ſecure, but alwaies carefull and looking about him, for the preuenting and auoiding of dangers: but a foole is alwaies in danger and continually ouertaken with ſome euill or other, as one that walketh in darkneſſe falleth into this hole or that: or at leaſt ſtumblethat at this and that. That like is in another place, A prudent man ſeeth the plague, and hideth himſelfe, but the fooliſh goe on ſtill and are puniſhed. Pro. 22. 3. and 27. 12. In theſe places it is to be obſerued, that this watching (whereof now I ſpeake) is commended as a ſpeciall point of wiſedome: and that therefore as it concurreth with the ſobriety of the inward man before ſpoken of, ſo alſo it is not vnfitly here handled with that before ſaid of wiſedome. Doth not this therefore much alſo increaſe the foreſaid dignity of Gods children? verily it doth: this being conſidered that wicked and naturall men doe daily fall into infinit dangers, as euen now was ſhewed, by want of this watchfulneſſe.