The Righteous Mans way.
WHEREIN ARE GIVEN CERTAINE DIRECTIONS
how men may profitably meditate upon the Commandements
of God: That so through such Manner of Meditati
on,
the Lords Commandements may finde
place in Mens hearts, to serve in
them as Guides, unto all
their Actions and
Thoughts.
WHen God had created this glorious frame of
heaven and earth, and had made the wonderfull
and beauteous creatures therein, then we
reade, Gen. 2. 16. that unto man God gaue
a commandement, saying: thou shalt eate freely
of every tree of the garden; but of the tree of
knowledge of good and evill thou shalt not eate of it: for in the day
that thou eatest thereof, thou shalt die the death, which first commandement
of the Lord, seemes to me as the signe of his
Lordship over Men: the Lord shewing herein his Lordship,
in that he gaue a Lawe unto Man, exacting also from him,
even upon paine of punishment, subiection unto him herein.
which signe of the Lordship of God remaineth in the
Church even unto this day; for unto this day wee Christians
though wee be under the liberty of the Gospell, yet are
not freed from beeing in subiection to a Lawe of Commandements
and Ordinances. Therefore also ought we to bee
sensible of the Lawe of God, as of a yoke and burden, even
as a mark, signe, or evidence of a Lordship, which God hath
over us. And indeede our Lord, saying, Math. 11. 30. My
yoke is easie and my burden light, shewes, that he hath put a
yoke and burden upon his Disciples, though indeede, it is an
easy yoke and a light burden. Againe, our Lord, saying,
Luk. 6. 46: But why call ye me, Master, master, and doe not the
things that I speake, this shewes, that his Commandements
are so a signe of his mastery over us, as that not to doe his
Commandements is little lesse, then to deny and put off frō us
his Mastery or Lordship. Wherefore also those, who
as at libertie to doe or not doe, doe goe farre in observing
the Cōmandements of God, when yet their heart and soule
hath no sense of the Commandements as of a yoke & burden,
or as a signe and evidence of a Lordship which God
and Christ hath over them, they for all this are not truely
Subjects, but Libertines rather, doing the Commandements
but because they will doe them, not because they
haue in them any sense of the Lordship of God & of Christ
over them. And surely, what thorow mens desire of Conformity
with Christians with whom they liue: and thorow
fear of the punishment of their Christian Princes, if they do
such or such evill things contrary to Christian Religion: &
what thorow a superficiall apprehension of the goodness of
the things cōmanded of God, many goe farre in doing as
God commandeth, and yet without any true subjection to
the Lord, as having sense of his Lordship over them. Yea,
Men may liberally acknowledge with their lipps, yea superficially
in their hearts also, the Lordship which God ought
to haue over themselves, when yet their hearts never had
any the least sence, of the Lordship of God in his Commandements.
We ought rather to put on a resolution of minde,
both to receive the Commandements of God as a yoke or
burden put upon us, or as a signe or evidence of a Lordship
in him over us: and also to doe them, as in testimony of our
subjection to a Lordship in God. The like ought even
Christian States aswell as private persons to doe, not contenting
themselves to give good Lawes to their people, but
to give them as branches of the Lawe received from God,
and as in subjection to a Law of Commandements, in which
God hath and exerciseth even over them also a Lordship &
Dominiō. With this advertisement I thought good to beginne
this Treatise upō the Cōmandements, that so I might
prepare Men, to haue in them a kinde of apprehension &
sense, of the yoke and burden of the Lordship of God upon
them. But because (as aboue) our Lord the Sonne of God
hath said: My yoke is easy and my burden light, therefore having
given this Advertisement next aboue, now I will proceede,
indeavouring to shewe unto men, by what convenient
meanes they may receive upon them this yoke & burden,
not as a pinching yoke, and heavie burthen, but as an Easy yoke,
and a light burthen. And truely as on the one hand our
hearts sence and feeling of the Commandements, as of a
yoke or burden, is right needfull, that so thorow such
sense there may be a hearty acknowledgement of the Lordship
of God over us, so on the other hand it is also
profitable for us to be instructed, how wee
may receive this yoke and burden
upon us, as an easy yoke, and
a burden light to be
borne of us.
Chap. 1.
COmmon experience proves unto every one, that when
any thing is done vnwillingly by any, then not onely
that done is done with heaviness and griefe of heart, but also
the very commandement its selfe seemes unto such, a heavy
loade, too heavie to be borne, yea or to be required
of them. This considered, there cannot be (in my judgement)
any better Meanes, to make men receive the
Commandements of the Lord, as an easy yoke, and light
burden, then by shewing them how they may make themselues
willing to beare upon them such a yoke or burden.
But wee finding it also true in common experience, that vnless
mens Passions and Affections be stirred vp, as either their
Admiration, Feare, Reverence, Loue, or delight, both
towards and in the Commander, and also towards the thing
Commanded, they seldome (if at all) doe any thing commanded
willingly, therefore it must needs be needfull to instruct
men, how their Passions and Affections, may be stirred
vp in them, both towards God commanding, and towards
the thing commanded. Are not the children of Parents,
and the favourites of Princes, drawen on first, to Reverence,
Feare, and loue, before commandements are given unto
them? even so the very Children also of God, must first bee
instructed to admire the Lord, to feare him, and to fall in
Loue of him, before there can be expected from them, a willingness
to receiue upon them the yoke or burden of Gods
commandements. Let therefore the mighty works of God
in his Salvations and judgments, be discreetly opened unto
Gods people by the Lords ministers, that so Gods people
discerning them, they may both be brought on to fall into
an Admiration of him that could doe such things, and also
•
o feare him in whose power it is, so and so fearfully to punish
them which obey not: Let also the glorious Apparitions of
God, his Sonne, and Angels, be opened unto them, that so of
such heavenly and faire Glories, their hearts being wonn of
such Glories, they may be brought on, both to an Awe, and
yet also to a Loue of God: Let also the Vertue, Goodness, &
Gratiousness of God, be opened unto their apprehensions,
that so euen for such things sake also, they may be subdued
to yeild to fall in Loue of God who dwelleth in Glory. Lastly,
let the Righteousness of the commandement it self be opened
unto them, declaring the invaluable good which cometh
to mans society, by the observation of such a commandement,
and the odious wickedness & hurte which cōmeth to
mans society, by doing things forbidden, & this, to make thē
loue the commandement it selfe also for its Righteousness,
hating also the thing forbidden, for its odiousness and hurt.
Let these things I say be more frequently, and intentiuely
done by the Lords ministers, and then there may be good
hope of reaping from Gods people, a very plentious harvest
of good and pious works, done in obedience to the
lawe and commandement of God.
And indeed, besides the bare iniunction of keeping the
Commandements, we find in the Scriptures many motiues
also or inducements set before men, both for the stirring up
their passions and affections, and also to draw them to a willing
obedience. what therefore were motiues, or inducements
unto others, the same (if we with them would attaine
to a willing obedience) must be made vse of by us also;
for, as we cannot expect the effects, where wee are negligent
of the causes, so wee can hardly expect to attaine with the
Saints before us, a diligent, ioyfull, and willing observation
of Gods Lawe, whilst wee are negligent to make
vse of those motiues or inducements by which they were
drawen hereunto. Suffer mee therefore patiently (I pray
you) collect out of the Scriptures to your hands, first som
•
good evidence, how David (and in him other saints) received
the commandements of God (that so by this testimony
you may perceive what your duty also is, and how farre
short herein you come of that Affection which you ought to
haue towards the commandements of God): Secondly,
some speciall motiues or inducements, which may serue
to moue or induce us to obey Gods commandements.
Lastly, some speciall means wherby we may attaine to keepe
them, as the saints before haue kept them.
For the first, we, Psal. 119. 14. reade thus, I haue had as greate
delight in the way of thy testimonies as in all riches. Again Psal.
119. 24. also thy testimonies are my delight and my counsellers.
Againe Psal. 119. 47. and my delight shall be in thy commandements,
which I haue loued. Again, Psal. 119. 54. Thy statutes haue
been my song in the house of my pilgrimage. Againe, vers. 72. The
lawe of thy mouth is better unto mee then thousands of golde and
silver. Againe vers. 111. Thy testimonies haue I taken as an heritage
for ever: for they are the ioy of my heart. Againe vers. 127.
therefore loue I thy commandements aboue gold, yea aboue fine
gold. Lastly, v. 162. I reioyce at thy worde as one that findeth a
great spoyle. Thus you see how this mans Passions or affections,
were stirred up in him; now see in the next place what
came also thereof. Psal. 119. 23. hee saith thus. Princes also
did sit and speak against mee, but thy servant did meditate in thy
statutes. Againe verse 31. I haue cleaved to thy testimonies ô Lord
Againe, verse 46 I will speake also of thy testimonies before Kings
and will not bee ashamed. againe verse, 51. the proude haue had
mee exceedingly in derision: yet haue I not declined from thy lawe.
Again verse 60. I made hast and delaied not to keepe thy commandements.
againe; verse, 79. let such as feare thee turne vnto mee,
and they that knowe thy testimonies. againe, verse, 112. I haue applied
mine heart to fullfill thy statutes alway, even unto the ende.
Againe, verse, 115. Away from mee ye wicked: for I will keepe the
commandements of my God. Lastly, verse, 136. min
•
eies gush out
with rivers of waters because they keepe not thy lawe. When wee
read these things, suffering also our selves to pawse also a li
•
le
upon each of them, considering it advisedly, it may then
well seeme unto us even incredible, that so excellently a disposed
minde towards the commandements of God, should
ever at all be found truly in a man. I for my parte should be
very much deceived, if each man comparing himselfe with
this declaration, will not then from the greatnes of the difference,
acknowledg in himselfe a seeming incredibility hereof.
For so many are the other things, and specially things of
this world, which steale unto them our delight, loue, ioy,
and songe, as that most rarely (if at all) wee shall finde a
man, whose delight, loue, ioy, yea and song, shall bee of
the commandements of the Lord. And indeed it will bee
found in common experience, that it is farr easier to liue in
a good, yea a greate measure, conformable in our actions to
that commanded, then to haue a delight also in the commandements,
to loue them, reioyce of them, and to make
them our songe; for such passions or affections of our soule
are not usually, nor indeed easily moued in us by such things.
Neither need I any greater proofe by which to make this evident
unto men, then if they but enter into an examination
of themselues, each man taking some time when betweene
God and his owne soule, he aske of his owne selfe, saying▪
Wherein truly do I delight? what is my hearts loue fixt upon?
wherof doe I commonly ioy? let but each man take a time wherin
to aske euen himselfe this question, and then let it thereby
be tried, if his heart answer him, that hee euer at all had delight
in Gods commandements: if ever he bare loue to them
or ever had any ioy in or of them. The heart will not, nor
indeede cann dissemble to a mans selfe, therefore let but
men aske themselues, what they doe, and it will readily appeare
unto them what they doe, but if any mans owne heart
can answer him, that it hath delighted, loued, and reioyced
in the commandements of God, happie man be hee: yea hee
is surely a man that excelleth among men; for, euen among
the most religious, who commonly in these things excell others,
there is commonly (of all things in religion) least delight
founde in the commandements, least loue towards
them, least ioy of them. For, the cōmandements discovering
guiltines, and thereby making men ordinarily sigh, and
mourne, are also ordinarily heard with greife when they are
pressed neere to the consciences of men; therefore also of
all things in Religion, the commandements commonly are
least delighted in, loved, ioyed in. Therefore (I say) a rare,
and well neere singular thing it is, for any man to say truly
of the commandements of God, that his delight is in them,
he loues them, they are his hearts ioy, and even his songe is
of them. One man may truly say, that hee delighteth indeed
in the increase of his riches, an other may truly say, that his
loue is fixt upon honour, promotion, and the favour of some
Prince: a third may as truly say, that his hearte exceedingly
joyeth in his prosperity, and in the affluence of desirable
things which it draws unto it: a fourth may truly say, that his
Loues are the occasion and subiect of his songs; but where
is the man whose delight is also in Gods commandements,
whose loue is towards them, they are his hearts joy, yea and
his songe? Surely the passions and affections may be moderately
spent upō every of these things aboue mentioned, but
that those should so ingross unto them all our passions and
affections, as that there is no delight, no loue, no joy left
for Gods commandements, this is cleane contrary to that
disposition of minde which wee see in this holy man. But
indeede because our passions and affections are never moued
in vs, beeing drawen unto the commandements of God,
therefore it is that we come farr short of doing by the commandements
as this man did. He, though Princes sate and
spake against him, yet hee meditated in the statutes of the
Lord: hee claue unto the testimonies of God: hee would
speake of them even before kings: hee would not be ashamed
to speake of them before any: hee declined not frō the
Law of God, no though he was had in great dirision by
the proud: hee made hast and delayed not to keepe the
Commandements of the Lord: he would receiue them who
make conscience of the Lords Cōmandements: he applied
himselfe alway, ever to the end, to fulfill the Commandements
of the Lord: he cried unto the wicked, away from
me, for I will keepe the commandements of my God: yea
his eies gushed out with teares because men kept not the law
of the Lord. Here we see rare and pretious effects of the passions
and affections of a man, overcome and drawen of the
Commandements of God. Consider each of these things
advisedly, and then thinke with your selfe where wee may
finde a man in these dayes which thus doth. But what should
wee seeke after others, let each man discend into his owne
conscience examining his owne selfe in private meditation
saying, doe I this? is this my custome? and if neede be, let men
examine themselues upon each particular, saying, spend I a
•
any time any meditation in the commandements? doe I cleaue unto
them? am not I ashamed to speake of them in company? if I bee
afflicted, haue I then any mind at all of the commandements? when
I see others deride, and scoff at that restreint from wickedness,
which the observation of Gods commandements causeth in the observer,
am not I then ashamed? doe I then hold me to the restraint
as not ashamed of Gods commandements? let I then not loose the
reynes with them for company sake, especially if they be my superiors?
if obedience cross any present benefit, do I not then delay or put
off the keeping of Gods commandements therein, or at leastwise
for that time? Desire I to make up my family with such as I see pronest
to keepe God
•
lawes? haue I forborne the company of the wicked,
or, haue I saide in my harte away from me ye that will be wied
for I am set to keepe the commandements of my God? Haue I
〈◊〉
any time mourned to see, that men are so negligent, as they are
in keeping the cōmandements of the Lord? Doe I these things customablie?
yea which of all these haue I ever at all done? But alas,
common experience shewes, that men for the most parte,
doe the cleane contrary to all this done of this blessed Man.
Surely it is the more pitty, yea the more hurt unto themselves;
for thousand thousands plunge themselves, if not
into Gods eternal wrath, yet frequently into his punishmēts
temporary, by their respecting more to please men even in
their wickedness, then to honour the Lorde with the observation
of his holy Commandements in all Companies. It is
indeede the miserable and fearefull condition of our times
that there is hardly any Ioy or mirth but must be in sinne:
some or other of Gods Cōmandements, must be presumptuously
broken that men may be merry. But it is but the
corruption of the times: for there may be a separation of
Ioy and harty Mirth from sinne, if Men would but take care,
that they make not a sport of sinne. Yet as here is not the
place of a Christians true Liberty, and Rejoycing (for there
is still a Divell in the world) so indeede it is not commonly
to be expected, that wee can here be merry and not sinne.
Now whilst all cōpanies affect mirth & a liberty to be pleasant:
& hardly a man can keep Gods cōmandemēts & yet be
merry with mē, (as men are now for the most part disposed)
this causeth, if not a casting aside wholly the keeping of the
Lords cōmandements, yet surely a restreynt in the Saincts,
such also as is somewhat distastfull to Society. But seeing
there shall be a judgement, there shalbe an eternall burning,
why should wee not bethinke our selves of it before hand,
that we cast not our selves foolishly therein by taking an
unlawfull liberty to our selves in our mirth and sporting.
Therefore if it must needs be so, that a man cannot be heartily
merry but he must sinne, let us then chuse a solemne
sobrietie, before a hurtfull laughter. Though we may not
be Lawgivers to others, yet we our selves may be abstenious:
thongh we intrude not our authority among others
with an insulting or masterfull humour, yet we may keepe
our selves. And truely as I haue many times in my heart,
blessed our Princes for their admirable restreint of wicked
Actions, so I haue many times mourned to see, that none
of their Lawes stretch unto a brideling also of wickedness
in Communication. In Communication men may (well
neere) blasphemously sweare without any danger of Law:
In communication they may laugh at adultery committed:
In communication they may make sport well neere of any
sinne, and yet be without danger of law. But whilst Communication
hath this Liberty, the corrupt nature of Man
hath too great advantage, to spread abroad the poison of all
ungodliness and sinne. Communication is as the seede,
evill actions the fruit; suffer the seede, and you shall never
be without evill actions. Whereas communication being
a publishing of things; even corrupt, prophane, or wicked
communication, may aswell haue penall Lawes for it,
as Actions. Therefore as even communication of Treason
is deservedly punishable, so the breaking of Gods Commandements
even in communication might profitably be
punishable. Thus having given you some good evidence,
how David is manifested to have received the Commandements
of God, I will now proceed to note unto you some
of the speciall motiues or inducements which I finde in holy
scripture, by making a carefull use wherof, you also may
attaine to a willing observation of the Commandements, &
even (well neere) to the like minde towards them, as her
•
wee reade that this holy Prophet of God had.
2. Chap.
THe first Motiue or Inducement which I will note unto
you is, the Injunction it selfe, by which wee Christians also
are Cōmanded or Inioyned, that we also bring forth fruits answerable
to Gods Commandements. For this purpose is that which
Math. 6. 46, we reade in these words: But why call ye me master,
master, and doe not the things that I speake? And which, Ephes.
2. 10. wee reade in these wordes: we are his workmanship
created in Christ Iesus unto good workes, which God hath ordeyned
that we should walke in them. Againe, Ephe. 4, 1, where
we thus reade: I therefore being prisoner in the Lord, pray yee,
that ye would walke worthy of the vocation whereunto ye are called,
with all humbleness of minde, and meekness, with long suffring,
supporting one an other through love. Againe, Ephes. 5. 8: yee
were once darkness, but are now light in the Lord: walke as the
children of light. Againe, Titus, 3, 8: This is a true saying,
and these things I will thou shouldest affirme, That they which
haue beleeved in God, might be carefull to shew forth good workes.
Lastly, Titus, 3, 14: And let ours also learne to shew forth good
works, for necessary uses, that they be not unprofitable. Thus
when the Gentiles had beleeved, they were not then left after
faith, to doe like Liber
••
nes after the motion of their corrupt
flesh, as before their conversion they did, but they
came withall under a yoke, or burden of Commandements.
There was a Change required of them even in the outward
Showe, aswell in Communication as Action, and this to the end
that by the light of Righteousness wherein now they must
walke, not onely the world might more and more be inlightened,
but also the darkness of that Liberty under Gē
tilisme,
might more and more be thrust out from among
〈◊〉
Nations. And indeed Righteousnes is no less truely light
then is the day, and wickedness is no less truely darkness
then is the night, therefore by Righteousness aswell in cō
munication
as action, the world is even inlightened. For
God who himself is light, 1▪ Iohn, 1. 3, sendeth from himself
light into the world, and therefore also even the Communication
and good workes of the children of Light, being
the fruite of the Commandements come from God, are
a light shining there where ever the Gospel prevaileth. This
considered I cannot but mervaile, that the very Obedience
to this injunction concerning Gods Commandements, beginne
among the common people (wel-neere) of all Nations,
to receive a nick name of Puritanisme. But let that
be spoken against which truely and deservedly is to be spoken
against, (even the laying upon men a restreint in things,
wherein God hath given no such Commandement of restreint,
as some for singularities sake would impose) when
yet that which truely is Obedience may receive praise. But
men beginne thorowe the sides of those over-abstenious
ones, to give a wound even unto true obedience its selfe,
accounting all restreint from wickedness (which is customary
in Communication), Puritanisme. If this be suffered
to goe on, looke then for an over spreading againe of wickedness,
little (if any thing at all) less, then under Gentilisme.
But shall we of the reformed Churches, who haue exceeded
other Churches in receiving blessings and manifold
testimonies from God, suffer the darkness of wickedness to
overspread againe, yea and to prevaile also against the true
light, by suffering true obedience, true restreinte, to become
nick-named, or traduced? Let not this be, but rather
let those Congregations where most true restreinte from
things truely evill is founde, be accoumpted as the speciall
Lights of our Nations, & cherished of our Magistrates as for
such. To cōclude, seing our Nations in the Churches reformed,
haue received by the Gospel so blessed a change, as frō
Darkness unto Light, well might we be moved to the keeping
of the Commandements, by the bare Iniunction or
Commandement received from them who minister unto
us the Gospell. For commonly they who receive good by
any, will be willing to doe some things at their bare Commandement
or Injunction. But the Lord hath not left us to
the bare Iniunction onely, but hath mercifully found out
many powerfull Motiues or Inducements besides it, that of
them our passions and affections might so be moved in us,
as that a willing undergoing of the burden of the Commandements
might be begotten in us. Proceede we therefore
now to consider also the other motiues or inducements,
learning withall to make such a manner use of them, as
whereby their working upon us their profitable effects may
be furthered.
3. Chap.
THe next Motive, then, or Inducement, which I will note
unto you, is, The observation of the greate workes of
God in signes and mervailous Acts done of him. To this end Moses,
Deut. 4. 9. saith: Take heed to thy selfe, and keepe thy
soule diligently, that thou forget not the things which thine eyes
have seene, and that they departe not out of thine hearte all the
dayes of thy life: but teach them thy sonnes and thy sonnes sonnes.
Forget not the day that thou stoodest before the Lord thy God in
Horeb, when the Lord sayd unto me, Gather me the people together,
and I will cause them to heare my wordes, that they may learne
〈◊〉
feare me all the daies that they shall live upon the earth, and th
••
they may teach their children. Againe he saith, Deut. 1
•
〈◊〉
Consider this day the chastisement of the Lord your God, his greatness,
his mighty hand, and his streatched out arme, and his signes,
& his acts which he did. And what he did unto you in the wilderness
untill ye came unto this place. For your eyes haue seene all
the great Acts of the Lord which he did. Therefore shall yee
keepe all the Commandements. Againe, Ioshua 24▪ 16, wee
read thus: Then the people answered, and sayd, God forbid that
•
e should forsake the Lord to serve other Gods. For the Lord
our God, he brought us and our fathers out of the land of Egypt,
from the house of bondage, and he did those great miracles in our
sight, and preserved us in all the way that we went, and among all
the people thorow whom we came. And the Lord did cast out before
us all the people, even the Amorites which dwelt in the land
•
Therefore will we also serve the Lord. As here the great wonders
which God did, are set forth as the Inducement to serve
the Lord in keeping his Commandements, so let us for ever
expect, both that the ignorance, yea or neglect onely, of
the great wonders which God heretofore hath done, will
occasion a negligent observation of the Commandements:
and also that the often recording them in our minde, and
respeaking of them to our children and family, will occasion
the more willing serving of God in keeping of his Cōmandements.
For the workes done are of themselves so wonderfull,
as that even the very thought of them, joyned with
a present advised considering of them, will move the spirit
of a man to fall into an admiration, both of the thing done,
and of him that did it. And Admiration being once stirred
up, then hardly can it be but that the soule will be the proaner,
thenceforth to be obedient to his Commandements
who did such things as these. Commonly we finde one
thing to draw on another, Power Admiration, Admiration
Awe, Awe Attention, and Attention Observation; therefore
needfull must it needs be, to exercise the stirring up
the Admiration of our Spirits, by often recording, re-speaking
of, re-marking, and re-opening to our selves, our children,
and family, the great Acts of God, each aparte, as they
are described unto us in the holy Scriptures. Is it not the
common experience of the world, that a man receiving a
Commandement, (yea though of a good thing,) from
one in whom he knoweth no power, no authority, he will
be very backward to obey to doe according to such Commandement,
when yet let the same man receive the like cō
mandement
from a King▪ (whose power and authority is
manifest unto him) we shall finde him to rejoice that he hath
received even a commandement from such a one? So is it
with men in the Kingdome of heaven. For whilst they
onely heare of the Lawe, the Lawe, and of God named unto
them a thousand times and a thousand, they not apprehending
well, and distinctly, the great Acts and mervailous
wonders done of God, receive the Commandements with
such an unsubjected soule, as that they can haue no hearte
to apply themselves to the fulfilling of them. For it is the
apprehension of the mighty Power of God in his workes,
that subjects the spirit & heart of a man, to yeeld to obey
him in his Commandements who was able to doe such
things. Therefore let men more frequently then in these
times they usually doe, each one in his family aparte, exercise
themselves to speake now of one, two, or three, an other
time of as many, of the great Acts of God and of Christ:
accustoming also themselves, and those of their family, to
consider, what a thing it is to haue such a thing as that done
in this worlde. For if this they use themselves unto, then
as on the one hand, this will cause the ancient works of
God to be still in the memorie of Gods people, so on the other
hand the works will work from the heart, first a Confession
of the power of God, and secondly an Awe, an
•
thirdly, an inclinatiō to keep his Cōmandements. Feare not
neither doubt the producing these effects, if thus you use
your selves to speak of the antient wonders done of God;
for assure your selves, that these workes were done, and appointed
to be told unto the sonnes and sonnes sonnes, purposely
to produce these effects. Neyther are the workes of
God so slight, Neither is the Ordināce of God concerning
telling them in family after family so vaine, as that the relation
of such workes of God will be fruitlesse, as concerning
the appointed effects.
4. Chap.
THe third Motive or inducement which I would note unto
you, is, the observation of the Mighty workes of God in
his greate and fearefull Iudgements, inflicted heretofore upon those
who have been disobedient. To this end Moses, Deut. 11, 2.
saith: Consider this day the chastisement of the Lord your God,
which he did in the mids of Egypt unto Pharaoh the King of Egypt,
and unto all his lande. And what he did unto the hoste of the Egyptians,
unto their horses, and to their charets, when he caused
the waters of the red sea to overflowe them, as they pursued you, &
the Lord destroyed them unto this day. And what he did to Dathan
and Ab
•
am the sonnes of Eliab, when the earth opened her
mouth and swallowed them up, & their housholds, and their tents,
and all their substance that they had, in the mids of all Israell.
Therefore shall ye keepe all the Cōmandements which I command
you this day. And the Prophet David, Psal. 119, 30, saith:
Thy iudgements have I layd before me. Againe, verse 118: Thou
hast troden downe all them that depart from thy Statutes, Thou
hast taken away all the wicked of the earth like dross: therefore I
love thy testimonies. Againe, verse 120. My flesh trembleth for
•
eare of thee, and I am afraid of thy Iudgments. Lastly, verse
115: Salvation is farr from the wicked, because they seeke not thy
Statutes. By these scriptures it may appeare, that it were an
error of no small importance to conceive, that a feare
brought upon us by the judgements of God, is not a filiall
but rather a slavish feare; therefore also if any should so perswade
men, I hope these scriptures may serve to convince
such of false doctrine. But now, seeing we haue this testimony
from Scripture, that to consider Gods judgements
even upon others, is a Motive or Inducement to the keeping
of the Commandements, ought not wee so much the
more diligently to set alwayes before the eye of our mynd,
those ancient fearefull Iudgements which God hath inflicted
upon others? Therefore also haue I chosen this motive
among others, as a speciall Motive or Inducement, advising
Men also to the making a very careful and customary use of
the same. Which that you may the more profitably also
doe, chuse out unto your self some convenient time, wherein
thinking with your self of some one or two of the special
Iudgements of God, you may withall say thus, or to like
effect with your selfe: This was, (or seemes to me to be) as if
here at this present I should before mine eyes see: this or this, as
the story relates unto you. Thus if you doe, this will then
help your perceiving or discerning well of that which once
was done: and the discerning furthers much the working
of that upō our hearts which is discerned. But if hereunto
you add further, saying: Had I been in his or their steads to whō
this was done, how had it been with me? how fearful had been then
my conditiō? This would help to bring the feare of God upō
your heart. For, you making their case your own, supposing
how it would be now with your self, if now the like should
befall your selfe, the fearfulness of the judgement would
so appeare unto you, as that a feare of the Lord that did it
would fall withall upon your hearte. Now feare is such a
passion or affection of the minde, as which taking holde of
the heart and spirit of a man, it will incline the heart to a
care to doe that, for the not doing whereof such punishmēts
•
s it now feareth hath fallen upon others. Yea from feare
•
prings also Delight, for wee cōmonly delight in doing that,
•
y which we avoide or escape such Iudgements as which
our heart now feareth God for. Be carefull therefore that
you learne not onely to say, God is to be feared, or, wee
must feare God, but to feele the passion of feare of the Lord
in your hearte. For there is great hypocrisy lurking in a free
confessiō, whilst what we cōfesse should be done, our selves
never doe. Therefore to be sure to season your heart of this
passion of feare, doe by the judgements of God inflicted
upon others as I haue aboue instructed you. But it may
be some will say, this is very dangerous for men, for men
thus supposing themselves as in their steads, will be ready
to be deluded with a fancy that the same is done now
unto themselves in deede; I answere, I direct men
but to apprehend what was done, therefore they must not
fancy that now it is done. And if any be so foolish, yet a
good thing must not be left undone by the wise, for the foolish
use which some may make thereof. Neither in deede
hurt you your selfe, eyther by supposing what you should
see, if here in this place before your owne eyes, you should
see such a fearefull judgement as that whereof you reade: or
by supposing your selfe as in their stead, considering with
your self if the like judgement should befall your selfe now
at the present; for the judgement its selfe is nothing hereby
the neerer you, but rather the further off from you, because
you thus indeavour to teach your heart to apprehend,
what was done many hundred yeares since unto others, for
which you now (through faith of the report) would feare
God that did it. Whilst therefore this so good an intent
or end of your meditation is in your soule, you haue the
lesse need to feare any the like judgment to be inflicted now
of God upon you. Wherefore be not caried away by any
mans perswasion, from the practising of that which aboue
I haue directed you unto. But indeed the Devill by his instruments,
will he ready to make opposition here against, &
this to the end that you may to your owne hurt, rest still in
a saying onely, God must be feared, or, we must feare God,
without ever feeling in your hearte the passion its selfe of
•
eare. And in deed all the while that you but thus doe, the
Divill knowes that you are still his, in his bonds, because
so long as your passions & affections are not moved in you,
the kingdome of heaven is not in you with power to your
salvation. An other fallacy there is, when some would
move mens feare by their own zeale or earnestness in preaching
of damnation damnatiō; so putting more trust to prevaile
more by their owne manner of preaching, then all the
power of God in his great works can prevaile. But the faithfullest
course is, to open well unto people the fearefulness
of any judgments already inflicted upon some, and the fearfulness
of that last judgement of eternall damnation, trusting
that by an apt opening unto the people the particulars
of those judgements, the judgements of the Lord will then
worke the feare of God in their hearts: And surely it is
more honour to God, when his owne work prevaile over
men to beget a feare of him in their hearts, then when mens
feare is begotten in them by the earnestness or zeale onely
of a preacher. A third fallacy there is, when some put trust
in preaching the Lawe, as if the word Lawe, Lawe, onely
sounded out in their earnest manner, should make men
feare to breake the Lawe; whereas it were better aptly to open
unto them, the manner of Gods Apparition when he
gave the Lawe, that as then, so for ever (upon the apt description▪
the fearfull manner of Gods giving the Lawe,
may beget a feare of God in mens hearts, and consequently
a feare to breake his Lawe so given to men. And truely it is
a very great darkness, yea also damnable, which wil be found
in men at the last day, by their not being possessed with the
Acts and Iudgements of God, for them, and through them
fearing God, but resting onely with a seeming feare brought
on them, by hearing some over-zealous preacher. Zeale is
good, yea it must be, when the people are dull and slowe of
hearing, and therefore I would not haue men thinke that I
reprove all zealous preachers; but I would haue men rather
to know, that I would not haue any to make a false ayme, or
end of their zeale. They must not thinke to beare Men
more downe with their zeale, then all the power of God in
his workes declared can doe; for this is to the great dishonour
of the Lord. To conclude, Let no man hurt his owne
soule by saying, what should I fear God for any thing done
by him to others heretofore? for, to feare God for the judgments
inflicted upon others, is the ready way to remove
Gods judgments from your selfe. And surely he that thus
honoureth God by fearing him for that done by him to others,
shall never feele judgements, but gentle corrections
rather. Therefore at any hand take heede of so evill a disposition,
as when you heare what God hath inflicted upon
others, you say, What is that to me? I am well enough: I will goe
on in my pleasure though it be sinfull. Nay rather learne (by
this manner practise which I haue taught you) to be able
truely to say with the Prophet David: Thy Iudgements have
I laid before me. My flesh trembleth for feare of thee, and I
am afraid of thy Iudgements. For surely the Iudgements laid
before us, will beget feare in us, and feare in us will incline
us to the keeping of the Commandements. Yea, as I haue
said before, our heart will even delight in the escaping such
Iudgements, by the keeping of Gods Commandements.
Therefore apply your selfe hereunto, as you tender your
owne profit. Yea when you heare the Comm
•
ndements▪
receive them then as if you heard them out of the fietry flame,
Deut 3. 11. for so they were at first given; and you
•
eye must (by faith) ascend to the first giving those thing
which now you often reade or heare.
5. Chap.
A Fourth Motive, or inducement which I would remē
ber
unto you, is, The love of God. To this end, Deut.
11. 1, we read t
•
us: Thou shalt love the Lord thy God, an
•
shalt
keepe that which he commanded to be kept: that is, his Ordinances
and his Lawes, and Commandements alway. And ou
•
Lord
saith, Iohn, 14, vers. 15. and 23: If ye love me, keepe my Commandements.
If any man love me, he will keepe my worde; he
that loueth me not, keepeth not my worde. Love is the most assured
bond of any other, binding men faster to a keeping of
Commandements, then any other thing whatsoever can
doe. Love knowes no rewardes for disobedience, but abideth
faithfull unto that which is beloved; therefore the Apostle
Paul, 1. Cor. 13, 7, saith: Love doth never fall away.
If any man therefore would be a constant observer of Gods
Commandements, let him then indeavour to attayne to
Love God. But how should a man Love God whom he never
sawe? I answer, this may be, though it is indeede difficult,
because this cannot be done without faith, and every
man attayneth not unto faith. And indeed to love God &
Christ whom we haue not seene, is reckoned for a speciall
part of that wherein the Saincts excell others; as the Apostle
Peter, 1. Pet. 1. 8. saith: whom ye haue not seene and yet Love
him, in whom now though ye see him not yet doe ye beleeve, and
reioyce with ioy unspeakeable and glorious. And yet, though
wee see not God nor Christ with our bodily eye, yet we▪
must haue a sight both of God and of Christ, or els we can
not love eyther of them; but this sight in deede is the sight
of the soule through faith. Wee cannot possibly loue any
thing whereof wee haue no knowledge, neyther doe men
now knowe God, but thorowe faith; therfore as our knowledge
of God is now thorowe faith, so also is our Loue of
God through Faith. Would you therefore attaine to Love
God, you must then first beleeve the report of these things,
whereby the Lord hath reveiled himselfe to his Church. If
you beleeve those things, then is the eye of your soule opened,
and thenceforth you haue a soule-fight of God and of
Christ, because thorowe faith of the report, you now haue
knowledge of those Apparitions or Reveilings of God and
of Christ, which they haue made of themselves to the
Church. Wherefore present your selfe with those Declarations:
set them before your selfe in Meditation, and then
(unlesse your heart be in you wholy unbeleeving) you cannot
but haue thenceforth a knowledge of God. Accustome
your selfe therfore to heare the Ministers of Gods Word:
accustome your selfe to beleeue them also in that they say
out of the word of God: accustome your selfe to heare the
word of God in Scripture read unto you; or, if your selfe
can reade, then accustome your selfe to reade the Scriptures:
Accustome your selfe ever likewise to beleeue what you
reade in the Scriptures. If thus you do, then by this means,
you shall present your selfe with these things in the Scriptures,
by which God and Christ haue made themselues
both known and beloved of Men. And verily, the next way
to attaine to a loue of God, is, the presenting our soule and
heart with these things, by which God drew other men to
fall in loue of him. Doe but therefore present unto your
selfe, these powerfull Attractions, Motiues, or Inducements
of Loue, whereby others were drawn to the loue of God,
and hardly then it can be but that your selfe also will of
them be drawn to the loue of God. Now the speciall Motiues
or Inducements which we finde in holy Scriptures, I
reckon to be these. Fi
•
st, The Apparitions: secondly. Th
•
heavenly Glorie which hath been shown to the Church: thirdly,
The mighty power in Signes and wonders done: fourthly, the evidence
of vertue and goodnesse in God towards others: fi
•
tly, the
rich aud glorious worship of the ancient Church: Lastly, The benefits
which you your selfe (beleeving in God) receiue in this life,
and by promise are to receiue in the life to come. Euery of these
is a very powerfull Motiue or Inducement of the loue of
man towards God, therefore these things ought you to set
before your soule in Meditation, that of them you (with
others) may be drawn to fall in loue of God. These things
(for that it were too much to write of them here at large)
I thinke fit to write of in severall Treatises by themselues,
hoping that Gods people will be desirous of these Treatises
also, for their further instruction what to doe therein. In the
meane time, I will heere indeavour to moue you unto this
Loue, by some of these things aboue mentioned, briefly here
touched at in this Treatise. And indeed, most men come
short of that loue which they ought to beare to God, by reason
of the neglect they haue to set before themselues in Meditation,
some of those speciall things wherby God draweth
the loue of man unto himself. Eueryman saith, who should not
loue God; yea, they will be bold to say, who is there among
Christians that loues not God? But as I haue said before concerning
Feare, so I say here concerning Loue, Many say that we
must loue God, when yet their own heart never felt the Affection
it selfe of loue unto God. Let thē but consider, what
the Affection of Loue is unto anything which they feele thē
selues
to loue, whether it be wife or child, riches, orreputatiō,
honor, Princes favours, imployments of Power & Cōmands,
Glory, or the like, & then let them consider with themselues
whether the like Affection bee in them towards God, yea
or no. But that men may attain to haue like affection towards
God also, it is needful that they make use of such soul-objects
as G
•
d hath provided for the winning of the soules loue unto
himself. Among the which I wish you to make afrequent
and special use of the Apparitions, & heavenly Glories, shown
of God to his Church. For, as the soule of Man being delighted
with faire objects, yeilds readily to fal also in loue of such,
so the presenting it with the apparitions of God, & with the
beauteous & heavenly shining Glories shown of God to the
Church, is the ready way to win it to fall also in loue of God.
Accustome your selfe therfore to reade, or heare read unto
you, now one, thē another of the Apparitions made of God,
whether visibly to the eye, or onely in vision (for both are
true Apparitions, though divers in kind) and then use your
selfe to say thus, or to like effect: This was (or seemes to me to be)
as if here I should see before me, this or this, as the story reportes
unto you that others saw. Which having (for the help of
your Discerning) done, then use your self to say further also
thus, or to like effect: My heart, what a sight was this? What a
kinde of Glory was this? Is not this wonderfull? Thus God shewed
himselfe to others. And now (my soule) here is a glimpse of the
Glory of God: consider now therfore, (this being once truely seen)
whom should not this moue unto loue of him, who i
•
so marvellous
in his Apparition, so glorious? Certainly the heavenly Glories
shown by God to his Church upon earth, are not idle, but
operatiue obj
•
cts, and therefore there lacketh but mens presenting
their soules with them. For, did each Man by himselfe
thus present or set before his foule, the merv
•
llous Apparations,
& shining Glories, which God hath showne to his
Church, then this, of the Power in thē, (which they receiue
frō the wise cōposition of God) would overcome the foule,
both to confesse that this was mervailous & glorious indeed,
& also to loue God who so gloriously made show of himself.
Do went see in cōmon experience, how Mē soon rejoyce to
be favoured of them who most partake of this worlds glory?
And if there be any hope given of a gracious acceptance,
how easily then inclines the heart to loue all such? Whilst
therefore God hath been pleased to manifest his gracious
acceptance of their loue to him who beleeue, there lacketh
but our setting before our soules and hearts in private meditation,
the faire glories and shining which God (for the honour
of himselfe and comfort of the Church) hath caused
to appeare. Be not therefore disswaded by any, as if your
selfe informing, and selfe-questioning about the Apparitions
of God, and about the faire and shining Glories, which
the Church of God hath in former times seene, and to this
day beleeveth, were to little purpose to winne the loue of
your heart to the Lord; but rather be frequent in the exercise
hereof. Spare not to speake thus unto your own selfe
in Meditation, that so you may find the precious fruit, which
certainely your so doing will produce. I know that the benefits
which we receiue, by the exceeding vertue, and goodnesse
of God toward us in Christ, are also verie powerfull
Inducements unto Loue; but let us not therefore neglect
the other, depriving our selues of the precious fruit which
certainly will come of them also Nay, suffer me to tell yo
••
further, that true Loue is never for the Good onely which
we receiue, but rather for the true Desert of that (in its selfe)
to be Beloved, which requires our loue; therefore also that
mans loue is truest & soundest, who loveth God even for the
evidence made of himselfe unto others, by which hee hath
declared himselfe to be worthy to be beloved. And certainly,
there were never more worthy causes of Loue given to
man, then the Lord God of Israel, his Sonne, and Spirit,
haue given. Never such Apparitions seene but in the
Churh: never such true and shining Glories: never such
workes of Power: never such vertue and Goodnesse: never
so rich and glorious a worship: never such Gifts given,
as in the Church. Let there be faith that those reported in
••
ripture were indeed done: Let there be a considering al
••
of the speciallest of them advisedly: Let the Church of
God still to this day continuing be considered in its rich
Gifts, and then let comparison be made betwixt the Lord
our God, and the gods of any other Nations whatsoever,
and whensoever. But if upon comparison, there be a manifest
evidence of excellency in the Lord, then even this also
is a very powerfull Attraction, and worthie cause of our
loue towards God. To this we may adde the incessant causes,
which are given us of God why to loue him, and this in
our continuall enjoying the use of life, in this so faire a
creation of his as this world wherein we are. For, we beleeving
in the Lord God of Israel, that he indeed it was, and
he onely, that made this world, we are thenceforth bound
to loue him for our very breathing, for our food, rayment,
and for being incompassed with so faire and pleasing Objects
and Ornaments, as are the spangled heavens, the flowry
earth, and the faire liuing creatures which we see. Certainly,
as it is our hearts griefe to be deprived of the use, yea,
or sight onely, of any of these things; so everie portion of
breath, every morsell we eate, every thing we weare, and every
faire thing we behold without eye, ought to teach us the
deere loue of him whose worke all these louely things are.
The world is in truth aright faire and glorious creature, full
also of such goodnesse of the Lord, as that the wickedest
that is cannot but joy in the use of it, as for a Good which
he accounteth good, and without which he will not be if he
can chuse. Therfore sometimes put your sel
•
in mind hereof,
saving; Now I breathe the breath of my life, but loue I the Lord
God of Israel that giues me this breath, and power to breathe it?
Here I now eate this morsell of meate, for the continuance of my
life and lustinesse of this my bodie, but loue I the Lord God of
Israel who hath made, and continues these things whereon I feed?
I now put on this my rayment according to my estate, but loue I
the Lord God of Israel who made and continues in the world the
things whereof they are made? Here I see these fierie glorious
starres, this faire heaven, these flowres, fruits, this earth, and
these faire living creatures, how would it grieue me to be deprived
of the sight of them? How loue I the verie sight of them, and
the benefit I haue by them? But, doe I loue the Lord God of Irael,
whose marvellous power made all these things for my comfort and
use? Thus put your selfe in minde of these Causes also,
which the Lord God of Isreal giues you why to loue him, and
this will be an incessant occasion, moving you to the loue
of God. We are too negligent to stirre up our Affections to
the glory of God▪ we are not (for the most part) faithful i
•
heart of his creating these things, therefore we are the bolder
to be negligent in giving him our loue, for these his
good gifts even of this world. True it is, these we haue in
common with the wicked, with the unfaithfull, and this
cooles the affection of many: But we must not do as they
doe, though they injoy with us what we enjoy; for else, how
should we escape that damnation, whereinto they (partly
for this verie wickednes, of not loving God whose creatures
they haue the use of) are cast of God. To conclude, if you
would attaine to the loue of God, then doe not onely reade,
or heare what I haue written, but doe what I hid you doe: so
shall you finde an inclining of your heart, willingly, and with
delight to keep the commandements of God. For loue ingenders
a willingnesse in obedience, yea a delight that a
man hath occasion wherein to shew obedience. And indeed,
joy of obeying is an inseparable companion, of doing any
thing at his commandement who hath wonne our hearts
loue unto himselfe. Therfore get loue, and then out of all
doubt, the yoke and but then of the Commandements, will
be so easie and light, as that easily, and with delight you
will beare it upon you in your life and in your conversation.
6. CHAP.
A Fifth Motiue or Inducement, is, The Promises made us
by God; Therefore David, Ps. 119. 11. saith, I haue hid thy
promises in my heart, that I might not sinne against thee. And the
Apostle Peter 2. Pet. 3. 13. saith: But we look for new heavens, and
a new earth, according to his Promise, wherein dwelleth righteousnesse.
Wherefore, beloved, seeing that yee looke for such things, be
diligent that yee may be found of him in peace, without spot, and
blamelesse. We see in common experience, that a Man looking
for some great and desireable Gifts from a Prince, he
is thenceforth very carefull not to displease him, by breaking
any commandement received from him. This being so
among men, how is it that the Promises of God made of
him unto us, make not us like minded towards him? Are
any Gifts promised by Princes, comparable to the Gifts promised
of God? If no, why then are their commandements
more tendered, more carefully fulfilled? I thinke the faile
be, partly in our not trusting God; partly, in our not so much
as minding the Promises of God; partly, in our not esteeming
them though we know them; partly, for that we commonly
think, that all Gods Promises are for another, not for
this life. But every of these are great errours of our minde,
therefore we must cleare our minde of these errours, if ever
we wil for the Promises sake keep the Lords Commandements.
A maine and chiefe remedy against our not trusting
of God, that such things as these promised of him shall ever
at all be performed unto any, may be our considering
the great Acts and wonders of his power heretofore shown.
For the evidence of his Power in other things, may make us
trust him for things promised of him; therefore be not negligent
to informe your selfe of the great works of his power▪
and then you will the more readily beleeue him in the great
things promised; for he that heretofore hath raised the dead,
well we may beleeue him that he will raise the dead as he
hath promised. And truely through mens negligence to lay
to heart, the great wonders which the Lord hath heretofore
done, their hearts know not reason to beleeue, that ever
at all such things shall bee done as God hath promised.
Wherefore I pray you informe your selfe one by one, of the
great wonders which the Lord and his Sonne haue done,
and then let the evidence of Gods power in them, perswade
your hearts concerning the things that are promised.
This I take to be a convenient remedy against the first
errour; suffer me to shew you a remedy also against the
second.
Is it so, that the cares of this life, the couetousnesse of increase
of this worlds riches, the incessant imployments in
the Common-wealth, or the continuall pleasures of Court,
will not suffer you so much as to minde the Promises of
God; yet, consider with your selfe that there is a God to
whom accounts of this life must be given: for as we made
not our selues, nor these things of this world, so surely the
Maker will haue an account of all. Therefore though these
things may somewhat, yet let them not wholy transport
you; say with your selfe in some breathing time, Shall I
wholy neglect God my Creator? Shall hee make rich and inestimable
Promises, and shall I not so much as once minde them?
Thus stirring your selfe up but even to mind the Promises of
God, then allow your selfe some leasure time, wherin now
one then another of the speciall promises of God, may be
thought of by you. Verily, the very but thinking now of
one, then of another of Gods Promises, will be a Meanes
of our minds and hearts deep conception in time, of all the
speciall promises of the Lord. But, if minding them, your
heart then esteeme them not, then help also your estimation
by saying thus, or to the like effect with your selfe: My
heart, what thinkest thou of this thing? What if I may attain it,
shall I be the better? is this a thing to be desired? haue I need of
it? Thus teach your selfe by selfe-questioning, to open to
your selfe the riches of the Promises, and the need which
you your selfe (rightly considering your mortall condition)
haue of it, and then I doubt not, but that the thing promised
will appeare such, as that you cannot but both esteeme
it, and desire also to attaine unto it. This may be a convenient
remedy against the third errour, consider we therfore
in the next place a remedy against the fourth and last
errour.
If you think that all that God doth for you is put off to
another life, so that in this life you haue no benefite of any
of his Promises, then teach your selfe to know better, by
informing your selfe of the many and inestimably rich Promises
of God, (which being in the Church) you injoy even
in this life. Verily, as many men injoying the light of the
day, never think of it as of a precious gift of God: so many
injoy the rich blessings of the Church, never perceiving the
gift of God unto them therein; but let such negligence be
with fooles, not with wise men.
Thus haue I showen you briefly some convenient remedies
against these common and also potent errours; but there
remaineth yet another thing of so great importance, as that
unlesse a man be also therein satisfied, hardly can he haue
the heart ever thus to doe by the Promises. Which other
thing is this, That a man know whether these things belong
to himselfe or no: whether these Promises are made to him; yes,
or no.
To assure your selfe therefore hereof, you must obserue,
whither you be without or within the Church; for no man
out of the Church, so long as he remaines out of the
Church, hath right unto any of the Promises. He that is out
of the Church hath no right unlesse he be called, but being
called, and upon the Call obeying, and beleeving, the Promises
are made unto him, Act. 2. 38. And if you be born within
the Church, then, unlesse you proue an Esau in Israels house,
vilipending in time the riches of faith, refusing also in your
heart (though not in outward profession) to beleeue, you
may not doubt, but that the Promises belong unto you. For
not an vnmanifested Election, but the Promise made, must
be the guide of their faith who are in the Church; therfore
where there is not a reprobation manifested, we may not
presume to doubt of the generall Promise to be effectuall to
any person: but the generall Promise is made to them and
their children who are in the Church, Act. 2. 38. therfore to
the children of those in the Church the Promises ought of
duty to be applyed, unlesse there be any manifested rejection
of a party. Therfore, are you born within the Church, then
obserue whether comming to yeares of understanding, you
then vilipend not the grace of God in his Word unto you,
but rather imbrace and beleeue it; for, you then beleeving,
you may not doubt of the belonging of Gods promises unto
you. Yea, being borne in the Church you haue moreover
this benefit, that though (transported of the temptations
of Satan, or of the sinnefull pleasures of this world)
you run a race for a long time cleane against the grace of
God, yet in time, repenting from the bottome of your
heart, and then yet beleeving the Gospell, you may be most
assured that all the pretious Promises of God belong, and
shall certainly be performed unto you. To conclude, labour
first to haue a knowledge of the promises of God, and
then labour to get an estimation of them, and desire of
heart after them; for if this be once attained, then your
heart will keep the Lords commandements, yea, though
but because it would not loose those so rich things wherof
now it hath a desire. But to beget an estimation, you must
consider well the thing promised, you must compare it
with the other things of this world, you must consider the
need you haue of it, and the bettering your selfe by it.
For as these things are more or lesse apprehended by your
heart and soule; so is your heart and soules more or lesse
esteeme of the Promises. But as the hearts esteeme is, such
also is its affection; for if it first esteeme not of a thing, it
will haue no Desire of it though it might haue it.
Therfore some times, and that in your most serious and
private meditation, set before your soule now one, then
another of the Promises, questioning your own selfe, What
you thinke of this, and whether it be a precious thing or no, if
it may be had. But this be sure of, that if none of the Promises
of God, prevaile over your Esteeme and Desire,
drawing them unto it, then you will never haue care of
keeping the Commandements, even for the Promise
sake made of God unto you. One Promise well and seriously
considered, well opened unto our selues by discourse
in private meditation, discovering so unto our selues the
riches and good of the Promise, is more powerfull
over our Affections to draw them to esteeme and desire
it, then if all our life time we heare never so much of
all the promises of God, resting in a superficiall Notion
and bare knowledge onely of them all. Wherefore at any
hand rest not in a bare Notion of Gods Promises, but
consider each one, and lay it to heart, teaching your selfe to
prise well of it, and to haue a Desire of heart after it, so shall
you certainly come in time to say with the Prophet David:
I haue hid thy Promises in my heart, that I might not sinn
•
against thee.
7. Chap.
THe sixt Motiue or Inducement unto the keeping of the
commandements willingly, and with delight is, The
Righteousnesse of the Commandement. To this end, Moses,
Deut. 4. 8. saith: And what Nation is so great, that hath Ordinances
and Lawes so Righteous, as all this Law which I set before
you this day? And the Prophet David, Psal. 119. 86. saith;
All thy Commandements are true. Again, vers. 128. Therefore
I esteeme all thy precepts most Iust. Again, vers. 142. Thy Righteousnesse
is an everlasting Righteousnesse, and thy Law is Truth.
The righteousnesse of Gods commandements, manifesteth
both the Iustice of God, and also his Loue unto his creatures:
his Iustice, because as he is in himselfe upright or
righteous towards all; so he would haue Men also doe right
one to another: his Loue, in that he tendereth the good
of his people, giving such lawes as which being of every one
observed, every man shall haue good by it. And indeed as
common experience shews us, that that Nation where Right
is most preserved, aboundeth most with Goodnesse; so Gods
giving a Law by which Right might be preserved, proues
that he loues the Good, not the Ruin of man. True it is
indeed, that some men use to set a false Good before their
eyes, their Desire also being drawen wholly after it, and
not after the Good of Righteousness which God would
haue. But such men manifest themselues to be no fit Iudges
of Good, in that if their particular Good should spread
over all, their could be nothing more hurtfull to the society
of man; nothing that sooner would produce the dishonor,
yea, and the Ruine of Man. Wherfore as in the best Common-wealthes,
the very sense of Good which Men receiue
by Lawes, makes them not onely loue the Lawes, but also
to stick together with their Princes for the maintenance of
thē: so the very best means to make you fal in loue of Gods
Lawes, and to stick together for the maintenance of them,
is, your opening to your selfe by discourse in Meditation,
the Good which Mans society would receiue by the observation
of them. And indeed in that God giving Lawes
giues such, as which the farther they spread in observation,
the better it is for Man and Mans society, this declares him
most truely to tender that which is the true Good of man.
I speak of those Lawes which are generall, not of those
which were but peculiar to the Nation of the Israelites: for
there were Lawes which served but peculiarly for that
Conquest made of Canaan by that people; even as every
prevailing power or conquest hath power to make right or
wrong of possession, as best serveth for the Good of that
Dominion in particular. For in that God confirmed the
Powers of this world in the hands of the Heathen Princes,
declaring them to be his Ordinance, Rom. 13. 1. this shewes
that he alloweth of the peculiar lawes for possession, made
under each Dominion for the better maintenance of the
same. We must therefore put difference betwixt the Generall
Lawes of God, which must universally spread with the
spreading of the Kingdome of heaven, and those which either
were temporary, or peculiar to some people and their
peculiar conquest. But now for the generall Law of God,
seeing we ought to imbrace and loue it, therefore I would
advise you to discover to your selfe the righteousnesse of
the same, that so you loving the righteousnesse may then
loue the Commandement even for the Righteousnesse sake.
To this end then use your selfe some times to meditate now
upon one, then upon another of Gods commandements,
considering then with your selfe, both what a Good every
man should haue if every one kept that commandement,
and also what insufferable Hurt every mans doing the contrary
would produce unto every man. The Prophet David
said unto God, Psal. 119. 18. Open mine eyes, that I may see the
wonders of thy Law. And vers. 119. he saith further: Thy testimonies
are wonderfull: therefore doth my soule keepe them.
Now, what thinke you made this Man say this? Surely his
penetrating, and desire to penetrate more, into the Mysterie
of the Righteousnesse and Good of that which God commandeth,
and the unrighteousnesse and hurt of the contrary.
True it is, that Gods Lawes had in his time another
wonderfull Mysterie, in that his appointed Divine Service
figured out things, most wonderfull to them that could discover
them. But I thinke not that for this onely he accounts
the law of God wonderfull, seeing those Lawes also are
wonderfull, for the composition of Righteousnesse in them,
which yet prefigured not any thing, but onely taught right
and wrong. And indeed it is a Speculation fit for a Prince
and a Magistrate, to penetrate into the mysterie of the Composition
of a generall Law, discovering the justice contained
therein, and the good of every man by observing it, and
the hurt of every mans transgressing it. Yea, a Prince that
loveth the Good of his people, hath not onely great delight
in the speculation and discovery of the Righteousness
and good of his Lawes, but also hath in admiration (and
this also with delight) the wonderfulnesse of the wisedom by
which the Composition was made. Euen so if every man in
particular, would but enter into the consideration of the
Good which would come to every man, if every man kept
the generall commandements given us of God, then would
each man both discern with delight and joy of heart the
Righteousnes of Gods Commandements, and also account
the wise composition of them wonderfull in God. There
are none of us all (no not of the most wicked) but loveth
his own particular Good; yea, and will complain of hurt as
wrong; why then should we not teach our hearts to loue
such a Law, as which the generall observation of, would
produce the Good of every one in particular? Surely those
whose supposed Good standeth not with this, are worthy
to be punished, as those whose supposed Good is the hurt
of others. Therefore also if at any time we haue procured
our own supposed Good by some unrighteousnesse, then
let us learn to grow in hatred of that unrighteousnesse and
false Good, by considering advisedly what a Hurt it would
be to our selues, if other Men that we haue to deale with,
should for their Good deale with us as unrighteously, as we
for some supposed Good to our selues haue dealt with others.
Verily, there could be no greater punishment of the
wicked, then if every man that they deale with were as
wicked as they. Wherfore also that is not a good which is
evill come by, because not onely the punishment of God
and man awaites it upon discovery; but also, if other Men
doe the like to us we shall then with
•
orrow feele and acknowledge,
that it is not Good to haue one mans Good
anothers Hurt. Therfore I say, learne from the Good
which would befall your selfe in particular, by every
Neighbours observing a Commandement given, to fall in
Loue of such a Commandement, as whose Righteousnesse
is not one but every mans Good. Which that you
may the better doe, allow to your selfe some time of serious
and private meditation, wherin thinking of some
or other of the Commandements of God, you may also
say thus, or to the like effect with your selfe: How Good
were this to be observed by every Man? If this were kept by
••
ry
man, what a blessed life should we liue ever
•
pon earth? from
how many feares should I be freed? from how many dangers,
yea, wrongs, and hurts which now assaile me should I be freed?
were it not better for me and for my houshold, that this Lan
were kept by every of my Neighbours? were it not Good for them
also, if I and my houshold obserue this Law towards every of
them? Thus if you use to question and discourse with your
selfe, some time of one, an other time of another of the commandements
of God, then will not onely the Righteousnesse
of the commandement appeare unto you, but also
your heart will inclyne within you to loue the commandement,
even for loue it beareth to its own particular Good,
which would arise by every mans observing that Commandement.
But if once your heart be possessed of loue to the
commandement, then will loue not onely make the observation
of the commandement easie, but also it will breed
even a delight in you to keep that commandement in your
Actions and Conversation with men. Learne therefore to
loue the Righteousnesse which is in a commandement, and
then assure your selfe that you will be the readier of inclination;
both to loue and also to obserue the commandement
its selfe. At any hand therefore be not negligent of your
Passion or Affection, but rather carefully endeavour that
you fall in loue of the Commandement: For unlesse one
Passion or Affection be moved, there will not any other
be moved for the easing of the observation: I meane, unlesse
your loue unto the commandement be won, there will
be no delight in the observing of the commandement: and
where there is not delight in the observation, there no willingnesse
is to keep the commandement. Surely it is the
Affection of loue, that moues the Passion also of Deligh
•
in the observing that loved, and this moving of the Passion
and Affections, makes the observation of a Commandement
easie. Wherefore, as you open unto your selfe by discourse
in meditation, the Righteousnesse, and the Good which
would come to every man, were this of this commandement
observed by every man, be then also carefull of your hearts
affection, observing whether it yeeld in you to loue and
delight in such a Righteousnesse, or such a Good: for if the
Good, doe upon evidence thereof unto your selfe, prevaile
over your heart to moue it to like or loue such Good, then
for loue of the Good, the Commandement also will thenceforth
be beloved and delighted in. But every Commandement
tending to shew us our duty, either to God, or to our
Neighbours, we must not rest in considering the Righteousnesse
and Good of those Commandements onely which
concerne our duty towards Man, but we must consider the
Righteousnesse and Good of those Commandements also,
which shew us our duty towards God. Now to make our
selues discerne the Righteousnesse of these commandements
which shew us our duty towards God, it will be needfull
that we consider him, even God that giues the Commandement▪
endeavouring for his excellency, and for the invaluable
Good he doth us, to confesse unto him freely, saying:
Lord, tho
•
art worthy that I doe this or this in thy worship
and service. For, doe we not see in daily experience, that
the greatnesse of a Commander, and the Good we receiue
by him, make us even to loue his very service? Therefore
we shall be the proaner to acknowledge, and loue the Righteousnesse
of those Commandements, which shew us our
duty towards God, if we use our selues sometimes to lay
to heart, the excellency of God, and the Good which we
receiue of his hand. This doe therefore; but doe it not
with that superficiall generality of Confession which commonly
men use; they confessing Gods Greatnesse and Excellency,
and that all Good is of him, but without evaer laying
to heart any one particular of either; for they never consider
the excellency or greatnesse of God in any one particular
thing, neither doe they in particular consider any one
Good, confessing it to be Good, and then beleeving withall
in their heart, that it is of God indeed, and not of Nature,
or of Man onely. But now, if you doe sometime by one,
another time by another of Gods commandements, as I
haue aboue directed you, then will the Righteousnesse and
Goodnesse of Gods Commandements so appeare unto your
Spirit and Heart, as that even for loue unto such Righteousnesse,
and such Good, your heart and spirit will yeeld in you
to loue the Commandement it selfe also. And a Commandement
loved, is with delight of heart also observed, therefore
get to loue any commandement, and then be assured,
that the observation of that Commandement will be, not
onely easie, but even a Delight also unto you. I could willingly
here (for a furtherance both of your Apprehension of
the Righteousnes and Good of Gods commandements: and
also of your dislike or hatred of those false Goods which wicked
men doe flatter themselues of) haue written particularly,
of each of the Lords commandements, shewing both the
Righteousnesse and Good therof, and also the unrighteousnesse
and Hurt of the seeming Good, which the transgressors
of those Commandements sooth themselues up in. But the
Commandements being many, as branching themselues not
onely into all our outward actions, but also unto the inward
Actions of the minde, and this also both towards God, and
towards Man, I found that I could not conveniently in this
place write in that manner of them; for if I should, it would
too too inconveniently increase this present Treatise. Therfore
I think fit to leaue you here, to the directions in briefe
which before I haue given you: knowing, that if you doe as
I haue taught you, then you will doe this even of your selues:
and your own soules discourse, doth commonly cause things
to sinke deeper into your heart, then another mans telling
or unfolding them unto you. But now to conclude this
chapter, get to know and haue in minde, not the ten commandements
onely, but also the other commandements
which branch themselues out of those ten, and then rest not
in the knowing them onely, but exercise your selfe to think
now upon one or two, another time upon other, opening
then also unto your selfe, by your own discourse therupon
with your selfe, both the Righteousnesse of the Commandement,
and also the invaluable Good which would come to
Mankinde, if every man towards other did according to that
Commandement.
8. CHAP.
THe seventh Motive, or Inducement, to the keeping
willingly and with delight Gods Commandements, is,
Their profiting them that obserue them. For besides the profite
of those blessings which Gods Promises, Deut. 11. 8. Deut. 11.
2
•
. Deut. 26. 16. Deut. 28. 1. comfort us of, there are other profites
which the commandements themselues bring with thē
to the observers of them. As David saith, Ps. 119. 24. Thy Testimonies
are my Counsellers. And Ps. 119. 22. Except thy Law had
been my delight, I should haue perished in myne affliction: I wil never
forget thy Precepts for by them thou hast quickned me. Again,
Ps. 119. 104. By thy Precepts, I haue gotten understanding. And Ps.
119. 100. I understood more then the Ancients, because I kept thy
Precepts. Againe, Ps. 119. 129. The entrance into thy Word sheweth
light, and giveth understanding to the simple. Lastly, Ps. 119.
98. By thy commandements thou hast made me wiser then myne
enemies: for they are ever with me. I haue had more understanding
then all my Teachers: for thy Testimonies are my meditation. Thus
by this holy mans experience we find, that the cōmandemēts
of the Lord shew a Light, and giue understanding; they
quicken one, they are as Counsellers, they make us wi
•
er
then our enemies; yea, they prevent our perishing in Affliction.
Precious benefites truely are these, and such will
appeare to be unto him, who duely considers each of these
things what it is. There is not one of these things but wee
would be delighted to haue it fulfilled in our selues: for who
desireth not every of these things, if there be any possibility
of attaining thereto? Would you then attaine to these
things, doe as did this holy man, exercise your selues in the
commandements to doe them. For certainely as the commandements,
issued in the originall from God who dwelleth
in glorious light, so they themselues partake of the nature
of light, giving light also unto him that receiues them
into him by Meditation, setting himselfe to doe them in his
life and conversation. A worldly minded man injoying the
light of this world, can hardly be perswaded that darkness
is in himselfe: but, as a blinde man though he be in the light
of this world yet is himselfe darke, so is a worldly minded
man, though he injoy the light of this world. Let the simple
or ignorant therefore, or the worldly minded, (for there
is no worse simplicity and ignorance then worldly mindednesse)
take unto them the commandements of God: let
them learne them by heart: let them think or meditate on
them one by one: let them set themselues to put them in
execution in their actions, and in their conversation, and they
shall finde a mervailous change in themselues: a change, I
say, nothing lesse mervailous, then if a blind man ever blind,
should receiue sight, or darknesse should be changed into
light. Surely, as is the morning light after the dark shadow
of the night, so will the simple, the ignorant, or worldly mineded,
by receiving the commandements be inlightned, becomming
of darke, light, and of ignorant, to be men of understanding.
A worldly minded man would hardly think
that his wisedom can be foolishnesse; for finding himselfe
wise, and wiser then many, either in contriving to increase
his gaine, or in dexterity of apprehension and invention in
matters of State or Pollicy, though he know not, or care
not for to walke in the commandements of God, yet he
thinks himselfe wise, and sufficiently wise for his part; but,
as the Apostle, 1. Cor. 1. 20. saith: Hath not God made the
wisedome of this world foolishness? So there is nothing truer,
then that a man wholly worldly minded, nothing minding
the commandements of God to doe them, or obserue them
in all his Actions and Thoughts, is not wise as he thinketh,
but contrariwise is even filled with foolishnesse. Let such
therfore, if there be any heart in them to doe themselues
good, learne also the commandements of God, endeavouring
that they, as Guides, goe with all their plots and devises, to
the ruling them when they tend unto straying from the way
of Righteousnesse, and then they shall change their wisedome,
from foolishnesse to wisedome indeed. If their gain,
if their promotion will not stand with the observation of
Gods commandements, and therfore they thinke that it
were not wisedome for them, by observing the commandements,
to depriue themselues of such gaine or promotion,
let them know, that when they haue reared up their
state unto the uttermost, then they are but as men who are
foolishly under some old Ruines, which are ready to fall upon
them to their destruction, if wisely they hasten not themselues
from under them. As for the poore of the world, the
simple (I mean) or unlearned, let them also know, that if unto
this poverty of theirs they joyn also worldly-mindednesse,
nothing caring to know the commandements of God, and
to be ruled by them in their poore plots and contrivings for
meanes of living, or for gaine, then they are of all men the
most miserable and truely base, as being both poore and
wicked, and in the wrath of God. But if they will resort to
their Teacher, and pray him to acquaint them with the
Commandements of the Lord, setting themselues also to
rule their Acts, and their Thoughts by them, then shall they
feele a wisedome to grow in themselues, changing them in
their minds within, making them of simple or ignorant, to
be of good understanding, and truely wise. Therfore also
the commandements which most import us are such, as
which the simplest may understand, that so none may plead
for his ignorance, but every one of what condition soever
he be, low as well as high, poore as rich, shallow as deep of
judgement, may better both his understanding and also his
condition. And verily a worthy work is it in a Pastor, to haue
an eye to his Auditories knowledge or ignorance, observation
or neglect of the commandements of the Lord, bending
his Instructions and Exhortations, his giving consolation
or denouncing of judgement accordingly. For certainly
it is one of the chiefest parts of his office, to haue a
watchfull eye over the manners and conversation of his people,
observing their change or not changing, from wickednesse
unto Righteousnesse, from prophanesse unto Holiness.
I cannot therfore but much commend them, who insist
much upon instruction and exhortation concerning Manners,
observing in their Auditories the defects or unrighteousnesse,
and sharply reproving the same, and that plainly:
Teaching them withall, and that frequently, the way of
Righteousnesse, being carefull to impresse in them, now
some, then others of the commandements of God, and
shewing them how they should make use of them in their
common Actions and Conversation. I cannot like that superficiall
and too generall kinde of touching at wickedness,
which the teachers of these our time too much (for the
most part) now affect; for hereby they speake, not as to
their own people; but as of things which concernes not them
as guilty, saue onely to heare of them as the text giues occasion,
and this but as for a warning. For the Teachers of
these times seeme to be loath to exasperate any by a just reproofe
of wickednesse evident in them, speaking alwaies so
generally rather, that men may take or leaue the reproofe
at their own pleasure. For my part I thinke this to be a fault,
whilst a Pastor, though wickednesse be even manifest in any
of his Auditorie, yet he dares not reproue any one plainly
thereof, but must ever speak in generall manner, leaving the
party to take or leaue the reproofe at his pleasure. Indeed
without certainty and evidence, none ought to be publiquely
reproved, for publique reproofe is a kind of punishment,
and not being surely grounded may be rather a scandal then
a just reproofe; but where the wickednesse is manifest, as being
a thing generally noted of the neighbours, I think that
Pastor failes of his dutie, who reproveth not the same openly
and plainly in his hearer, that so a just reproofe may touch
the conscience, and peradventure leade his hearer to repentance.
If these things were done both by people and Pastor,
it would certainly appeare by present experience also in every
Age, that the Commandements of the Lord shew light, and
giue understanding to the simple. And it is this sence in our
selues of so blessed a change of our mindes within, that is
a kind of Quickning, which they certainly will with comfort
of heart feele, who set themselues to the Lords commandements
to obserue them, as for Guides of their Action and
Communication. For as he that walketh in trespasses and
sinnes, is said of the Apostle Ephes. 2. 1. to be dead even while
he is aliue: So certainly, the change from so walking in
trespasses and sinnes, unto an obedience or guiding our
deeds or speech by the Commandements of God, is ever
accompanied with a kinde of Quickning (as feeling peace
with God) which the soule in a man that so doth will certainly
haue a sense of Therefore profitable is it that a man
use himselfe to know the commandements of God, learning
them more and more in time; but with this resolution
of minde withall, to doe as they direct him, as occasion is
offered for making use at any time of any of them. Let men
therefore with this holy man use them as Counsellers, consulting
ever with them before any thing be done or said, or
thought; for assuredly he that so doth shall finde that they
will be unto him faithfull Counsellers, and deep a
•
o in
wisedome, shewing him the true and happie way of a most
excellent and blamelesse life. Which that a man may the
better and with the more ease doe, it is convenient that hee
get a ready knowledge of the commandements, least else for
want of a ready knowledge, the commandement be to see
•
when any thing is to be done or said. But it will greatly further
a readinesse of remembrance, if the commandements
be by some skilfull hand digested into such an order, as that
the most usuall Actions of life, and the most usuall speech,
may haue annexed to them severally the commandements
which most aptly serue as Guides in them. For men more
easily apprehending variety of common or usuall actions or
life, or speech, then they doe a variety of commandements,
they will both then more easily apprehend a variety of commandements,
they being joyned with the usuall actions of
life, or commonnesse and most usuall speech and conversation,
and also they will haue the commandement the more
ready at hand, as they haue occasion of such Action or
Speech, unto which they finde the commandements annexed▪
It is good to further good things by all good means,
and people haue need of such furthering, because they are
commonly dull of apprehension, and carelesse of Remembrance
as concerning duties.
Another benefite which the Prophet David found by
Gods commandements, was, that he was by them made wiser
then his enemies: for surely some enemies of his laying
wait for his falling, indeavoured either to bring him by some
or other snare, or else oppression or distresse, into some or
other evill Action, that so Advantage might be taken thereof,
to ruin him even by publique justice; but he having his
eye to the Commandements of God, shunning the evill
which they discovered and forbad, deceived them in their
expectation concerning the end of their plots Even so, full
many are they who industriously plot, to bring the Saints
into some open scandall, by getting them, either by smooth
flattery, or couloured violence, to doe some evill thing or
other, that therupon they may haue opportunity to shame
them, if they cannot also ruin them. Therfore a happy man
shall he assuredly prooue, who consulteth frequently with
the commandements of God; for, making them to goe
commonly with his Actions and Speech as Guides unto
them, he shall prevent his falling into the snares, which it
may be unknown enemies lay for him. Much like as when
some desiring the fall of some one, will close with him by
some that haue familiarity with him, to get him, either by
way of conference of State matters to speak evill of some in
Authority; or by way of Society to become a drunkard with
drunkards for cōpany or good fellowships sake, (as they use
to speak): or by way of pleasure to become a haunter of harlots:
or by way of questioning and disputation, to become
a holder of some punishable errour. These, and many other
traps doe wicked persons and politique lay, to intrap them
unto shame at leastwise, if not unto perdition also, who let
not loose the raines to runne with them in the full speed of
that ungodlinesse wherein themselues delight; but he that
hath an eye upon the commandements of the Lord, eschewing
by their direction the evill, will (unawares peradvent
••••
at the present to himselfe) proue wiser then his enemies,
〈◊〉
unknown to him at the present, laid such snares for his fa
•••
ling.
Yea, the Prophet shewes by his experience further,
that he that doth set his eye upon the commandements,
shall not onely finde a wise prevention of the drift of his
foes, but also shall finde a sustaining him by them in his Afflictions.
And indeed sometimes when Afflictions happeneth
upon a man, he is then more ready to run into further
and further evill, through discontent of not being kept of
God from affliction when he sets himselfe to his commandements,
then he is to turne in his heart to the Lord with
prayer, remaining withall constant in obedience. But when
once a man hath gotten such a victory over the evill inclynation
of his flesh, as that with a resolute heart he hath made
Gods commandements his delight, then even under the heavy
pressure of Afflictions, he shunnes the running the high
way of Discontent unto perdition, staying himselfe by the
Law of his God, from doing or thinking those evill things
which Discontent would easily take hold of, and so saveth
himselfe from perishing in his Afflictions. To conclude, as
you desire to haue the darkenesse of this world expelled out
of you, and the Light of God to inlighten you to salvation:
as you desire, of simple or ignorant, to become men of good
understanding: as you of dead, even while you are aliue,
would be quickned with the life of Righteousnesse through
the Spirit: as you would, in stead of the false and pernicious
incytements of the flesh, haue faithfull counsaile: as
you would prevent the traps of your foes, becomming
wiser in preventing, then they in plotting: Lastly, as you
would eschew shipwrack in the storme of Afliction, so haue
a resolute courage and minde in you, to set the Commandements
before you, in all your Deeds, Communi
•
ation;
yea, and Thoughts,
〈◊〉
that you be ruled
〈◊〉
them, to doe in all things as they instruct and teach you.
Thus having shown unto you some of the speciall Mo
••
ues,
or Inducements, by which men may be brought on to
willing obedience unto the Commandements, I will now
proceed to shew also some of the speciall Meanes, wherby
to attain to keep the Commandements as the Saints haue
kept them.
9. CHAP.
THe Meanes I account to be specially three: First, Gods
assistance invocated by prayer: Secondly, Gods corrections
or afflictions: Lastly, our own industrious Meditation.
For the first, the Prophet David, Psal. 119. 10. saith: Let me
not wander from thy Commandements. Againe, vers. 12. O Lord
teach me thy Statutes. Againe, verse 18. Open mine eyes, that I
may see the wonders of thy Law. Again, vers. 27. Make me to understand
the way of thy Precepts. Again, vers. 33. Teach mee, O
Lord, the way of thy Statutes. Lastly, vers. 36. Incline myne heart
unto thy Testimonies. For the second, the same Prophet, Psal.
119. 67. saith: Before I was afflicted I went astray: but now I keep
thy Word. For the third, he, Psal. 110. 10. saith, With my whole
heart haue I sought thee. Again, vers. 23. Princes also did sit
and speake against me: but thy servant did Meditate in thy
Statutes. Againe, vers. 48. I will Meditate in thy Statutes.
Though the Prophet said, (as in the third Meanes) With
my whole heart haue I sought thee: And again, I will meditate in
thy Satutes: yet you see how he invotateth of God also, that
Hee Let him not wander: that He Teach him: That He Open
his eyes: That He make him to understand: that He inclyne
his heart. And truly it is in some measure a Mysterie, that our
Act is attributed to God as being his Act: for so here though
David bent his will to meditate in the Law of the Lord, yet
he prayeth to God that he incline his heart unto his Testimonies:
so likewise Exod. 18. 15. though Pharoah hardned
his own heart, yet chap. 10. 1. God saith: I haue hardened
his heart. Indeed I obserue that Exod. 8. 15. it is said, But when
Pharoah saw that he had rest given him, he hardened his heart
and hearkened not unto them: from whence I thinke I may
gather, that this hardning was not an evil quality infused by
its selfe of God, but was onely the permission of that Good
unto this wicked one, which he enjoying or feeling, he
would surely abuse, hardening his heart unto unbeleefe and
disobedience. The man intreated Moses and Aaron to pray
for him, that the plague of frogs might be taken from him:
God heard Moses and Aaron praying him to take away the
plague: and yet even Gods Goodnesse in hearing his servants,
and taking away the plague, was the occasion that this
man feeling rest again, hardned his hart. Therfore though we
set our hearts very industriously to be obedient to Gods
commandements, yet it is needfull that we pray to the
Lord also to incline our hearts to his lawes; for God by
Meanes (as by Corrections when we haue gone astray, or by
Gifts when we haue applyed our selues to his service) inclineth
our hearts to the keeping of his Commandements.
And truely, let our Indeavours be what they will, yet such
are the baits of Satan, such the crosses we finde in obedience,
as that we haue exceeding need to pray with this holy
man, that God suffer us not to wander: that He teach us
his Statutes; that He open our eyes; that He make us understand;
that He incline our hearts. The wicked will peradventure
be ready to say: Must we pray to God that He incline
our hearts unto his Lawes? Then let us take our fill
in the pleasures of sinne untill God incline our hearts unto
his Law; for if we never incline our hearts, it is because He
himselfe inclines not our hearts: but contrariwise doth this
••
ly Man of God doe; for, though he prayed unto God,
••
ying; Let me not wander; and, Inclyne my heart unto thy Testimonies:
yet he also said; With my whole heart haue I sought
thee; and, I will meditate in thy Statutes. And certainely it is
〈◊〉
true signe of a child of God, when he sets his heart unto
all godlinesse, and yet prayes unto God that he inclyne his
heart. For as our breathing is not of our selues, but it is Gods
good Gift in us that as yet we can breathe the breath of life;
so every good thing in Religion which we doe, is yet the
good Gift of God in us, and as for such to be asked of God
our Father in prayer. Yea verily, every particular thing in
Religion, which God requireth of us that we doe, may yet
be asked of God that he work the same in us; for though
he hath sent the Meanes, and such Meanes as which will
work such effects in those that resist not the Meanes; yet
such are the snares of the devill, such the inticing withdrawing
of the world, such the opposition or persecution
of all those who resist not but embrace the word of Grace,
that it behooveth us that we ask of God that he inclyne our
hearts to his words, that he open our hearts to Beleefe, and
that he himselfe work that Hee requireth of us. Therfore, doe
you finde that you shall goe, as it were, contrarie to all men
if you liue after the Rule of Gods Commandements? Doe
you finde that you shall loose much gaine if you restraine
your selfe to this Law? Doe you finde that you shall depriue
your selfe of pleasing imbracements, pleasing delights
in wantonnesse, if you take not libertie to cover other mens
beauties, other mens wiues? then yet consider that there
will be an end; no mans life lasts ever; and there is a God
who will take account of his creatures: therefore say rather
with your selfe: Liue I in such an age wherein to be righteons is
contrarie to all mens custome with whom I haue to doe? Surely so
much the more miserable are my times, but yet, shall I leaue such
Goodnesse as this Law teacheth, to make my selfe so wicked for
companies sake as I see these men? I will not doe it. Is there no
possibility to gaine, unlesse I be also unrighteous in getting it?
God forbid; yea, I may Gaine, and yet without coveting, without
stealing, without oppression, without swelling against God by Gaines
gotten; therfore for the Gaines of unrighteousnesse let it not come
into my possession: Let who will follow after that, I will haue
myne eye to the Law of God in getting it. Why should I loue the
unlawfull embracements? Why should I loue the unlawfull liberty
of a lustfull eye? Will not God iudge for these things? If I doe
this, shall I not be as he that hath stollen, for whom the execution
of hanging waites? If myne own wife should be so coveted of
another: or if when I shall haue a wife I shall be so used, will
that please me? If no, then let me content my selfe with her whom
I shall linke my selfe unto, and though I may be conversant with
other women, and delighted of Gods gifts, of beauty, proportion,
wisedome, and the like in them, yet for Gods Lawes sake let mee
abstaine from sinne. Let there not be Adulterie, let there not be
uncleanenesse, let there not be secret coveting. Surely, s
•
many
are the baites of sinne, as that it is so difficult a thing not to
wander in this world from the Law of God, that we may
well pray, and pray earnestly and frequently with this Prophet
unto God, saying, Let me not wander from thy Commandements.
But though you pray that God let you not wander,
yet you must not take hold of every occasion of wandering,
leaving it to God to keep you that you wander not;
for if with such a heart you pray to God, you may assure
your selfe that God will not heare the prayer of such a one;
but if you put on a resolution of minde, to seek God with
your whole heart, and bend your will to the Law of God,
putting from you the occasions of unrighteous Gaines, and
drawing your eye from an evill or lustfull looking, then God
will second you, as he did David, that the baites of this life
shall not intise you to your perdition. A mans own resolution
of minde, as it is a precious thing and acceptable of
God, so it is very powerfull against those things, against
which it is setled. Therfore doe but put on this resolution,
that with your whole heart you will seek God & his righteous
wayes: that you, notwithstanding the foolish occasions
of sin, which daily will offer themselues unto you in this life,
will yet keep your selfe to doe as Gods Commandements
direct you, and you shall feele that it is not so difficult a
thing to withstand sinne, as at the first apprehension a man
would thinke. True it is that the heate of youth, as it tendeth
to Lust, and to Ambition, and to oppression, and to
wantonnesse, so it is a warfare to restrain it; but consider with
your selfe that there is a continuall warrfare in the world,
which even by Mens Lawes is occasioned, and yet who condemnes
not him that will not restreine his Appetite or Inclination
but will expose himselfe for the satisfying of it,
unto Carting, unto loosing of eares, of nose, or the like, unto
hanging, and unto quartering? how hardly doth a strong
man restraine the use of his strength, that he woundes not
this man, and kils not that man upon everie displeasure?
And yet for the Lawes sake of his Prince he restraines the
disposition of his strength; and shall we doe lesse for Gods
Lawes sake? How difficult a thing is it for yong and lustfull
men, to keep themselues from deflowring of Virgines, from
abusing every mans wife? and yet partly for the feare of
men whose displeasure should be moved thereby; partly for
feare of the Law of the Land, they doe restraine their heat,
and doe not all that youth would easily incite and inable
them unto: and shall we not then indure the same warfare
of restraint for the Lawes sake of God? How many are able
to steale, and yet indure want rather then they will steale,
and is not this a warfare: Surely yes. But if for feare of
Princes punishments men endure this warfare, why should
they not for Gods punishments endure the same? But indeed
the Princes punishment is Gods punishment, though
God can and will punish them so, who will not be restrained
for the punishment of their Princes, as no Prince can possibly
punish any. God can punish in this world, with blinding
of the minde, hardening of the heart, and with
•
ending into
swinish or wicked Men evill spirits, to leade them into further
and further evill; this cannot Princes doe, and yet
they are most fearefull judgements and plagues of God even
in this life. Besides this, he can even in this life punish with
a finall casting away or Reprobation, and in the life to come
with a keeping men in an eternall living in paines, in torments,
gnashing of teeth, word, and never quenchable burning. Therefore
though occasions unto sinne may offer themselues daily
unto you, yet put on a setling of your minde to keep Gods
Law, animating your selfe therto by the invaluable benefits
of Obedience, and frighting your selfe from sinne, by setting
before your selfe, with faith, the fearefull punishments
of Disobedience, and joyne herewithall an invocating of
Gods assistance, and then you shall surely much the more
easily, yea not without delight, feele this a very powerfull
Meanes of keeping the commandements of God.
To which, if you joyne a desire of heart, and prayer unto
God, that you may discover the Goodnesse and Utilitie of
his Lawes, praying with the Prophet that God teach you
his Statutes, that Hee open your eyes that you may see the
wonders of his Law, that Hee make you understand the
way of his Precepts, you shall surely greatly further your
keeping of the commandements God. For it is no small
provocation to the keeping of a Law, when our understanding
is opened to discerne the goodnesse, utility, and righteousnesse
of a Law. Wherefore though you set your selfe
industriously to the keeping of the Law of God, as
••
ling
or guiding, and restraining, in all your Actions, Communications,
yea and Thinkings, brideling them in, when they
would take liberty to wander from the commandement,
yet use your self withall to pray with this holy Prophet unto
God, that God assist you also, keeping you that you wander
not from his Commandements, teaching you, opening your
understanding, and inclyning your heart unto his Testimonies.
For the second Meanes, which was, Affliction, we haue
also very great need thereof; therefore if after we haue been
loose in any thing, following after some sinne, casting the
Lords holy commandement behind our backs for that time,
the Lord then send upon us some Affliction, let us consider,
that this Affliction as it may be a gentle Correction sent us
of the Lord; so it may be also a Meanes that we stray not
still from his Commandements. And indeed we are commonly
so apt, if God but blesse us with such a portion of
this world wealth, as that we can with credit and boldnesse
hold societie with the rich, and those of good place in Authority,
then to take liberty, either to neglect all dependance
on God, or to doe violence to some whom we maligne, or
to entise the faire or beautifull women in our company to
be dishonest with us, as that there is need that God send upon
us, either dejection of estate, or else infirmity of bodie,
that so even of Disability to be any longer bold to commit
such sinns, we may both turne in our hearts from doing
such evill, and also turne again to the Lord yeelding obedience
to his words. Surely, if this holy Prophet could say,
Before I was afflicted I went astray, but now I keep thy words,
much more haue other men need of this restraint from evi
••
by affliction. Wherfore learne you also when you feele
•••
to make this godly use of them, that they not onely
stay you from further straying, but also work you to a keeping
(now yet) the word of your God. Say with yourselfe:
I am now in adversitie, shall I also be disobedient to my God? shall
I also be wicked? What were this but to double my miserie? therfore
I will rather set my selfe now to the Word of the Lord, that
yet my estate to Godwards may mend, even under this declining of
my estate to the worldwards. And indeed, who will not condemne
him who addeth wickednesse to his poverty? or him
who when the Law hath punished for some wickednesse,
he will yet then increase his wickednesse? Are not mens
hearts even set against such a man? Doe they not commonly
account the utter perishing of a man of such a disposition
just? Therfore learne from this holy Prophet, that if ever
Afflictions come upon you, you make this use of them, that
now yet you will turn you to the Law of your God to keep it.
For the third Meanes, which was, Meditation, we haue
also great need thereof; for such are the incessant withdrawings
from minding the things of God, as that unlesse we
purposely set our selues to minde the Commandements, either
the continuall care of getting Gaine, or the continuall
laying hold of all meanes of aspiring, or the continuall delight
of advantage unto lustfull pleasures, is such, that we shall
hardly ever so much as once minde the Commandements
of God. Wherfore it is surely necessary that you sometime
say thus, or to like effect with your selfe: Shall I never think
of Gods commandements? Shall I be alwaies carried away of my
Cares, of my Imployments, of my Pleasures? Shall these wholly
••
uffe my minde? Shall I never once Meditate on any Commandement
of the Lord? What will become of me if I thus goe on? For
if thus you say some time with your selfe, this will touch
your heart, this will startle you, this will moue you to break
off sometimes your cares, imployments, or pleasures, taking
some fit time wherein purposely to reade, or heare read the
commandements of the Lord; at which time, you suffering
your selfe to discourse upon each one, unvayling its Rightenesse,
Goodnes, and utility to mans Societie, this wil greatly
further your keeping the commandements of God. The discourse
of the soule upon a Commandement, fastens a Commandement
in our Memory, wherby ever after it shall not
come after, but goe before every Action, Speech, or Thought
of ours. And truely we fall into much evill, even for want of
having a ready, and impressed knowledge of that Commandement
which concernes the Action, Speech, or Thought we
are at present about. Therfore I commend in a man a dividing
of the Gospell into parts, taking the commandements
apart, and then taking him to studie, either in bed or in solitarinesse,
now of one part, then of another. For this same
generall Notion onely of the Gospell, whilst we know all,
but study not advisedly any speciall particular part of the
same, comes farre short of that use which we ought to make
of the Gospell. And indeed all is best comprehended, by dividing
all into parts, and then studying well the parts, one at
one time, another at another time.
10. CHAP.
THus having shown you (as for an excellent example) how
David received the Cōmandements of God: & next having
shown you, some special Motiues tending to make a man
the more willing & delightfully to keep the Cōmandements:
and lastly, having shown you, three very speciall Meanes by
which may be furthered your keeping the commandements
of the Lord, I think it fit in the next place to shew you two
things wherof I would warne you. The first is, that you in an
eager disposition to keep the commandements, begin not to
fall into that old
•
rrour of trusting unto justification by
works, rather then by faith onely: the second is, that you
be not discouraged from observation of the Commandements,
neither by the impossibility perfectly to fulfill them,
nor by the manifest evidence that other Men minde them
not, to obserue them towards you, in that wherin you haue
to doe with them.
Men desire much to be justified for their obedience, and
therfore to doe works commanded that they make themselues
righteous by their obedience; now unto obedience
indeed righteousnes is imputed; but men consider not that
the obedience in beleeving, is that whereunto truely righteousnesse
is imputed. They would faine be righteous by
their works, but God that knoweth how imperfectly men
fulfill the righteousnesse of workes, hath imputed Righteousnesse
to Beleefe, not to Workes. As it is said in the Scriptures
of the old Testament, Gen. 15. 6. And Abraham beleeved
the Lord, and He counted that to him for Righteousnesse: which
thing is made use of in the new Testament by S. Paul, to
draw us to seek Iustification, not in our workes but in our
faith in Christ, Rom. 9. 4. Therefore let no man be discouraged
for that he cannot perfectly fulfill the Lords Commandements
concerning workes, but rather let him be sure, that
he fulfill that great Commandement concerning Beliefe,
that so he with Abram beleeving God, may haue by God
Righteousnesse imputed unto him for that. Few men in our
times consider as they ought, what an excellencie it is to
Beleeue in God and in Christ, manifesting themselues so
vailed as they haue done; but God knowing how rich a
thing it is, for man to beleeue that which he saith, as abram
not onely heard, but also indeed beleeved the Lord, vouchsafed
to account Beleefe unto man for Righteousnesse. Verily
men heed not this in these times as they ought, therfore
also they accounting of Beleefe but as of a light inclination
of the mind onely, trust rather to works then to beleefe
for Iustification; but they ought to informe themselues,
that though the faithfull must indeavour to fulfill also the
righteousnesse of workes, yet God hath chosen to justifie
Beleevers for their beleeving, not for their works, because
they beleeue in him who (onely) fulfild the Righteousness
of works commanded. To beleeue the Lord is a worke of
workes, as we may perceiue by that which our Lord answered
the Iewes, Iohn 6. 29. saying: This is the worke of God▪
that ye beleeue in him whom He hath sent. And truely all the
Scripture shewes, that the Lord hath ever more freely accepted
of mens beleeving in him, then of any the best
workes that they haue done; therfore though Abraham
performed that great worke, of offering up to God his sonn
Isaak, yet there we reade not that God counted that to him
for Righteousnesse, but when he beleeved God, God counted
that indeed unto him for Righteousnesse. Blessed therefore
•
e the memory of those first Angels of the Reformation,
who perceiving how Poperie lead people to trust to
works for their Iustification before God, drew them back
againe to consider Beleefe more advisedly. Which thing
though at that time they had more reason to doe, then wee
now of the Reformed Churches haue (because at that time
workes were taught people as for workes meritorious, which
indeed merited rather punishment, yea damnation, such as
was the doing worship, not before onely, but even to the
very Image, directly contrary to the commandement of
God, who said: Thou shalt not make thee no graven Image,
and thou shalt not bow down to them, neither worship them:)
yet even now also, when no workes are allowed, but those
which are consonant to the Commandements of God,
there is need to put people in minde of the same, even of
their making sure that they trust beleeue, as also that they
〈◊〉
,
Beleefe, aboue workes, for Iustification. Surely people (for
the most part) not beleeving, know not what it is to beleeue,
therefore also they come farre too short of that esteeme o
•
Beleefe, which not onely they should haue thereof, but also
which God declares himselfe to haue therof. As we see when
Abraham beleeved God in that which he said unto him, presently
God counts That unto him for righteousness. And so
our Lord when Nathaniel so soone beleeved in him, Ioh. 1.
50 readily answeres, saying, Because I said unto thee, I saw thee
under the Fig-tree, beleevest thou? thou shalt see greater things
then these. Let us therfore learne to prise aright of Beleefe,
that so we may not doe workes, trusting to haue Righteousnesse
imputed unto us for them, but rather may make sure
to Beleeue, that so God may count that to us for Righteousnesse.
As for the second thing where-against I would warne you,
I would haue you to know first, that seeing Righteousness
is not imputed to our workes, but to our Beleefe, therfore
no man should be troubled if he cannot perfectly keep the
Commandements. Secondly, that though it may trouble
a Man indeed, that he is carefull to keep Gods commandements
towards others, when yet others are carelesse to
keep Gods commandements towards him, yet seeing we
keep not Gods commandements for the pleasing of Men,
but for the pleasing of our God, therfore we ought to rejoyce
of our pleasing God, though others be carelesse of the
Commandements. Let not such things therfore discourage
us, but rather let the rich Gifts and Promises of God incourage
us to the keeping of the commandements: yea, let each
of us say with our selues; Shall I hazard the loosing of this and
this good thing promised me of the Lord, for the doing new upon
a suddaine this or this against the Lords Commandement?
Which kind of incouragement that it may the rather prevail
with you, you are to proceed from a superficiall notion onely
of the rich things promised us of God, unto a serious
consideration of each thing promised, discoursing with your
selfe therupon in your mind, examining your esteeme therof,
and considering also how much need this poore estate
in this life hath of such things, and what the Benefiting us
by such things is and will be. For thus to studie upon each
the most speciall of the Promises, is the way to make a Promise
sinke into our hearts, and to abide in our memories
ready for our incouragement against every discouragement
which this world is apt to trouble us with, in our attending
to put in execution the Commandements of the Lord.
To this, if we adde a looking upon every sinne wistly, as
looking it in the face unmasked, unvailed, that so it may appeare
unto us in its owne true hideousnesse, and vilenesse,
before we intertaine a liking it, this would greatly further
our discouragement from committing sinnes. As, if you
thinke on, or be about Murther, consider in your minde advisedely
what a dead man is, consider the patience, the want
of motion, the grieslinesse of wounds, and indeed the horrour
of the sight of Death in a Man: think then with your
selfe how wicked a thing it were for you, that a Man by your
hand should (not in a just warre, or defensiue) be brought
into such a condition. Use your selfe some times in private
Meditation, or upon the sight of any one dead, to informe
your minde well what a dead bodie is, that so the minde being
possessed of the fearfulnesse of the condition, may also
before-hand be possessed with a loathsomnesse and detesting
by it own hand to bring any man into such a fearfull estate.
And use your selfe withall to set this against those things
which draw on Murther, or wherein Murther comes commonly
so vailed or masked, as that it prevailes over us to
giue it entertainment into our hearts and Resolutions: se
•
this, I say, against the Occasions of Murther, whether it be
injurious words, or some blow, or some disgrace, or the lustinesse
of youth, proane and even desirous of fighting, or skill
of weapon, or fond reputation or imputation of cowardlinesse
or dastardie, which some foolish and wicked men,
carelesse both of Gods Lawes and mens, are apt to discredit
him, who will not rather kill a man then put up such or such
a thing. It is a wisedom and righteousnesse in all well ordered
Kingdomes, to giue lesse punishment to lesse offences:
and why then should any man in a private quarrell be so violent
or unwise, as for a word to kill a man, so doing the
greatest mischiefe for the least offence? Of two evils it were
better to require eye for eye, tooth for tooth, or to giue blow
for blow, then for a word onely, or for some blow, to depriue
a man presently of life: but the best is to hearken
to what the Lawes both of God and man informe us of, and
to possesse our mindes therewith, resolute also, what ever
occasions fall out, to doe as they direct us: for this is not
onely a wisedome, both also a safety, both among men, and
before God. In like manner, if you thinke on, or be but about
committing of Adultery, consider advisedly the Act
it selfe sundred from the Inducements, which as a vaile cover
it from being perceived in its own true filthinesse and
danger: consider therfore with your selfe, the filthinesse of
the Act; the injury you shall thereby doe unto another, and
the danger you draw upon your selfe thereby, both from
the man whom you shall offend, and from God the Lord.
And set this against the oc
•
asions or allurements which commonly
draw a man on hereunto; as against the eye, the pleasing
language, the forme, the beauty; against the wit, the
toying of pleasures, the heat of lust, yea against the injoying
the liking and loue of a strange woman.
Thus if you would use your selfe, to looke the sin wisely
in the face which is forbidden you of God, this would
greatly further a with-holding you from yeelding unto it
(through the alluring occasions wherewithall it would
come unto you as in a vaile) and would stay the soule from
a too too suddaine admitting of those occasions, wherby
the liking of the sinne is drawn on. Indeed, sometimes the
Acting of a sinne, springs from occasion which is so suddain,
as that it prevents all thought of what it is that is to be done;
therfore so much the more need haue we, to be ever in our
selues resolved against the sinne, and to let fall all occasions
which would induce us thereto: better it is for us to let fall
an occasion or opportunity, then to plunge our selues into
further mischiefe. And truely, we finding in common experience,
that men living under Governments, doe usually
informe themselues before every Act of Importance, whether
the Law permit it or no: so that they will not so much
as cut a tree, break open a hedge, or the like, but they will informe
themselues first, saying: May I lawfully doe this? Why
should we not be as carefull of the Law of God, consulting
with it also before any Act, Speach, or Thought, informing
our selues whether we may doe such or such a thing, or no?
If men doe not thus consult with the Law of God before-hand,
unvailing by its help the sinns which they are about,
it is their fault, and such a fault as giues advantage to sinne,
so that it is committed before a man is aware of what it is he
is about. But the child of God, that looketh for the rich
Gifts of God in Christ, may not be so negligent of the Law
of God, but rather with the Prophet David to make it his
studie to thinke on the Commandements, meditating also
on them, some now, some another time; for thus doing, not
onely the sinnes will appeare to the soule in their own vilenesse:
but also the soule will be fore-possessed with a dislike
and loathing of them: and this to the abating of the force
of all occassion, which shall be offered to commit, or fulfill
them
Thus, if you would use your selfe to look every sinn, a
in the face umasked wistly, that so you may be discouraged
from committing the same, then would the incouragements
or exhortations unto Righteousnesse and Godlinesse, given
us by the Apostles of our Lord Iesus Christ, the more prevaile
over us to divert us from sinning. And truely we ought
never to be unmindefull of our deliverance from the bondage
of sinne, by the conversion of us unto Christianity:
we ought never to forget the blessed benefite we received,
by our fore-fathers conversion from Heathenisme to Christianity.
Wherfore that you may as a fresh be put in minde
hereof, and the exhortations of the Apostles hearkened unto
by you, I thinke fit in this place to set before you some
of them, that so they may work upon you to dispose you, to
a willing keeping of the commandements of God. Ephesiaus
2. 1. the Apostle saith thus: And you hath hee quickened,
that were dead in trespasses and sinnes, wherein in time past yee
walked, according to the course of this world, and after the Prince
that ruleth in the aire, even the spirit that now worketh in the
children of disobedience. Among whom also we had our conversation
in time past, in the lusts of our flesh, in fulfilling the will of
the flesh and of the minde, and were by nature the children of
wrath as well as others. But God, who is rich in mercy, through his
great loue wherewith hee loved us, even when we were dead by sins
hath quickened us together in Christ, by whose grace yee are saved.
And chap. 4. 1. I therefore being prisoner in the Lord, pray you
that you walke worthy of the vocation whereunto yee are called,
with humblenesse of minde and meekenesse, with long suffering,
supporting one another through loue: endeavoring to keep the unity
of the Spirit in the bond of peace. And chap. 5. 8. Yee were
•
nce darkenesse, but are now light in the Lord: walke as children
of light: approving that which is pleasing to the Lord. And having
no fellowship with the unfruitfull workes of darkenesse, but
even reprooue them rather: For it is a shame even to speake the
things which are done of them in secret. But all things when they
are reproved of the light, are manifest: for it is light that maketh
all things manifest. Wherefore he saith. Awake thou that sleepest
and stand up from the dead, and Christ shall giue thee light. Take
heed therefore that yee walke circumspec
•
tly, not as fooles, but as
wise: Redeeming the season, for the daies are evill. Wherfore bee
yee not unwise, but understand what the will of the Lord is. These
exhortations, are exhortations which ought ever to be
sounding in the eares of them of those Nations, which in
antient time were heathens: therefore remember still that
you are Nations, whose fore-fathers were carryed away after
dumbe Images, and false Gods, yea, devils, and knew
not the true Lord God of Israel, Creatour of all things, and
the giver of life and all blessednesse. Forget not therfore this
Grace of your conversion shown unto you, but rather apply
your hearts to his Commandements who hath shown you
this invaluable Mercy. Put on a Resolution of heart, that
neither for pleasure not for profite, nor for fellowship sake,
nor for Custome; no, nor for Displeasure o
•
Losse, you will
leaue the good waies of Gods Commandements, to walke
in the wickednesse which is contrary to the same, and too
too usuall in the world.
In which Resolution two things may strengthen you, the
one Good Education, the other, the Spirits Assistance.
Good or truely Christian education in children, is truely
a most needfull help unto righteousnesse: therefore where
Parents are negligent, there the Magistracy should help, to
discerne what customes corrupt the youth, leading it into
things evill, and then to suppresse, and to allienate the youth
〈◊〉
these things; for verily Magistrates are also Parents unto
youth, little lesse then they by whose generation they
come into the world. Therefore if the Parents care not
what company their children keep; or care not what evill
they commit there in their jollity, nor what wickednesse and
prophanenesse their conversation or communication be
corrupted with; yet Magistrates owe to God a duty, to take
account of those houses or places where youth take liberty
to be bold in such evill things. Some fondly think, that unlesse
youth be suffered in evill conversation, and evill actions,
they will never be bold and manly, or valiant: but we may
see in the children of some Princes and Nobles, that children
become manly and valiant, and yet without such liberty;
so that these evils doe but steale upon such, to corrupt
them and weaken them, nothing furthering their Manliness
or Valour. I note this the rather, because it is the errour of
some mindes, to thinke that a godly restraint of youth, is the
depression of the spirits, and the cause of pusillanimity: but
whilst all exercises stirring the body, and refreshing the mind
and spirit, may even by Gods lawes be practised, the use of
such things will increase the strength and magnanimity of
youth, and yet without admitting also the abuse. And indeed
the abuse of such exercises, brings upon men first a mischieving
and ruining one another: and secondly, a taking
away the hearts of men, by Gods not prospering the warres
of such. Though indeed sometimes as (for punishments)
God lets out evill spirits, giving way to their prevailing also;
so wicked Powers, composed of wicked men, are let loose
of the Lord, and suffered to prevaile in the world. But the
Kingdome of heaven, even the victorious Church, hath not
its fortitude in wickednesse, but in Righteousnesse: and what
Power did ever so truely prevaile, indure so long, or was so
glorious? Therfore l
•
t us Christians, vigilantly watch
over our youthes, abusing those exercises of fellowship, and
Activity, by which the strength of a Land is nourished, and
•
he spirits refreshed: maintayning the use, but punishing
the abuse of things. Therefore if any youth grow prophane
or wicked in its usuall communication, or bold to doe this
or that injury to men, let Parents in their houses, and Magistrates
in their jurisdictions, haue an eye betimes upon
this, and restraine wickednesse betimes in youth, that so
God be not moved to plague us, for suffering our youth
to practise nothing more, nor nothing more to take pleasure
in, then in breaking continually the Commandements of
God.
If we be carefull herein, then let us nothing doubt of
the Assistance also of the Spirit of God, disposi
••
our youth
unto Godlinesse and Righteousness And truely Christians
haue through the Spirit, a kinde of inclination unto Righteousnesse,
so that not so much of a forced observation, as of
a minde and heart even disposed, or inclyned of the Spirit,
they are keepers and observers of the commandements of
the Lord. Yea, the Apostle, Ephes. 5. 9. saith: For the fruits
of the Spirit is in all goodnesse and righteousnesse and truth: so
accounting these things the fruits of the Spirit in us, rather
then our workes, or our industry. Wherefore Righteousnesse
is not in the Saints, or their children, a bondage, but
rather they are inclyned by the Spirit of God thereunto.
Therfore so much the rather we ought to watch, that wicked
customes bring not us and our children into such a bondage,
as that to be righteous, they must struggle against the
common customes of the time: for if this be suffered, then
indeed wickednesse brings our youth into a bondage, yea,
and the Spirit of the Lord forsakes them. Let us looke upon
any Nation, where the Church is, or hath bene, and see
their condition what it was, whilst they made conscience
of the commandements of God: obserue their prevailing
against their enemies: their multiplying, their inriching:
and their matchlesse valour and magnanimity. Again, let
us look upon them after they had suffered the breakings of
Gods commandements to sway among them, and obserue
then their miseries and calamities. Let us take them for our
example; for it is a sure Rule unto us, Doe as they did, and
haue as they had. Wickednesse growes more and more in
time of prosperity, and creeps upon a Nation under very
faire and plausible pretexts; but it is bitternesse in the end,
and the subversion of States and Thrones. St
•
p it therfore
betimes, and be vigilant against its growing into Custome
among your people and Officers, as you d
•
sire the growing
or stablishing, of the welfare and glory of your Nations or
Dominions.
Verily, it is lamentable to obserue, that if Gaine come
in, or the warres be managed by any, such seeme as free to
be godlesse, and to breake frequently in their life and conversation
the commandements of God. They seeme as the
wheeles whereon the prosperity of a Land runnes, or as the
cause therof; or if not causes, yet then as the pillars of the
same, and therfore they are suffered to liue disorderly, without
any requiring of them to liue as beseemeth Christians.
The Gifts which God hath given them, by which they excell
many, and are very serviceable to a Nation, seeme to
beare th
••
out, in living in disobedience to the commandements
of God. Yea, when a people being in some bondage,
hath in time of that bondage cryed unto God to be delivered,
and in the time of such cryi
•
g▪ hath been diligent in resorting
to Church, reading Gods word, as also in Prayer,
and in using religious duties in their families, then, God in
his Goodnesse delivering them, and granting them the blessings
of Prosperity, even within a few yeares after, wickednesse
abounds in that people, and nothing is done less, then
that which was done before, and some little time after the
deliverance. Then, even sinne against God,
•
eemes as the evidence
of Gods blessings upon the land: for the most part of
the people, doe not otherwise expresse or shew, th
•
ir liberty,
wealth and prosperity, then by words or actions
•
ont
•
ary
to Christian Religion. If prosperity increase, evill houses
increase withall, where as
•
n
•
afe cast
•
ls, men take libe
•
ty
in all ungodlinesse. But what will be the end of this? What
will be the issue of this forgetting the deliverances which
God hath sent us? Surely a new plunging us into adversities.
Were it not that God hath a more graeious eye upon
the good Lawes of Nations, and the intention and indeavour
of Governours to rule the people according to them;
then he hath a revengefull hand to avenge upon Nations the
frequent breach of his Commandements, it were not possible
that we should thus continue as hitherto we doe▪ without
great and fearefull Visitations? But now if the wicked
be accounted as the enemies of the Lands prosperity (inas
much as through th
•
m God is moved to anger against the
land) and as for such ey
•
d with some measure of indignation
by Governours: And if they that feare God, and wa
•
k
in the wayes of his commandements be accounted as the
safety of the Land: and as for such be eyed with f
•
uour by
Governours, and incouraged in their obedience; th
•
n surely
we shall both r
•
moue from us the judgements which
hang over our heads, and also bring upon ou
•
I and manifold
blessings▪ Therefore the Lord giue hearts to them that
are in Authority, that every Pastor in his Pa
•
ish, every Officer
in his allotted portion, every King in his Kingdom,
may in this indeavour to serue God, even in being a disliker
and discourager of the wicked, and a lik
•
r and incourager
of them who walk in the wayes of Gods commandem
•
nts.
I grant, that any gift given to
〈◊〉
wicked man, wherby he
may be serviceable to the Church and Common-wealth; is
not therfore not to be made use of because the party is wicked
(for this were to suppresse the gift of God) but, that
•
or
the wickednesse which such a one committeth, he may perceiue
that he hath some disgrace or dishonour, which but
for that he should not haue. For this would surely turne
many from ungodlinesse, because most men seeking the favour
and good liking of those that are in Authority in eve
•
y
Land, they will in the greater measure forbeare those things
which they finde to disgrace th
•
m in their presence. As for
those places where the chiefest Officers of Rule are themselues
vicious, and to please them many become vicious,
they truely haue a fearefull judgement from God therein
upon them; and therfore by prayer to God, Gods people
there should seek of God his inclyning the hearts of those
in Authority unto his Commandements. Many are the
shining and profitable vertues of many very vicious Princes,
neither may they be suppressed, or the Princes disobeyed
in the exercise of them, (for God hath given them these
Gifts, fitting them thereby more then others for the Offices
they hold) but rather by prayer to God, and all meete and
convenient meanes, their turning from such wickednesse as
whereto they are inclyned, is to be sought. These things I
thought fit here to touch at, that so Christian Kingdomes
and Churches may be put in minde of those things, which
very neerly concerne them: For verily, the breaking of
Gods commandements will ever be found the secret cause
of all the troubles of the whole world. Therefore though
wee cannot thinke, to turne the unrighteous world in an
instant to become Righteous; (for wicked men will ever
be in the world) yet, let Governours make it their ayme, to
disgrace the disobedient, and to grace the obedient: and
surely the Lords commandements will then take much the
more effect in every Nation. But now having thus written
of these things, I thinke good to close up this writing with
this Exhortation and Advise following.
To conclude, I having thus showne you, how to make
the commandements of God easie, and even a delight unto
you, it remaineth on your part to studie the commandements
of the Lord, that so you may informe your selfe of
them, least else they be to seek, when in your Conversation
or Actions you haue need of their Direction; which that
you may with the mo
•
e ease doe, it is good that you haue
the commandements culled out, or collected together by
themselues in a book, that so you may use to reade them often
by themselues, as some haue the book of the Psalmes for
like purpose. This I advise unto, because by the ten commandements
onely, (as they are usually proposed unto us
to learne by heart) we cannot easily discover how they
streatch to direct us, in most of the ordinary things of this
life. Whereas if all, or the speciall of those things, which
in the Scriptures we finde, either approved of by the Lord,
or reproved, be gathered out of the Scriptures, then wee
shall finde, that there is hardly any thing for which we shall
not finde a direction▪ Therfore I wish that such a collection
may be made, and this for the peoples sooner knowing the
will of God in these divers particulars: and such collection
being made, I exhort Gods people to allow unto themselues
some times of purpose wherin to reade them, or heare them
read, and then to meditate also upon them, that so they may
be the better taken to heart to be observed, with which Exhortation
and Avise, I close up this Treatise, least I should
by further inlarging it make it tedious unto you.