A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. XXIIII.

Containing diuers effectuall reasons to mooue vs vnto this exer∣cise of Meditation.

§. Sect. 1 That this duty is required in the Scriptures.

BVt that those who truly feare God, may not bee carryed a∣way in this common streame of negligence and corruption, sporting themselues in the pleasures of sinne, vntill they fall into the dead sea of endlesse destruction; let them first con∣sider, that this duty of consideration and examination of our estates, is strictly required of God, and hath been alwayes practised by the faithfull. The former is manifest by plaine testimonies of holy Scriptures. Dauid exhorteth vs to stand in awe, and sinne not; and to com∣mune with our owne hearts vpon our bed, and be still. The Church in the La∣mentations demandeth why a liuing man should complaine, seeing a man is punished for his sinnes? and therefore his best way is, not to lye lamenting his paine, but to finde out and remooue the cause, that the effect may cease. Let vs search and try our wayes (saith she) and turne againe to the Lord. So the Lord saith, that the people of Israel, vpon their freedome out of

captiuity, should remember their wayes, and all their doings, wherein they had been defiled, that they might be lothsome in their owne sight, for all the euils which they had committed. Thus the Apostle exhorteth vs to examine our selues before we come to the Lords Table, and telleth vs, that if we would iudge our selues, we should not be iudged of the Lord. So elsewhere; Examine your selues whether you be in the faith; prooue your selues, &c. And thus in ma∣ny places he putteth those in mind to whom he writeth, of their former sinfull estate, out of which, through Gods mercy they were deliuered, that they might repent of their sinnes past, and praise the Lord for their pre∣sent condition. The neglect of which duty the Lord complaineth of, and condemneth in the Iewes, as the cause of their grosse ingratitude and impenitency. The Oxe knoweth his owner, and the Asse his Masters crib; but Israel doth not know, my people doth not consider. So Ieremie; I hearkened and heard, but they spake not aright, no man repented of his wickednesse, saying, What haue I done? As on the other side, the practice of this duty is com∣mended vnto vs in the examples of the godly. Thus Dauid performing himselfe, what he perswaded vnto others, saith, that hee considered his owne wayes, and turned his feet vnto Gods testimonies. So the Prodigall did begin his repentance by comming to himselfe (as it were) out of the dead swoone of sinne, calling to remembrance his departing from such a gra∣cious Father, and his owne wandrings in the wayes of wickednesse, in which he had lost himselfe, as in an inextricable and endlesse Labyrinth. And the Apostle often recalleth his sinnes to his remembrance, to humble himselfe that had committed them, glorifie God who had forgiuen them, and comfort others who had alike falne, and to incourage them with him to forsake their sinnes, and turne vnto God by vnfained repentance.

§. Sect. 2 The great pro∣fit of this ex∣ercise of exa∣mination.

Vnto these precepts drawing vs, and these examples leading vs to this duty of examination, we may adde the great profit which may allure vs, and the vrgent necessity which presseth it vpon vs. For first, the benefits are manifold which accompany this exercise. Examine thy selfe more (saith one) then thy neighbours, for that is thy gaine, this theirs. Thou shouldest rather take an account of thy actions, then of thy moneyes; seeing these perish, but they are permanent, and shall continue with thee. More especially, this examina∣tion bringeth vs vnto a distinct knowledge of sinne, which otherwise wee should onely see in generall view, and (as it were) in the whole lumpe or masse. It discouereth vnto vs their innumerable numbers both great and small, and as the Sun-shine, helpeth vs to discerne euery sluttish corner, which before was not seene, and reuealeth not onely the grosse vnclean∣nesse of the house, but much dust and innumerable moates, which we not discerning, thought the house cleane and free from them: So doth this searching of our hearts lay open vnto vs many annoyances, which before were hid, and innumerable numbers of our lesser sinnes, which wee think∣ing to be nothing, supposed our selues to bee so pure, that there was no need to be purged of them. It sheweth vnto vs not onely our grosse offen∣ces, but also the corruptions and imperfections of our best actions; and with our errours and wandrings out of the way of truth, our lamenesse and slownesse whilest we are walking in it. It discouereth, with the num∣ber of our sinnes, their greatnesse and hainousnesse, and maketh vs know,

whilst we search our sores to the bottome, that they are so deepe and dan∣gerous, that they need present cure, and the soueraigne salue of Christs Blood; which seemed so slight, whilst they were skinned ouer with colour∣able excuses, that we thought there was no haste of the cure, & that euery Lord, haue mercy vpon vs, or shallow broken sigh was sufficient to heale them. It worketh our hearts to a true hatred of them, when vpon iust triall wee see their vglinesse and deformity, their horrible pollution and noysome sent. For howsoeuer, whilst these filthy channels were vnstirred, they did little trouble vs with any ill sauour; yet when wee rake in these stinking puddles, they make vs abhorre them, and shew by their noy∣somnesse, how much they need clensing. Yea, it will make vs to loath our selues for our sinnes sake, and thus abhorring our selues, to repent, with Iob, in dust and ashes, according to that of the Prophet, Then shall yee remember your owne euill wayes, and your doings that were not good, and shall loath your selues in your owne sight, for your iniquities and abominations. And as it thus humbleth and prepareth our hearts for repentance, so is it a most effectuall meanes to worke it in vs. And this Salomon intimateth, where hee saith, that if the Israelites hauing sinned, should bethinke them∣selues, and repent; nothing that they must consider their euill wayes, before they could repent of them. And our Sauiour first requireth, that the Church of Ephesus should remember from whence shee was falne, and then that she should repent and doe her first workes of loue. Thus the lamenting Church, remembring her sinnes and afflictions which they had brought vpon her, was humbled and repented. By reason whereof, it furthereth much the worke of sanctification, and helpeth to purge out of vs the re∣likes of our sinfull corruptions. For this frequent examination will not suf∣fer sin to sleepe with vs, nor to haue any time to fortifie it selfe against vs; but assone as it is entred, it discouereth this enemie, and will not suffer it to lay against our soules any secret ambushments. It nourisheth in vs the true feare of God, and maketh vs carefull to auoyd his displeasure. It pul∣leth vs backe, being ready to fall into sinne, when we consider the miscries which attend vpon it, and from relapsing into our old diseases, when we remember with what danger and difficulty we did escape them. It kee∣peth our hearts and consciences pure and peaceable, whilst by the frequent vse of it, they are preserued from the pollution of sinne, or quickly purged when they are defiled. It nourisheth Gods graces in vs, and maketh vs con∣stant in the wayes of godlinesse. It helpeth vs much in aspiring towards perfection, whilst by often reuiewing of our works, we see their defects, and indeuour to amend them. Finally, it preserueth vs from receiuing any hurt by Gods temporary Iudgements, for if we would iudge our selues, he would not iudge vs; and maketh vs comfortably, and with ioy expect the comming of the Lord to the last Iudgement, when as wee hereby keepe euen our ac∣counts, and are prepared to render a reckoning when he calleth for it.

§. Sect. 3 That this exer∣cise of Medita∣tion is very ne∣cessary.

The necessity of this exercise doth likewise appeare, because the neg∣lect of it depriueth vs of all the former benefits. But more especially, as repentance is necessary vnto saluation, so this examination must necessari∣ly goe before repentance. For first, we must by examination come to the knowledge of our sinnes, before we can either bewaile or turne from them.

Whereof it is, that our Sauiour calleth sinners onely to repentance, that is, such as know and acknowledge themselues to be in this number. And Ie∣remy willeth the backsliding Israelites, first to acknowledge their iniquities, and then to repent of them, and to turne vnto the Lord. And Dauid saith, that he thought on his wayes, and then turned his feete vnto Gods Testimonies. So the Lord saith of the Iewes, that they should remember their wayes and be ashamed. And putteth consideration before repentance, as a cause and meanes of it; Because (saith he) he considereth and turneth away from all his transgressions; implying that he could not haue turned, vnlesse he had first considered of his sinnes from which hee turned. And this (as one excel∣lently obserueth) is implyed euen in nature, where there is the same instru∣ment of seeing and weeping, to shew vnto vs, that weeping depends vpon seeing. He that sees well, weepes well. He that sees his sinnes thorowly, will bewaile them heartily. And this want of consideration, the Prophet noteth to haue beene the cause, why Ephraim would not turne vnto the Lord, that he might heale them; They consider not (saith he) in their hearts, that I remember all their wickednesse. And the Prophet Ieremy noteth this to haue beene the cause of the Iewes impenitency; because no man so much as demanded, What haue I done? Neither in truth is there any one greater cause why men in our owne dayes goe on in their sinnes without repen∣tance, then want of due consideration what they are doing, namely, trea∣suring vp against themselues wrath, against the day of wrath, and (as it were) heaping vp a pile of wood for their owne burning. Neither were it possi∣ble, that they should rush into all sinne, like the horse into the battell, if they would but examine whither they are a going, and into what despe∣rate dangers of death and destruction they plunge themselues, by conti∣nuing in their wicked courses. Againe, without often and strict examina∣tion, it is not possible for vs to finde out, or auoyd the deceitfull wiles of our owne sinfull hearts; seeing they are so deepe, that without much sear∣ching, wee cannot sound them to the bottome. Whereof it is that the Wiseman counselleth vs, that we should aboue all other obseruations, looke to our hearts. And the Apostle exhorteth vs to take speciall heed, lest there should be in vs an heart of vnbeliefe, in departing from the liuing God. More∣ouer, without this diligent search, whereby wee come to a sight of our wants, we would flatter our selues in our weake and fraile estate, as though nothing needed reformation; and pleasing our selues in our owne imper∣fections, we would neuer labour and striue after more perfection. For we are naturally so full of pride and selfe-loue, that as Salomon speaketh, Euery way of a man seemeth right in his owne eyes. And therefore our Sauiour ex∣horteth vs to take heed that the light which is in vs be not darkenesse, that is, that our seeming wisedome be not foolishnesse, and that wee mistake not the stained cloth of our imperfect obedience, for the pure white linnen of perfect sanctity; and so grosly abuse our selues: for if a man thinketh himselfe to be something, when he is nothing, he is deceiued, and coozeneth himselfe of his owne saluation. With which deceit it is easie to be ouer∣taken (with proud Iusticiaries) by reason of our selfe-loue; if wee doe not often and seriously examine our selues, according to the perfect rule of Gods Law, and in this cleere Looking-glasse behold our blemishes, and

the manifold wants and imperfections of our best actions. Furthermore, the necessity of this examination heereby appeareth, in that the neglect thereof is the cause of all sinne. For what is the reason why men rush headlong into all manner of grosse and notorious wickednesse? Why they blaspheme Gods holy Name for no worldly aduantage, but vpon meere vanity? Why they displease God, and disable themselues vnto all duties of his seruice, by surfetting and drunkennesse, without any gaine, yea, to the discredit of their persons, and ruining of their estates? Why they commit filthinesse and vncleannesse, thereby weakning their bodies, and shortning their liues? and why they continue in these and many such sinnes, with impenitency and hardnesse of heart? Surely not so much through the ignorance of their mindes, or because their iudgements are not conuinced, that these are grieuous sinnes, which for the present draw Gods fearefull plagues vpon them; and will heereafter be punished with euerlasting death (For they heare these things daily sounding in their eares in the Ministery of the Word, and see fearefull examples and presi∣dents continually of them in others, who haue liued in the like wicked∣nesse) But because though they haue sight and knowledge, yet they haue no vse of it, the deuill hauing so hud-winkt and blind folded the eyes of their minde, that they neuer examine their state, nor consider with them∣selues what they doe, whither they are a going, nor what will be the issue and end of these things: And so like hooded Hawkes, are carried quietly by the deuill into all wicked courses which leade them to destruction.

§. Sect. 4 The former point, prooued by the Scrip∣tures. Esa. 1. 3.

And this is manifest by the Scriptures, which in many places shew, that men commit many of their sinnes, and liue in them without repentance, because they examine not their estate, nor enter into due consideration what they doe. Thus it is said, that the cause of the Israelites vngratitude and rebellion against God, was, because they did not consider, either Gods goodnesse and bounty, nor their owne wickednesse, and the mani∣fold euils which thereby they brought vpon themselues. That the cause why many of them followed drunkennesse, and sported themselues in this sinne with all sensuall delight, was, because they regarded not the worke of the Lord, neither considered the operation of his hands. That they forsooke the Lord, and worshipped stockes and stones, the works of their owne hands, because none considered in their hearts the vanity of Idols, and that them∣selues had made them of the same tree, wherof they had burned a part, and conuerted other parts of it to other vses. That the cause of Babylons inso∣lency & pride, wherby they tyrānized ouer Gods people, was, because they did not cōsider, that God had made them only scourges & rods to correct his people, which hauing done, he would cast thē into the fire: which things they did not lay to heart, nor remember the latter end, namely, their destructiō, and the deliuerance of Gods people. And as neglect of this consideration is the cause of sinne, so also it exposeth vs to fearefull punishments; for if we will not iudge our selues, we shall be iudged of the Lord; if we forget his Iudgements and neuer thinke of them, hee will rub our memories, and helpe vs to recouer our lost wits, by whipping vs like Bedlems, and ma∣king vs sensible by smart, who were insensible of reason. Thus the Lord saith, that the whole Land was made desolate, because no man laid it to

heart. And thus he threatneth the Israelites, that because they did not re∣member and consider his former mercies, and their owne sinnes and vn∣worthinesse, therefore he would recompence their wayes vpon their head, and make them to know him by his Iudgements, when as his mercies would not make them acknowledge him. Lastly, this may shew vs how necessary this examination is, seeing it must of necessity bee done either in this world, or the world to come. For all shall render a reckoning of all that they haue done in the flesh; and therefore if wee doe not examine and iudge our selues heere, God will examine and condemne vs heereafter. If we doe not call our selues to account in this life, when as finding our selues short in our reckonings, we haue time to sue, through the Mediation of Christ, for the pardon of our debts, and to procure a generall acquittance and discharge: we shal be accountant to Gods Iustice at the day of Iudge∣ment, when the Day of grace and saluation being past, there will bee no place for procuring of pardon; but being much indebted, and hauing no∣thing to pay, we shall be cast into the prison of outer darkenesse, without hope of mercy, or deliuerance from that endlesse misery. Which fearefull Iudgement and condemnation if we would auoyd, let vs heere, whilst the Day of saluation lasteth, examine, iudge, and condemne our selues, that wee may turne from our sinnes by vnfained repentance; and so hauing Christ to be both our Aduocate and Iudge, we shall then escape Gods se∣uere and strict Iudgement, seeing he will answere for vs; and our exami∣nation and iudgement being already dispatched in this life, nothing shall then remaine, but that he our Iudge should pronounce the sentence of ab∣solution, and enter vs into the full fruition of that heauenly happinesse, and euerlasting ioyes of his Kingdome, which by his death and merits he hath purchased for vs.

Notes

• Psal. 4. 4.
• Lam. 3. 39, 40.
• Ezek. 20. 43.
• Hag. 1. 5, 7.
• 1. Cor. 11. 28, 31. Gal. 6. 4, 5.
• 2. Cor. 13. 5.
• Rom. 6. 17. 1. Cor. 6. 9, 10. Ephes. 2. 11.
• Esa. 1. 3.
• Jer. 8. 6.
• Psal. 119. 59. Luk. 15. 17.
• Plus teipsum ex∣plora quàm proximos: nam illud lucrum tuum est, hoc proximorum, &c. Nazianzen. in sentent.
• Iob 42 6. Ezek. 36. 31.
• 1. King. 8. 47.
• Apoc. 2. 5.
• Lam. 3. 19, 20.
• 1. Cor. 11. 32.
• Mat. 9. 13.
• Ier. 3. 13, 14.
• Psal. 119. 59.
• Ezek. 16. 61.
• & 18. 28.
• M. Dyke of re∣pentance.
• Hos. 7. 1, 2.
• Ier. 8. 6.
• Rom. 2. 5.
• Ier. 17. 10.
• Pro. 4. 23.
• Heb. 3. 12. Deut. 11. 16.
• Pro. 21. 2.
• Luk. 11. 35.
• Gal. 6. 3.
• Esa. 5. 11, 12.
• Esa. 44. 19.
• Esa 47. 7. & 57. 11.
• Ier. 12. 11.
• Ezek. 16. 43.