Motives to holy living, or, Heads for meditation divided into consideratins, counsels, duties : together with some forms of devotion in litanies, collects, doxologies, &c.

§. 44.

4 Right or∣dering of out judgment.

4. Prudence, and a sober and right ordering of your Judgment.

* 1.11. A right ordering of it concerning Good and Evil.

1. Since many sins proceed, after the rectifying in some

measure of affections, from misperswasions of judgment, therefore entertaining a Christian jealousy over your Rea∣son, and the suggestions of lying Spirits counterfeiting the Divine; lest, intending what is good, or taking the liberty of what you think indifferent, you do, instead of it, what is evil. See Jam. 1.26. Luk. 18.11. See Numb. 8.

Digr. 1. Of the several kinds of the false species of Virtues, vulgarly mistaken.

Digr. 2. Of the great danger of following your con∣science, mis-informed. And of the guilt of vicious, or faultily-contracted ignorance, by how much any sin is lightened for being done out of ignorance, by so much the sin of ignorance being aggravated, because contracted by your default: Sins of ignorance, being also many times the punishments (when a wicked heart is also just∣ly darkned) of former sins of malice. Luk. 23.34. Act. 3.17. Jo. 5.45. Matt. 25.44.

2. Taking heed of false Humilities; As first, Of not ha∣ving confidence in God concerning any affair; to shew your humility, that either man in general ought not to expect such a particular divine providence over him; or that you in particular are not worthy of such a favour. Secondly, Of not attempting any extraordinary course of Piety; lest you should seem ambitious of a greater degree of sanctity than befits your calling, or the gifts which God hath given you; or, as excusing your self therefrom by some natural infirmities; and not rather considering, that such a resolute course (though more imperfect) through, and notwith∣standing these impediments, is to God far more accepta∣ble, and of greater price, and reward: Or, lest you should seem ambitious of extolling your self above others, account∣ed Holy; or should seem by your practice to contemn, or condemn, theirs; or to turn the free Grace of God (who can make you better, when he pleaseth) into humane in∣dustry; or to undertake to merit your reward, or satisfy

for your sins. Or, not daring to be much good, lest you should be proud; when, as true Sanctity grows greater, so humility; and such person still more discerneth, that the good he doth or evil he forbears is by God's special Grace and not his endeavors (tho also not without them) this happening many times how or when he imagines not such an effect: See how God's Grace wrought on St. Paul, 1. Cor. 15.9. Eph. 3.8. —1. Tim. 1.13.15. —1. Cor. 2.3. Or lest you should fall into some great temptations, or me∣lancholies, as some others have done; or should not be able to persevere &c. When as all the way, except the be∣ginnings only, is full of pleasure; And God certainly gives (in all things of his service) ability to perform, what we have the courage to attempt: dat velle, dabit & perficere: mal delibera, chi troppo teme. Thirdly, Of omitting Piety in publick; lest you should seem vain-glorious, &c. Fourth∣ly, Of omitting your devotions at any time, because, being distracted with business, company, or in an ill humour, you cannot offer them up with the reverence due to them; when as a weak performance is always more acceptable, than an absolute omission; and doing of the thing excites the mind; and, where it finds not an inclination, by de∣grees effects it.

3. Taking heed of dissembling to your self (out of a pre∣tence of more humility) and not taking strict notice of any gifts, graces, illuminations, or holy inclinations, God bestows upon you (where you must needs, be either in∣grateful, or acknowledge you are favoured). For this ac∣knowledgment of them (contrary-wise) will both (in weighing the disproportion of these graces to your ill de∣serts) produce in you the most profound humiliations (Who am I O Lord God, 1. Chron. 17.16. Depart from me, Luk. 5.8. I am not worthy, Gen. 32.10. My Family is poor; and I the least in my Father's house, Judg. 6.15. I have sinned, and am no more worthy to be called thy Son; make me as

one of thine hired Servants, Luk. 15.21.19.) and indigna∣tion for your neglect and abuse of them, and so ill a re∣quital; And also put you continually in mind of the extra∣ordinary service required from you, proportionable to them; and make you undertake greater matters, by seeing how far his goodness hath enabled you; For, how shall he spend so freely, who knows not that he is rich?

4. Taking heed of too much scrupulousness, and fear, of surreptitious temptations, so long, as they are abhorred: which sometimes cannot be avoided; and are by Satan, when conscience begins to grow tender, often raised in us. To cure which, is to slight them; or, they growing stronger, to declare, and confess, them.

5. Taking heed of the errors of judgment in the choice, and practice, of virtues. Not chusing those most, that are more pleasant to sense, and less troublesome to the flesh. As, devotions, rather than labours. See Jer. 7.22. Esa. 58.3. (or the contrary sometimes as the person is disposed) works of charity, rather than temperance, and mortifications of the flesh: but rather choosing those still, to which the flesh is more averse, and which seem to you more difficult, penal, chargable: as acts of humiliation; abstinence; silence; solitude; liberal Alms, &c. (For the sense, and flesh, are mostwhat seducers); That obedience being far more accep∣table, wherein we do, for God's sake, things, to which we are neither affectioned, nor yet indifferent; but which are things expensive; or things painful; amongst which the most precious in God's sight are alms, and sufferings. And if, in all things deliberated on (which of them you should do) the same rule be observed you shall seldome err; (whilst that, which is only by the inclinations of sense to it commended, and made equiballancing to the other, ought to be counted always of it self too light) and at length procure a perfect mortification both of your lusts, and will

6. Not relying wholly on the practice of the exterior acts; and that of some virtues, that are more plausible to the world, in which there may be some secret ingredient of vain glory, and to be seen of men. Nor looking more diligently to your words, and actions, (which may partly come from some awe, and reverence to your company, your profession, or fame, &c.) whilst you give more liberty to your thoughts, which defile the soul. But taking more special care of doing your duty, in those acts thereof, which are contrary to your reputation; some acts of the same virtue being honourable, others disgraceful: As, in charity, ho∣nourable to give an almes, but to put up an injury, base.

7. Not practising them partially; much addicted to some, wholly neglecting others, (The Pharisees, not others-but self-deceiving, hypocrysy, Luk. 18.11.): As, to be so great a servant to several works of charity to your neighbor, as, not to borrow any time, from these, for your own (more necessary) Devotions, or for the service of God; Again, so constant at your devotions, as to neglect your vocation, and the duties you owe to your Family or the Common∣wealth. But striving (as far as possible) to be eminent in many things: setting before you the lives of the Saints.

8. Nor yet despising others, who practice not the same things with you, tho they be perchance, in some other more worthy Grace, far more eminent, as the Publican was, than the Pharisee (paying so much tithe, and eating so little, &c.) in humility.

Digr. Of our Hypocrisies unknown to us; and where∣in not others but our selves are deceived. As other Hypo∣crisies are so called because we are not what we seem to others; so this, because we are not what we seem to our selves. The others estate may be more sinful, but this more incurable. See Examples of such, Luk. 18.9.11. Matt. 15.14. —7.3. Jo. 9.41. Apoc. 3.1.17. Prov. 14.12. —30.12.

9. Not being so ambitious to do some great good, as to neg∣lect a little; aspiring to do some good you cannot, and neglecting the good you can, do. Very valiant about things future, and vanquished by things present. Earnest to do some great services to God, but such still as are out of our reach; and meanwhile omitting those, which are offered to, and ready for, us. Whereas desiring to perform all good, according to what present talent you have, is the direct way to have what you farther desire; and he that is not faithful (first) in a little, shall never be trusted with much, Luk. 16.10, 11, 12. —1. Cor. 7.24.27.

10. Being very studious of, and circumspectly practising, those virtues, whose use is more common, and general; and therefore they are less admired, or regarded in our practice: as, mildness; humble behaviour; contentedness; smaller temperances; and charities and offices of Love; ad∣monitions; silence, and modesty; diligence in business; exact fidelity; Christian simplicity; entire patience in petty inju∣ries, in lesser pains, in smaller losses: dedicating to God's service, and resigning to his good pleasure, your smallest actions (1. Cor. 10.31.) In the smallest matters not giving scandal &c, because the occasions of such virtues often return; and the greater number of these equals the great∣er magnitude of some others in acquiring of heaven.

11. Not, for doing what may seem a greater good, that is impertinent to you, neglecting a lesser your duty: As a Clergy-man following lay-business. The Apostles serv∣ing Tables. Our Saviour dividing land; doing rather what is conformable to your Calling, than agreeable to your Will.

12. Not prosecuting what you conceive good, or avoiding what is evil, with too much passion. All vehement desires (tho seeming good), that discompose the mind, and breed inquietude, hastiness, and discontent, are temptations, and much hinder the judgment in the prudence it should use in

the prosecution of its work. Action therefore is to be de∣ferred till these heats are a little overpast. He that (though in good things) is governed by his passions is subject to many errors. Using therefore ordinarily, in good designs also, a suppression of the excess of your affections. As, not rebuking your self, or others too angrily for a fault: Not being too angry against your self for being angry: Least, from this indulgence your passions sometimes debord where you would not have them; and lest from this custome, where they are more innocent, you use the same, when faulty.

13. Never doing the least evil (that appears so) that good may come of it; for more evil, than good, comes to us of every evil; not omitting any good of obligation, lest evil should come of it.

14. In all things avoiding extreams: neither affirming, nor denying; neither commending, nor condemning, all: Nor always at your Devotions; nor always at your Works.

15. Towards all worldly things trespassing rather in the defect, than in the excess; the contrary, in spiritual, and divine.

16. In all those actions, which cannot utterly be for∣born, and quitted, and yet an excess in them is a sin, and the same action, that is now lawful, if continued, pre∣sently becomes unlawful (As, Eating, going-on to in∣temperance; providing for your self, or family, into cove∣tousness; particular affection, into concupiscence; recre∣ations, into voluptuosity, &c.) Keeping ever a more strict watch over your self; leaning rather to the defects, and never wholly justifying your self in using them, where it is so easy to transgress.

17. Not judging of your spiritual condition, your religion &c, by your coolness, or fervency, in Devotion; by God's ways towards you of mercy, or judgments, prosperity or afflictions; (the Book of Job was written to undeceive us

in this) by your former sins; by quietness of conscience (which is many times caused by a faulty ignorance): but only by the fruits of godliness; and that, not some partial holiness, in some one, or few duties, but universal, sincere, constant; nor yet in freedome from the acts of any vice, when no occasions offered; but in conquering these, when tempted.

Digr. Of a certain quietness of conscience, common to the Orthodox, and erroneous, to good men, and bad: (so far as they are either ignorant, or forgetful, and not con∣sidering:) and so undoing most men; who, instead of labouring (out of a pious fear) a reform or better infor∣mation of their conscience, judge only of their condition by its present perswasions, and presume of safety in not going against it. This of a right ordering of our Judgment as to Good and Evil.

Notes

• * 1.1

  1. Right or∣dering of the judgment con∣cerning Good and Evil.