The practise of piety directing a Christian how to walk that he may please God.The practise of pietie directing a Christian how to walke that he may please God.
Lewis Bayly d. 1631London: printed for John Hodgets, 1613London: printed for Iohn Hodgets, 1613
[36], 1031, [1] p. · 116k words · STC 1602 · ESTC S1173
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
the imortifying of their members: the kcrucifying of the flesh, with the affections and lusts thereof: lresurrection to newness of life: mwalking in the spirit: novercoming of the world by faith. So that though no man can say as CHRIST, owhich of you can rebuke me ⟨p. 245⟩of sin? yet every regenerated Christian can say of himself, which of you can rebuke me of being an Adulterer, whoremonger, swearer, drunkard, thief, usurer, oppressor, proud, malicious, covetous, profaner of the holy Sabbath, a Liar, a neglecter of Gods public Service, and such like gross sins! else he is no true Christian. When a man casts off the conscience of being ruled by Gods Law, then GOD pgives him over to be led by his own lusts, the surest sign of a reprobate sense. Thus the Law which since the Fall, no man by his own natural ability can fulfil: is fulfilled in truth of every regenerated Christian, through the gracious assistance of ⟨p. 246⟩qChrists holy Spirit. And this Spirit GOD will rgive to every Christian that will pray for it, and incline his heart to keep his Laws.
of sinne? yet euery regenerated Christian can say of himselfe, which of you can rebuke mee of being an Adulterer, whoremonger, swearer, drunkard, theefe, vsurer, oppressor, proud, malicious, couetous, profaner of the holy Saboth, a Lyer, a neglecter of Gods publike Seruice, and such like grosse sinnes! else hee is no true Christian. When a man casts off the conscience of being ruled by Gods Law, then GOD
giues him ouer to be led by his owne lusts, the surest signe of a reprobate sense. Thus the Law vvhich since the Fall, no man by his owne naturall abilitie can fulfill: is fulfilled in truth of euery regenerated Christian, through the gratious assistance of
qRom. 8.9. &c. Augustinus optat ut […] •agnoscat posse legem praestari per gratiam Christi, & pacem fore edicit.Rom. 8.9. &c. Augustinus optat vt 〈…〉•agnoscat posse legem praestari per gratiam Christi, & pacem fore edicit.
V. When the unregenerated man hears that GOD delighteth more in the inward mind then in the outward man. Then he feigneth with himself,1 that all outward reverence and profession is but either superstitious or superfluous. Hence it is that he seldom kneeleth in the Church: that he puts on his hat at singing of Psalms, and the public Prayers, which the profane varlet would not offer to do, in the presence of a Prince or a Noble-man. And so that he keep his mind unto GOD, ⟨p. 247⟩he thinks he may fashion himself, in other things, to the World. He divides his thoughts, and gives so much to GOD, and so much to his own lusts: yea, he will divide with GOD the Sabbath ▪ and vvill give him almost the one half, and spend the other wholly in his own pleasures. But know, ô carnal man, that Almighty GOD will not be served by halves, because he hath created and redeemed the whole man. And as GOD detests the service of the outward man, without the inward heart, as Hypocrisy: so he counts the inward service without all external reverence, to be mere profaneness; he requireth both in his worship. In prayer ⟨p. 248⟩fore bow thy knees, in witness of thy humiliation: lift up thine eyes and thy hands in testimony of thy confidence: hang down thy head, & smite thy breasts in token of thy contrition, but especially call upon God with a sincere heart: serve him holy, serve him wholly, serve him only, for GOD and the Prince of this world, 2are two contrary Masters, and therefore no man can possibly serve both.
V. When the vnregenerated man heares that GOD delighteth more in the inward minde then in the outward man. Then he faineth vvith himselfe,1 that all outward reuerence and profession is but eyther superstitious or superfluous. Hence it is that hee seldome kneeleth in the Church: that hee puts on his hat at singing of Psalmes, and the publike Prayers, vvhich the profane varlet would not offer to doe, in the presence of a Prince or a Noble-man. And so that hee keepe his minde vnto GOD, ⟨p. 247⟩hee thinkes hee may fashion himselfe, in other things, to the World. Hee diuides his thoughts, and giues so much to GOD, and so much to his owne lusts: yea, hee will deuide with GOD the Sabboth ▪ and vvill giue him almost the one halfe, and spend the other wholy in his owne pleasures. But know, ô carnall man, that Almightie GOD will not be serued by halfes, because hee hath created and redeemed the whole man. And as GOD detests the seruice of the outward man, without the inward heart, as Hypocrisie: so hee counts the inward seruice without all externall reuerence, to be meere profanenesse; hee requireth both in his worship. In prayer ⟨p. 248⟩fore bowe thy knees, in witnesse of thy humiliation: lift vp thine eyes and thy hands in testimonie of thy confidence: hang down thy head, & smite thy breasts in token of thy contrition, but especially call vpon God with a sincere heart: serue him holy, serue him wholy, serue him onely, for GOD and the Prince of this world, 2are two contrary Masters, and therefore no man can possibly serue both.
VI. The unregenerated Christian, holds the hearing of the Gospel preached to be but an indifferent matter, which he may use or not use at his pleasure: but whosoever thou art, that will be assured in thy heart that thou art one of Christs elect sheep; ⟨p. 249⟩thou must make a special care and conscience (if possibly thou canst) to hear Gods word preached: For first, the preaching of the Gospel is the chief ordinary means which GOD hath appointed to convert the souls of all that he hath *predestinated to be saved: therefore it is called athe power of God unto salvation, to every one that believeth. And where this divine ordinance is not, bthe people perish: and whosoever shall refuse it, cit shall be more tolerable for the Land of S• dome and Gomorrah in the day of Judgement then for those people. Secondly, the preaching of the Gospel is thed standard or ensign of Christ; to which all Soldiers and elect ⟨p. 250⟩people must assemble themselves. When this Ensign is displayed, as upon the Lords day, he is none of Christs people, that eflocks not unto it: neither shall any drop of the frain of his Grace light on their souls. Thirdly, it is the ordinary means, by which the holy Ghost gbegetteth Faith in our hearts, without *which we cannot please God. If the hearing of Christs voice be the chief mark of Christs elect hsheep, and of the iBridegrooms friend; then must it be a fearful mark of a reprobate kGoat, either to neglect or contemn to hear the preaching of the Gospel. Let no man think this position foolish, for lby this foolishness of ⟨p. 251⟩preaching it pleaseth GOD to save them which believe. Their state is therefore fearful, who live in peace, without caring for the preaching of the Gospel. Can men look for Gods Mercy, and despise his means? mHe (saith Christ of the Preachers of his Gospel) that despiseth you, despiseth me. nHe that is of God, heareth Gods words: ye therefore hear them not, because ye are not of God. Had not the oIsraelites heard Phinehas message, they had never wept. Had not the Baptist ppreached, the Jews had never mourned. Had not they who crucified Christ heard Peters qSermon, their hearts had never been pricked. Had not the Ninevites heard Jonah ⟨p. 252⟩rpreaching, they had never repented, and if thou wilt not shear and trepent, thou shalt never be saved.
VI. The vnregenerated Christian, holdes the hearing of the Gospell preached to be but an indifferent matter, which he may vse or not vse at his pleasure: but whosoeuer thou art, that will be assured in thy heart that thou art one of Christs elect sheepe; ⟨p. 249⟩thou must make a speciall care and conscience (if possibly thou canst) to heare Gods word preached: For first, the preaching of the Gospell is the chiefe ordinary meanes which GOD hath appointed to conuert the soules of all that hee hath *predestinated to be saued: therefore it is called athe power of God vnto saluation, to euery one that beleeueth. And where this diuine ordinance is not, bthe people perish: and whosoeuer shall refuse it, cit shall be more tollerable for the Land of S• dome and Gomorrha in the day of Iudgement then for those people. Secondly, the preaching of the Gospel is thed standard or ensigne of Christ; to which all Souldiers and elect ⟨p. 250⟩people must assemble themselues. When this Ensigne is displayed, as vpon the Lords day, hee is none of Christs people, that eflockes not vnto it: neyther shall any drop of the fraine of his Grace light on their soules. Thirdly, it is the ordinary meanes, by which the holy Ghost gbegetteth Faith in our hearts, without *which wee cannot please God. If the hearing of Christs voyce be the chiefe marke of Christs elect hsheepe, and of the i
VII. The opinion that the Sacraments are but bare signs & seals of Gods promise and grace unto us, doth not a little hinder Piety; whereas indeed, they are seals as well of our Service and obedience unto GOD: which service if we perform not unto him, the Sacraments seal no grace unto us. But if we receive them upon the resolution, to be his faithful and penitent Servants; then the Sacraments do not only signify and •ffer, but also seal and exhibit indeed the inward spiritual grace, which they outwardly promise and ⟨p. 253⟩represent. And to this end Baptism is called the uwashing of regeneration, and renewing of the Holy Ghost: and the Lords Supper, xThe communion of the body and blood of Christ. Were this truth believed, the holy Sacrament of the Lords Supper would be oftener, and with greater reverence received.
VII. The opinion that the Sacraments are but bare signes & seales of Gods promise and grace vnto vs, doth not a little hinder Pietie; whereas indeede, they are seales as well of our Seruice and obedience vnto GOD: which seruice if wee performe not vnto him, the Sacraments seale no grace vnto vs. But if wee receiue them vpon the resolution, to be his faithfull and penitent Seruants; then the Sacraments doe not onely signifie and •ffer, but also seale and exhibite indeede the inward spirituall grace, vvhich they outwardly promise and ⟨p. 253⟩repr•sent. And to this ende Baptisme is called the uwashing of regeneration, and renewing of the Holy Ghost: and the Lords Supper, xThe communion of the body and bloud of Christ. Were this truth beleeued, the holy Sacrament of the Lords Supper would be oftner, and with greater reuerence receiued.
VIII. The last and not the least block, whereat Piety stumbleth in the course of Religion, is by adorning vices with the names of Virtues: as to call drunken carousing, drinking of health; spilling innocent blood, valour; Gluttony, hospitality; Covetousness, thriftiness; Whoredom, loving a Mistress; Simony, gratu•••; Pride, gracefulness; ⟨p. 254⟩dissembling, complement; children of Belial, good-fellows; Wrath, hastiness; ribaldry, mirth: So on the other side to call Sobriety in words and actions, Hypocrisy; Alms-deeds, vain-glory; Devotion, Superstition; Zeal in Religion, Puritanism; Humility, crouching; scruple of Conscience, preciseness, &c. and whilst thus we call evil, good, and good evil; true Piety is much hindered in her progress. And thus much of the first hinderance of Piety, by mistaking the true sense of some special places of Scripture, and grounds of Christian Religion.
VIII. The last and not the least blocke, whereat Pietie stumbleth in the course of Religion, is by adorning vices with the names of Vertues: as to call drunken carowsing, drinking of health; spilling innocent bloud, valor; Gluttonie, hospitalitie; Couet•ousnesse, thriftinesse; Whoredome, louing a Mistresse; Symonie, gratu•••; Pride, gracefulnesse; ⟨p. 254⟩dissembling, complement; children of Belial, good-fellowes; Wrath, hastinesse; ribauldry, mirth: So on the other side to call Sobrietie in words and actions, Hypocrisie; Almes-deedes, vaine-glory; Deuotion, Superstition; Zeale in Religion, Puritanisme; Humilitie, crouching; scruple of Conscience, precisenesse, &c. and whilest thus wee call euill, good, and good euill; true Pietie is much hindered in her progresse. And thus much of the first hinderance of Pietie, by mistaking the true sense of some speciall places of Scripture, and grounds of Christian Religion.
2 The evil example of ⟨p. 255⟩great persons. The practise of of whose profane lives they prefer for their imitation, before the precepts of Gods holy word. So that when they see the greatest men in the state, & many chief Gentlemen in their Country to make neither care nor conscience to hear Sermons, to receive the Communion, nor to sanctify the Lords Sabbaths, &c. But to be swearers, adulterers, carousers, oppressors, &c. Then they think, that the using of these holy ordinances are not matters of so great moment: for if they were; such great and wise men would not set so little by them. Hereupon they think that Religion is not a matter of necessity. And ⟨p. 256⟩therefore where they should like Christians row against the stream of impiety towards heaven: they suffer themselves to be carried with the multitude down right to Hell, thinking it impossible that God will suffer so many to be damned. Whereas if the God of this world had not blinded the eyes of their minds: the holy Scriptures would teach them, that aNot many wise men, after the flesh, not many mighty, not many noble are called, &c. but that for the most part, the bpoor receive the Gospel, and that cfew rich men shall be saved. And, That howsoever many are called, yet the chosen are but few. dNeither did the multitude ever save any ⟨p. 257⟩from damnation. As God hath advanced men in greatness above others,:5 so doth God expect that they in religion and piety should go before others: otherwise greatness abused in the time of their stewardship, 6shall turn to their greater condemnation in the day of their accounts. At what time, sinful great and mighty men▪ aswell as the poorest slaves and bondmen: shall wish that the rocks and mountains shall fall upon them, and hide them from the presence of the Judge, and from his just deserved wrath. It will prove but a miserable solace, to have a great company of great men partakers with thee of thine eternal torments. The multitude of ⟨p. 258⟩sinners doth not extenuate but aggravate sin, as in Sodom. Better it is therefore, with a few to be saved in the Ark: then with the whole world to be drowned in the flood. Walk with the few goodly, in the Scriptures narrow path to heaven: but crowd not with the godless multitude in the broad way to hell.78Let not the examples of irreligious great men, hinder thy repentance:
2 The euill example of ⟨p. 255⟩great persons. The practise of of whose prophane liues they preferre for their imitation, before the precepts of Gods holy word. So that when they see the greatest mē in the state, & many chiefe Gentlemen in their Countrey to make neither care nor conscience to heare Sermons, to receiue the Communion, nor to sanctifie the Lords Sabbaths, &c. But to be swearers, adulterers, carowsers, oppressours, &c. Then they thinke, that the vsing of these holy ordinances are not matters of so great moment: for if they were; such great and wise men would not set so little by them. Heereupon they thinke that Religion is not a matter of necessity. And ⟨p. 256⟩therefore where they should like Christians rowe against the streame of impiety towards heauen: they suffer themselues to be carried with the multitude downe right to Hell, thinking it impossible that God will suffer so many to be damned. Whereas if the God of this world had not blinded the eies of their minds: the holy Scriptures would teach them, that aNot many wise men, after the flesh, not many mighty, not many noble are called, &c. but that for the most part, the bpoore receiue the Gospell, and that cfewe rich men shall be saued. And, That howsoeuer many are called, yet the chosen are but few. dNeither did the multitude euer saue any ⟨p. 257⟩from damnation. As God hath aduanced men in greatnesse aboue others,:5 so doth God expect that they in religion and piety should goe before others: otherwise greatnesse abused in the time of their stewardship, 6shal turn to their greater condemnation in the day of their accounts. At what time, sinfull great and mighty men▪ aswell as the poorest slaues and bondmen: shall wish that the rockes and mountaines shall fal vpon them, and hide them from the presence of the Iudge, and from his iust deserued wrath. It will prooue but a miserable solace, to haue a great company of great men partakers with thee of thine eternall torments. The multitude of
3 The long escaping of deserved punishment in this life. 1Because sentence (saith Solomon) ⟨p. 259⟩is not speedily executed against an evil worker, therefore the hearts of the children of men are fully set in them to do evil, not knowing that the bountifulness of God leadeth them to repentance. hBut when his patience is abused, and mans sins are ripened: his Justice will at once both ibegin and make an end of the sinner: and he will recompense the slowness of his delay with the grievousness of his punishment. Though they were suffered to run on the score all the days of their life: yet they shall be sure to pay the utmost farthing at the day of their death. And whilst they suppose themselves, to be free from judgement; they are ⟨p. 260⟩already smitten with the heaviest of Gods Judgements, aa heart that cannot repent The stone in the r•ines or bladder, is a grievous pain that kills many a mans body: but there is no disease to the stone in the heart, whereof bNabal dyed, and killeth millions of Souls. They refuse the trial of Christ and his Cross: but they are stoned by hells executioner to eternal death.
3 The long escaping of deserued punishment in this life. 1Because sentence (saith Salomon) ⟨p. 259⟩is not speedily executed against an euill worker, therefore the hearts of the children of men are fully set in them to doe euill, not knowing that the bountifulnesse of God leadeth them to repentance. hBut when his patience is abused, and mans sinnes are ripened: his Iustice will at once both ibeginne and make an ende of the sinner: and hee will recompence the slownesse of his delay with the grieuousnesse of his punishment. Though they were suffered to runne on the score all the daies of their life: yet they shall be sure to pay the vtmost farthing at the day of their death. And whilest they suppose themselues, to be free from iudgement; they are ⟨p. 260⟩already smitten with the heauiest of Gods Iugdements, aa heart that cannot repent The stone in the r•ines or bladder, is a greeuous paine that kils many a mans body: but there is no disease to the stone in the heart, whereof bNabal dyed, and killeth millions of Soules. They refuse the triall of Christ and his Crosse: but they are stoned by hels executioner to eternall death.
Because many Nobles and Gentlemen are not smitten with present Judgements, for their outrageous Swearing, Adultery, drunkenness, oppression, profaneness of the Sabbath, and disgraceful neglect of Gods worship and service: they begin to doubt of ⟨p. 261⟩divine providence and justice. Both which two eyes, they would as willingly put out in God: as the Philistines bored out the eyes of Sampson. 1It is greatly therefore to be feared; lest they will provoke the Lord to cry out against them, as Sampson against the Philistims. By neglecting the Law, and walking after their own hearts, they put out, as much as in them lieth, the eyes of my Providence and justice. Lead me therefore to those chief pillars, whereupon the Realm standeth:2 that I may pull the Realm, upon their heads, and be at once avenged of them for my two eyes! Let not Gods patience hinder thy repentance: but ⟨p. 262⟩because he is so patient, therefore do thou the rather repent.
Because many Nobles and Gentlemen are not smitten with present Iudgements, for their outragious Swearing, Adultery, drunkennesse, oppression, prophanesse of the Sabbath, and disgraceful neglect of Gods worship and seruice: they beginne to doubt of ⟨p. 261⟩diuine prouidence and i•stice. Both which two eyes, they would as willingly put out in God: as the Philistims boared out the eyes of Sampson. 1It is greatly therefore to be feared; lest they will prouoke the Lord to cry out against them, as Sampson against the Philistimes. By neglecting the Law, and walking after their owne hearts, they put out, as much as in them lieth, the eies of my Prouidence and iustice. Leade me therefore to those chiefe pillars, vvhereupon the Realme standeth:2 that I may pull the Realme, vpon their heads, and be at once auenged of them for my two eies! Let not Gods patience hinder thy repentance: but ⟨p. 262⟩because he is so patient, therfore doe thou the rather repent.
4 The presumption of Gods mercy. For when men are justly convinced of their sins, forthwith they betake themselves to this shield, Christ is merciful: so that every sinner makes Christ the Patron of his sin: as though he had come into the world, to bolster sin; and not to destroy the works of the Devil. 1Hereupon the carnal Christian presumeth that though he continueth a while longer in his sin: God will not shorten his days. But what is this but to be an Implicit ⟨p. 263⟩Atheist? Doubting that either GOD seeth not his sins, or if he doth, that he is not Just. For if he believeth that God is just▪ how can he think that God, who for sin so severely punisheth others, can love him who still loveth to continue in sin. True it is, Christ is merciful; But to whom? only to them that repent and turn from iniquity in Jacob. 2But if any man bless himself in his heart, 3saying, I shall have peace, although I walk according to the stubbornness of mine own heart, thus adding drunkenness to thirst, The Lord will not be merciful to him, &c. O mad men! who dare bless themselves when ⟨p. 264⟩God pronounceth them accursed.* Look therefore how far thou art from finding repentance in thy self: so far art thou from any assurance of finding mercy in Christ. Let therefore the wicked forsake his ways, 5and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him: and to our God, for he is very ready to forgive.
4 The presumption of Gods mercy. For when men are iustly conuinced of their sinnes, forthwith they betake themselues to this shield, Christ is mercifull: so that euery sinner makes Christ the Patrone of his sinne: as though hee had come into the world, to bolster sinne; and not to destroy the workes of the Diuel. 1Herevpon the carnall Christian presumeth that though hee continueth a while longer in his sinne: God will not shorten his daies. But what is this but to be an Implicite ⟨p. 263⟩Atheist? Doubting that either GOD seeth not his sinnes, or if he doth, that he is not Iust. For if hee beleeueth that God is iust▪ how can he thinke that God, who for sinne so seuerely punisheth others, can loue him who still loueth to continue in sinne. True it is, Christ is mercifull; But to whom? onely to them that repent and turne from iniquity in Iacob. 2But if any man blesse himselfe in his heart, 3saying, I shall haue peace, although I walke according to the stubbornnesse of mine owne heart, thus adding drunkennesse to thirst, The Lord will not be mercifull to him, &c. O madde men! who dare blesse themselues when ⟨p. 264⟩God pronounceth them accursed.* Looke therefore how farre thou art from finding repentance in thy self: so farre art thou from any assurance of finding mercy in Christ. Let therefore the wicked forsake his waies, 5and the vnrighteous his owne imaginations, and returne vnto the Lord, and hee will haue mercy vpon him: and to our God, for hee is very ready to forgiue.
Despair is nothing so dangerous as presumption. For we read not in all the Scriptures of above three or four whom roaring Despair overthrew: But secure Presumption, hath sent millions to perdition, without any noise. As therefore the Damsels of Israel sang in ⟨p. 265⟩their dances, Saul hath killed his thousands, 1and David his ten thousands: so may I say, that despair of Gods mercy hath damned thousands, 2but the presumption of Gods mercy hath damned ten thousands, and sent them quick to hell, where now they remain in eternal torments, without all help of ease, or hope of redemption. God spared the thief, but not his fellow. 3God spared one, that no man might despair: God spared but one, 4that no man should presume. Joyful assurance to a sinner that repents: no comfort to him that remains impenitent. God is infinite in mercy but to them only, who turn from their sins to ⟨p. 266⟩serve him in holiness: without which no man shall see the Lord. Heb. 12.14. To keep thee therefore from the hinderance of presumption, remember; that as Christ is a Saviour, so Moses is an accuser. 5Live therefore, as though there were no Gospel: die as though there were no law. Pass thy life as though thou wert under the conduct of Moses: depart this life, as if thou knewest none but Christ, 6and him crucified. Presume not if thou wilt not perish: Repent if thou wilt be saved.
Despaire is nothing so dangerous as presumption. For we reade not in al the Scriptures of aboue three or foure whom roaring Despaire ouerthrew: But secure Presumption, hath sent millions to perdition, without any noise. As therefore the Damsels of Israel sang in ⟨p. 265⟩their daunces, Saul hath kild his thousands, 1and Dauid his tenne thousands: so may I say, that despaire of Gods mercy hath damned thousands, 2but the presumption of Gods mercy hath damned tenne thousands, and sent them quicke to hell, where now they remaine in eternall torments, without all helpe of ease, or hope of redemption. God spared the thiefe, but not his fellow. 3God spared one, that no man might despaire: God spared but one, 4that no man should presume. Ioyfull assurance to a sinner that repents: no comfort to him that remaines impenitent. God is infinite in mercy but to them onely, who turne from their sinnes to ⟨p. 266⟩serue him in holinesse: without which no man shall see the Lord. Heb. 12.14. To keepe thee therefore from the hinderance of presumption, remember; that as Christ is a Sauiour, so Moses is an accuser. 5Liue therefore, as though there were no Gospel: die as though there were no law. Passe thy life as though thou wert vnder the conduct of Moses: depart this life, as if thou knewest none but Christ, 6and him crucified. Presume not if thou wilt not perish: Repent if thou wilt be saued.
11 Sam.
2Me••endū est ne te occidat spes: & cum multum speres de misericordia, incidas in Judicium. Aug.Me••endū est ne te occidat spes: & cum multum speres de misericordia, incidas in Iudicium. Aug.
5 Evil company, commonly termed. Good fellows: but indeed the Devils chief instruments, to hinder a ⟨p. 267⟩wretched sinner from repentance and piety. The first sign of Gods favour to a sinner is, to give him grace to forsake evil companions, such who wilfully continue in sin, contemn the means of their calling: gibing at the sincerity of profession in others: and shaming Christian religion by their own profane lives. These sit in the seat of the Scorners. For as soon as God admits a sinner to be one of his people; he bids him,1 Come out of Babylon. Every lewd company is a Babylon. Out of which let every child of God either keep himself, or if he be in; think that he hears his fathers voice sounding in his ear. Come out of ⟨p. 268⟩Babylon my child? As soon as Christ looked in mercy upon Peter, he went out of the company that was in the high Priests Hall,2 and wept bitterly, for his offence. David vowing upon recovery a new life, said: Away from me all you workers of iniquity, 3&c. As if it were unpossible to become a new man: till he he had shaken of all old ill companions. The truest proof of a mans religion, is the quality of his companions? Profane companions are the chief enemies of Piety, and quellers of holy motions. Many a time is, poor Christ, (offering to be new borne in thee) thrust into the stable:4 when these lewd companions, by their ⟨p. 269⟩drinking, plays, and jests take up all the best rooms in the Inn of thy heart. Oh, let not the company of earthly sinners hinder thee from the society of heavenly Saints and Angels.
5 Euill company, commonly termed. Good fellowes: but indeede the Diuels chiefe instruments, to hinder a ⟨p. 267⟩wretched sinner from repentance and pietie. The first signe of Gods fauour to a sinner is, to giue him grace to forsake euill companions, such who wilfully continue in sin, contemne the meanes of their calling: gibing at the sincerity of profession in others: and shaming Christian religion by their owne prophane liues. These sit in the seate of the Scorners. For as soone as God admits a sinner to be one of his people; he bids him,1 Come out of Babylon. Euery lewde company is a Babylon. Out of which let euery child of God either keepe himselfe, or if hee be in; thinke that hee heares his fathers voice sounding in his eare. Come out of ⟨p. 268⟩Babylon my childe? As soone as Christ looked in mercy vpon Peter, hee went out of the company that was in the high Priests Hall,2 and wept bitterly, for his offence. Dauid vowing vpon recouery a new life, said: Away from me all you workers of iniquity, 3&c. As if it were vnpossible to become a new man: till he he had shaken of all old ill companions. The truest proofe of a mans religion, is the quallity of his companions? Profane companions are the chiefe enemies of Piety, and quellers of holy motions. Many a time is, poore Christ, (offering to bee new borne in thee) thrust into the stable:4 when these lewde companions, by their ⟨p. 269⟩drinking, playes, and iests take vp all the best roomes in the Inne of thy heart. Oh, let not the company of earthly sinners hinder thee from the societie of heauenly Saints and Angels.
preaching it pleaseth GOD to saue them which beleeue. Their state is therefore fearefull, who liue in peace, vvithout caring for the preaching of the Gospell. Can men looke for Gods Mercy, and despise his meanes?
sinners doth not extenuate but aggrauate sinne, as in Sodome. Better it is therefore, with a few to be saued in the Arke: then with the whole world to be drowned in the floud. Walke with the few goodly, in the Scriptures narrow path to heauen: but crowde not with the godlesse multitude in the broad way to hell.
