the vertues which further vs herein followe which are vprightnes diligence and constancy or perseuerance The first then of these vertues which should make our practise both inward and outward more pure and perfect is vprightnes and that is when in a single and true heart we loue choose and desire and doe any good thing specially because God commaundeth and for that end This vertue was commended by our Sauiour in Nathaniel when he said Behold a true Israelite in whom there is no guile Many actions otherwise feruent enough for want of this sinceritie are but froth as were the hot enterprises of Iehu against idolaters and cause them who haue long pleased themselues therein at length to crie out of their doings though admirable in the eyes of others and to say they were but hypocrisie There are many starting holes in the denne of our hearts and many waies we can deceiue ourselues that the good which we doe is not as it seemeth but as it is not all gold that doth glister so the touchstone of Gods word doth finde much drosse therein yea the Lords weights of the Sanctuarie doe proue them light and windie which in our iudgements and perswasions were weightie and substantiall We are brought oft times to be earnest in good causes and to further them as for friendship of others and for companie sake so for malice for our commoditie vaine glorie and for feare of some sore punishment or danger if we should doe otherwise when our pretence in all these is that it is good and commaunded yea and we meane well many times and are feruent in a good thing without these euill respects and that partly for the commaundement of God but not only nor resolutely for that but more for other considerations then that Therefore we are found to be others then we would Although I would not be taken as though I should meane that there were no vprightnes if any feare or other fleshly respects should be mixed therewith so as we be not ruled by them for otherwise our best actions are mixed with corruption And thus I conclude this point as the former and say with the Apostle This shall be our reioycing if we haue any worthy the speaking of that in simplicitie and godly purenes we haue our conuersation in the world among men This vertue therefore I meane faithfulnes and vprightnes going with our practise in performing the duties which we knowe shall both set our selues about them with more roundnes and as farre as they can be discerned shall cause them to shew more beautie to others and raise more admiration in them Now if this should be thought needeles of some which shall reade it that I speaking of the true Christian doe vrge and require vprightnes and singlenes of heart in practizing godlines seeing I haue said as much before in the chapter of renouncing sinne I answere that it is alike requisit in both and that as well we shew integritie in the practise of good duties as in the forsaking of euill And thus with the rules I haue set downe one of the vertues namely vprightnes which is necessarily to be learned and kept of all such as hauing obtained the gift of true faith doe set themselues to lead a godly life I say such as haue true faith because no other haue any possibilitie to enter and set vpon it And if thou thinkest to set vpon the godly life without it thou shalt offer to God a broken peece of worke no better then the offering of Caine although it shall seeme to thy selfe to be as holy as the sacrifice of Abel But if thou hast tasted aright of this gift of faith and then going about to leade a godly life thou being soundly instructed in these rules before set downe and perswaded that they with the vertues here added must guide and helpe thee to the right performing of all dutie then euen as skill and vnderstanding of the rules in any science or trade with willingnes and indeuour maketh the workeman fit to vse and practise it thou shalt finde great ease not onely in withstanding the deceitfull baites of sinne but also constantly breake through many and diuers lets which thou shalt meete with that they shall not withhold thee from going forward in thy Christian course For it is mens naked and vnarmed venturing and going abroade in the world which is as a shop of vanitie and inticements it is this I say that maketh them come home with so many deadly wounds fearefull falles and greeuous offences I speake of the better sort of people as well as of the common professors though the worst seldome feele them and they shall neuer finde it otherwise till they doe better addresse themselues and be furnished as hath been said to this great worke of Christianitie But because I haue appointed a more conuenient place hereafter where I shall more fully speake of the armour which God hath prepared for the safekeeping of his I referre the reader thither for more full satisfying of him about this matter Onely one or two obiections which may arise from the doctrine which I haue set downe shall more fitly be answered here CHAP. 14. Of the aunswering of some obiections about the former doctrine and of the other two vertues which helpe to a godly life AS first this whereas these rules haue been said to be able to carrie the Christian beleeuer in a well ordered course of liuing some obiect thus It falleth out often times that we haue a very good desire to doe that which we know pleaseth God but wee finde no strength to performe And further they say we doe not so much maruaile that we attaine not that which we seeke when the Apostle himselfe maketh the same complaint where he saith to will is present with me but I finde no way to accomplish that which I desire I will not answere this as the deuoutest Iesuites doe namely that God giueth his grace and we may receiue it if we list although we haue no assurance of his fauour by faith which is a meere mocking of poore people whiles they are warned to seeke that with vnsauorie and vncomfortable wearying of themselues which they can neuer possibly finde But this I say if this be oft and earnestly desired of thee as it was of Paul Gods grace shall be sufficient for thee And further if thou hast neuer so feruent a desire to ouercome euill and to doe that which thou knowest to be good and yet hast not thy heart possessed of the fauour of God and taken vp therewith but standest waueringly affected about that matter thy desire is not that desire which I haue spoken of neither therefore able to helpe thee in that which thou wouldest it being no fruite of faith For this it is that ouercommeth all lets in the world and no other thing euen this faith I meane whiles by it we are perswaded that
be sober indeed and he shall haue great reioycing whatsoeuer the world thinke of him These duties I haue thought good to set downe together as it were in one view before the eyes of the reader that hee may fetch from hence light to shew him the way and matter to season his heart and life when he shal waxe emptie barren and forgetfull And for the more large and full handling of them or the exact setting downe of all particulars it was not my purpose and it would haue been too large seeing in one Catechisme or other and in sundrie treatises as also by ordinarie teaching such as inioy the same may be satisfied in that thing which particulars all true Christians must be very carefull to know after that they be willing to be directed Now after what manner wee may draw a daily direction out of this whole treasurie of godlines it shall in fit place hereafter appeare when I come to shew what way God hath taught vs to walke in throughout euery day And now I hauing finished that which I purposed about the sinnes to bee renounced and the duties to bee practised in a godly life here vnderstand that this renouncing of euill and turning from it and the contrary practising of dutie is nothing els but repentance and the selfesame thing And the bringing foorth of the fruites of amendement or of repentance is all one with that liuing by faith which the Scripture calleth the life of the righteous or a Christian conuersation The which I make mention of that none may thinke that the godly life the liuing by faith and the repentant life are diuers things the one from the other which might raise much trouble in many to thinke so that when they haue laboured much and trauailed painfully in one of them they should bee new to begin in the other But seeing the holie Ghost in the Scriptures doth lay foorth the life of the beleeuer in sundrie manners of speech euery one setting out the nature and propertie thereof for the more full and cleere vnderstanding of it it is meete we should not be ignorant of it And as I said that this godly life which I haue written of is all one with the bringing forth fruits of amendement or of repentance liuing by faith and no straunge nor new or diuers thing from it thus in few words I shew Concerning the one I meane the bringing foorth the fruites of repentance what is it els but for the person who is assured of saluation and of the forgiuenes of his sinnes to turne to the Lord and to come vnder his gouernment from the power of Sathan and sinne and in full purpose of heart to labour to be reformed from day to day more and more And what other thing in substance hath been spoken by me in the description of a godly life And those things about it I haue chiefly handled which may especially instruct the beleeuer what true godlines is and how hee may bee able to practise it Now for the other of liuing by faith what is it also but a relying vpon the word of God with full purpose to be guided by it either by resting vpon his promises I vnderstand not here the promise of saluation or obeying his commaundements And a godly conuersation is euen the same that is an endeuouring to liue after the word of God which teacheth vs to beleeue that he will inable vs thereto and blesse vs therein So that he that liueth not godly liueth not by faith nor hee liueth not by faith who doth not liue godly And now to shut vp this point namely wherein a godly life doth consist a little more I will adde of liuing by faith as I promised in the beginning of this treatise where I shewed that this faith to beleeue the spirituall and temporall promises of this life must be conceiued and wrought in vs before we can liue by it We are therefore to know that after the Lord hath giuen this gift of faith for it is the gift of God he requireth that wee should liue by the same faith and that is not only to beleeue throughout our life that we shall be saued in the life to come but also that we shall haue whatsoeuer is expedient to bring vs safely thither giuen vs freely by the Lord in this life I say faith reacheth to and laieth hold of the promises of both euen as God hath giuen vs both So that to liue by faith is a most glorious and rich prerogatiue as we may see and so should we be able by good proofe and experience to say if we would be perswaded but to take a taste of the benefit and sweetnes that it bringeth for if we did but taste of it wee would neuer suffer our selues to be withdrawne and plucked from it any more as farre as in vs lieth For by this faith we are confident and rest quietly about our saluation from time to time whereas others who liue not by it doe wauer and are oft vnsetled euen the best and therefore much disquieted By this we walke in newnes of life and all the parts of it and by it we may be assured in our prayers to be heard against fearefull sinnes to be preserued to haue the rage of our strong lusts weakned and to haue grace against them although not alwaies to preuaile which were not expedient for vs yet at least to be in combate with them which is euer a good testimonie of our safetie for thereby wee prooue that wee be of the militant Church of Christ Yea and to goe further by this if we liue by it we haue deliuerance from many sharpe and bitter afflictions and beare those which we must goe vnder more meekely and patiently because it maketh vs depend on Gods promises and not to tye or stint him to any set time any manner of deliuerance or any measure of affliction And by it wee walke in our callings more cheerefully and with lesse toyle and vexation then they that haue all shifts and cunning sleights and deuices to gaine by I say that which is incredible to the worldlings politikes and hypocrites but that is a heauie iudgement of God that though they be told the truth yet they shall not beleeue it For when wee are perswaded that our callings are approoued of God and profitable to men by maintaining the state of Church common-wealth or any familie and that they are those in which God will bee serued of vs then wee take them in hand not like drudges and droyles who doe their worke for feare of the whip nor like hirelings who worke only for wages and so they must starue if they did not worke but we consider we serue the Lord who is a bountifull paymaster and hath promised a large blessing vnto vs and because wee doe Gods worke and busines therefore we are assured that he will assist and further vs therein that both we may
with props and staies most mighty Consider this yee that forget God and aske not after him but especially yee seruants of his who desire to doe his will For these things doth God indeed I meane he bequeatheth many goodly and sweet liberties to his and many of his beloued ones find them and feele them and you that doe not so behold what yee loose and goe without Claime therefore with reuerence that which is your due I meane which god hath bestowed vpon you and beware lest through your default the priuiledges of Christians should not be thought as great as the Lorde in his word affirmeth them to be whiles you inioy them not as though they were no such The Lord hath done great things for vs as it is written Honorable things are reported of thee O thou citty of God And if it were not so and if the loue of God were not sweetly shed in our hearts through the holy ghost yea if we were not perswaded that the Lord is a plentifull rewarder of them that seeke him and that all the afflictions of this life are not worthy the glory which shall be shewed vpon us we might soone be caused to cast downe our countenance and be discouraged who are not onely strangers heere and therefore not knowen nor regarded but we are among professed enimies who the more we differ from them the more we are hated of them and therefore in feare of continuall and infinite dangers by reason of them and their captaine and but for that the Lord hath promised to be with vs and guide vs we should vtterly faint and be discouraged CHAP. 4. Of the third priuiledge How God giueth grace to his children to liue godly and of the first branch BVt that it may better appeare how great this priuiledge is and so I may proceed vnto the rest let vs further heare what worthy and singular fruits doe flow from this fatherly eare and most louing prouidence of God ouer his and accompany the same thorowout their liues which though they arise and proceed from the former yet I will set them downe as particular priuiledges distinctly by themselues And because it is not so easily seene and conceiued of many much lesse beleeued I will more particularly lay forth the same and first this third the summe whereof is this that who so are thus cared for of God he bestoweth this grace vpon them that they learne of him that which none can learne elsewhere nor any but his chosen ones can learne that is how to liue and goe through their whole pilgrimage according to his will and how to die and goe from this vale of misesy that they may afterwards be taken vp into glory euen this prerogatiue he granteth them And it hath these two branches the one that they may be fruitfull in good life the other that they may be kept from foule offences Now concerning the first namely the holy life which God teacheth them to lead this is not the least I might rightly say there is no greater treasure here to be inioied that they need not count the Christian life combersome vnsauory and an heauy and tedious burden as the most doe but an easie yoke an estate wherein they need neither be idle nor vnprofitable but readily prepared vnto euery good worke Now that they may be able to doe this to be setled constantly in a godly course and wise to preuent and auoide the hinderances that lie in their way and to aime at the commandements of God as at a marke that they may keepe them is not this a benefit yea a singular priuiledge when the prophet calleth him an happy man that is inabled of God thereto and Christ himselfe teacheth that it is the chiefe happinesse which can be inioied in this life to keepe the word of God which we heare that it may direct guide vs yea that one day in his house that is spent and passed in the militant church and as his seruants doe is better then a thousand in any estate besides And although it be an estate full of happinesse yet let no man maruel that I say Gods beloued ones may haue this liberty and prerogatiue to walke and liue in it for the Lord inableth them thereunto by whose power they can doe all things he giueth them an heart not defiled and vncleane as it was sometime but purged and clensed in good sort and therefore now it is able to like and loue his will which sometime it loathed and they who beleeue and are perswaded that God will bestow and doth daily offer this grace of sanctification vnto them they receiue it and thereby are strengthened to doe that good in their life which they can loue with their heart and which they approoue of and allow in their iudgement Now if this liberty of Gods seruants be not either knowen of some good Christians or not beleeued I deny not but euen they as yet may goe without this priuiledge in great part accordingly as we may see in many But this need not be if they knew and were perswaded of Gods liberality and bounty towards them as some others are who is so farre from denying grace hereto that he hath pleasure to see them vse it well to whome he granteth it And vntill this be that they draw by faith daily strength from Iesus Christ to subdue their lusts they cannot obtaine to finde the Christian life easie to them as some others doe but goe to worke by their owne strength in all their duties and by the vertue of their praiers hoping to preuaile against their sinnes which indeed are not conquered by any such meanes but remaine in their old strength still the which they seeing that for all their labouring and striuing against them yet they doe not finde that they are weakened or abated in them but that although they toile themselues much yet they profit little they begin to be discouraged and faint euen in vsing the meanes which they did beholding how they sticke fast still in the mire wherein before they lay and so they being discouraged fall into some great sorow or which is little differing breake out into security and loosenesse And this slauery they are brought vnto through the malice and subtilty of the diuil who seeing their vnablenesse to beleeue the promise of God which is that he will strengthen them against their speciall infirmities doth play the Lion holding them vnder with vnbeliefe Against the which their remedy must be this that they resist stedfast in faith that is that they yeeld not to this distrust which long hath oppressed them but by little and little suffer themselues to be perswaded that their case is farre better then they conceiue which shall neuer be hard to perswade them who found true deliuerance from the spirit of bondage and that the Lord hath not taken them into his fauour to leaue them at six and
of the greatest commandements I giue herein a taste of the rest of their qualities of like sort Is this behauiour seeming Christians To whom may bee referred these who goe for zealous persons who liue inordinately without attending vpon any honest trade idle vnprofitable busie bodies and counting it godlines to talke of the faults of others yea and oftentimes speake to please such as are in the companie and this not by vnawares or suddenly at some one time but oft and without any heartie repentance for then they would amend which when they haue done how can they deserue any such name of reuerent Christians or to bee so accounted when they who will be thought forwarder then other shall not looke also that they liue more without offence then other but in their dealings one with another shall be worse then ciuill men who haue no religion what a reproch is it to thē when there shal be contending in words bitternes open braules vnseemely crowings one ouer another casting one another in the teeth with their infirmities reporting in all companies what wrongs they haue sustained one by another laughing for ioy when they are fallen whom they mislike when there shall be froward and currish answers taking all things in the worst part and for no perswasion remitting any thing of their vttermost due toward such as be in their dāger What reckoning is to be made of their religion when men will be taken for earnest professors and yet they shall be found hollow and double in their dealings one speech to some and at some time but contrarie at other times to other persons and so be void of plaine dealing so that for commoditie they depart from manifest dutie What are they in respect of that which they do pretend when they dare yet feede their eyes with vnchast lookes thereby making way to the defiling of their bodies when they will nourish the occasions thereof although not so openly as others doe by companie talke amorous lookes lasciuious and wanton stage-playes and to conclude when they carrie about them such other bad qualities though more subtilly couered and secretly hidden in them let no such please themselues in their seruing of God by praying hearing the word or in the best things that are in their liues for all their hope is but deceiueable they are grossely guiltie of great vngodlines the which the true Christian hath banished from his life and renounced Now if this sort partly mentioned alreadie and partly to be mentioned who I must needes say for some religious duties which they do come most neere of all other to the godlie life as no doubt they doe doe yet faile of it and haue little part in it I shall not neede to shew how farre others of what profession soeuer they bee are off from it I meane Papists the Familie of loue which sect are no better then coloured Atheists or any other such of whom as a matter needlesse I will now be silent For the benefit and good of the offenders whom I haue bewraied and to gather into a summe that which I haue said of the renouncing of inward and outward euils this I say if by any meanes I may set before their eyes and perswade them how odious their estate is and I say it in compassion of them that neither the inward rebellious lusts which I haue spoken of nor the outward behauiour which I haue mentioned is any way or in any manner beseeming the Christian man But whiles the Lord vrgeth this at his peoples hands that they haue no fellowship with such vnfruitfull workes of darknes but clense themselues from all that is euill both of soule and bodie so long shall it be reprochfull for all which reioyce in the name of Christians to bee either in their hearts stained with such corruptions or in their liues defiled with such treacheries Which being so is it not to be wondred at especially seeing the will of God is so cleerely reuealed that this should be so harsh vnsauourie a thing yea foolish euen among such as will be thought zealous that wee should so particularly sift our selues from these when yet the Lord by the Prophet requireth that this be done againe and againe saying Soph. 1. Fanne your selues fanne your selues O nation not worthie to be loued It is manifest in the better sort of those forenamed that in their particular actions daily course of their liues there is small moderation of their affections and vnbridled desires or watchfulnes ouer them so that well ordered gouernment is as farre off and therefore rash and vndiscreete going about their matters is almost euery where to bee seene which beside offence to God and men bringeth bitter repentance if any to themselues Beare with me gentle Reader though I go farre and abide long in them it may be some shall take more good at the hearing of them and their hearts more relent then euer they could be brought to doe at the committing of them Such frowardnes heartburning and most sore broiles there are one against another and that for trifles such earnestnes is also in their worldly dealings and yet deadnes of heart and little courage in matters of the soule such nimblenes and vnweariednes in the one and such tediousnes and irkesomnes in the other that all which see their conuersation in the one and the other would gesse that the things which they contend about were matters of life and death the other very light and of small reckoning such griping of the poore and needie in their sales couenants and other dealings especially not forgoing or yeelding the least piece of their right be their necessitie neuer so great nor any regard had of their distressed estate who can thinke of it without lamentation Such giuing mens selues the bridle in their merie makings I speake still of such as fauour the Gospell to talke what they will so as it be not meerely impious how vnprofitable soeuer it be to edifying or hurtfull to example when yet for euery idle word men shall giue an account when as also such times of friendly meetings should be vsed for the gaining of one another to God or confirming one another in their most holie faith as also for the prouoking to loue Such vnquietnes in the gouernours of families for euery thing that is not to their liking as pettie losses and discommodities in house or without by neighbours or seruants when yet their owne vnrulie hearts and impatience doe make their losses farre greater then they are and they should haue learned to be prepared in the day for the troubles thereof I vnderstand this of professed Christians let such as exceede these in euill little reioyce in themselues Such broiles and breach of dutie betwixt husband and wife such strife and oft contentions that euery small occasion of dissenting one from another about any thing must bring peeuishnes heart-burning strangenes sowernes
so may they be although these foule euils be not common with them nor long lien in of them which I haue spoken of of whose infirmities I will say more when I haue satisfied in some sort these obiections Therefore where it is demaunded if they be not partakers of the same sinnes that other men are I denie not but that it is possible for them in some sort and for a time to be carried after the streame of the euill example of so many which are in the world so common and almost vniuersall for the best liue where Sathans throne is euen as the Israelites and the Aegyptians dwelt together whose vnsauorie and stinking breath what maruaile were it if the whole and sound should be infected with it And further as they may possiblie haue their part in the sinnes of the vngodly so I denie not if God beare not the greater authoritie with them and be not the more regarded of them but that they may also lie still in the same loathsomenes for a season though smallie to their comfort This to be true both lamentable examples of the Scripture doe shew in Noah Lot Dauid and Peter and wofull experience among vs in all ages doe testifie But what then Are they therefore giuen ouer of the Lord to lie and abide in them and being washed to wallow againe in the mire And as I deny not but that it may be possible and is too cleere by wofull experience that the best may be snared with the sinnes of others so yet I say that when they fall it appeareth plainelie that it was the subtill malice of the diuell watching his opportunitie so narrowlie that he deceiued them rather then that they were giuen ouer like wicked men to lie therein and to adde sinne to sinne without combat and conflict as though they had made a league with sinne and were without God in the world as the other be And the rather I say this because when they haue been awaked and come to themselues againe they are so strangely amased at their offence and so tremble to thinke what they haue done and can haue no peace within themselues vntill they returne and that after they haue got out they are made more warie and vigilant against the like another time the which of the wicked cannot be said in any of their repentings till God change their hearts in deed although in suddaine and rash feare they may be flighted till it vanish away againe like smoake and so come to nothing Last of all when haue they fallen dangerouslie who had so well begun Hath it been while and when they haue held on in their course of Christian dutie Haue they been violentlie carried from the platforme and direction of a godlie life whether they would or no as not knowing what they did or how they were brought to it Yea rather haue they not at such times giuen themselues the bridle and suffered their mindes to runne too farre after that which they tooke pleasure in and offended by And haue they wisely auoided the occasions of such mischiefe and danger at such times as they vsuallie were wont Neither obiect here that a man cannot be at all times watchfull and the wisest shall or may bee sometimes ouercome I answere were they warie but as they haue been vsuallie in which times they were preserued from such reprochfull falles For if it were so with them they could not thus offend but if they haue been wearie of Gods gouerning of them and haue thought long till they haue gotten more libertie to the flesh and to be at their owne hand with the world and to count stollen waters sweete it is no maruaile though they haue smarted with Dinah for ranging and seeking to haue their will amisse for if his owne children prouoke him he must punish euen their sinnes with the rod and their offences with the scourge till they returne and say wee haue sinned God hath promised to keepe vs in all our waies wherein he appointeth vs to walke and whiles our mindes are leading vs thither we are in no danger and he hath promised vs strength to walke in them But if wee will runne out of our bounds with Shemeia where our owne hearts tell vs that we are in daunger is it any wonder if afterwards it take hold of vs And was it not thus with that deare seruant of God whom the Scripture commendeth by this title that he was a man according to Gods minde that when that one time befell more to his reproch then all other he was found to giue himselfe the bridle of vnlawfull libertie and to shaking off the secret reigne of holie feare more then vsually he did And who denieth but that in such a case if they refuse to stand vpon their watch they may become like other men but yet for all that is there great difference betwixt the one and the other as hath bin said the one offending in that sort seldome neither then long lying therein the other making it his practise to breake out one way or other And therefore we must know that when we haue obtained once to beleeue and thereby to haue our poysoned hearts purged and made cleane as it is the greatest of all other benefits so it is and may bee kept by such meanes as God hath prouided and not lost any more but confirmed and continued in the feare of God But then as we be one with Christ and partakers of him and as branches of a vine which sucke our sappe and draw our spirituall strength and nourishment from him so it is required of vs and we willingly yeeld to it that we hold fast the beginning of our abiding in him that is our faith vnto the end and that we take heed that there be not at any time in vs an euill and corrupt heart which will make vs fall from the liuing God to our owne deceitfull imaginations and desires and so to fall dangerously and to purchase heauines thereby our bellies full And this let euery one endeuour to doe and he shall see himself so strongly fenced that through Gods blessing which faileth not in such a case he shal be free from the diet of the carelesse liuers who are euery while shaken because they who walke vprightly walke safely but he that peruerteth his waies God will finde him out Prouer. 10.9 For whereas many of Gods beloued ones procure sore wounds in their liues and anguish thereby it is but the fruit of their owne labours who will not bee held within holie compasse but pleade for some vnlawfull libertie and count it strictnes more then needeth by harkning too much to the vnruly flesh to tie themselues to any certaine directing of themselues in his seruice when yet his seruice is perfect freedome whose euils I defend not but yet I say as I haue said if they be his they shall rise and repent
that our hearts be first purified through beleeuing that our sinnes are forgiuen vs and wee made partakers of Christ his grace and so our consciences appeased and that they bee continued in the same good order afterwards And they who wil not see and follow after this but thinke to abstaine from sinfull temptations and serue God in an honest and godly life howsoeuer the heart be little looked after shall reape a sleight fruite of their trauaile neither leade the life which is approued of God as hath been said nor finde the comfort which they imagine they shall haue at leastwise which they heare to be graunted by the Lord. But it commeth to passe as it is written that as they serue him so he serueth them for as they serue not God in heart and deed but in word so their peace is not in heart and deed but in word their ioy not in soule but in countenance a false comfort and that appeareth in time of neede as they gaue to him a false worship It is profitable for vs to weigh this for such as crie out of vs as of Precisians for teaching and vrging this doe proue to their cost and shame oftentimes that they had been happy if they could haue receiued this our doctrine howsoeuer they reproch and speake ill of our liuing Who should not haue branded themselues with sinnes that they could neuer after weare out the staine of them any more if they had been as the strictest Precisians before It hath been shewed how the heart being kept pure and cleane the vnruly desires and appetites which arise from thence shall be kept vnder in vs and the power of them shaken and weakened this is thus to be vnderstoode that euen as if our hearts were altogether pure all our thoughts and desires should be altogether holy and none of them vncleane so our hearts being purified and clensed but vnperfectlie and in part our desires therefore cannot be in the perfectest and best Christians altogether good and pleasing to God but vnperfit that is to say many of them euill and many which are holy yet mixed with euill and corruption Whereby it commeth to passe that the holiest seruants of God both carrie about them the noisome remnants of sinne whilest they liue as loathsome ragges for they cleaue fast vnto them and also they complaine and grone vnder them as heauie burthens saying Oh wretched men that we are who shall deliuer vs And againe If thou O Lord shouldest looke streightlie what is done amisse who should be able to abide it This I say is the perfection of the best that they who charge vs to challenge a puritie to our selues may be ashamed But yet least wicked and vngodly men should thinke this a small gift and priuiledge that Gods seruants haue in this that they be in part renued and so be brought to thinke that there is no great difference betwixt the godlie and themselues they are to knowe that to haue our hearts changed but in measure so as it be in truth is a benefit of greater value then the whole world and what meruaile if the ouercomming of malice and reuenge but one affection be of greater value then the winning of a Citie Prouerb 16.32 And whereas they thinke there is no difference betwixt the one and the other they may vnderstand that the meanest person hauing a cleane heart though not perfect is by infinite degrees happier then the most glosing professor which wanteth it the one saued the other damned as we reade of the poore Publicane and the vaine glorious Pharisie CHAP. 13. Of the summe and manner of handling this second part of a godly life and particularlie of the rules to be obserued for the effecting of it namely knowledge and practise ANd thus Christian reader I haue set downe to thee one part of the life which God requireth of thee whosoeuer thou art who lookest for saluation at his hands being a beleeuer in Christs that is that thou shouldest renounce the euill lust which swarme euery where in the world and vngodly life following the same and how this should be done and how farre thou maist attaine hereunto euen so farre as mans frailty will permit and not as the vnbeleeuers only be sure that thou hast this in some measure wrought in thee in truth But in all this thou hast been taught onely to cast off that which is sinfull and naught which to doe is no doubt a great part of godlinesse but there hath been nothing said of the manifold pointes of dutie on the other side and of the goodnesse which is to be found in vs and in the which Gods people must shine as lights vnto the world For this is the glory and beautie of a man as Salomon saith That which is to be desired of a man is his goodnesse Of this life therefore which must be wrought in stead of the former euill conuersation and bringeth foorth fruites of amendment and consisteth in the doing of good workes I am now to intreate and speake And as this is more hard to attaine to then the other as hard as that is so it is farre more pretious and beautifull to bee doing of good then to auoide euill though he is a rare man who is not to be charged that way The which I say first that they may see what a great portion they haue euen in this world whom God hath framed thereunto how contemptible soeuer their estate be to them who know it not neither can iudge of it according to the truth And secondly that they who rest in it and can say they hope yea see no great euill in them may know that if they bee not also giuen vnto good workes the greatest perfection that they can reioyce in is this that they are but halfe christians But the matter is much and large which must needes be handled in the laying forth of this point to shew fully and cleerely for the simple hearted Christian what this part of a godly life is therefore I will make no longer stay in any thing as neere as I can then I must needes First then I will set downe some generall rules to direct thee how to practise all duties commaunded which otherwise might be done to small purpose then I will more particularly shew wherein this part of godlines or of doing good doth consist that is to say in duties of holines to God and in righteous dealing towards men with reasons of both lastly I will answere some obiections brought against the godly life And where I say I will giue thee rules which shall helpe thee to practise the godly life marke them well for because this point is not well learned therefore many which would gladly liue well attaine to it in no good sort to bring it in credit with others but meete with many vnsetlings discouragements and coolings of their zeale yea oft
diligence saith he to ioyne with your faith vertue as if he should say that all is lost without it and Ieremy saith that he is cursed that doth Gods busines negligentlie And of constancie what saith S. Iames He that looketh in the perfect law of libertie and abideth therein if he be not a forgetfull hearer but a dooer of the worke shall be blessed in his deede that is in so behauing himselfe Therefore by the first of these two namely diligence let them be readie to take all occasions and opportunities to the doing of some good and to shunne idlenes and vnprofitablenes that so they may bring foorth much fruite redeeming the time wisely while they may and that with a thousand times more gaine then others doe and not as slouthfull and vnthriftie persons passe it ouer idly and vnprofitablie for the pleasing and satisfying of their foolish appetite for the present time By the second namely constancie and continuance let them not onely keepe their hearts and liues in the same good estate which by diligence they haue alreadie nourished in themselues but also waxe more fruitfull and their hearts more inlarged and so daily become followers of euery good worke vntill their latter yeares be better then the former and vntill they haue finished their course with ioy And being once acquainted with the gaine that these bring with them they shall doe as the merchants who hauing their mindes set vpon their aduantage suffer not themselues to range after pleasures but busily follow their trade which bringeth in commoditie so that whatsoeuer part of the Christian life they are occupied about holding these for their companions they may count it the most happie time which is so bestowed For in so doing they weane their hearts and mindes from much draffe and worldly lusts which would if they might be lodged there much annoy them and thereby they are much more readily disposed vnto dutie then such as will not imbrace them who being contented with any vncertaine and deceiueable perswasion of Gods fauour and refusing to bee holden within such narrow streights and compasse of this holie and Christian counsell that is of going forward by diligence and constancie in their course breake out oftentimes to their trouble daunger and discredit when the other are quiet and merie And because they account it bondage to bee held in after that manner therefore they finde that they pay deare for their liberties when they be after constrained to repent the seeking of them and yet cannot easily recouer their inward peace which they lost for them nor shake them off againe when yet most gladly they would And for want of these two and through the contrarie slouth and inconstant vnsetlednes in that they doe not settle themselues to one good thing or other euen the most of the godly doe not finde that sweete fruite in their life which is to bee found namely of safetie vnder Gods protection from time to time but by improuidence and wearines of well doing they doe by little and little plunge themselues into some deepe vnsetlednes out of the which it is hard to arise againe Therfore Salomon in two words hath fitlie expressed them both saying Let the feare of the Lord be in thy heart continually which is as much as a diligent care to please him with constancie therein Thus as I haue said to these former rules and vertues which guide vs to liue godlie these two are commanded diligence and constancie By the one that we be readilie prepared as wee ought to practise good and so resist euill whereas slacknes and no care or too little is condemned By the other that thereby wee may continually goe forward in doing good and fleeing euill wherein all staying ficklenes or going backward is very dangerous Hereto belongeth that to the Corinthians when he hath said Awake to liue righteously and sinne not he addeth Be stedfast and vnmoueable alwaies abounding in the worke of the Lord knowing that your labour is not in vaine And after Watch stand fast in the faith quite your selues like men and be strong And this is necessarie aboue all things that so wee may become that simplicitie which is meete for them who are in Christ Now that this our diligence and care in all good duties ought to bee for continuance and euen while life lasteth let vs know that the Lord commaundeth it to all his children according to that which is written He that abideth to the end he shall be saued And in another place If ye continue in my word and it abide in you then are ye my disciples indeed and Aske what ye will and it shall be done to you And yet this might bee spoken to small purpose if the Lord had not promised as much to his faithfull seruants that they shal haue grace to perseuere giuen them from aboue as he saith by the Apostle He that hath begun this good worke in you will performe it vntill the day of Iesus Christ Also to the Thessalonians Faithfull is he that hath called you which will also doe it If it be demanded how he will inable them seeing there are many feares in their life of finall falling away the same Apostle answereth this in the Epistle to the Colossians saying To the end ye may walke worthie of the Lord and please him in all things and be fruitfull in al good works increase in the acknowledging of God ye must be strengthened with all might through his glorious power vnto all patience and long sufferance with ioyfulnes And S. Iohn speaketh to the same purpose thus Greater is he that is in you that is the spirit of God then he that is in the world that is the diuell The fruite of such a course is both an happie end here as it is written Marke the end of the vpright and iust for the end of that man is peace and happines for euer after As wee reade where Paul saith I haue fought a good fight I haue finished my course and kept the faith from henceforth is laid vp for me the crowne of righteousnes which the Lord the righteous Iudge shall giue me at that day and not to me onely but to all that loue his appearing But I haue been long in the former points and by occasion haue shewed throughout the whole discourse of the godly life that it must be continued to the end I cease now to say any more Thus hauing set downe these vertues which must guide vs to practise the godlie life throughout our whole course it may easily bee seene how euerie man who is come thus farre may prooue himselfe a repentant person and be apt and fit to bring foorth the fruits of amendement in his particular actions and how his whole conuersation may bee such as may beseeme a man of God so farre as humane frailtie will suffer wherein
because wee follow Christ Iesus himselfe wee must know that all our duties must be practised in humilitie and meeknes for so he saith in submitting your selues to my doctrine and in leading the godly life learne of me to be humble and meeke As if hee should say if ye bee hautie and high minded so as ye despise the simplicitie of my doctrine and thinke it too base a thing for you to be subiect to or froward and vntractable that in some points ye wil hold back though in some other ye be obedient ye can neuer liue godlie as God requireth of you These therefore must haue no place in Christians either Ministers or priuate persons but the contrarie vertues as I haue said which are oft times in the Scriptures set downe together as well as in this place that wee may know how needfull it is that they should alwaies goe together and that although there bee many goodly gifts in a man yet if he hath not these they shall lose their credit and beautie amongst those which behold them and withhold their commoditie from him who wanteth them And these two are not particular vertues which sometime only may haue vse but such fruites of the spirit as necessarily are required in all actions so that at no time humblenes of minde and meeknes of spirit may be wanting All these vertues I confesse are common as well to the forsaking of euill as to the doing of good and so vnderstand it though it be put out of place But I set them down here seeing the former part of this treatise was so large And that which I haue said of this matter I wish to be well obserued that the life of the beleeuer is a continuall proceeding in the departing from euill and endeuouring after duties in such manner as hath been said and a setled course in repentance and a constant walking with God and not an idle or vncertaine stumbling vpon some good actions whiles a great part of his life is neglected and not looked after he must not be sometime at commaund and readie to offer his seruice to God in some good moode and after take his owne libertie to doe what he listeth The Lords seruice is not like the disordered seruice of many vnreformed gentlemen where besides the attending at table and on horsebacke the attenders may runne where they will but it is like to a well gouerned familie where all are appointed their office and place in one thing after another to be well occupied and kept from idlenes and yet not discharged thereby to doe what they will after So our Sauiour teacheth it should be with his seruants as with a seruant in a familie who when he hath wrought in the field is not by and by discharged of other duties but then doth busines at home so they when they haue been fruitfull and haue purposed to doe all that is required of them haue done but their dutie So that the end of one worke is the beginning of another and yet al without toile and tediousnes For so hath God prouided that his seruants may be merie at their worke yea whatsoeuer they shall put their hand vnto and the more duties they do redeeming the time from idlenes and vnprofitablenes the merrier There is much work in the Lords familie as there are many places to serue in And the slouthful idle ones howsoeuer they can haue place sometime in earthly gouernment yet are they expelled from thence And this is that which Saint Peter warneth vs that we be neither idle nor barren which we shall auoide if wee be filled and furnished with the traine of heauenly vertues as knowledge faith loue patience godlines And herein is our heauenly father glorified if we bring foorth much fruite To this end we must know that Christianitie is fitly compared to a trade wherein men goe from one worke to another and a Christian hath many sins to weede out and to labour against and therefore not carelesly to marre all his worke in an houre that he hath well followed sundrie daies as he that loseth all that he hath by a cast at dice. He hath also many duties to looke vnto towards God his neighbour and himselfe wherein it shall bee found requisite for him to be carefull after the doing of one to goe to another and not to admit any thing against the peace of his conscience no not in his recreations nor in his weightiest worldly dealings feastings companie c. but to see the vnitie of the spirit kept in the bond of peace And as the Phisitions doe wel direct that for the preseruing of bodily health it is good to rise from our meate with an appetite and not to ouercharge the stomack so it is none of the meanest rules for maintaining our soules health to keepe alwaies an appetite to some new dutie when we haue performed the old and not to be so wearied in the doing of one that wee bee vtterly vnfit to goe about another This one thing being thus from time to time carefullie regarded shall make all the rest well and rightly vsed and the whole life thereby kept in frame and good order For thus to bee setled in our Christian course that with full resolution we be willingly weaned from our euill lusts and corruptions or readilie disposed to one good dutie or other and not wearie but it be forthwith disliked as we neede not seruing so bountifull a master as we doe who haue God the commaunder of our worke and a promiser of blessing vnto it Thus I say to be setled who can say but that it is a singular testimony of their spirituall welfare to all that practise it and a furtherance of a godly and well ordered life CHAP. 15. Of some particular duties pertaining to God directly in the first second third and fourth commaundements NOw the rules and vertues hauing been set downe which helpe to the practise of a godly life I will shew in what points this life consisteth and set downe a summe of it but more briefly I will doe it because it may in some sort be gathered by the description of the vngodly life and also for that no man can set downe all the particulars of it but they must be learned and knowne of the true Christian out of good catechismes and by daily and attentiue hearing of his ordinarie teacher who is able to instruct him herein and by a diligent search into his owne life by the commaundements But yet to helpe the weake that they may see how to drawe out of this whole treasurie and rich hoard of the commaundements for the better ordering of their wayes through their whole course that which shall be necessarie seeing they shall not alwaies haue other helpes at hand I will set downe some of the chiefest throughout them all And first those duties which directly pertaine to God following the order which I did in setting downe the
sinnes before According to that which is in the Apostle where he saith that the knowledge of saluation teacheth vs to liue holily c. and to giue vnto God the things which are Gods And first of all to begin with the duties of the first commaundement the life and light of all the rest it is first required that we seeke and desire to know God though not perfectly which we cannot doe yet as he may be knowne of vs as his word doth reueale him to vs that in his nature and properties he is spirituall infinit pure holy righteous onely wise constant omnipotent onely good one in essence three in person and in his workes as his constant decree and execution of the same in creation and gouernment in all most admirable as wee see in the earth with hir furniture wherewith we are best acquainted although that be but as his footestoole to conceiue of his glorie in heauen which is as his throne But alas this knowledge of God is weake euen in many a true Christian beleeuer but that euery one is then fit to learne it aright when he is once a Christian Furthermore we must acknowledge that is allow and in heart yeeld and consent vnto the truth of those things which we know of him that then we may safely and boldly beleeue in him and cleaue to him For this knowledge of his maiestie causeth al his faithfull ones to be truely knit vnto him and to fixe their whole delight in him so that they say with the Psalmist Whom haue I in heauen O Lord but thee and who is he on earth whom I desire in comparison of thee So that none is as the Lord vnto them We thus cleauing vnto him and knowing our selues to be safe vnder his winges grow to put our confidence in him that he will helpe vs in all our necessities and tribulations And from this confidence arise many other Christian duties as to hope and looke for that helpe which in confidence we assure our selues of from the Lord yea although meanes be wanting yet we giue glorie vnto God as the three children which being cast into the burning fornace committed themselues vnto his protection although at that time they saw no likelyhoode of helpe at all Againe through this confidence we are not afraide no not in greatest daungers but are patient and without murmuring hold our peace because we know the Lord hath done it and that which is more we count it good for vs that wee are afflicted and receiuing all as from a father doe reioyce soundly and heartily in them through hope at least And through the same confidence we reioyce in euery condition of life vnspeakably yet no otherwise then as we be afraide to doe any thing which may displease God as I shall say afterwards because we know that although this is wearisomnes to the wicked yet there is cause continually offered vs to be carefull that in all things we may be approoued of him And seeing we behold how all good things doe flow to vs from God therefore we offer vnto his maiestie this other dutie in all things to be thankfull namely with a kinde heart testifying that all our well-fare commeth from him and so doe we in our wants and necessities lift vp our hearts vnto him by prayer for the obtaining of the things which we want And when he thus bountifully imparteth to vs all good things which yet are but the smaller fruites of his fauour and yet if they were not enough he would send vs more and greater who doubteth that with al our hearts and strength we are affected to loue him more then wife children house land or whatsoeuer is of greatest price in the world beside yea that in comparison thereof the best things of price are reckoned but as doung And in token of this true loue to God we giue our selues to solace our soules in him as Dauid euen when he was in daunger of his life did comfort himselfe in his God 1. Sam. 30.6 because it is so sweete and beautifull to thinke and meditate oft times vpon the infinit good things that doe flow from him vnto vs but most of all desiring to inioy his presence in heauen which shall be with fulnes of pleasures for euermore And further because all which know God and put their confidence in him and loue him are ouerwhelmed as it were with the infinitnes and excellencie of his glorious maiestie therefore they are drawen to behaue themselues more reuerently and vprightly before him then before the greatest potentates in the world and therefore are prepared to walke before him continually in an holy and childlike feare desiring that he will teach them by his wisdome direct them by his prouidence and blesse their whole course so as they may comfortably feele the same through their life Now besides these duties of holines which we owe directly to the person of God meerely spirituall and inward there are other whereby we worship him outwardly which also are parts of this holines towards God it followeth therefore now to mention some of the chiefe points of this externall worship of God both publike and priuate and in what manner it should be vsed but before it is to be knowne that he will allow of no other meanes of worshipping him outwardly then he hath appointed and prescribed himselfe in his word And therefore the office of the ministerie it selfe by which God is truely worshipped publikely must not be an office to sacrifice and say masse for the sinnes of the quicke and dead which Gods word plainely condemneth neither must it be any other then that which God acknowledgeth for his that is a publishing and preaching of the Gospell and glad tidings of saluation by Iesus Christ to penitent sinners and beleeuers and a ministring of the sacraments which he hath ordained for the comfort of them Such ministers they must be at the least which serue him whatsoeuer graces they haue beside if they would that God should acknowledge and take them for his and after such outward manner must they worship him in all dutifulnes of heart both magistrate and priuate person who will worship him aright And amongst the publike seruices of God these are some and the principall with prayers by voice expressed thanksgiuing confessions of sinnes and singing of Psalmes the fruite of the lippes with the censures of admonition and excommunication as cause doth require which I knit together for breuitie sake seeing I haue onely taken in hand to set downe shortly what the partes of Gods outward worship are not largely to handle them that all may see the better hereafter when I shall come to it how the daily direction for a Christians life may fitly bee drawne out and made vp of the whole body of godlines layde together in the commaundements To these may be
and carnall and that we doe but fauour our selues in worldlines or profanenes idlenes and ease when we reason against it as being too precise The publike duties are the reuerent assemblies of Christians in the preaching of the word in prayer and administring of the sacraments on that day especially to be vsed howsoeuer on other dayes by occasions oft intermitted All of them are most blessed helps for the establishing of vs in an holy life Of the priuate some doe particularly concerne our selues alone some are as well for the benefit of others as for our owne comfort for our selues we are to meditate on the works of God vpon his wonderfull workes which he hath done for the sonnes of men that so we may feele his goodnes many waies and from the sweetnes which we perceiue in the creatures we may be lifted vp to behold the beautie and fauour of the creatour We are also to thinke of the doctrine which we haue heard that it may the easilier be imprinted in vs. And on this day we are more freely to consider of our estate how we proceede in the religious keeping of our couenant with God and how we grow in the assurance of Gods mercie and our redemption or whether we goe not backe or stand not at a stay And euery way as our neede shall most require we are to vse our examinings of our selues meditations and thanksgiuings on this day not only for our present comfort but for our more fruitfull walking all the weeke following Conference of good things tendeth as well to the edifying of others as our selues Beside the which there are other duties to be don to them as to do the workes of mercie to them as well in visiting them in their sickenes releeuing their necessities breaking off their disagreements and reconciling them who were at variance as in spirituall comfortings of them as God doth inable vs. And these al laid together are as a continuall direction for the holy vse of the Sabboth to vs euen as the daily direction which I shall adde afterwards is to serue a Christian daily as long as he shall liue for the profitable and heauenly spending of the Sabboth is the market of the soule in the which he who is wise will prouide and store himselfe for all the other dayes of the weeke wherein it is like he shall haue little helpe but much discouragment as in the world may be seene And this holy passing of the Sabboth must be religiously regarded of al the Christian family as the charge giuen to the gouernor thereof doth shew and of the stranger also who shall come vnder his roofe This is the sum of the holines which we are to shew towards God he that desireth to heare more fully of this matter which I may not handle at large let him reade such treatises as are written of that argument CHAP. 16. Of certaine duties to men in the fift sixt and seuenth commaundement the obeying whereof is a part of the godly life NOw followeth another branch of the second part of this godly or Christian life requiring of vs righteous dealing towards all men Where by the way this is to be carefully regarded that seeing there is an apparant distinction and difference betwixt those forenamed duties of holines to God and these of righteousnes to men which shal follow and yet both alike commaunded therefore that no man disioyne in his practise or separate the one from the other seeing the Lord hath set them downe ioyntly together I speake this because there are many who delighting in hearing the word preached and prayer and reading which are duties directly appertaining to God yet are very negligent in performing that which is due to men as in doing workes of charitie to the poore liuing peaceably and comfortably in mariage or in shunning hastie iudging of their brethren and in being dutifull to superiours as magistrates parents maisters when yet they commaund in the Lord and so contrarily some shall be found doing many things commendable to men and no religion in them towards God Which thing if it be of ignorance is a shamefull blemish in them who are guiltie of it seeing they haue had so long a time graunted them of God in which they might haue learned better but if after it bee knowne it remaine still it plainely testifieth that there is in them a wilfull disobedience against God and that the best of their workes are in vaine And before I enter into the particular duties of righteousnes to all sortes of men it is here as in the fittest place to be taught which cannot be afterward so conueniently added That we haue this minde in vs that we beare loue towards all men euen our greatest enemies from which ground and roote of loue we may be readie to performe all the duties which we shall know to belong to them from vs required particularly in the commaundements following And secondly that we ioyne with it an other generall vertue which is brotherly kindnes to Christians which are brethren with vs which is an holy and especiall loue of one faithfull brother towards another And these two are those which Saint Peter speaketh of when he saith ioyne with brotherly kindnes loue where this vertue is they haue learned to giue euery one of the faithfull their brethren according to the knowledge wherewith God hath inlightened them the seuerall duties required in the second table A rare and singular gift of God which if we could see the practise of it what light of good example it giueth and what profit it would inflame vs wonderfully to the practising of it Now follow the seuerall parts of righteousnes to men as they are distinctly set downe in the sixe commaundements following to be performed of Christians and which helpe to make vp the second part of a godly life In all which although there are many more particular duties to be mentioned then were in the former part because we haue so many dealings and that with infinit persons yet I will set them downe with the like breuitie as neere as I can that I haue done the duties of holines to God leauing the reader to learne the other as I haue said before by other ordinarie meanes And first the dutie which men owe as they are inferiors to others and the superiors to them againe come here to be considered both generally and one particularly towards another Where this is required of all inferiours that they so carry themselues in their whole course to them which by Gods appointment are aboue them or excell them that they may shew in their whole course that they honour them for so the will of God is not to require any one especiall action or dutie of them but that their whole conuersation be such towards them that the person which they take vpon them and the place wherein they are may haue more credit and estimation
goe about it more willingly and that it may the better go forward And therefore we disburden our selues of much needlesse and troublesome care and thought taking seeing he hath said Cast your care on me for I will care for you Neither doe we make reckoning of our commoditie what it shall be before God doe shew vs but when wee haue serued Gods prouidence by lawfull labour trauaile and vsed the meanes we commit the successe to him and the fruite of our paine we receiue with thankfulnes whatsoeuer it be and that we take for our daily bread And if we be crossed in the good things which wee goe about as euery calling and trauaile since sinne came into the world hath affliction and sorrow adioyned to it we doe here by faith consider that this is by the prouidence and good pleasure of God who sometime crosseth our good and lawfull attempts least wee should be glued too fast to these earthly things and wee remembring that God loueth vs deerely and that of loue he chastiseth vs so as they and all other our miseries shall in the end turne to our good and therefore we rest and vphold our selues in our estate with contentation And this may bee vnderstood of all other earthly dealings and actions which are lawfull and for the which we haue warrant in the word of God assuring our selues that whiles wee see God euer going before vs in them as wee should more looke to it that we finde it so then to our greatest profits and weightiest dealings this faith shall vphold vs in the quietest estate and most sweete peace such as all the carnall wisedome of man shall neuer finde nor inioy For to speake as the truth is what a life doe the vnbeleeuers of the world leade who will not learne what this life of faith meaneth what sinne doe they commit in all kindes of their dealings to the end they may bring that to passe which they would haue for in God they haue no hope for if they had they would be counselled and commaunded by him And although this doe not appeare and breake out by and by to the sight of such as are ignorant like themselues yet I would haue them answere me to this From whence is it that they are often arraigned and forced to crie out fearefully they are damned and there is no mercie for them from God they haue done against their consciences and what shall they doe c. From whence come these speeches and complaints I say doe they not prooue that they sinned against their knowledge dangerously though they would not see it then and that God will be reuenged vpon their wickednes though for a while they beare al out boldly as Saul did Therfore be we well assured that the sinne of such lieth at their doore and one time or other it will find them out For besides their necessarie affaires and busines they runne into many needlesse and superfluous dealings which must needes fill their heads with cares and their hearts with sorrow And in their lawfull labours they are so farre from depending vppon God for successe that they are euer fearing deadly least they should be crossed and inordinately set on hope that they shall prosper and gaine in both which when they be disappointed how like to mad men are they neuer contented with their state and condition In which cases how can it otherwise be but that they be tossed as the chaffe with the winde and neuer quiet nor cheerefull but when they haue what they would whereas if they did by faith build on Gods promises they should not neede to be vexed as they are with such distractions nor to spend their precious time as they doe in worldly cares For they should finde better successe and more blessing with lesse care and toyling of themselues if they would rest on God and put their confidence in him and they should with free hearts and more quiet mindes haue also more time to looke after the heauenly life CHAP. 18. Of certaine reasons perswading to the practise of a godly life which is the fourth generall part of this treatise THus I haue after a sort declared what the Christians and the beleeuers life is and in what duties it consisteth and haue disclosed in some sorte the sinnes which insteed of this godlines doe possesse men The whole I confesse hath been large and long but therefore it must be considered that the Christian life is in a manner all the substance of religion and that which must giue light and lend helpe to vs in all things while we liue and therefore so great a matter containing all duties of all persons with the right manner of performing them could not with any playnenes and profit to the most that shall reade it in my iudgement haue been set downe more briefly Onely this is here to bee looked vnto that he may cleerely and soundly know what is good and what is amisse in some particular manner and be the better able to gouerne himselfe by that knowledge euery day as he shall haue occasion which as I said shall further be declared in place most expedient And to make this summe of a Christian life his glasse as it is here and by other writers set downe according to the word of God whensoeuer hee shall repaire vnto it to see himselfe therein Now heare some reasons why the beleeuer should leade his life thus And first I will begin with that which deserueth the first place and of right ought to preuaile with vs that seeing this Christian course doth so highly honour God it ought without all exception to be sought out and attained of vs And how highly God is glorified in it euery one may see when euen sinfull and contemptible persons who much dishonored him by their bad conuersation yet after being reformed are made fit to glorifie him and if this be in their new birth and regeneration at their first comming to God how much more thinke we shall it be in their life afterward A miserable caytife to be made a Kings sonne is admirable but behold here is more for in Christianitie we finde that he which was the bondman of the diuell and of the familie of hell is aduanced to the honour of the sonne of God and made heire and inheritour of the kingdome of heauen And if this be honour to Princes that they can giue great gifts what is the Lords honour in and by them whom he indueth with other gifts then all princes haue to giue It was a great part of Salomon his royaltie that he gaue siluer as stones and goodly Cedars as the wilde figge trees the Lord giueth graces and possessions that neither siluer nor golde can purchase and an habitation that neither Cedars nor any Almond trees can make resemblance of It is a great honour to God that hee hath made and fashioned man so excellent a creature of slime but it
is one with him and therefore seeth that while Christ liueth he must and shall liue also so he hauing thereby perpetuall vnion and fellowship with him doth drawe strength and grace from him euen as the branch doth from the vine that so he may liue the life of a Christian If then he haue that power of renewing him which is signified and sealed by baptisme namely the power of Christs death mortifying sinne and the vertue of his resurrection in raising him vp to new life is not baptisme throughout his life a forcible meanes to helpe him forward in a Christian course as oft as he doth duely consider it So in the Lords supper the faithfull communicant by the oft receiuing of it is not onely by the bread and wine assured that his soule may be comforted by Christ and so inioyeth the same but also is spiritually strengthened to all good duties so that he findeth a most soueraigne helpe by it to growe vp vnto a perfect age in Christ Iesus And this shall more appeare if we consider how manifoldly the faithfull Christian is furthered and set forward in the well framing and amending his life thereby both in preparing himselfe to it before it come in the action and present vse of it when he doth come thereto and after the inioying of and departing from it Of which three seeing they may serue as well for a perpetuall rule to examine himselfe by and to direct him in the right vse of it alwayes after as well as to proue the matter which I haue in hand namely that the Sacraments are great helpes to godlines I will stay a little while about them And for the preparing or making him fit to receiue with profit this is the manner how it ought to be done namely First that he proue and trie himselfe in these things whether he haue the knowledge of mans miserie of his redemption of his renewing and of the nature and benefit of that Sacrament with the knowledge of other principall points all which it is meete that he should haue who looketh for comfort by it Secondly that he hold fast his faith in the promises of saluation which God hath wrought in him before by the preaching of the Gospell the which at this time may not be wanting but holden fast and after particular falles recouered The third is that he keepe his heart diligently to the renouncing and subduing of all sinne and readie to any dutie that he shall be called vnto Fourthly and more particularly that he haue no swelling nor rising of heart against any man or woman no although they be his vtter enemies but be reconciled to them and at peace with them as he desireth to be with the Lord. And fiftly that he being thus qualified desire as he shall haue opportunitie to be partaker of this Sacrament and to receiue the benefit which God offereth by it And this is the manner of examining a mans selfe vnto the which rules he that is sutable he is a welcome guest to the Lords table But because much slouth forgetfulnes darkenes corruption and weaknes do soone gather together and so grow vp euen in good men to the choaking of these forenamed gifts of God that such as haue sometime found all these in themselues yet at the time of receiuing cannot finde them therefore at the comming to the Lords supper God giueth especiall charge that if in any of his people these graces should by their owne negligence and default be weakned dimmed and decayed that they doe not rashly put themselues forward to it in that case but speedily seeke to recouer themselues againe by a due examination of their estate according to the forementioned rules Which if they do then more hardly and difficultly obtaine and going about it cannot see cleerely that they are thus furnished as they were sometimes they may thanke themselues the fault is their owne for that they did so long neglect the same and did not labour when they were well to keepe well constantly Let them not cease therefore till they recouer which of them that knowe how being sanctified shall be obtained Now the recouering of themselues is on this manner Let them goe apart by themselues and laying all other things aside seriously enter into due consideration what accuseth them and troubleth their conscience which in no wise may be omitted then whatsoeuer bee found amisse be it slouth carelesnes worldlines distrust vncharitablenes or any other like sinne let it be sensibly and heartily bewailed acknowledged renounced Prou. 28.13 and lastly a recouering of their faith by apprehending Gods mercy Prou. 28.13 and their wants therein and in their repentance supplyed againe by renuing their couenant with God This manner of behauiour in Christians before they offer themselues to the Lords supper is necessarie after they haue fallen as I haue said before and herein standeth their preparation to receiue the Lords supper Which preparation is one of the three things necessarily required of them who shall with profit come vnto the Lords supper And can this preparation be any lesse then a great helpe to all which shall inioy it He who was before snared in the world who had been filled with strong corruption as with poyson fallen into some particular sinnes who had neglected the nourishing of his faith been at some bitter variance with his neighbour or had done any such other like thing now by this preparation calling himselfe home repenting and returning as this examination teacheth doth he not finde thereby a singular helpe thinke we to the recouering of his strength and the doing of his former workes againe And if he haue done none of all these offences and therefore shall not neede to offer such violence to himselfe but hath kept a Christian course in his life and followed a good direction to the peace of his conscience as I doubt not but many doe yet as oft as he shall repaire to this Sacrament in this estate shall he not be much confirmed and more strongly setled in the duties of Christianitie when he shall by examination finde and see that he though fraile is a meete guest for the Lords table and therefore welcome and not thrust out of the companie for want of his wedding garment Shall it not be a great comfort at many other times as oft as hee shall remember and thinke vpon it and that it hath been thus with him alreadie when he receiued and thus may be also as oft as he shall repaire vnto it againe So that euen the preparation to the Lords supper is a great meane to goe forward in godlines Now to come to the action itselfe when a man rightly prepared inioyeth the present benefit of the Sacrament and there is comforted and made glad by the words of Christ himselfe the maker of the banquet who biddeth him welcome and to be merry saying his body which is meate indeede and his bloud which is the onely
commonly imbraced and taken vp of many moe who for knowledge are able to season and giue light to numbers they should not be most in disgrace who haue least deserued it nor many please themselues in a loose and vnprofitable course which beside that it withholdeth from them much sound comfort it is a sore blemish in their liues Yet this I thought good to adde for as much as the Romish Church especially they who will seeme more deuout then the rest stand much vpon their diligent keeping of the customes of their mother Church and the precepts of the same who might therefore seeme to themselues and be thought of others to be before others in godlines let all know that this which I haue said of watchfulnes leaueth not the least piece of commendation to them For they watch to keepe the obseruances of men but watchfulnes must bee vsed for the obeying of the commaundements of God they superstitiouslie watch to obserue some houres and daies and times wherein if they performe any thing in outward working they thinke themselues more holy then others though other times be little regarded but the watchfulnes which pleaseth God tēdeth to euerie houre day and time as well one as another And to speak of their best watch which they keepe ouer their liues yet from their owne words I conclude that it cannot be allowed of God because it commeth not of faith that is of assurance of the fauour of God and consequently that he will blesse it for this faith which they call the Protestants faith they vtterly renounce without which yet it is impossible to please God Now to grow to an end about this matter It is further to be marked that because true Christians the dearest seruants of God do cōplaine of some especial infirmities wherewith they find thēselues more troubled then with any other they must be more suspitious of and vigilant against them then others And because the diuell doth more easily winde them into some sins then others as he seeth their disposition and inclination and thereby the greater daunger they are in by meanes thereof therefore they are taught in wisedome and experience to haue a more narrow eye ouer them and more especially to auoyde the very occasions of them whereby they haue fallen For example put the case that some are strongly tempted to the sinne of vncleannes who being blindfolded about that which they desire doe count it no offence though they passe their bounds very greatly in wantonnes of eye in libertie of speech that way or secret desires of though they see themselues snared therewith yet hauing through long custome nourished their hearts in such lothsome delights and too faintly misliked their offence when they saw it haue brought themselues into bondage to their lusts In this therefore if there be not much occupying of the heart against this sinne to see into and weigh the lothsomnes shame and danger of it how vnbeseeming it is Gods seruants to be subiect to such slauerie if it be not acknowledged heartily to God earnest and daily prayers as occasion shall be offered sent vp to God against it with confidence both of pardon and power to mortifie and weaken it with strong and many reasons to disgrace and renounce it and the occasions of nourishing it wisely and watchfully auoyded euen this one sin though they should neuer offend grossely would hold the conscience in great vnquietnes cause the parties to wander in deepe sorrow and make them vnfit to Christian duties yea if there be not more labour bestowed there then in other parts of the life it will make euery thing to goe forward much the worse and in other actions of the life much confusion to grow and the longer they haue nourished such vaine dreames the more hardly they shall awake out of them euen when they gladly would And that which I say of this one I may as truely say of the rest if they haue been harboured To this purpose is that complaint of the people of Israel in their repentance and turning to God wherein they declare that one sinne did more trouble them then some other For thus they say in their confession We haue sinned against thee O Lord but especially in asking vs a king besides all our other sinnes And as it troubled them most when they asked pardon of God so it appeareth in the storie that of all other sinnes they were most drawne by that to offend God For when they would needes haue a King against the will of God and Samuel was sent from God to tell them what a manner of one he should be if they would needes haue one contrarie to Gods mind it is expresly said that the people would not heare the voyce of Samuel but answered nay but there shall be a King ouer vs and we will be like all other nations Therefore as their sin whereby they did most offend God put them to greatest trouble so must those especiall sinnes which haue preuailed against Gods children be most watched against and auoyded And is there not great reason in it forasmuch as they haue most disquieted them that they should bend the most force of their strength against them Euen as if some one troublesome person in a towne should disquiet the whole all would lay their helpe together to remoue and keepe him out And as in an house which hath many and great commodities and yet some one sore annoyance as a principal chimney casting smoke with great speede that shall be redressed more then other things which yet are to be regarded likewise so in the life of sound Christians wherein many good blessings of God may bee reaped and inioyed the chiefe ruines are to be chiefely looked vnto although the meaner are not to be neglected And great labour must bee taken about it and watching against that sinne which most preuaileth in vs and much more then against some other by which there is lesse danger to be feared And this helpe as I haue declared how if it be vsed and the meanes faithfully practised from time to time let no doubt be made seeing God hath promised successe thereby euen greater grace in the vse thereof then the sin shall be able to resist let no doubt I say be made but that they shall maister it so farre as it shall bring peace vnlesse it be the case of vnmarryed persons to whom God hath appointed marriage for a lawfull remedie when by none of the forementioned or the like meanes the gift of continencie can no longer be enioyed This aduise how vnsauorie and vnwelcome soeuer it be to such as are wedded to their lusts and will offer no violence to them yet such as know the smart that is raised by this sinne and that sometime the deere seruants of God haue been deceiued by it will be glad to bee directed and helped against it And that which I haue said of this I may say of
in one day as well as another to consecrate our selues to God and according to our knowledge to walke with him whatsoeuer our workes dealings or busines be that therein wee may keepe our peace with him and declare that we feare and honour him thereby which is it that I contend for and seeke to drawe Gods people vnto and would thinke I had obtained a great matter at their hands if we agreed and consented herein For it is too manifest that this is farre off from the very perswasion of many who are yet to be hoped well of and yet rest in this that so as the sabboth be passed in religious exercises it is not so great a matter if the other dayes be parted betwixt God and them I meane they looke not to be called to so narrow a reckoning as to see their words and workes especially the thoughts of their hearts to be framed after the will of God Nay the Sabboth it selfe is farre enough off from being had in due regard euen of the most which goe for Christians but is spent idly and vnprofitably if not in worldlines or vanitie especially a great part of it euen almost as much of it as is free from publike exercises and yet I would euen that part of the day were not iustly to be complained of that men did present themselues reuerently before the Lord to their profit when they come together 1. Cor. 11.17 But what may then be looked for of such vpon other dayes It is too manifest that it is not so much as setled in the iudgement of many which are of the forwarder sort that euery day our greatest care should be how God is pleased and serued in it and that it ought to bee our chiefest worke and yet where men thinke so how many make conscience of it or shew that they dare doe no other but hold fast and nourish their good desires to serue God day by day one day as another so that there might be felt and found some agreeablenes betwixt euery dayes seruice the one and other except it be to make them all alike in securitie For then there should not be in many that professe with the best such bold taking of libertie on some dayes to be secure and licentious and others who beare shew aboue many should not haue so many apparant and foule blemishes and yet mixed with sundrie good actions which iarre witnesseth that no euen nor constant course is sought after of them that I say nothing of their many secret wounds of conscience All these and such like patternes in Christians as they are hoped to be doe prooue that few are acquainted with this to looke to be guided in the whole course of their liues by the word of God one day as well as another and therefore that they goe astray daungerously seeing Gods word directeth vs how to liue euery day CHAP. 3. Of the second reason of a daily direction consisting of two branches BVt let vs proceede to other reasons Therefore for further proofe thereof I say that seeing it is commaunded vs in the scriptures that we keepe a certaine course in seruing God and walke in a certaine and plaine beaten way namely after the word and the same course is commaunded there also to bee daily and euery day it followeth therefore that the Christian life is a certaine daily and euery dayes directing of vs in our way and not an vncertaine generall and confused liuing according to knowledge when we thinke good By a certaine direction I meane not that the selfe same particular actions and duties should be euery day but yet all euill auoyded euery day and such good done as in our calling and life shall be occasioned And seeing it is so if wee dispence with our selues to lay aside this care any day as though it were allowable before God and lawfull for vs so to doe euen that libertie taking is our sinne and that intermitting of dutie any such day is a breaking off of our course and a going out of the way euen into crosse paths and by-wayes wherein the least danger is to returne backe againe Which if it were but the losse of one dayes iourney especially when we goe about any matter of weight would be no small griefe especially when our busines is weightie and requireth speede and therefore much more in this Christian course being the high way to heauen from whence when wee haue strayed willingly wee cannot easily come into the way againe but rather goe further to our exceeding hurt and daunger This with much inconuenience besides will follow if the word of God requiring a daily walking with him after such rules as hee giueth vs wee notwithstanding shall not regarde them but walke at randon and some day frame our selues thereunto and some day not at all or one day keepe compasse and another day none or be well occupied in some part of it and in the other doe what we list But for proofe of both points of this reason somewhat is to be said that so waightie a matter and so hardly perswaded to many namely that euery day wee are to follow some certaine direction for the well ordering of our liues througout the same may not depend vpon my bare report and credit For the first poynt therefore that a Christian must bee directed in his whole life and therefore may not be left to his owne discretion and gouernment that which is written in the Psalme doth cleerely proue it when a question was put forth by Dauid the man of God in the person of a young man who of all other is hardliest kept in order for the edifying of the whole Church saying By what meanes may a young man who hath had his sinnes pardoned clense his wayes afterward that so he may be blessed He answereth the question himselfe thus Euen by taking heede thereto according to thy word O God And as he taught this in doctrine so he brought his owne example in the seuen verses following to shew that hee sought to proue himselfe happie the same way And this all will graunt that Gods word must be our guide in generall tearmes this will be affirmed of the most but what is this which they say For they obiect through the ignorance that is in them and other infirmities carrying them as a whirlewinde that they are not to bee vrged to follow this word of God so particularly for it distracteth them sore but euery man in the state he is in they say is to carry himselfe as he thinkes good in his common actions and busines they hope men be no children to be appointed what they should doe when yet God ceaseth not to sound this in our eares continually 1. Cor. 10. Whether we eate or drinke c. So that I may well answere them that God hath not onely left his Scriptures among vs to the end we should in such a loose manner looke after them and fall into
that this which hath bin spoken doth simply denie a christian man libertie to alter and change his calling which although it ought not hastily nor lightly be done seeing it is very probable that a man may be best able to deale in that wherein he hath bene trained vp and experienced yet vpon necessitie and the decay of his former trade and vpon other sufficient and waightie considerations of which sort there may fall out many he may inioy libertie so to do which to set downe in this place were too farre a departing from the point in hand And thus much be sayd of this matter concerning mens outward vocatiō whereby among other things this may be seene that although the most do complaine that they are much hindred from a fruitfull walking with God by their earthly callings yet that is their error or some way their great sinne for a man fearing God may preserue faith and godlinesse by a warie Christian walking in them practise many christian duties in the same as patience trust in God c. and consequently may please him therein to the great contentment of his owne hart And therfore if any man find his calling to be a let vnto him from seruing God religiously and well spending of the day let him know that the hinderance of him frō this is in himself euen some vntowardnesse intemperancie and rebellion of his hart either because he knoweth not how to vse his calling aright or else because he hath giuen himselfe too much liberty to depart frō folowing that which he knoweth But otherwise if he indeuor to incourage himself by the afore mētioned perswasiōs to vse it aright he shal see euery day more clearly much cause to praise God for the proofe of his loue to him and blessing so many wayes therein so farre off shall it be from being an encombrance vnto him as most complaine that they find it yea I dare be bold to assure him and that by the Lords owne testimonie for to him that hath shall be giuen and he shall haue abundance that he shall find by a conscionable discharging of dutie in it much libertie and holy boldnesse with God So that this third rule of a religious walking in our calling reaching to so great a part of our life though it may sometime be omitted is we see much to be regarded and other duties of equall necessitie when that must wholly or in part be intermitted must be performed But this is to be vnderstood according to the helpes and incouragements that euery man hath one more then another thereafter he must be more fruitfull that none may be discouraged on the one side whē he cannot do as he wold or made slouthfull and negligent when he might do much more on the other Thereafter I say ought euerie man both in his particular vocation and in all other points of Christianitie bring foorth more fruite as the Minister in respect of his calling which is to be occupied in reading and teaching of other and whose labour is a meane to helpe him forward in a godly life because it is an acquainting of him with the Scriptures and the mind of God so properly as cannot be sayd of other mens labours the minister I say in such respects oweth more dutie to God which he may also be able to performe then the priuate man So the wealthy man in that he needeth not be carefull or pensiue about necessaries but it is his great sinne if he be hath more liberty to remember God and to set vpon duty with chearfulnesse more then the poore who is through meere necessitie constrained to his great griefe to cut off many times of reading conference and of publike hearing which for the most part the other need not though he be not thereby discharged from fearing to offend God c. And whereas men alleadge that the rich is letted by reason of his wealth and therefore cannot so easily apply himselfe to walke in a sound course not what he doth but what he ought and may do is to be considered For as he shall shew himselfe vnthankfull to God in grosse manner who shall thus go about to make Gods blessings stumbling blockes and hinderances from hartie loue and obedience to him and from libertie in his seruice more then others can haue so he shall neuer do it but to his great cost In like maner they which dwell among many good neighbours who are as watchmen to them and haue an ordinarie teaching ministerie that can build them vp are to shew themselues more rich and plentifull both in the exercises of religion and in the particular duties which belong to Christians then they can do which want either the most or all of the meanes which others enioy And according to this equitie the auncient Christian who through long experience is better acquainted with the louing kindnesse of the Lord ought in better sort discharge himselfe of the fore-mentioned and other duties then he who is a nouice and a young souldier in this spirituall warfare Therefore Saint Iohn writing to the elder Christians to put them in mind vrgeth them by the same reason saying I write vnto you fathers because ye haue knowne him which is from the beginning As if he should say Ye haue experience that it is no labor lost to serue him but ye hauing had acquaintance with the godly life and the blessed fruite of it from your youth ye are able vpon so good and long triall both to proceed constantly your selues in your course and also to hearten on the yonger And the same I say of all others whose part hath bene greater in peace health freedome from diseases in holy fellowship especially of mariage or in whatsoeuer other blessings of God they I say who haue inioyed more blessings of God then other of their good brethren ought by good right to go farre before them as shining lights both in variety of duties and in more gracious performance of the same and sooner returne when they perceiue themselues to haue wandred and more firmely to settle themselues to hold out in their good course And therefore it behooueth them to gaine all occasions which others neglect to the redeeming of the time from idlenesse wandring dreames of earthly happinesse and needlesse and filthie speech and such other like also to pray oftner then at set and appointed times to stirre vp their faith in the manifold and rich promises of God taking comfort thereby vsually and while they may and while God giueth them oportunitie to refresh and do good to many by compassion loue counsell reliefe and with all these to keepe a proportion in their particular vocation so as they may haue it an helpe and not a let to them that so the Lord may say to them Well good and faithfull seruants because ye haue bene faithfull c. enter into your Maisters ioy CHAP. 15. Of the declaration of the fourth
although the man of God whose praise is so great in the Scripture could make it his worke both in the day and the night season And therefore seeing I can no otherwise helpe to redresse this wretched custome of neglecting this benefite and libertie of oft meditating and profitable vsing of solitarinesse in them who might well vse it I will say no more but pray for such as know not by experience how good and gainefull it is in stead of all idle and vaine wandrings and fantasies wherewith they swarme for the most part when they are alone And I will not cease to bewaile the vnhappinesse of the men of our daies who in the vsuall and daily trifling out of their precious time declare that they are ignorant of their best portion which is to haue daily communion with God but are wise to deceiue themselues in forgoing it for folly and sinne And therefore it is no maruell though of many wise and learned yet there are so few which both find an heauenly sweetnesse in their owne liues and are fit to season others therewith because they are not oft and vsuall daily with the Lord in their soliloquies that is in their communing betwixt God and themselues in their prayer and meditation and in hauing recourse to him sequestred from the companie of men as Moses the man of God had Which part of Christian comfort both might and ought to be more generally enioyed of the seruants of God without either the least sauouring of Monkerie much lesse without the establishing and the bringing in of it againe which some prophane Protestants litle knowing the vse of will be readie I doubt not to imagine and say as they peruert all other things to their owne hurt Although I could wish that they had no earthlier minds I allow not their doing then some of them had who first left the dealings of the world to liue apart out of companie As for the Popish progenie who would be thought as it were by apish imitation to follow and be like them they are farre from it as they are from sound religion in their profession But to returne although I commend solitarinesse I would yet thus be vnderstood that such as are troubled with melancholie by meanes whereof they are much vnable to gouerne themselues and the rather through strong and vehement temptations when they are oppressed with them that such I say should not be pressed with it and vrged to it to be long or much alone for feare of casting themselues into further and more daungerous dumpes and extreame heauinesse as experience hath taught till they may be stronger and therefore with lesse daunger may be permitted to the libertie of it as other Christians CHAP. 17. Of the declaration of the sixth dutie Of vsing prosperitie well THE next dutie to be obserued is that with the same sanctified and sound heart we enioy all our lawfull liberties and commodities of this life rightly and soberly from day to day whiles the Lord graunteth them vnto our vses and whatsoeuer crosses and afflictions befall vs in the day as both these are distinct parts of our life from the former that we goe vnder them patiently meekely and thankfully These two parts of dutie are required not at some one time in the day as the first and second rules haue their certaine time in which they are to be performed but as some of the other parts of daily direction throughout the day because there is no part of our life in the day but it is either exercised with some crosse or with likelihood and feare of it or it is free from both and enioyeth sundrie benefits of the Lords or that which is the most vsuall and common case of Gods seruants it is mixed and compounded of both which of all these soeuer be our estate we are in great danger if we be vnprouided for it I meane if we be not watchfull in either of them to carie our selues vprightly and before the time of both if we pray not feruently with full resolution to it And to say somewhat distinctly and seuerally of both although it be my purpose to say as litle as I may seeing I haue by occasion spoken of both in another place of the first I will speake in this chapter and in the next of the other It is not hard to vnderstand what I meane by prosperitie properly euen all pleasures and delights which may lawfully be enioyed of the seruants of God in this life as health riches friends peace mariage and all that appertaine thereto as wife children c. These therefore which are things that a man would most desire with freedome from afflictions which might impaire the sweetnesse of them we must know that it is a most difficult thing to possesse them without great daunger to our soules and therefore the liuing in such an estate as to abound in many good blessings of God which the world counteth happinesse is compared to a slipperie way in the which a man is euer sliding and readie to fall Now then to looke to our selues daily that we be not hurt what lesse worke is it then as if a man iourneying all the yeare through yea and all his life long should be constrained continually to be looking to his feete and steppes which thing how vnwelcome it would be and wearisome if it were but one day who doth not see and perceiue Now the case being like in this part of our trauell and spirituall iourney therefore that we may be free from the hurt which might meete with vs herein these two points shall be needfull to be considered and learned First how hardly in prosperitie we walke safely from day to day towards the kingdome of heauen secondly how and after what sort we may do it though it be hard and how we may grow to the right vse of the same which who so attaineth vnto shall find no common nor small ease in his life ouer others do and passe by manifold and grieuous dangers which few auoide And first although a man should much better performe all Christian duties euery day who hath fewest afflictions to draw his heart from them and who hath most helpes by peace wealth to set him forward therein yet as men go to worke we see it is cōmonly cleane contrary For by reason of this that men are so readily caried to vse all earthly things amisse euen to their owne hurt and hinderance and so hardly brought to be the better by benefits it commeth to passe that it is found by experience with vs for the most part as we read in ages past that it was with men then that is the more that a man hath of these earthly commodities the lesse he is inriched with spirituall grace and as they are increased multiplied so this decaieth and is diminished And yet I do not here speake of the wicked of the world as oft times I put the
all see and easily know that God hath commanded that parents and fathers of families should rehearse his lawes continually vnto their children and as it were whet their memories with them by talking of them in their house and when they lye downe and when they rise vp and to bring the word of God into familiar acquaintance with them which is no more then he saw necessarie for them By the which commandement we may see how this latter age of ours is degenerated from the holy custome of religious exercises in our families which were in vse so many thousand yeares agone For there can be no time found throughout the day nay the whole weeke in many Christians houses to be occupied about such matters and yet which maketh their sinne the greater how are they letted from them by more weightie occasions No but partly through ignorance so that they could not through the trifling out of the time in idle and vnnecessarie talke or folly and partly through continuall taking vp of it in one worldly thing or other or nourishing teachinesse and such like by which their prayers as well as all other good things are broken off whereas they should do it by themselues alone also rather then neglect it with their houshold the Lord so requiring of vs the one that we should do the other also and not so tyed vs to one time that we should looke after it at no other for it should be oft times as we heard in Deuteronomie but thereby teacheth vs in wisdome to appoint to our selues some certaine time or other for that his seruice lest we should obserue no time but omit it altogether And as for the fruite of this dutie if it be perfourmed with reuerence of vs as the Lord himselfe hath taught vs it is an opening of the doore of his treasurie vnto vs as we who haue any experience can truly say That by it we haue not bene meanely enriched So that such prayer and holy exercise is sutable and answerable to the other parts of christian dutie which are to be perfourmed throughout the day as by the other duties before mentioned may appeare And so our prayer as I said before of the vse of it in the morning shall be an helpe to godly life to make vs liue better and our good life an helpe to our prayer that we may pray more feruently Therefore to say no more of this point because I haue before set downe after what manner we ought to pray and present our selues before God in euery Christian exercise if we purpose and indeuour constantly to continue the same about euening and morning there remaineth no more but this that we take heede to our couenant indeed and that we breake it not off by euery light occasion neither giue place to such lets as Sathan will raise vp in our way as by the vntowardnesse of our heart by sleepe and slouthfulnesse the comming in of straungers and occasion of ordinarie businesse neither vse it for fashion yea and this let vs know that if the ruler of the family performe not this dutie yet is the Christian familist to perfourme it by himselfe And of the eighth rule thus much CHAP. 20. Of the declaration of the ninth and last duty Of viewing the day NOW the last dutie remaineth that thou must with the same wel-ordered heart whereby thou hast bene taught to go through all the actions of the day looke backe before thy lying downe how thou hast passed it how farfoorth thou hast walked with God in it as thou art directed and taught and wherein as thou art able to remember thou hast offended whether thou hast remitted thy care and watch and how thou hast wandred thereby after the desire of thine owne heart That thy soule may reioyce in the blessing which thou hast found so farre as thou hast bene guided aright and thou mayest by this experience hope more confidently that thou shalt with more ease keepe the same course hereafter and for thy strayings and infirmities be sorrowfull and displeased with thy selfe that so thou mayest both humble thy selfe and craue pardon for thy sin be the more carefull to sin no more in that manner This I am sure euery sound-hearted Christian must needes approue of and thinke him in good case who thus lyeth downe to his rest For this is indeed to lye downe in peace and safetie that it may be sutable to his awaking and entring into the day on the morning And the benefite and fruite of this trauell who would not be glad to reape and enioy which is continuall safetie and a prosperous estate whiles a Christian thus setteth himselfe to passe the dayes of his pilgrimage and one of them as another when his heart is looking after his actions in and through the day that God may be pleased This were to lead a stranger-like life indeed and a walking with God which is no more then should be aymed at by him and the necessariest worke which he hath to do Such an one shall well proue that he seeketh a kingdome elsewhere and looketh not for his heauen here And if it be asked whether we looke hereby to be voide of sinne I say no. But yet if in this course there haue notwithstanding the care of pleasing God in the day some thing escaped which ought worthily to trouble vs as by Sathans malice and vigilancie and our owne corruption may easily come to passe yet by this order taking with our selues that hath bene mentioned it shall not sleepe with vs but we hauing so farre preuailed with our selues as thus to hunt and pursue it and to expell and banish it and so reconcile our selues to our God as it is said If any man sinne we haue an Aduocate before our lying downe what a quiet and sweet estate is this like to be But it is will some say an offering of great violence to our selues to doe thus daily and more then Gods word imposeth vpon vs therefore except it be proued to vs by authoritie of Scripture we will leaue it to such as list to be subiect to it To whom I answer That the violence which is offered is but to the flesh to the which we are not debters and therefore are not to take thought to fulfill the lusts of it but to hinder them rather which shall be graunted of necessitie if it be prooued that God commaundeth vs to offer such violence to our selues and that he straightly chargeth vs that we lye not downe in our sinnes neither be bold to sleepe in them the which what other thing is it then that we so consider and looke backe vnto our actions in the day that we may haue peace when we lye downe at euen The words of the Lord which I alleadge to this purpose are these Be angrie but sinne not let not the Sunne go downe vpon your wrath neither giue place to the diuell In the which
it be very offensiue and palpable For would it be thought that such might be brought to be so blinded in that which they do as to thinke that if their course be not liked when it is indeed iustly to be misliked nor their opinions approued though they be fond and vnsound yet that they are hardly dealt withall of those which think so of them And thus it commeth to passe that many dare be bold to neglect good meanes publickly and priuately or to vse both very negligently sleightly and vnreuerently which sometime they durst not do and to make light account of a sin in word or deed which sometime they would not alow so much as in thought And thus many priuate mē take vpon thē to expound the Scriptures hauing no gifts of interpretation toungs or knowledge thereto because they thinke that the children of God may and should do so Such dreames and fantasticall pangues Sathan raiseth in the hearts as well of such as haue had some tast and feeling of Gods fauour as of others who haue gone about the same foolish flesh too easily liking of and consenting thereto that if Christ be with them and God loue them vnder that colour all should be borne with that they do Wherein who seeth not that Sathan driueth at this that their profession may be made ridiculous among other and they themselues after some sore foile may be discouraged from their profession altogether I must needs say it is lamentable that such as God hath inlightned sometimes with some sure hope of his fauour and of the life to come should so be deceiued and made to degenerate but yet that it may be so by Sathans malitious and subtile vndermining of those which are not setled and constant the oft rehearsing of such offences in Peter by name and in other of the chiefest Apostles doth plainely proue although it is greatly to their shame and litle to their comfort which are in this estate neither shall they need to glorie much or please themselues therein because such as haue attained to greater grace then they are no other way but by the power of Gods spirit guiding their hearts preserued from such like offences But this I haue spoken first that I may admonish those who haue found themselues deliuered from the feare of Gods wrath sometimes yet to beware of all boldnesse and presumption in the least maner and to looke carefully to the preseruing and maintaining of their faith by all means and learne to liue by it while they haue Gods word a light to their steps for by it they abide in Gods fauour and are further vpholden in their Christian course and without it if they will be bold to venture as litle children without a stay they shall soone see to their cost what danger they may grow vnto Secondly that they may aduisedly consider their faith and confidence assuring them of so great good things from God daily that this loue of God constraineth them to giue themselues ouer to God as they are able and therefore in reuerence and holy feare to carie themselues so as they haue the word a lanterne and light to their steps and to suspect all other boldnesse to be rash presumption which the Diuell according to his wonted maner and custome laboureth to draw them into that he may hinder them as much as he can from inioying the full fruite of their faith here although he cannot altogether depriue them of saluation it selfe In humilitie let them thinke basely of themselues that they may keepe farre from this bold presumption And let not this be spoken to the weake Christians onely although they are most easily deceiued thus for want of knowledge or sound experience but let the best also know that it falleth out oft times in one houre or day when men waxe somewhat more carelesse in vpholding faith and a good conscience which commeth not to passe in manie yeares And for such as are in feare and danger of this let them know that the greatest measure of faith doth bring answerable measure of humilitie and teacheth such to feare their owne infirmities and Sathans crueltie and to obserue themselues lest they fall and hast not no not in the smallest maner to lay hold of Christs mercie while they walke presumptuously and so afterward let them keepe well when they are well rather then boldly to tempt God by doing the contrary And this let all such take for their remedie against that subtiltie of the Diuell in drawing them to presumption CHAP. 4. Of Sathans hindering the continuance of faith AND thus I passe to another of his slie and malitious practises beside tempting of vs to vtter vnbeliefe and presumption For if he preuaile against vs neither of both these wayes but that we set our selues as we haue bene taught to vphold and prop vp our weake faith daily yet he doth most strongly assault vs watching all oportunities thereto that we may not be rooted and stablished therein that after much labour and many prayers we shall be doubting from time to time and held backe from daily nourishing and preseruing the continuance of that heauenly gift that we should not liue by it nor grow more sound and experienced in it after we haue once obtained it of God which caused the Apostles to pray thus though Christ was conuersant with them Lord increase our faith And although we be commanded neuer to cast away our confidence nor to come to prayer or any other duty at any time without this our faith but as oft as we pray in the day to be able to call God Father and not to be vnarmed of that whiles we be in this warfare yet because it is the preseruer of our life and peace and that whereby all the benefits of Christ are conueyed vnto vs throughout our life therefore doth he hold the most of them which haue inioyed it and felt the sweetnesse of it from possessing it daily And he maketh that as harsh and strange to many euen of Gods seruants to heare That the righteous liue by faith and when they haue buried and lost the power and operation of it that their life is no life to be accounted of euen as it is straunge to the most of the vnbeleeuers to heare That we must draw neare to God with the assurance of faith at any time or at all And from hence it is that among holy Christians though weake I must needs say these speeches are heard What must we euer beleeue and daily hold our faith as though this were a matter not heard of and a speech doubtfull when yet the Scripture sheweth plainely that we must walke from faith to faith daily and that not onely to more assurance of iustification but to a greater measure of sanctification also that our life may be a liuing by faith according to that which the Apostle saith to the Galathians In that I now liue in the
beene pursued with imprisonment banishment yea and death it selfe goe vnder all with free choice rather then to inioy all other pleasures of sinne as other haue done Indeed I graunt that this is not pleasure vnto all neither is that to be proued of me but that it is a pleasure to those which loue the Lord no toile to be conuersant with him in one part of their life or other all the day long and that with delight it may be aimed at as at a marke that they may please God in the things which they goe about euen throughout the day and may haue an eie to their actions which they doe that they may not offend him This vnto the vpright in heart is such a pleasure as without it there is none to them although I denie not but that there is much resistance against it partly through corruption and partly for want of the knowledge of it who yet when they haue further vnderstanding are most of all grieued for this that they wandred so long vncheerefully because they knew no better And as for them which are not pure in heart though indeed they please themselues some way or other yet their pleasures are but paine and though they follow a way that seemeth pleasant yet the issues thereof are the waies of death Insomuch that not onely stolne waters which are commonly most sweet that is vnlawfull liberties are mixed with poison but euen the pleasures of wealth and mariage which are things not vnlawfull doe hold them out of Gods kingdome Thus it may appeare that it is no wearisome thing to be setled in such a course wherein we may please God as frailty will permit but the sound and chiefest pleasure rather yea and besides it is that onely which so seasoneth our earthly and temporall liberties that so they become lawfull and pleasant to vs also and the duties and works of our callings that they be not as to others burthensome and tedious If all finde it not so yet let the trueth remaine and let such learne otherwise And if by the vntowardnesse and rebellion of the heart there be sometime found vnpleasantnesse and wearisomnesse in good things euen amongst the best so that they be ouercome thereof yet must not the vnruly heart for all that be yeelded vnto but be the more strongly mastered and all libertie which we finde to be an hinderance from the life of godlinesse remooued But another reason why this course is alleadged to be absurd and inconuenient is this that mens labours should heereby be hindered and their callings neglected and so pouerty grow vpon the land and many euils thereby which where absurd and not to be suffered To the which it may be answered that godly thrift and Christian gaining and lawfull prospering in the world doe arise from hence when a man doth so goe to worke in the world and follow his dealings that he be sure that he goeth about them with a minde which is at peace with God and well ordered that is guided by him and when he doth faithfully and deuoutly cōmend himselfe and his affaires euery day to Gods prouidence and rest therein quietly when he doth as it were arme himselfe with circumspect heed-taking and wise regard that he behaue not himselfe prophanely in the world nor after the maner of men but according to that which is written Whether we eate or drinke or whatsoeuer we doe doe all to the glory of God And when for these purposes he shall resolue with himselfe in the most conuenient sort that he can to begin the daie in some Christian and godly maner as I haue set downe in the daily direction that all the rest of the day following he may sauour of the same he shall in his duties doeing about the world please God and he shall also as farre as God shall see it expedient prosper in the same as it is written First seeke the kingdome of God and his righteousnesse and other things shall be cast vpon you And this is the labour which should goe with religion This ought Christians to indeauour to come vnto wherein although all which feare God haue not a like measure of wisdome and grace yet let them all wherein they want and be behinde in any part of duty therein be willing to see their failings and slacknesse and so shall it goe well with them and they shall daily come forward and be better acquainted how to doe earthly businesse with heauenly mindes And thus carying themselues they shall haue much blessed experience of Gods promises in remembring visiting and caring for them so graciously whereas on the other side such as rise early and goe late to bed breake their sleepe often and fare hardly and barely which sort vse most meanes to be rich and are most like to get the same yet not attempting these things through Gods helpe not vsually and oft crauing his grace and direction not hauing their mindes seasoned with piety and the feare of God not being patient sober-minded and watchfull against the euils which will meet with them but prophane rash and worldly cannot finde Gods blessing in their course If they gaine and gather they may I denie not flourish and prosper in the world a while yet is all but as Iudas his soppe and the Israelites quailes to become bane and poison vnto them the Lord hath heaped hoat coales vpon their heads and increaseth their damnation thereby the more swiftly and oftimes they are needy that is vnsatisfied for all their shifts therefore neuer the richer and many of them poore indeed putting their mony into a bottomlesse purse and that although they toile for much yet inioy nothing Which kind of men prouide ill for themselues many other waies in omitting the chiefe duties which appertaine to them for they fill their liues with much vnquietnesse frettings impatience quarrels cursings and such like and when death commeth although they be little thought on in the meane season these things will grow to some hard reckoning and in such the prouerbe is verified That though they be early vp yet are they neuer the neare For what pleasure doth God take in their toiling when they goe to it like swine not beginning proceeding and ending in him that is by his direction And whereas they apply another prouerbe in reproch to them which will first see God serued thus throughout their course namely this That the furthest way about is the nearest way home with thē they need not be ashamed of it For as the nearest way doth not alwaies bring a man soonest to his iournies end when he must goe ouer hedge and ditch through mire and water so they who goe roundly and directly to their earthly affaires and worldly dealings as soone as they are vp and as they say from their bed to their businesse refusing or omitting the daily duty of renewing their praiers their
beside themselues while they were in such good moodes they come to themselues againe that is to their old course and say Shall we forgoe our pleasant life our mery companie our braue stomacks which make vs famous and to be spoken of yea the meanest haue somewhat to hold themselues in as it were in chaines that they may not returne to God lest he should saue them But now I haue shewed them their estate euen their shame and the woe which they are in and what variety of spirituall and heauenly delights they haue forgone by refusing to walke within the compasse of Christian duty from daie to daie which sweetnesse of holy delights God giueth his seruants as a taste of heauen in this life what remaineth but this that all which will not shew themselues desperate wilfully to seeke their owne confusion consider this though they haue long forgot God and lay it to heart namely that they say with the apostles euerie one seuerallie when Christ their master told them that one among the rest should betraie him Is it I master and with Paule when he was smitten downe at the gates of Damascus Lord what wilt thou haue me to doe yea and let them doe as the seruants of Benhadad when they were in great feare of their liues by the king of Israell They put halters about their necks and came and humbled themselues before him and said they were his seruants to the end they might finde fauour at his hands Thus I say let them seeke the Lord while he may be found and say Spare thy people ô Lord and be no longer angry with the sheepe of thy pasture But let them doe it in trueth till the promises of God be beleeued of them and applied to them piercing to the heart and taking hold of the affections so that they may see themselues to be of the number of Gods people and to goe beyond all reprobates and till the same word of God which they haue heard preached hauing beene the seed of saluation to them may be the mould of their conuersation also which they being cast into may be fashioned after the doctrine of it And the rather for the renued peace and defence of the gospell by the happy succession of our most gracious Soueraigne the kings Maiestie as well as the hope we haue for the time to come of liuing safely vnder our vine figgetree lest if they serue not the Lord with ioy and a good heart for all such good things they doe procure such plagues as shall manifestly shew that he is angry with them Now to shut vp all if it be said to me that I haue shewed how men may liue happily but nothing hath beene said about happie dying be this for answere An happy life bringeth an answerable death and the learning and accustoming of our selues to die contemne the world while we liue shall lead vs the way to eternall and blessed life when we must die For that knowledge faith hope and other grace is to vphold and guide vs at death which was the staffe and stay of vs in our life which God shed plentifully into our hearts both in our life and at our death to make vs blessed in both And of this Treatise and of the whole booke thus much A SWEET MEDITATION OF THE AVTHORS LONG AGOE of the benefit of reading conference musing on holy things and praier conteining a complaint that these holy exercises are neglected for that which is worse than nothing euen mens sinfull will 1 OH what a blessed thing it is with godly learn'd to talke By reading and by conference both as we sit and walke 2 And oft to thinke vpon the ioy by God for his prepar'd And eke to pray with groanes to him the like hath not beene hard 3 It doth reuiue our hearts most dull and bring our mindes in frame It doth indue our soules with light made fit to praise Gods name 4 It causeth vs our time to spend in fruit and heauenly sort It keeps from euery euill way and so from ill report 5 It holds our minds frō earthly thoghts and vanities most vaine It doth become pleasant and sweet instead of irkesome paine 6 By this ill tidings are not fear'd afflictions are not heard But from impatience and ire hereby we are preseru'd 7 By meditation and reading with prayer annext thereto We make our gaine of that which we are loth once to forgo 8 It maketh vs a sauour sweet in places where we come That some are gain'd to God thereby and folly hath no roome 9 Blessed is he whose portion this in stead of toile is giuen Whereby some cannot read a line from morning vnto euen 10 And as his lot in fairer ground is cast whom this behighteth In reading and in studie sweet that ioyfully delighteth 11 So he that seeth not this grace and priuiledge most great Sorrow and shame shall him pursue and folly be his meat 12 I speake of those whose calling is by learning for to liue Whom God would haue be free from world and good example giue 13 And so of euery one as he hath liberty and leaue That he do not for fond delight◠himselfe hereof bereaue 14 But Lord what griefe it is to thinke that this so happie a lot Should be trod downe as pearles of swine of many a drunken sot 15 That this deceitfull merchandise of profit and of gaine Should darken so blinde mens eies that they should loath this paine 16 That some should dreame of honour high and of promotion so That this sweet state with all her fruits they should gladly forgo 17 That neither Scripture giuē by God nor books by learned made Can cause them be in loue with them and so forsake their trade 18 Indeed it doth require the heart from euill to be brought That louers of pleasures more than God may come to better thought 19 I meane that they may sin abhorre of euery loathsome kind And that their chiefest ioy may be from thence to weane their mind 19 And with no lesse delight of heart they wisdome may imbrace Till godlinesse hath got in them a roome and setled place 20 Such shall it finde a pleasure sweet their yeeres and time to spend In authours holy and diuine vntill their life do end 21 And such therefore may be full sure the forenam'd fruites to reape And to inioy all good delights in measure and in heape 22 If any thinke this too great toile and state of life to hard Let him againe thinke that full great and sweet is the reward 23 〈◊〉 for my selfe with Salomon this one thing I may say Tha◠〈◊〉 haue had experience of 〈◊〉 a happy day 24 Such as deceitfull world doth yeeld to such as it imbrace Yet neuer saw I pleasure like vnto this heauenly grace 25 What did I say Not like to it no nor to be compar'd For one it yeeldeth twenty fold in pleasure and
that Paul had in our measure Many weake discouraged for want of this victorie Many know not their libertie The two next vertues Diligence and Constancie Diligence and Constancie bring great matters to passe What diligence is required What constancie The gaine of these Many pay deare for their liberties Want of these vertues dangerous Other two vertues Humilitie and Meekenesse These alwayes necessarie The Christian life no idle nor vnsetled life The end of one worke the beginning of another yet without toile Keepe alwaies an appetite to some new dutie CHAP. 15. COm 1. Duties to Gods person Knowledge of God Trust hope patience Ioy thankefulnesse Request loue Desire of God presence reuerence feare Com. 2. Gods worship ministery sacraments Publike prayers Censures Publike fasts Extraordinary thanks Priuate worship Maner of Gods worship spirituall How Gods worship is to be vsed The word 1. Preparation 2. In hearing 3. Hauing heard How conference and reading should be vsed How the Lords supper should be receiued How prayer should be made Com. 3. In all things to glorifie God In an oath 1. Trueth 2. Righteousnesse 3. Iudgement In beholding Gods works Com. 4. Keeping holy of the seuenth day Varietie of holy exercises Publike duties Priuate 1. By our selues 2. With others CAAP. 16. SEcond Table Dueties to God and man are not to be separated Beare loue to all Brotherly kindnesse to Christians Many duties to our neighbour Com. 5. Duties of inferiors Common to all inferiors Subiection Reuerence Superiors duty Diuers kinds of superiors Duties of subiects and seruants Duties of all in authority as Princes Masters Childrens duty Parents Ministers Hearers Strong Christians Weaker Others excelling in gifts Ancient in yeeres Duties towards our equals By examining see our wants and need of Christ Maintaine our owne reuerence Com. 6. Duties towards the life of our nighbour Bodily life and health To hurt none By mildnesse of spirit to beare much Cut off all occasions of discord To do good to their liues In their miseries To pitty them To shew mercy To seruants distressed To the sicke in visiting them Helpfulnesse and harmlesnesse vertues of singular price What vertues accompany them Pittie to the soule of our neighbour Good example To winne and confirme others Helpe the poore Luk. 16.8 Reuel 18.15 Iam. 3.6 Tit. 1.15 Iob. 34.3 Act. 7.51 Philip. 3.8 Rom. 6.17 Iere. 6.29.30 Act. 11.24 The intent of the author and generall summe of the whole booke The fruite and benefit of it to the true Christian What the vngodly may learne by it The second point The reasons of setting out this The first The authors desire that they might profit by it This worke especially tendeth to better the good It is of vse to all sorts of good christians and that was one reason of setting it out The second reason of setting it forth The third The fourth The fift The sixt Iasper Loarte Heb. 10.22 Act. 15.9 Esay 61.1 Ezech. 34.4 Ioh. 8 32. Rom. 1.16 1. Ioh. 5.4 The seuenth reason The third point in the preface The contents and particularly of the whole booke in seuen seuerall treatises The first treatise The second treatise The third treatise The fourth treatise The fift treatise The sixt treatise The seuenth treatise The fourth point of the preface directing the reader how to reade this booke with most profit Iam. 2.10 Heb. 13.18 Matth. 5.18 Hovv any may knovv they be the Lords Most are deceiued in the assurance of saluation 1. Papists think it impossible 2. Carnall Protestants thinke it easie Luk. 12.32 Matth. 7.14 Luk. 19. Matth. 7.21 3. VVeake Christians full of doubting Three generall heads or parts of this first treatise Three branches of the first head The first head The first point of mans miserie Gen. 1.26 Heb. 2.7 Reuel 12. Gen. 3. Two parts of mans miserie first his sinne Gen. 6.5 Hosea 1.2 Coloss 1.21 Mans sinne vvhat Euery part corrupted Vnderstanding Ephes 4.17 Conscience 1. Cor. 2.14 Heb. 10.22 VVill. Rom. 8.5.6 Conuersation Thoughts Desires Outvvard behauiour 1. Tim. 1.15 Rom. 8.7 Prouer. 28.9 Iohn 9.31 Psalm 50.16 Fevv thinke it thus The second part of mans misery The curse first on the body Deut. 28.15 Gen. 3.17 Heb. 1.2 Men shift off this This curse is to all The curse vpon the soule The necessitie of this knovvledge of mans miserie It must be knovvne as vvell as our miserie Ioh. 3.16 1. Tim. 1.15 2. Cor. 5.21 Act. 4.12 1. Ioh. 2.1 The first point about the remedie Gal. 3.10.12 Heb. 9.22 and 12.14 Rom. 8 3. The second point about the remedie Act. 4.12 1. Ioh. 5.12 Rom. 58. Ioh. 3.16 The third point about the remedie Rom. 1.16 Luk. 2.10 Matth. 11.12 The fourth point about the remedie Matth. 11.28 Act. 26.18 Hebr. 4.1 Rom. 10. Rom. 5. The third poynt of the first part of this Treatise Rom. 7.9 They are most light who haue most cause to mourne Prouer. 14.12 Act. 14.16 Col. 1.9 Rom. 15.4 Act. 2.37 Matth. 24.27 Iam. 4.9 Psalm 73.4 Luk. 13.2 The lavv is to be preached 2. Tim. 4.2 But not vvithout the Gospell 1. Tim. 1.13 Ierem. 21.18 Iudg. 2.3 10. 1. Sam. 7.2.3 Obiection Ansvvere Ierem. 8.6.7 Luk. 15.17 Reuel 2.4 The complaint of the penitent sinner Rom. 7.24 Luk. 17.9 Matth. 12.20 Matth. 11.24 Matth. 5.4 Matth. 9.12 Luk. 7.38 Prou. 28.9 Matth. 15.27 Luk. 15.17.18 Iob. 33.23 Acts. 9.6 Ezech. 36.26 Luk. 15.18 Rom. 10.14 Matth. 13.44 Ezech. 16.6 Heb. 12.2 Matth. 13.44 He whom God loueth highly priseth the pearle Luk. 16.12 Esay 55.1 He hath nothing of his owne but sin Yet hard to renounce that Matth. 19.29 But he despiseth it Hos 14.9 This is a great worke of God Ioh. 6.44 Ier. 13.23 He forsakes not sinne as the wicked 1. King 21.27 Ioel. 2 13. 1. King 22.8.26 Luk. 19.9 1. Sam. 7.3.4 Pro. 28.13 Psal 78.36 Phil. 1.7.8 God sealeth vp his promises to the beleeuer 2. Cor. 1.22 Rom. 8.16 The beleeuer reasoning with himselfe Act. 16.15 Luk. 15.20 He weigheth all things hereto belonging He seekes helpe of others Ioh. 7.37 Gen. 45.26.27 VVhat will follow of applying Christ 1. Cor. 1.30 Ioh. 10.27 c. Mat. 5.4.5 Psal 48. A description of the smallest measure of faith How God worketh faith Luk. 19.9 Faith vniteth to Christ Matth. 16.17 Common professors haue not this faith Phil. 1. How God worketh faith Act. 14.1 VVhy many want faith Luk. 18.8 The conclusion of this third part Markes of faith Ioh. 3.23 Seeing God commandeth vs to beleeue Psal 77.3.8.9.10 1. Pet. 2.2 Psal 32.5 Many deceiued in faith 1. Let of faith the diuels bewitching 2. Cor. 4.3.4 Fault of not beleeuing in Minister and people In the minister Prou. 29.18 1. Not teaching Rom. 10.17 Matth. 15.14 Prou. 29.18 2. Seldome teaching Heb. 8.11 Phil. 3. 1. Thess 2.11 1. Tim. 4.13 2. Tim. 4.1 2. Pet. 1.12 Ioh. 21.17 1. Pet. 5.2 Necessitie of often teaching Rom. 12.9 Ezech. 33.3 Ierem. 48.10 1. Pet. 5.5 3. Let of faith in the Minister not plaine
pag. 140 Chap. 13. Of the summe and manner of handling this second part of a godly life and particularly of the rules to bee obserued for the effecting of it namely knowledge and practise pag. 147 Chap. 14. Of the answering of some obiections about the former doctrine and of the other two vertues which helpe to a godly life pag. 154 Chap. 15. Of some particular duties pertaining to God directly in the first second third and fourth commandements pag. 160 Chap. 16. Of certaine duties to men in the fift sixt and seuenth commandement the obeying wherof is a part of a godly life pag. 167 Chap. 17. Of some duties to men in the 8 9 and 10. commandements pag. 175 Chap. 18. Of certaine reasons perswading to the practise of a godly life which is the fourth generall part of this treatise pag. 191 Chap. 19. Of answers to obiections brought against the necessitie of practising this godly life pag. 200 Chap. 20. The last obiection against the godly life answered pag. 208 The third Treatise laieth foorth the meanes whereby a godly life is holpen and continued Chap. 1. WHat the meanes are and the kinds of them and of the summe and order of this Treatise pag. 211 Chap. 2. Of the publike helpes to increase godlines and namely the ministerie of the word pag. 213 Chap. 3. Of the second publike helpe namely the Sacraments pag. 217 Chap. 4. Of publike prayers also of the priuate helpes in generall pag. 222 Chap. 5. Of the first priuate helpe which is watchfulnes pag. 226 Chap. 6. Of meditation the second priuate helpe pag. 235 Chap. 7. Of the third priuate helpe which is the armour of a Christian and of the three first points of it pag. 259 Chap. 8. Of the last point which is the benefit of this armour pag. 272 Chap. 9. Of our owne experience and what a speciall helpe it is to the leading of a godly life also of the vse of cōpanie and familie exercises pag. 278 Chap. 10. Of prayer and the parts thereof thankesgiuing and request whereunto is added confession of sins pag. 282 Chap. 11. Of reading pag. 288 Chap. 12. Of the extraordinary helps pag. 291 The fourth Treatise directeth the beleeuer vnto a daily practise of a Christian life Chap. 1. OF the summe order and parts of this treatise pag. 294 Chap. 2. Of the first reason why there ought to be a daily direction to guide the beleeuer pag. 297 Chap. 3. Of the second reason of a daily direction consisting of two branches pag. 299 Chap. 4. Of the third reason of the daily direction pag. 303 Chap. 5. Of the fourth reason pag. 307 Chap. 6. Of the 5.6.7 and 8. reasons pag. 310 Chap. 7. Of the description of the daily direction pag. 313 Chap. 8. Of the necessarie parts of the daily direction being the 2. branch of the 2. part of this Treatise pag. 316 Chap. 9. Of the illustration or more full declaration of the former parts of the direction pag. 320 Chap. 10. Of outward duties of life most commonly to be done daily but not of necessitie pag. 333 Chap. 11. Of the benefit and commendation of the direction pag. 337 Chap. 12. Of the declaration of the first dutie of awaking with God pag. 346 Chap. 13. Of the declaration of the second dutie of beginning the day with prayer pag. 349 Chap. 14. Of the declaration of the third dutie about our callings pag. 353 Chap. 15. Of the declaration of the fourth rule or dutie directing vs in companie pag. 364 Chap. 16. Of the declaration of the fift dutie how wee should behaue our selues in solitarines pag. 376 Chap. 17. Of the declaration of the sixt dutie of vsing prosperitie well pag. 385 Chap. 18. Of the declaration of the seuenth dutie of bearing afflictions rightly euery day they come pag. 393 Chap. 19. Of the declaration of the eight dutie namely of vsing religious exercises in our families pag. 396 Chap. 20. Of the declaration of the ninth and last dutie of viewing the day pag. 399 And here followeth a prayer containing the summe of the life which is to be daily led of a true Christian pag. 404 The fift Treatise sheweth the lets which hinder the sincere course of the Christian life before described Chap. 1. OF the summe and order of this Treatise and how it agreeth well with the former pag. 411 Chap. 2. Of Satans properties and attempts against vs in generall and our help against them pag. 414 Chap. 3. Of the diuels troubling the weake beleeuer about his faith and if he doe not preuaile against him one way he seeketh by another pag. 417 Chap. 4. Of Satans hindring the continuance of faith pag. 422 Chap. 5. Of Satans hindring the beleeuer from liuing godly and how many waies and namely by keeping him in a wandring vnsetled course and also of the remedie against it and first by occasion of that how he holdeth backe the wicked pag. 425 Chap. 6. Of another let the leauing of our first loue pag. 432 Chap. 7. Of a third let in this first kinde namely the want of the ordinarie preaching of the word of God pag. 437 Chap. 8. Of the second kind of generall lets namely the vnmortified affections wherewith he oppresseth the beleeuer And first of feare that they shall not perseuere and of pride in their gifts pag. 441 Chap. 9. Of other vnruly affections touchines peeuishnes c. pag. 447 Chap. 10. Of worldly lusts and namely the loue of carnal pleasure and the inordinate desire of riches pag. 451 Chap. 11. Of the remedies of this worldlie lust namely couetousnes and excessiue loue of riches pag. 458 Chap. 12. Of the third kind of lets generall whereby the beleeuer is hindred from going forward in a godlie course pag. 467 Chap. 13. An example of a couenant made by certaine godly brethren declaring what manifold lets the faithfull haue in this world fit to illustrate the former doctrine contained in the two next chapters following In this chapter of the first part of it namely a complaint pag. 477 Chap. 14. Of the second part of the couenant namely the remedies against the complaint mentioned in the former chapter pag. 487 The sixt Treatise setteth downe what priuiledges belong to euery true Christian and how he may haue his part in them Chap. 1. OF the summe of this Treatise the reasons why it is set out the order of it and of the diuers kinds of priuiledges pag. 493 Chap. 2. Of the first priuiledge That the beleeuers may knowe in this life that they haue eternall life pag. 495 Chap. 3. Of the second priuiledge namely that God is with his alwaies after hee hath assured them of his fauour pag. 498 Chap. 4. Of the third priuiledge how God giueth grace to his children to liue godly and of the first branch pag. 502 Chap. 5. Of a second branch of the third priuiledge pag. 505 Chap. 6. Of the fourth priuiledge how the godly may rise againe when
but this which I say is the lesse beleeued and regarded seeing many and those as great sinners as most others are as merie or at least as farre from any wound or sting of conscience as any which a man would thinke were not like to be if they were in such depth of miserie Let them know they haue little to take comfort in that for as I haue said this is so with some because they neither know nor beleeue this but they lie in ignorance and vnbeliefe and therefore neither suspect nor feare any such thing and so it is with all the world vntill they haue knowledge by the law and Paul sheweth that it was so with him till the law reuealed it to him for so he saith Rom. 7.8 I once was aliue before the Lawe that is I thought myselfe in most perfect safetie euen through this ignorance I say and vnbeliefe it is that this which I haue sayd lieth as dead and not a man of a thousand dreameth of or is feared with any such matter And this is furthered by the vnskilfulnesse and carelesnesse of the Ministers who as the Lords watchmen should awake their people out of their deepe and deadly sleepe when they yet haue oft-times healed the hurt of the daughter of Gods people with sweete words saying peace peace when there is no peace Ierem. 6.14 For with such as by the loue and labour of their faithfull teachers haue been wisely plied and followed it may be seene to be otherwise and there ye may find many though all take not good thereby which haue knowledge of and beleeue these things which bewrayeth the blindnes and bondage of the rest almost the whole world who would laugh out and mocke at this doctrine and make al beleeue that there is no such matter But I haue bin long in this I will now proceede to the next point and shew further how God worketh in him whom he will saue when he hath brought him thus farre The second worke they consult in this case what to doe AFter that he seeth by the doctrine which hee hath heard how the case standeth with him namely that he is guiltie before God of eternall punishment and wrath and seeth not how to escape the same hanging ouer him the Lord directeth him and guideth his heart to enter into further consideration with himselfe of and about his present estate and consulteth what to doe in that his extremitie Neither doth he this lightly or houerly as many after he hath heard the necessitie of that dutie taught him and the same earnestly vrged vnto him but mindeth it seriously and goeth about it as a matter of life and death That God thus moueth him to deliberate in so weightie and doubtfull a case no man neede to call it into question when nothing is well done without it in earthly matters of any moment where the wit of man is the chiefe or only agent and dealer For we know that rashnes doth nothing well how much more then may we think that God will not suffer him whom he meaneth to bring to so great honour as the assured hope of saluation is to goe about it without due regard and consideration especially he dealing by ordinary meanes where they may be had and come by But that he entreth into consultation what to doe it is euident by that the Prophet Ieremy saith with a vehement complaint when the people were called to repentance and the Prophet waited to see what fruit should follow that there was none that said What haue I done that is none entred into consultation about the matter Therefore it is said that the prodigall sonne who resembleth most rightly the sinner and in his returning home to his father resembleth the penitent sinner in turning to God that he did before that come to himselfe and say How many hired seruants in my fathers house haue bread enough and I die for hunger Which what other thing was it then to consider and deliberate what he were best to doe And the Steward questioning with himselfe what to doe when hee was warned to giue an account of his stewardship doth plainly teach this Besides all that hath been said if the godly who had fallen could not repent before they remembred and considered their fall and from whom they were fallen as we reade of the Church of Ephesus and Peter before he wept bitterly remembred the words of Iesus and how he had transgressed against them Vpon all these considerations let vs not doubt but that God draweth his to consult about their estate what they should doe being in anguish and distresse of mind And that they may looke for little good to come of their casting downe and sorrow which by the law is conceiued in them if they doe not in the most serious manner as they be able and as the case requireth thinke and deliberate about it And therfore they whom God watcheth ouer if they be not able to counsel themselues yet the Lord guides them to aske counsell of others as the forementioned example in the Acts and of the woman of Samaria doth teach And in what manner hee doth this what thoughts he hath about the same is not hard to coniecture but euen as other in the same estate mentioned in the Scripture doe testifie namely what he is to doe and whether there bee any hope how hee was bewitched to come to that estate what he hath lost and depriued himselfe of in this his estrangement from God by following and seeking his owne will and foolish libertie he seeth an end is come of the cursed race which he hath runne and that little time which he hath yet remaining will also full soone be gone His delights iests merrie conceits dreames and vaine hope that hee had of long life of promotion increase of riches of good cheere with his companions or such like alas they are gone he is ashamed to thinke what deceiueable pleasures they were And as for safetie and sound peace he seeth how farre off from them he is He seeth that his former life will be called to an account and is alreadie And although he thinketh of delaies excuses or other vaine shifts and deceiuing of himselfe yet he seeth that these cannot put away the deadly remembrance of his wofull estate especially when hee considereth that God will not be mocked nor his word be frustrate which hath bewraied his miserie He will therefore consult no longer with flesh and bloud as he hath done but putteth away all fleshly and carnall shifts and holds and by Gods gracious direction taketh counsell by the knowledge that hee hath and considereth that no man can come to Christ if the heauenly father draw him not by his spirit And therefore although the sorrow of hypocrites vanisheth away and commeth to nothing yet by Gods gracious working in him it becommeth an occasion of humbling and breaking of heart vnto him and of much other good as
consisteth in a full purpose of the heart and a true indeuour of life to obey God in all things euen vnto the end By which also may be gathered a short description of this life of the beleeuer that it is such a conuersation as being grounded on faith in a sanctified person renounceth all euill and practiseth good duties though weakely yet constantlie afterward And to these foure shall be annexed reasons to perswade to a more cheerefull practising of this godly life seeing the best need spurres and the answering of obiections which might with-hold and hinder from it All which considered it shall not be hard for him that will learne to vnderstand plainely and cleerely what the life of the beleeuer is and withall whether he which professeth himselfe to haue true faith be also in his life and conuersation reformed and how he may be so So that although there be many measures of grace and some are in many degrees before other in this estate and condition of liuing godly yet euery one in whom these things shall be found may proue himselfe godly howsoeuer he wanteth somewhat which many others haue And of the summe and order of this treatise in generall thus much be said CHAP. 2. That a godly life cannot be without vnfained faith nor this faith without it which is the first poynt in the first generall head to be handled THus hauing shewed what the summe of this treatise is and the order and parts of it I will now proceede and first seeing I haue taken in hand to describe the life of the beleeuer and what the godly life is which he must leade I will indeuour my selfe to helpe and direct him herein as God hath inabled me that as in the former treatise he may proue and see himselfe to haue faith to be saued so he may learne by this to ioyne with his faith godlines But before I lay forth this godly life at large in this chapter I will begin with the first point of the first generall part of this treatise that is that seeing godlines cannot be without iustifying faith but springeth and ariseth from it as the branch from the tree for so Saint Iames saith Shew me thy faith by thy workes therefore where no true iustifying faith is there can be no godly life And so he who is no true beleeuer cannot haue any sparkle of godlines in him but is vtterlie destitute and voide thereof euen altogether vngodly as the Apostle writeth We all had our conuersation sometime as other disobedient men in the lustes of our flesh doing those things which liked vs where we see that this was the life of all euen the best to be strangers to the life of godlines and the children of wrath before they beleeued Ephes 2.8 But least any through ignorance might say though we did that which liked the lusts of our hearts yet we did not onely so nor all that we did was not such but some good we did amongst the euill which we committed and if it be so they thinke that the one may answere for the other I further say to them out of the place to Titus 1.15 Vnto the pure are all things pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minds and consciences are defiled to the Hebrues that without faith it is impossible to please God whatsoeuer things we doe but all is abhominable odious and vile before him For as is the fountaine so are the riuers which runne from it and as is the heart and the cogitations of it so are the actions which proceede from it but the cogitations of the heart are alwaies and onely euill So that to returne in the vnbeleeuer there is no good thing that pleaseth God his best actions are turned into sinne his praiers almes reading hearing confessions thankes-giuings and whatsoeuer else they are all abominable in him and God will neuer be pleased with his workes and seruices vntill the person namely euen he himselfe be accepted of him and that is not till he beleeue as it is in the epistle to the Hebrues 10.38 The iust shall liue by faith but if any withdraw himselfe that is thorough vnbeliefe my soule shall haue no pleasure in him saith the Lord. And this is the worke which God requireth of him aboue and beyond all workes that he beleeue in his sonne that he hath alreadie wrought his happines and therefore that he shall be saued by him onely Now if a man before he haue some sure tokens of Gods loue and consequently some measure of true faith cannot so much as enter into a godly life nor haue any thing which he doth approued of God as we haue seene and the Scriptures doe more fully proue how dangerously then doe many thousands deceiue themselues of which number some are verely perswaded that they loue feare and serue God not knowing what faith is other thinke they haue repented truly because they haue mourned and been sorrie for their sinne by fits at some time yet haue no faith nor any constant desire of it and others because they doe many things in their owne nature good imagine themselues to liue godly when yet a man may doe many good actions and for all that they shall not be good to him as long as faith the principall is wanting in him as hath been said And if any count this doctrine hard and say that if this should be true it were the next way to driue many to discomfort yea and to desperation let such know that if any despaire because their wicked liues are condemned of God the doctrine is not to bee blamed but the persons themselues who should rather repent for the doctrine is the doctrine of the Scriptures and al sound Diuines both old and new haue taught it And if it be hard it is hard to the ignorant vnstable and obstinate who indeede can take little comfort by it but peruert all things to their owne destruction and although they despaire not yet their case will be no better in the end then desperate if they so abide But the truth of God may not be buried for mens frowardnes who can not away with it But let this suffice to shew that no man can leade a godly and Christian life before he hath some measure of true faith as it hath been set downe and described in the former treatise And as I haue shewed that no man liueth godly which beleeueth not so it is on the contrarie to be marked that no man who beleeueth and nourisheth and preserueth his faith can liue wickedly nor fashion himself after men of the world or returne to the offensiue and vnsauourie course which he walked after before but as he is new borne so hee is a new creature and as hee doth except at the first beginning of his conuersion or in vehemencie of temptation knowing himselfe to be of the number that shall be
obey it euen this faith I say must be planted in them as well as faith to be saued because by it as well as by this Gods people must liue afterwards and be vpholden And this doctrine because it is occupied about the promises of this life and the commandements of God which are to guide vs to full sanctification here I did not therefore ioyne it with my discourse of faith in the former treatise but referred it to this place as the fittest where I teach how to liue godly to the attaining whereof the beleeuing that I haue spoken of is a speciall helpe and furtherance And so I wish the christian reader to marke well that which I say about this matter for it is one of the hardest points in all christianitie to practise and one of the darkest to conceiue and see into and to be rightly perswaded of and setled in and a point in deed lesse stoode vpon and taught and made cleere by Preachers themselues in their Sermons and Catechizings and yet our liuing by faith throughout our whole life which is the fruit of it is as plainely taught and brought to light in the Scriptures as any need to desire it and namely in those places to the Hebrues and the Galathians one The iust shall liue by faith the other I liue no longer but Christ in me and the life that I leade is by faith in the sonne of God As if they both should say Christ by his spirit doth draw his faithfull ones to be led and guided by the word of truth which he hath set downe to them and they desire no other life then that which there they are moued and perswaded vnto whether we meane the commaundements or promises I said that this beleeuing which I speake of is not much laide open in publike teaching but only this which is the effect of it that we ought to be obedient to the word of God and therefore it is that the forwarder sort of good hearers except some few who haue been throughly made acquainted with it and exercised in it by long experience doe little see into it namely that they may vndoubtedly be perswaded that God will make them able to obey his will as they are fit to reach vnto it and that he hath promised if they once come to know that they are beloued of him that he will afterwards be with them to quicken their will and draw their affections and strengthen them to doe their duties as it was said by the Angell to Mary Haile thou that art freely beloued the Lord is with thee Many of Gods deare children when they are somewhat staied about the assurance of their saluation after that they haue been long labouring about it and then come to heare that they must leade new liues many of them I say are willing to goe about it but they are much discouraged because they see not how they shall be able And least any should obiect that Paul himselfe was so troubled who said To will is present with me but I finde no meanes to performe that which is good I answere he complained not of that which I doe that is that he had no hope in God nor no promise of strength from him to performe for he said the contrarie in sundry places I am able to doe all things through the helpe of Christ which strengtheneth me And againe I liue no longer but Christ in me but he complained that for all the hope of helpe that he had yet the rebellion of his flesh and nature that was vnreformed did mightily resist him And this hinderance he had and we all shall haue while we liue But what is that to this that besides this rebellion of the old man they haue this also to hinder them that they cannot tell whether they shall haue strength to make them able or no nor whether God haue giuen them any promise that their burthen shall be made light and that Christ himselfe will beare the greatest part of it for them that so it may be made easie This it is that killeth the heart of right good christians when they are ignorant of it and when they be not well grounded in it and throughly perswaded of it that God will make them able and fit for so great a worke as the leading of a godly life is euen like the burthen of the Israelites who were inioyned their taske of bricke that they had made in times past which worke was hard enough and yet themselues to seeke and prouide their strawe This I am sure hath troubled many who yet were willing and readie to doe any duties required of them and hath been the cause why they haue gone about the seuerall actions of their life the bearing of their trouble and the offering vp of their prayers the more deadly and vncheerefullie and therefore the more aukely and wearisomely And for the benefit of many good soules I will say that which hath been acknowledged vnto me by sundrie well approued christians when I haue in conference set downe plainelie to them the point which now I write of namely how necessarie it is to beleeue in generall whatsoeuer other promises or precepts in the word of God as well as the promises of saluation by Christ Oh haue many said if wee could haue holpe vp our selues out of distrust feare and vncomfortable dumpes by applying the promises of God concerning grace necessarie for vs outward deliuerance from daungers and good successe in our lawfull dealings of this life wee might with much ease and peace haue staied vp our selues when for want therof we were sore plunged and almost fainted and with halfe the toyle which wee vsed for it wee might haue vpholden our selues in hope with comfort For many houres yea and sometime daies wee haue beate our braines and reasoned to and fro with heauie hearts how to wade thorough some afflictions and how to bee contented with some accidents which were like to fal out and come to passe and this we did because we missed of the right way of trusting to Gods prouidence that he would turne all to the best without which resolution who can quietly rest in any vncertainties here below So effectuall and good a meane it is to be led by faith and to haue it as a daily companion with vs. By which wee hauing perswasion of the greatest benefit of all other namely Christ we might the more easily haue assured our selues we see now of any smaller whether any trouble to haue a good issue out of it or any good thing as it should haue been expedient for vs to inioy it And wee may say truly wee know nothing to haue been the cause of so much and so long vnprofitablenes and heauines these many yeeres as this that we haue not been rooted and grounded in faith as we haue had a care to please God For wee being subtilly vndermined by Sathan to
haue experience of his grace working in them which otherwise they should not haue had I cannot more liuely compare the malice of Sathan in this case then to one who thrusting thorough his enemie and purposing to kill him doth thereby let out the vlcer and corruption out of his bodie and so preserue him After the same manner is it with Gods children much priuie pride remaineth yet and much secret fauouring of and bearing with themselues is in them which is like to worke them great sorrow and daunger the diuell therefore sore thrusting at them and seeking to wound them with the feare of Gods anger because of their sinnes or some especiall fall doth thereby purge that corruption out of them by their seeing and confessing forsaking the same preuenting and watching against it afterward and resorting vnto God by prayer of faith for pardon thereof and that in earnest sort so that they doe or may thereupon obtaine it And thus we may see that euen then when Gods seruants are mastered of their affections and in fighting against them are found the weaker yet euen those falles of theirs doe turne to their exceeding good afterwards And therefore it is not their vndoing when any such thing falleth out as for want of faith and experience many doe often feare But yet let this which I say be wisely receiued that to the true beleeuers it shall thus come to passe and not els least any hearing this should after he hath fallen be little carefull to rise vp againe in such manner as I haue shewed and yet thinke all should bee well with him notwithstanding which is not possible Thus by occasion of this obiection I haue bin longer then I had purposed in this matter By this it may appeare that how vnskilful soeuer the Christian beleeuer was and as vnable as he was vnskilfull to renounce his ignorant and sinfull lusts before the Lord became his teacher yet since that he taught him to fight he hath growne expert in that spirituall battell whereas others who haue not beleeued truly shall find it is as possible for a black Moore to chaunge his skinne or the Cattamountaine her spots as for a man accustomed to euill to leaue it As Christ said of the rich man It is as easie for a camell to goe thorough the eye of a needle as for a rich man to enter into the kingdome of heauen so no more can a wicked man renounce his course for the wisedome of the flesh that is of man vnrenued is an enemie to God because it neither is nor can be subiect vnto him If this were throughly setled in mens hearts that there is no dramme of goodnes in them by which they might be able to turne from their former wicked waies but that their carnall wisedome and reason to the which they most cleaue doe hinder and hold them backe from it whereby it commeth to passe that it is so hard for them to renounce al that which is euill would they not thinke it worth all labour and trauaile to come by it who now are content to be deceiued in thinking that they haue it and yet are vtterly without it Neither can this bee otherwise with them whiles their hearts are vntamed and remaining in their old estate but when they be indued with new qualities they shall finde this both possible and easie as hath been said to commaund their lusts and desires which were sometimes vnruly and haue them in subiection by little and little CHAP. 6. Of the diuers kinds of euill to be renounced and namely of inward against God and men BVt to proceed as we haue seene in what manner sinne is to be renounced so let vs now consider the diuers kindes of euill which are to be renounced before we lay foorth the good fruits and duties which proceed from the same And these kindes of euill are of two sorts either inward or outward And to speake distinctly of them that I may proceede we are taught that in the godly life in whomsoeuer it be found the lusts and concupiscences which reigne throughout the world and make them whom they rule to be as bruite beasts these corrupt lusts I say with all other such defilements of our actions are in the godly life renounced according to the light which we haue to discerne thē yea the faithful desire to abstaine from thē as men who haue receiued another manner of spirit then the men of the world and therfore can take vp their delight in better things and who know the hurt which these vnruly euils bring with them whatsoeuer shew of pleasure they offer And although all haue conflicts with them and doe not hold them vnder in a like measure yet of the weakest of Gods children they are hated and striued against when they are once seene and perceiued But by these inward euils I meane not the natiue infection of the heart for of this I haue spoken before but the fruits hereof namely the wandring noisome blind thoughts fleshly desires and worldly lusts which arise from the hart so infected which are contrarie to the commaundements of God and tending directly to the destruction of them who bring them foorth So that as the hands feete and eyes be the members of the bodie and doe whatsoeuer the bodie hath need of euen so these are the members and as the armes feete and eyes of the heart and execute and performe whatsoeuer it desireth And although they are so many that no man can number them euen as the fountaine of the heart is so deepe that no man can gage it yet because they are much vnknowne I will giue some helpe in the vnderstanding of them and so much the rather because they being vnknowne many neuer mislike their liues neither are ashamed nor wearie of them though they bee stained shamefully with them and so become most abominable And first the roote of all the rest is vnbeleefe when a man not giuing sound credit to the word of God and the holie Scriptures dareth be bold to harbour the same whatsoeuer is forbidden in them From hence growe out euen in those which professe three armes or boughes of the which euery one shooteth forth as branches innumerable worldly lusts first impious against God second iniurious to men and the third sort most properlie concerning themselues As touching the maiestie of God as mens hearts are full of blindenes and couered with darkenes so it goeth against them to be taught the true knowledge of the true God it is death to them to be drawne out of their ignorance they cannot abide to heare of his iudgement day they would there were none they rebell against the spirituall and true seruing of God and that which they yeeld him is a will worship euen that which phantasie custome or fleshlie wisdome teacheth them And whereas he requireth that confidence should be
care ouer their hearts to keepe them well ordered they should shew it in their talke and dealings at the market in their buyings and sellings in their families and among their neighbours as well as among strangers and in all things about which they may lawfully be occupied In all these I say men should behaue themselues plainely and simply iustly peaceably patiently meekely kindly gently faithfully temperatly and humbly of what state and degree so euer they be and yet without any disgrace to them nay the greatest honour and credit yea and mercifully also as occasion should be offered which I thinke if they were found in christians as where else are they to be looked for they would no lesse ioy the hearts of them who should behold them then adorne and beautifie them who should be paterns of them And who can say otherwise but that it were a little heauen to deale with and liue among such Euen as we see it is a peece of hell to dwell with them that are of the contrarie disposition As Iacob must haue been constrained to abide with Esau and as Gods people in their captiuitie did with the Edomits God of his singular loue I confesse restraineth many from the excesse of euill that they would otherwise doe seeing otherwise none could be able to liue by them But whereas some are thus bridled by good lawes and some for shame and vaine glory doe depart from much iniquitie and thus patch vp a kinde of life among men yet know they that without religion that is a feare of breaking out of christian bounds which onely is to be found in an heart well gouerned they shall neuer please God nor haue fauour nor approbation no not euen of common men But of this we may complaine and cry out till we haue worne our tongues to the stump without redresse For the fowle staines and shamefull blots which are contrary to the forementioned vertues are still vsuall as they haue been almost euery where both in many of the ministery and people and so will bee as though godlinesse were tied to the Church walles and to the pulpit And for a further illustration and proofe of the benefit of the well guiding of the heart this I haue said Thus we may see that the heart being well ordered will neither suffer the affections to stray farre nor willingly harbour euill lusts and though they may creepe in by stealth yet by examination we shall finde out many of them and shall be readie when they are found to purge them out and expell them also before they shall being so nestled in vs be able to poison our liues Oh gaine vnualuable for who can say lesse of it that by the benefit of a well ordered heart we may conquer many daungerous sinnes which others for want of it doe vsually commit with shame and much sorrow accompanying them Now when we see the fruite of this well seasoning and keeping of our hearts in frame what should be in more account with vs yea what should hinder it from being so or what should we thinke more needefull to be done then the labouring for it when we see it so great a treasure and such fearefull bondage for want of it to come vpon vs But alas this looking to our hearts by fittes now and then when the good moode taketh vs as it is too common so it is most daungerous and suffereth not christians to see much lesse to inioy one halfe of the sweetenes which God bequeatheth to them I meane if we gouerne and looke to them but as men in the world commonly looke to their outward seruing of God that is to pray when night commeth goe to the Church when the Sabboth commeth to fast when Lent commeth and repent when death commeth And so the wisedome of the flesh counselleth vs to looke to our hearts sometime but that we resolue and arme our selues that the heart bee thus looked to in all that we doe as frailty will permit and care had ouer it that it follow the light of knowledge going before it oh that is thought too heauie a burthen and an estate too vncomfortable To reioyce alwayes to pray continually in all things to be thankefull as the Apostle commaundeth 1. Ephes 5.16 Day and night to be meditating on the word of God and the varietie of the infinit good things contained in it and aiming at it as at a marke how we may walke after it oh that is counted tediousnes and bondage intolerable And yet none of all these precepts can be vnderstoode of the outward actions of our life the eare and tongue cannot doe these things alwayes but the heart may meditate reioyce praise and pray at all seasons and vpon all occasions if once it hath gotten a pleasure in them for it shall neuer want occasion And if we can obtaine to haue God in our remembrance more vsually then we were wont or then others desire to doe and spend our thoughts and set our delight on him shall we thinke any thing too good for him should we not constantly take vp our hearts in heauenly cogitations as we are willed Col. 3.2 when we see that all other are but vanitie and vexation of spirit If it pleaseth him to aske our hearts as he doth when he saith My sonne giue me thine heart should we not thinke our selues happie that he will take any thing at our hands when Dauid being a King wished that he had any thing that would please him This taking vp of our delight in the looking to our hearts as we are able should the more be sought after of vs if it were but for this cause that if wee haue not rule ouer them in our common actions thorough our life we cannot haue them at commaundement in the chiefe seruices of God And from hence it is that christians of good hope doe complaine and that oftentimes with bitternes that their hearts are so swarming vsually with vaine thoughts euen whiles they are in hearing and praying the reason is because at other times they are vsually so occupied throughout the day feeding vpon their delights that God is almost wholy out of their remembrance especially to direct and leade their hearts and therefore also their actions and speeches are much offensiue in lightnes rashnes and vnreuerence The which being common with them in the daily course of their life they cannot possibly haue them otherwise at hearing or praying All which yet are contrarily done when the strength of concupisence I meane the corruption of the heart which is without measure euill is mortified and asswaged first and then still subdued after and restrained and daily seasoned with good meditations and watched ouer that it may be kept cleane and fit to dutie And thus I conclude that the onely way to curbe vp and hold in our intemperate lusts and euill desires that they breake not out into further vngodlines is
times dangerous outstrayings neither finde the going about it so pleasant as toilesome and tedious And it is so in great part because it is a worke whereto they haue not been trained but as they partly see by the examples of others and partly also doe gesse themselues but not able to direct their waies soundly as Gods word teacheth Now the generall rules are these First knowledge of dutie with a delighting therein Secondly practise of that which wee know the which practise or indeuouring to follow that which we know is that liuing by faith or labouring to keepe a good conscience which the Scripture so oft and diligently commendeth vnto vs. And for the better furthering of vs herein these vertues are necessarie vprightnes diligence and constancie And to begin with knowledge as it is in all sciences professions and trades that they who goe about to practise therein must needes haue some cleere and good vnderstanding of those things which appertaine to the same so much more in this practise of Christian duties it is requisite that he who beleeueth in God for such an one onely can be a practiser here should haue some true knowledge what is good and godly that he may discerne it from the contrarie and of things good which are the best so that by knowledge I meane such an inlightening of the minde to vnderstand the will of God about good and euill that wee haue with it spirituall wisedome to applie and referre the same to the well ordering of our particular actions that we rest not in seeing the truth onely but approoue and allow of it as that which is fit to counsell and guide vs but yet so as euery one is able to conceiue and attaine vnto that which I say that both he may grow and increase in this knowledge who is indued with the greatest measure of it alreadie and he may not be discouraged that hath any true measure of it at all This knowledge S. Peter saith must be ioyned with faith that particular duties as patience temperance and such other like may be practised and that not in the letter onely but in the spirit And it is that of which our Sauiour Christ saith If ye know these things happie are you if ye doe them This heauenly vnderstanding if it be loued and delighted in of vs and desired as gold and sought after as siluer and not weighed and esteemed of vs as a thing common and of no value will with her beautie so inflame our hearts and set vs on fire with the loue thereof that we shall thinke long till we haue been led by it to the practising of that which we know being the way to the King palace which is farre more pretious then the knowledge it selfe and will most certainly follow the same Therefore Salomon saith If knowledge once enter into thine heart and wisedome delight thy soule then shall vnderstanding preserue thee and counsell shall keepe and direct thee And they who haue not this knowledge in greatest account and delight not in it whatsoeuer learning or wisedome they haue they are as farre from practise of it or bringing foorth the fruite thereof in their liues otherwise then ciuilly as if they were blinde and ignorant like the common sort which in Nichodemus a great man in Israel and other of the Pharisies and Scribes is easie to be seene And this is the cause why many which are learned and of the Ministerie or otherwise wittie and acquainted with the Scriptures are farre from a godly life indeede for that they haue not their hearts led by Gods spirit to loue and delight in this knowledge of Gods sacred will vnles it be for some earthly aduantage which they hope for thereby or for vaine glorie more thē all other things beside nor spiritual wisedom to square their actions therby to the end they may follow it as their guide in their whole course as seeing it worthy to set their delight therein but account that a foolish thing and easie to be attained when yet it is the most pretious and the hardest of all other yea a farre more hard and difficult matter then the getting of all their learning by labour and studie What then doe I say that their learning and great knowledge is nothing or doe I goe about to deface and make both odious No I am farre from it but rather I say freely that they are great and excellent gifts of God and by many degrees they may be neerer to an happie estate who haue them then such as want them But yet this I say that many which haue them haue not therewith that which giueth an edge to them and which maketh them profitable sweete and pretious both to themselues and others they haue not the salt of grace which onely maketh them sauourie nor the loue which onely maketh them fit to edifie whereas knowledge without it pusseth vp and the tongues of Angels to expresse it were but as a tinckling cymbale Neither haue they eye-salue to see that except in humilitie they be content yea glad to be led in their dailie conuersation by the light and helpe of the same they haue no other fruite of it then earthly and transitorie in ostentation and comparing with others to disgrace them and to be counted great masters when they attaine to great applause when yet indeede many of them haue not the sweete fruite of it themselues nor shew that amiable vse of it to others as some meane countrie men which labour faithfully to make conscience of that which they know And I say with the Psalmist that he who hath fewer gifts of vnderstanding so as he liue after them which he hath is wiser then they for thus hee saith Thou hast made me wiser then my teachers then the ancient or men of experience because I haue kept thy commaundements Therfore with the Wiseman I conclude that the delighting in this spiritual knowledge which I haue spoken of is one speciall thing necessarie to the leading of a godlie and vpright life without the which the minde is not good and consequently the life cannot bee approoued so that they who care but little for knowledge to guide them haue as small pleasure in the godlie life whatsoeuer they thinke of themselues to the shame of such I speake it who say in their hearts they know enough for their parts for if they knew more they must follow more Therefore condemning both bare literal knowledge without the loue of and delighting in it and much more the loathing and contempt of it I proceed to shew that with such a well affected heart we must practise that which is commaunded vs that is seeke to walke worthie the Lord and please him in all things And this practise is the second rule to direct vs to the life of the beleeuer and is both inward and outward inward when in resolution of our minds and
desire and purpose of heart we doe it Psal 119.10 Act. 11.23 Outward when in our liues wee expresse and declare the same in our walking Act. 9.31 But to begin with the first We must haue our hearts prepared and readie to bee set on worke and imployed in any good seruice to God or our brethren as I shewed at large before in the renouncing of euill and therefore the lesse shall be spoken of it And this well ordering of the heart is a most precious grace of God as without the which no good can be well done But when wee haue such awe ouer our affections as to choose desire and delight in that which we know to be good and as occasion shall be offered yea and to bee vehemently grieued with that which hindreth vs therein the members and powers of our mindes shall be readie to put in vre and practise the same Therefore this inward readines of the minde and feruent desire of the heart we see must be blowne vp in vs and nourished as a sparkle or coale of fire that as it may bee obtained there may bee some abilitie and strength thereunto For the which cause the Lord requireth that wee loue him with all our heart soule and might This strength although where it is not knowne there is felt no want of it yet such as see it requisite in their actions doe soone feele it to be missing and a great piece of the beautie of those workes which are done without it to be wanting As when they are gone about coldly and in deadnes of spirit and so likewise they can best tell how well it beseemeth their actions who haue obtained it of God and testifie it throughout the course of their liues For when men vnderstand that God hath so appointed that they should be zealous in doing their duties as remembring that of him they shall receiue their reward and that his busines ought to be gone about feruently and with conscience though they haue no great example of such practise in the world it will harten them on with courage vnto the same by the helpe of his spirit which leadeth thereto And yet if the zeale of Gods house consumed them as the Prophet saith it did him this were no perfection but that which ought to be laboured for as euery one may attaine it and in the whole course of mens dealings and duties to God some measure of it in so much as where it is not found and inioyed of men they should count it their sinne And here this one thing is to be considered that our affections of choosing and imbracing good things be so ordered that they may be equally more slacke or strong as the goodnesse of the thing shall be greater or lesser as in praying to God rather then giuing their due to men Also that in an equall comparison the duties of holines to God be preferred before duties to men and with more bending our force and strength when we goe about to performe them rather then these And if it be demaunded here how we shall come by such grace as whereby we shall be able to imbrace choose and follow the good which we know I answere that we receiued such grace when we first beleeued in Christ whereby our hearts were purified and clensed from the strength of our old corruption which if we remember doth warrant vs not onely that our Lord Iesus Christ hath taken away the guilt and punishment of our sinne and imparted to vs and giuen freely his obedience but also grace and will to loue pietie and goodnesse and power as to kill sinne so to quicken vs to newnes of life So that if we feele it not vsually and ordinarily we haue lost and forgone it either through our forgetfulnes slouth or careles negligence or if it be through infirmitie weakened in vs wee ought to stirre vp our selues with cheerefull confidence to the recouering of it againe and not to be content to be spoiled of so great a treasure But if this earnest desire after goodnesse and vehement zeale of honoring God by that which we know be quenched whether it be ouerwhelmed with sorrow feare or such like passions or dulled and made blunt in vs through lightnes and in following the desire of our hearts amisse we are in no wise fit to honour God in any seruice Thus much of the first part of practise namely inward I will now goe forward with the second part which is a branch of the second rule and helpeth forward to the leading of a godly life that the beleeuers may by it be able to guide themselues aright and with much ease in respect of those who be not acquainted therewith And this it is that in well doing we stay not in our good desires and in the readines of the heart to doe good but procure accomplish and performe the same duties outwardly that we indeuor at least euen where we cannot performe as occasion shall be offered and that in one commaundement as well as in another so farre as it may be obtained So that in all parts of sanctifie and holines which shall be wrought in and by vs this ought to be as a perpetuall law that all the members of our bodies and our particular actions may all become most fit instruments and helps to shew forth and expresse the same And that is it which the Apostle to the Romans meaneth when he saith Let not sinne raigne in your mortall bodies that ye should obey it in the lustes thereof neither giue ye your members as weapons of vnrighteousnesse to sinne but giue your selues vnto God as they which are aliue from the dead and giue your selues as weapons of righteousnesse vnto God By this we see that not only the heart with her members that is the cogitations and desires in those which are iustified by faith must be consecrated to the honour and seruice of God but also the bodie with the parts thereof the eare in hearing the tongue in speaking the eye in seeing c. that so we should be his wholy and in one part of our life as well as another doe that which pleaseth him No man doubteth but that we should doe good works as well as haue our mindes and hearts inwardly purged but that we should be diligently giuen vnto euery good worke and make a trade of godlines to applie and follow it so that while we doe one good dutie we should not neglect another which in good husbandrie about things of this life is much regarded that few will grant or be readie to yeeld thereto yea and that our conuersation should be in heauen that is that our common course of life should be heauenly whilest we liue here vpon earth and that we should not only giue no occasion of offence in any thing but also in all things seeke to approue our selues as the faithfull seruants of God Thus much of the rules
Christ Iesus so loueth vs that he is readie to doe any thing which is expedient for vs because of the great fauour that he beareth vs whereby we are made able also and in whom we can doe all things as shall be expedient for vs. For as nothing can separate it from vs so he thinketh nothing too good or too pretious for vs. So that he into whose heart his loue is shed plentifully is perswaded that as he hath saued him from the greatest daunger of hell so he will much more saue him from the smaller of being ouercome of his corrupt lusts and that he who hath bestowed by free graunt and sure promise the greatest benefit vpon him namely the kingdome of heauen will not denie him the smaller that is grace to liue Christianly here on earth For he that hath giuen vs Christ by whom we haue the former how shall he not with him giue vs other things also And if not as we would yet that is best which he giueth Now for the other part of the obiection that Paul himselfe did not finde grace to ouercome the rebellion of the old man that is his corrupt nature I say it is true that fullie and perfectly he did not to the end that he might alwaies haue a marke of his vnworthines and sin remaining in him and thereby remember that it was of only mercie that he was pardoned and the grace of God that kept him from falling away from him And for both these causes that he might be abased and kept humble vnder so great grace as hee had receiued in regard whereof he had as he confesseth himselfe been exalted and lifted vp aboue measure and last of all that he might from time to time finde sweetnes still in the forgiuenes of his sinnes But although he was not perfect here as an Angell yet was he not caried of his lusts into grosse iniquitie as some dreame because he cried out and complained I am carnall solde vnder sin O wretched man that I am And it was necessary that he should mislike and be grieued with the smallest rebellion or resistance of goodnes and with some vnfitnes to his calling which he felt sometimes and to other good duties but yet Gods grace was sufficient to keepe him that he fell not into that depth that he might haue done But I haue in effect answered this alreadie by another occasion Now to applie this to our selues and not to bee glutted with it as many are I say that wee likewise through the same grace in our measure may looke with good cheere to bee deliuered from the yeelding to our wicked lusts which most dangerously incumber vs as hee was from his wee being resolued that our most louing father for the tender care hee hath ouer vs is alwaies looking downe from heauen and beholding who is vpright hearted towards him how weake soeuer that he may shew himselfe strong towards him and thereby supplie his weaknes And thus the desire to keepe a godly course being soundly planted in vs and the same proceeding from faith also who doubteth but that it may haue strength to doe such outward duties as are required though weakly to endeuour at least which God will accept though wee doe not alway preuaile ouer such strong corruptions as oftentimes for want of such grace doe master vs. But in thus speaking I shew what Gods children may confidently looke for not what euery one obtaineth And except the sinne of incontinencie against the which God hath prouided a lawfull remedie wee haue both promise from God and wee by the power of our faith doe inioy such victorie ouer other sinnes as whereby wee may walke without iust reproofe amongst men and keepe our peace toward him also this being added that when we are craftily deceiued by the vncessant malice of the diuel although not without our owne slouth sleepines and securitie we haue accesse as in time past and recourse to God by the meanes of our aduocate and doe recouer our hope and hold againe Thus I haue shewed how they who haue a will and good desire may look for strength also to performe in some good sort the duties which seeme so difficult and impossible to them so that they neede not be greatly troubled with that obiection howsoeuer there are many and those also fauourers of Christian religion who neuer finde nor feele the same But because many of Gods deare seruants finde it not thus oft times neither are able to say that they feele this but contrarily doe complaine that their life is full of disquietnes for that they cannot ouercome the force of anger impatience raging frowardnes and such like neither liue godly to their contentation although they desire it because I say these may be discouraged by this doctrine I would haue them vnderstand that I haue not in the former answere to the last obiection set downe what euery godly Christian doth or shall feele as I said before but what God of his bountifull liberalitie hath prouided that they may feele and find and how their estate may be bettered and their spirituall libertie enlarged Besides many good people doe not know this in a long time what God hath bequeathed them nay many of them neuer know one of the many sweet liberties and priuiledges of Gods children but only receiue so much light from the father of light and therefore are rightly called the children of light as whereby they see the way to his kingdome and according to the knowledge they haue of his will thereafter they declare and shew it forth in their liues but nothing as they might and as some others doe Now to proceede to the other vertues which further our practise of a godly life such as receiue and desire to attaine to the grace which I haue spoken of that is to be more sound and better setled in an holy course they are and must be glad with all their heart to be diligent and painefull in this worke of the Lord and to abide constant therein that they may by these two vertues adioyned nourish all good desires and holy endeuours after they be once planted in them and hold out the contrarie whilest they be not yet greatly troubled with them and set on worke their knowledge in such practise as it may well be seene whose seruants they are This diligence and constancie in whatsoeuer they be vsed they bring great things to passe whether it be in any trade or in the searching out of things obscure and hard to be found out when only the light of reason is followed and who doubteth then but that in holy duties wherein men are guided by the spirit of God most excellent effects are brought forth of them Neither is any dutie indeed well performed without them for which cause S. Peter speaking of the godly life teacheth that all diligence must be added thereto Giue all
blessing receiued bee made more readily disposed to pray often with thanksgiuing And these are some of the chiefe duties to God and in such manner as is before mentioned they are to bee performed vnto him Now further we are commaunded not onely in his worship but also in our whole life euery where to seeke his glorie for so he hath willed vs that we should frame the whole course thereof holilie throughout the sixe daies that so we may glorifie him therein And who doth not see that this should be so namely that in our life and behauiour we should as well walke worthie the Lord in al things as in the worshipping of him both publikely and priuately as we haue been directed before That so there may be in these two commandements fully laid foorth vnto vs a summe of all outward duties which in the sixe daies we ought to performe vnto him and in the due practise of both we may shew foorth the fruite of that knowledge acknowledgement faith feare and loue of God and all other inward graces which we haue bin taught to honour him with in our hearts by the first commandement Therfore as I said the duties inioyned vs in this third doe most fitly go with those of the two former that not onely in the time of preaching and prayer and such like exercises of religion but also in our common and vsuall speech and actions we declare what a worthie and reuerend estimation wee haue of the Lord as by speaking all good of his name word and workes and in our lawfull callings by ordering and behauing our selues wisely and graciously that al which liue with vs may see that our religion is ioyned with the power of godlines And that this bee done of vs in all estates and conditions of our life both in prosperitie and aduersitie and that as many as wee can preuaile with our owne familie and charge especially wee labour to perswade vnto the same yea and if wee at any time fall by infirmitie yet that wee acknowledge the same as cause requireth and so returne to the Lord againe as Iosua exhorted Achan to doe To be short Whether we eate or drinke or whatsoeuer we doe els all is to be done to the glorie of his name And in mentioning the commonest of our actions as our eating and drinking he excepteth none to the end that wee may carie our selues in a staied and well ordred course continually whilest wee shew that in the smallest matters and in our actions which seeme least weightie we be afraid to offend as in our common talke that it be sauourie and for edifying And seeing we vse the name of God very oft both in our common speech and particularly in an oth his mercie iustice wisedome and power are to moue our hearts as oft as we haue cause to speak of him with all high reuerence to vse the same But more especially when iust occasion of swearing by him is offered wee should diligently consider the person of the Lord how he is a reuenger of all such as take his holy name in vaine and the matter it selfe about which wee sweare that wee doe it in truth in righteousnes and iudgement In truth so that whatsoeuer be affirmed or denied may truly and for certaintie be affirmed or denied and whatsoeuer be vowed or promised be promised and vowed without fraud and simplie In righteousnesse that there bee a iust cause of our swearing and that which is agreeable to the will of God In iudgement that it bee done aduisedly not lightly or rashly but that we may take comfort in performing that great dutie aright namely that wee haue made knowne the truth which being made knowne by vs hath cut off some great doubt and controuersie And so should wee in the beholding of the workes of God as the firmament with the Sunne Moone and Starres the earth with her furniture as the corne grasse trees and her large prospect take sweete feeling of Gods Maiestie and beautie which shineth in them reioycing with reuerence that he hath giuen vs this cleere glasse to behold his face in although this wee must know that in all these inferiour creatures and workes of his wee see not any part of his throne but onely some part of his footstoole which should moue vs therefore in all our actions to beware of hypocrisie Seeing therefore we haue daily vse of these I thought good to make mention of them yet in as few words as I could so large matters how wee ought to vse them let the residue bee learned by ordinarie hearing those who being furnished with gifts fit for this purpose are appointed of God to make his people sound and skilfull in them that they may shew to the world that the honouring of God as it is set foorth in his word is another manner of life then the world is acquainted with and so bringeth another manner of honour to him and comfort to men then the imbracers and louers of the world can be partakers of Thus I haue spoken of the behauiour which inwardly and outwardly both in Gods holie worship and in our whole conuersation towards God directlie we are to shew in the whole sixe daies throughout our life That which followeth next is that part of holines obedience which is to be giuen to the Lord one day in seauen Nothing differing from all the three former sauing that all our owne workes though lawfull on other daies are on this day as much as is possible to be laid aside that is except in case of necessitie and the whole day to be bestowed in his worship and seruice and in things directly tending to the same So that by vertue of this part of Gods honour we are not restrained from our sinne onely which we are forbidden euery day but from common labour also which is an hinderance from the consecrating of the whole day vnto God And therefore lawfull workes being forbidden we may assure our selues that much more he condemneth the intermixting of vaine and foolish Enterludes and Playes with such like misspending of the time and the filling of mens mouthes as well as their heads with worldly cares and dealings to too common on that day although not tolerable on other But because the Lord knoweth how prone and readie we are to wearines of well doing therefore he hath not onely appointed some part of this day to be passed in publike and other some in priuate exercises of godlines but also he hath giuen vs great varietie of both sorts that so the whole time may be bestowed without tediousnes and toyle euen from our preparing our selues to the sanctifying of it at our vprising vnto the last duties at our lying downe which mercifull and wise regarde of his ouer vs if it cannot mooue vs to giue our selues to practise this part of holines whatsoeuer our excuses be we plainely shew that our mindes are earthly
among men and be vpholden and maintained in such sort that they may weigh downe all wicked practises of men against the same The duties in generall which belong to all inferiours doe arise from this one as from a fountaine that is to say subiection which is a voluntarie acknowledging that they are set vnder those which are their superiours by Gods ordinance and appointment The which when men are perswaded of they will readily goe vnder any dutie that appertaineth to them And from hence issueth inward reuerence towards them as to thinke highly of them for that person which God hath put vpon them and therefore also to giue them that outward reuerence which is due to them as to rise and bowe to them to giue them the higher place libertie to speake before them and to giue them reuerent titles and submitting themselues to them euery way as it is meete which if in loue it be not regarded and the benefit which God hath appointed thereby to come to their inferiours considered that so there may be a preseruing of the dignitie and worthines of such persons and places amongst men all confusion and barbarousnes must needes insue and follow And for this cause the superiours againe for their parts must see that they carry themselues towards them as brethren in all curtesie sauing their authoritie and further also that they goe before them both in all innocencie and example of good life And because there are some superiors to vs by ciuill authoritie as princes and other magistrates and some ecclesiasticall as Church officers some by nature as parents some by age as the gray headed and some by gifts as of knowledge experience and other graces therefore both their inferiours to them and they to their inferiours besides the former duties in generall set downe haue somewhat seuerally to looke to one towards the other To such as haue authoritie ouer them inferiours must submit themselues in bearing their rebukes and receiuing their corrections willingly and without resistance by not answering again by stomack or countenance yea though they suffer wrongfully which commaundement Saint Peter giuing to seruants toward their masters who are not superiours of the highest power or of greatest authoritie doth much more binde other inferiours to be subiect thereto And further besides this such inferiours are charged by God to be obedient onely to their lawfull commaundements so that God be not thereby depriued of his due for this cause subiects pay tribute to their Princes hold both their goods and liues so as they be at their commaundement And seruants which will testifie and shew that they count their masters worthie all honour do frame themselues to serue them with faithfulnes and diligence not with eye seruice by the one seeking their profit and good trustily by the other doing their duties with care and painfulnes euen as to the Lord himselfe So all high Magistrates both Kings and such as are in authoritie vnder them owe this particularly to the people ouer whom they are to regard that the Gospell of Christ Iesus be published freely and purely by the Ministers thereof thorough their whole dominion to bring the people to God and the same dominion to bee well gouerned by the right executing of wholesome and good lawes that the people may liue an honest and quiet life vnder them So also Masters for recompence to their seruants are charged by the Lord to shew themselues as well good and bountifull towards them in recompencing their labour and trauaile to the full as besides it to doe that which is iust and equall vnto them the which they for their parts doe owe to them againe which is to prouide that they may bee taught in the congregation and at home as also of themselues to see that no necessaries in meate drink work and honest intermission in due time bee wanting neither that they with whom they haue so couenanted bee kept ignorant and vnexpert in their trade Another kinde of superiours are kindred by nature and parents in the flesh to whom their inferiours and children for the singular benefits which they receiue from them except they degenerate farre from their duties do acknowledge much to be due to them againe Among which this is not the least that they shew themselues forward in the imbracing of holie instruction according to the ripenes of their yeeres That their reuerence and obedience continue of children I speake euen vnto their end although with more libertie when they shall be of more ripe yeeres their parents themselues consenting thereto Also that they make no mariages without their consent That in token of thankfulnes they be readie to helpe their necessities And that they be carefull also to doe their duties euen to those which shall succeed their parents by way of second mariage For their parents are bound to teach them from their youth as was said of seruants to keepe them from idlenes to traine them vp in some lawfull and honest trade to gouerne them wisely and kindly to prouide for their necessitie of mariage and to minister things needfull for this life as they shall be able and as they may doe it religiously and lawfully Of those superiours which excell their inferiours in gifts the Minister of God is chiefe who is furnished with knowledge and grace to conuert many to God and to perfect them as Gods instrument vnto the day of Christs comming And so particularly to lift vp the faint-harted by comfort to strengthen the weak to direct him that wandreth vncertainly for want of knowledge and to waite with patience and by becomming all to all that he may gaine some to God Therefore the Lord hath giuen him a great honour with them whom hee preuaileth with not to bee counted their teacher onely but their father they who know their duties for this heauenly communion which they inioy with God himselfe and with Iesus Christ by his ministerie doe with gladnes make him partakers of all good things for this life and haue them in singular loue for their workes sake And this they doe besides the subiection reuerence and obedience which they haue in common with all inferiours who are willing to be taught and reioyce to be counted obedient children in the faith Among these which I count superiours in gifts of the mind they are to be reckoned who are strong Christians and whom God hath indued with a liberall portion of heauenly grace wisedome experience c. more then other of their brethren and who know their libertie which they haue by Christ in things indifferent and abuse it not Towards these the weaker sort must know that it is their dutie not to iudge them who vse their libertie which they haue by Christ neither to count them as prophane men for doing that which they themselues dare not doe but to thinke
them such as God will confirme vnto the end and to consider that they themselues had more neede to bee setled in the knowledge of the truth then to take vppon them to censure those which are wiser then themselues The dutie of the strong is to beare their infirmities neither to please themselues in the things which they doe but to build vp the weake and to vse their libertie aright seruing Christ therein and seeking the good and benefit of their neighbour which is done when for his sake they abstaine when neede is euen from things lawfull and then it is necessarie when their weake brother by their example is led to doe that which he hath no warrant of and therefore his conscience is defiled and wounded thereby and so he waxeth the more backward in the seruice of God But besides these gifts in the stronger sort such as God hath beautified with any gifts which others doe want ought to bee had in honour and account for the same and not saucily and proudly to be contemned for by such God helpeth forward the welfare of those who do want the same And namely the ancient in yeeres and gray-headed are of the yonger sort to bee esteemed and had in reuerence as Elihu hath giuen example in the booke of Iob who being in the companie of sage and graue men himselfe but yong did keepe silence a long space and when he spake he said he did so reuerence their age that he was afraid to speake And if wee can frame our selues to giue these duties to our betters and inferiours it shall be the easier to regard the dignitie and worthines of those which are our equals which in that one sentence of the Apostle is taught vs that when the case so standeth that we might seeme as worthie persons as others and not any thing inferiour to them in the iudgement of men yet let vs giue ouer our right vnto thē if it be any and in giuing honour to them go before thē And when we haue had experience of carefull practise in giuing this due to our neighbor we shall both perceiue our want and be ashamed to see how manifoldly wee sometime failed herein which without faithfull examining will neuer appeare by meanes of our secret selfeloue and what benefit wee haue of Christs righteousnes in this one commandement to couer our so great vnrighteousnes against it and thereby set our selues more earnestly to grow sound in the duties of it This point of humilitie is for good cause required of vs towards our neighbour that wee may the more readilie yeeld to other duties which follow And this of the duties which we owe to the person of our neighbour to the which if we adde this that wee be carefull to maintaine our owne reuerence and credit among men by a course beseeming our holy profession we shall doe well Now we are to see what God inioyneth vs towards their life To name the duties onely and barely to mention them doth little good to the most that shal reade them either for vnderstanding or practising of them and to stand long I may not the least that can be said of the particular duties in euery commaundement though breuitie bee studied for is more then I meant to bee occupied about the wise reader must haue consideration thereof The duties to their liues are many and those both to the bodily life and the spirituall From whence wee must fetch for our daily practise all that wee are bound to performe about this part of dutie And to the preseruing of bodily life health and welfare in our neighbour as much as lieth in vs it is required at our hands first that he sustaine no hurt by vs or any of ours as farre as we can hinder it in stripe wound bitter taunt or hard handling any other way either he or his whereby his life might be made vnpleasant while he liueth harmelesse amongst vs nay though he should ouershoote himselfe towards vs and prouoke vs yet God will haue vs armed against such offences by that mildnes of spirit which changeth our boisterous nature into sweete amiablenes verifying that which is written by the Prophet the lambe and the lion shall feed together Esai 11.6 whereby we are made able and fit to liue euen with bad persons Which mildnes teacheth vs to beare much and suffer farre rather then to bee angrie in our owne cause which how weightie soeuer it seemeth to vs is no better then follie and madnes therefore not to desire reuenge at their hands but to wish still their good And for our owne parts wisely and carefully both in words and in deeds to auoide and cut off all occasions of discord yea though it be with the forgoing of some part of our right as Abraham did to Lot and to procure peace so farre as it may be without offence to God or the hindring of our own saluation and taking al things in good part as far as possibly we may Oh how much doth he comfort the life and glad the heart of his neighbour whose earnest endeuour it is to liue thus with all men though it be a gift of God which should shine euen in the rich themselues as the Apostle sheweth saying Charge them which are rich in this world that they be not high minded but easie to be liued withall But yet is it further required at our hands that besides the hurting no man as hath been said we should doe them good And indeede such should our whole course be towards others that we might make easie as many mens burthens as we can seeing God in the riches of his mercie hath vnburthened vs of so intolerable weight as pressed vs by our sinne euen as he hath loued vs therefore so from hence it is that we haue loue one to another as to haue care of their life and welfare to maintaine it as their necessitie shall require and our abilitie can performe To manifest it in their miseries by pitying them and hauing a fellow-feeling of the same with them and so to testifie it both by words and deedes as our Sauiour by doing the the same in pitying the people who were dispersed as sheepe without a shepheard gaue vs example to doe the like And as their troubles and calamities shall be the greater so the more speedily to lend our helpe to them to ease them as much as in vs lieth That this may the better be conceiued and practised of vs we may take two examples for all the rest to shew it in for this being so needefull and that oftentimes I meane to shew mercie and so much complained of to be wanting I will stay a while in it The one is in the distressed case of seruants who if all hard measure being offered them they must yet not be suffered to answere for their innocencie their burthen should be great
Iob therefore shewed himselfe to haue learned this compassion effectually when as he saith If I did contemne the iudgement of my seruant and of my maide when they did contend with me what then shall I answere when God standeth vp against me For he that made me in the wombe hath he not made him This all men must needes say is mercie to the life of our neighbour indeede when wee shall shew compassion to them whom we might oppresse as being not able to resist vs. The second example is of such as our Sauiour speaketh of who visited him in his members though many other who saw their miserie did not so saying When I was hungrie ye gaue me meate Here by his owne words we may see that true compassion will shew it selfe by releeuing in time of neede and shutteth not vp it selfe with an vnsauorie answere as Iames speaketh God prouide for you And as we should shew our helpe chiefely to the needie and poore so ought we euer to be readie to helpe all other with whom we liue as they shall stand in neede of it by counsell trauaile or the like euen as Simeon did his brother Iudah against the Cananites and the rest of the tribes did Gideon against Midian and the Amalekites But I will with adding a little more now make an ende of this dutie towards the life of our neighbour That which I haue said thereof may teach how pitie is to be shewed to the bodily necessities as to the whole life of the needie and afflicted and likewise how we must be readie to helpe all sortes that are distressed and therefore much more to be harmelesse and innocent Vertues they are of singular price though little set by in this euill world and yet he that is voyde of them were better be out of the world For both of them are accompanied with other vertues which doe set out the worth and beautie of them euen as a chaine of golde rings and bracelets doe beautifie and adorne a comely person For the latter that is innocencie and harmelesnes is accompanied with meekenes patience and long suffering without standing stifly vpon an offence or hotly pursuing it but easily passing by it Also he that is harmelesse is gentle tractable and soone intreated to forgiue a trespasse though some can neuer be brought to it he is also peaceable and communicable and fit to be liued with which vertue is rare to be found Therefore the innocent and harmeles man is much to be set by and as profitable to him who liueth with him as of himselfe he is commendable And this is to be ioyned with the other vertue which in this place I before commended namely helpfulnes and which hath adioyned to it mercie and tender compassion to succour them that be in misery and kinde heartednes and goodnes as the scripture calleth it to preuent euill and daunger from our neighbour before it take holde of him And thus much of the dutie which we owe to the body and life of our neighbours That which remaineth is of the regarde and compassion which is to be had ouer their soules particularly That seeing the multitude of bad examples is one especiall imboldening of the world in euill we who are marked more then others how we liue after the Gospell which we haue in so great price ought both to walke warily towards such as are yet in vnbeliefe as well as vnblameable amongst our brethren that so we may hope that one time or other it may please God to call them home as the Apostle speaketh to the beleeuing wiues And who seeth not that good example and innocent life doth more moue the ignorant and vnstayed persons at the first then the doctrine because though they heare it yet they vnderstand not the power and authoritie of it neither are able to weigh the soundnes of it vntill they see the beautie of it appeare in practise And therefore he saith Let your conuersation be pure that they which obey not the word may be wonne by you With this holy example of life another dutie is required that all occasions be taken and the oportunities vsed of winning men to God and of confirming them who are in Christ alreadie and peace making and reconciling such as be at variance and obseruing one another and prouoking to loue and good workes the fruites thereof by instruction by exhortation admonition consolation and such like If the desire of the saluation of our brethren were such when oportunitie serueth and especially in companie as that for the same we could neglect our owne ease and vaine liberties in idlenes and vnprofitable talke there is no doubt but by kinde and wise dealing with them we should preuaile with some especially this one thing being added a thing of all other most looked after that with godly counsell we pitied the necessities of those that be in wants as their case requireth and that with the bowels of compassion whereby both their hearts are comforted and they better prepared to take good by our counsell and instructions euen as Boaz did to Ruth in both when his kinde and sweete words to her with his friendly dealing caused her to say Oh my Lord thou hast comforted me thou hast spoken to the heart of thine handmaid These two former duties being rightly obserued and duly regarded that is that we honour the image of God in our neighbour as it shall appeare to vs and that with this humilitie we ioyne tender loue to his life and person as now hath been said we cannot rest there but we must declare the same loue in not hurting or greeuing him in any good thing that he hath and setteth by neither can we in truth say we loue him when we can be content for all that to doe the thing which we know will offend and vexe him And therefore euery Christian which hath this loue in him will be readie to giue his neighbour his due in this commaundement not to attempt his honestie and chastitie which is principally forbidden in this precept So that through this loue to our neighbour and all that is his we must liue so innocently and chastly that none may haue cause to complaine that they be hurt or annoyed by vs this way and that we our selues doe warily shunne and auoyde all occasions whereby wee know wee might bee in daunger thereof Therefore for the better obtaining of this at our hands God requireth this of vs that both our mindes and bodies be chaste the one pure from vncleane lusts desires and thoughts tending to vnchastnes the other kept in honour for so the Apostle calleth it free from all executing of such vncleane desires by any strange pleasures which he condemneth And therefore that all the parts of our bodies be kept continent as well as the face eyes eares tongue hands and feete be turned away from such occasions
as may leade thereunto And this is commaunded to the vnmarried and to those which are married but yet with some consideration and regarde had in the same The vnmarried that they see that through an especiall gift of God their abstaining from marriage be according to the rules before set downe And for this cause that they be very wary and circumspect in the vse of all lawfull liberties as of meates drinkes apparell sleepe recreations and that they giue themselues deuoutly to all exercises of godlines and amongst the rest to fasting with prayer as they in wisedome shall see cause alwayes remembring that the vnmarried are they who may best care for the things of the Lord how they may please him By the which meanes notwithstanding if they shall feele and perceiue that they cannot serue God with peace as in time past but that their mindes and bodies are haled and distracted the one by strong lusts carrying them the other by burnings they must know that they are called to the vse of the remedie which God hath in this case prouided for their behoofe and reliefe that is the change of their estate marrying in the Lord. The married couples being cut off as I haue said from all other saue themselues must know that their sinne is tenne fold greater then the others if they shall be found either secretly attempting or openly defiling themselues whereby it may be seene that they doe not regarde and conscionably seeke to preserue the chastitie of their neighbour a thing prouided for by the Lord most principally in this precept but rather let them know how to vse their libertie rightly which God hath in this behalfe graunted them That is to say that they marrying in the Lord may also liue in the Lord together and to speake more plainly as they haue married with hope they shall finde more helpe thereby vnto godlines then they could haue inioyed alone without it seeing mariage was ordained by God himselfe an helpfull estate many waies Genes 2.18 so they dwell together according to knowledge to performe the more easily all duties one to the other for their mutuall helpe and comfort in the communion of their goods graces and persons But though God accounteth the mariage bed vndefiled and the vse of it lawfull for the increase of posteritie and the subduing of concupiscence yet to the end that Gods people may remoue from them much vnseemely prophanenes therein which the irreligious sort inueÌ„t to themselues who neuer vse to looke further into their liberties if they vnderstand once that they be lawful and to the end they may haue the right vse thereof God hath taught them to sanctifie the mariage bed with prayer and thanksgiuing and that nothing be done betwixt themselues to the wound of conscience or the breaking of their peace And that is the true vse of it when they are made the more fit and cheerefull thereby to all duties of holines or at leastwise neuer the vnfitter which is to liue in mariage euen as if they were not maried and so liue more happily whereas to liue otherwise is a great abuse thereof And as for the Papists malicious railing on maried persons that they liue in y e flesh and serue not God as Pope Siricius to their shame be it spoken y t God hath made knowne his wil in this commandement as cleerely as in the rest and giuen grace to theÌ„ which feare him to obey him in the same either minister or priuate person more then to them who in pride hypocrisie or in blind intention haue vowed against it If they had complained that the maried estate is through the ignorance and prophanenes of the world much blemished and for so honourable an ordinance of God defaced the most being careles in the vse of their liberties they had spoken to good purpose and might haue had many to confirme their saying But to chalenge holines as proper to themselues in their vowing against it is rather arrogancie and follie then sound reason which requireth a substantiall answere especially except they could shew vs more glorious proofes of holinesse in their professed Votaries CHAP. 17. Of some duties to men in the 8.9 and 10. commaundements ANother part of righteous dealing with our brethren is that they be not iniured by vs in their goods which God hath giuen them for their necessarie vse and comfort in this life And therefore as we would desire our selues to inioy with safetie and without feare the portion which by Gods goodnes is fallen vnto vs euen so should our neighbour liue by vs without daunger or iust cause of complaining that he is any way annoyed by vs. Loe this is the order which God hath taken and strongly prouided for that if he be regarded amongst vs we shall not dare be bold to iniurie one another in the smallest piece of his commodities but giue him his owne as the commaundement chargeth vs saying Thou shalt not steale and as another Scripture saith Owe nothing to any man but this that ye loue him And if we loue him how can we grieue him in withholding that from him as was said before which is deare vnto him So that where the case is plaine that any thing is another mans we cannot so much as lay claime to it but God is despised of vs. But seeing it is doubtfull oft times whose the right is and the most contentions and vncharitablenesses arise from hence that it cannot easily nor cleerely be seene into whose it is indeed here therefore although men without Christ will not easily be aduised yet the Lord hath prouided â—hat his seruants shall be ordered for the retaining of loue and righteous dealing That partly they shall forgoe somewhat of their owne right as Abraham did to Lot if it shall be thought expedient rather then to breake the bond of loue partly if it bee in such a matter as is made doubtfull by the subtiltie negligence or other default of either partie as when a bargaine is made and yet left vncertaine in some point which after breedeth contention the damage ought to fall on him through whom it came and if it be otherwise so difficult that it cannot betwixt themselues be determined let other men of wisedome take it in hand that if it be possible suite of law may be auoyded and yet if that cannot be let it in loue be prosecuted Thus much generally to shew that God will haue equitie maintained in the comming by and inioying of our commodities and no man wronged in the least part of his goods by vs. But for the more cleere beholding of our duties in this branch of obedience or righteousnes seeing they are many it is very expedient to lay them foorth more particularly according to the diuers states of men Therefore as some are meerely poore men and by Gods appointment and ordinance doe liue by almes other can in some sort
be iustly charged to doe them any wrong First therefore let euery man see that his vocation and trade by which he getteth his liuing be approued of God and profitable to men as the Apostle willeth and therefore that they be no idle persons Parasites Iesters Iugglers sturdie Rogues Players or other gamesters dicers carders and such like Then that they deale lawfully in euery part of it that righteousnes may be preserued by them In buying and selling that the one giue his peny for his penyworth fully satisfying also the trauaile of the other and cost that he hath been at and that the seller performe his peniworth as good as is agreed for and faithfully and therefore deceitfull ware vniust waights vnequall measures delay in time wherein it should be performed and such like ought to be farre off from the practise of a sound Christian for herein promise is to be kept though to the mans hinderance that made it The same I say of hiring and letting that neither partie alone be regarded but indifference vsed as much as may be for the mutuall good of both vntill the time agreed vpon betwixt them be expired Partnership and fellowship in bargaining when both are at the like cost or the ones labour and trauaile goeth with the others money by their mutuall agreement this kinde of contract I say giueth no libertie to the one to prouide for himselfe without regarding the other but faithfully and truely to deale that they may both be partners in losses and in gaine neither iustly openeth the mouth of others to condemne it These being the most vsuall kindes of contracts doe shew the nature of the rest which are in vse amongst men and doe leaue no place to that oppression in the world called vsurie or any other such seeking of mens priuate profit in their dealings without regard of the common benefit of both when both parties are not prouided for to their contentation and satisfying according to equitie and to the meaning and prouision made by God in that behalfe which is that the one without the other should not be benefited nor inriched but the one to haue care and consideration of the other and the commonwealth of both as I haue said respected Which if it were regarded betwixt both parties could in no wise be iustly complained of neither is such dealing of the nature and kinde of vsurie whether it be in hiring and letting or in any other kinde of contract whatsoeuer but that common dealing for ten in the hundred or nine or eight or any such like which is without due consideration of the commonwealth and vpholding of both is vtterly to bee condemned Which if it bee well and duly considered will soone answere all conscionable men about the question of vsurie and oppression that there can bee no vse of them in the Church of God nor the Christian commonwealth the Law-maker hauing said of both as of witchcraft of idolatrie there shal be none such in Israel that is among Gods people And as for teaching others their dutie especially in money matters who haue not giuen themselues in full resolution to be guided by Gods word Preachers may sooner weare their tongues to the stump then they may preuaile with them But there is another thing of which some professing the Gospell desire to be resolued and that is about the buying and selling of annuities and whether they be not vnlawfull Of this therefore by so good occasion as is here offered I thinke it conuenient to set downe the wil of God and our duties and the rather for the ignorance of many about this point and for the satisfying and answering of the well disposed Christian For this purpose we are to know that by annuities are meant certaine yeerely rents or reuenewes comming in for some yeeres space and that the owner may sell them quite away for his owne behoofe there is no more doubt then there is of selling his patrimonie or inheritance it selfe if it be expedient which is as we call it perpetuall Now further there are two sorts of annuities bought and sold among men The one is a yeerely summe of money for yeeres when the seller hath no such annuitie but as hee hopeth to make it of his labour and commodities The other is a certaine reuenew rent or part of rent which he inioyeth and is willing to forgoe it The first sort is full of daunger and causeth much wrangling disagreeing and contention betwixt the buyer and seller And no meruaile when that is bought sold which the seller hath not I meane when there is no such either for him to inioy at his time who hath bought it or for the other to performe that hath sold it Much like them who sell Hops or Corne before they see whether they shall haue any to performe or no. In this case the change of the price causeth the one partie to repent him and so hee studieth how hee may shift for himselfe by what meanes soeuer And indeede no former bargaines doe commonly end without iarres and controuersies neither ought any to make them before the proofe of their commodities except they be both able to beare and also willing to stand to the vttermost of the hurt that may befall them But to returne to annuities let not him who is wise and peaceable meddle with this first kind of them Now concerning the second there is no doubt as I haue said but that a man may helpe himselfe with his owne and therefore such annuities may be lawfully and Christianly bought and sold But where then is the daunger in this kind of trafficke I answere it may be on the behalfe of both parties On the sellers by fraudulent and craftie dealing as if he haue either sold the same annuitie before to another or if he know it to be litigious and incumbred and so he selleth sorrow and trouble to his neighbour in steed of a commoditie This dealing is so grosse and branded with the marke of infamie and dishonestie by the Lord himselfe that I need say no more of it On the buyers behalfe the sin and offence is when he knowing the other must sell and within a certaine time holdeth him off as though hee cared not for it to the end he may haue it not according to the worth of it and as many other will giue but for a little perhaps halfe the value and so copeth him vp and sucketh out of him no small aduauntage This is a grinder of his neighbour Thus come in the annuities that gripe more then ten in the hundred when the seller might if he had had good measure haue made his benefit almost as much more This dealing if it be vsed towards the wealthie is ranke oppression when the buyer lieth thus in the winde as it were and will not giue according to the value but
bee taken vp in fearing and auoyding sinne and in labouring still to bee better this strict chaining of them is a taking away of their whole comfort for it is death to them to goe about to bridle their thoughts and vnruly desires so that ye may perswade them to any thing saue that which should be in them and therefore is there so small shewing forth of the light of the Gospell in mens liues Yet doe I nothing doubt but where men of God doe faithfully in the pitie they haue of their brethrens miseries shew them the way to this by doctrine and liuing that some shall growe by little and little to a liking of it But oh happie they who haue chosen this way of Gods testimonies to walke in for their soules shall be bound vp in the bundle of life and they shall flourish as the plants and growe as the Lily and fasten their rootes as the trees of Lebanon Their branches shall spread and their beautie shall be as the Oliue tree and their smell as Lebanon And thus much of the second reason And what shall we say further for no exercise of religion nor godly meanes of the best sort can doe them any good who will not resolue themselues to come to this faithfull practise of true religion and obedience to God his commaundements nothing shall be found more true then this if we will suffer it to come vnder triall For to begin with the Scripture What did all the priuiledges of the stifnecked Iewes profit them the law circumcision the couenant and sacrifices There were no greater prerogatiues to any people or nation vnder the sunne And they also did in the outward practise of religion ioyne with the best of their brethren both in keeping the appointed dayes and places in the worshipping of God and also in being readie to offer their extraordinarie seruices to him and that voluntarily yet what saith the Scripture from their first comming out of Egypt both in the wildernes and afterward In many of them God had no delight but slew them Many thousands of them at sundrie times perished for their false heartednes that when they had bin deliuered out of their daungers they did not cleaue fast vnto the Lord as in their afflictions and anguishes they promised to doe but started aside like a broken bowe And therefore how doth the Lord take vp this complaint against them Oh that there were an heart in them that they would feare me and keepe all my commaundements alwaies And in the Psalme When he slew them they sought him yea they turned and sought God earely they remembred that God was their strength and the most high God their redeemer but they flattered him with their mouth and dissembled with their tongue for their heart was not vpright with him neither were they faithfull with him in his couenant And after that he saith of other generations Oh Ephraim how shall I entreate thee Oh Iudah what shall I doe vnto thee which I haue not done And againe Oh that my people had hearkened vnto me and that Israel had walked in my waies I would soone haue humbled their enemies and turned my hand against their aduersaries Thus we see because they did not seeke him daily in the vprightnes of their hearts all the helpes of religion did them no good brought them no wisedome experience nor comfort all which on the contrarie Gods faithful seruants inioy For Dauid the man of God vttereth this sweete speech and the like through the booke of Psalmes Thou hast made me O Lord more wise then my teachers then mine elders and men of experience because I haue kept thy commaundements before I knew thee I went astray but since I haue brought my feete into the way of thy testimonies The religious women of whom we reade in the Gospell after that they sawe the power of the Scriptures and had their hearts humbled and meekned by the wisdome of them how did they growe in holy affections Christian duties painefully labouring to attaine more knowledge by hearing Iesus his sermons from day to day For when the word is receiued into a good and honest heart both it and all other holy exercises with it become profitable to singular vses But where men propound not this with themselues to be cast into the mould of holy doctrine and to be fashioned after it in their liues it is farre otherwise For to say nothing of them who from the beginning of the weeke to the latter end aske not after God so little sauour they finde in the Scriptures or sweetenes in him yet this is worthie our consideration that there are thousands which come to Church and heare prayers and sermons who for all this are neuer the better to themselues and the most of them doe more hurt to others by their offensiue life nothing fashioning themselues after the doctrine of faith and amendment Of whose lamentable condition what other cause can be shewed but this that their hearts are hardened with the deceitfulnes of sinne so that they walke afterwards in their olde wayes still and that they see no such beautie in the truth which shineth amongst them that they will be subiect to it though Christ raigneth onely by the power thereof in the hearts of his Iohn 18.37 For seeing they haue not beleeued and reuerenced that which they saw and knew the Lord hath kept backe his grace from them which he did not owe them and so giuen them into Sathans hands to make them bondmen in euill at his pleasure The which people being not renued and changed in their mindes and so brought to a louing and delighting in good things their lippe-labour in their seruing of God and time which they giue to it commeth to nothing neither commendeth them any whit to him neither leaueth any fruite thereof to themselues And yet we must know that there are others of the same companie at the same time and vsing the same meanes with much blessing of God vpon their liues who also declare as I haue said that they haue effectually receiued into their hearts the heauenly doctrine which hath sounded amongst them for why they haue set themselues to seeke the Lord. By whose gaine in godlines the greater it is as there is no comparison betwixt all the pleasures of the world and it so much we may see the other to haue lost And is it not lamentable to see that any should take such a course that they should bestow all their prayers confession of sinnes and hearing of sermons in vaine I might more rightly say to their iust condemnation in the day of the Lord Men will not be made fooles in any thing sauing in this though foolishnes in all other things is not to be compared with this What man is there to be found who being deepely in debt and greatly behinde hand when he hath sowen his field will be contented
receiued I lay it vp and hide it in my heart as treasure and so farre as I doe not vnderstand it I desire to be further taught of thee I vse to speake of thy wonderous workes and of thy wisedome I take more pleasure in thy testimonies then in all manner of riches and I daily meditate and muse thereon By these with many other such properties of a godly man mentioned in the same Psalme we may conclude without doubting that a minde thus exercised was not voyde of a life full of answerable fruites And three times a day he did vse to refort to God ordinarily in prayer and thanksgiuing after a solemne manner besides other occasions oft moouing him that saue onely in that one matter of Vriah the Hittite we seldome reade of a man more taken vp of an heauenly heart then he was I make mention of these holy seruants of God the more particularly setting downe their course of liuing their properties and their whole estate rather then some of their actions and holy works to this end That they who loue to haue short worke made of this matter and content themselues with this as a sufficient warrant of godlines if they can reckon vp some commendable workes in their liues whereas the baddest haue somewhat in them that is commendable may not iudge so of a godly life deceiuing themselues but may make it their whole conuersation to be godly not fauouring themselues in any knowne sinnes or actions doubted of to be sinnes but sifting themselues daily to search and finde them out neither withholding themselues from new duties which they haue not been wont to practise but teachable and readie to heare whatsoeuer the Lord hath to require of them And my meaning is that after we haue made an entrance into a godly life we should not hold on by fittes now and then as I said and be off and on as many are but constantly goe forward as our yeeres growe vpon vs and carefully to indeuour that in one thing as well as in an other we may please God in reuerence and in feare Neither is it my purpose in all this to perswade that beleeuers must haue some godlines for that must be attained to alreadie of all such as I direct my speech to neither that they should rest in that which they haue but looke vpon such to follow them who in the Scriptures are set before them as the forwardest Christians and holiest examples So that they acquainting themselues still with their owne wants weaknesses and corruptions which they beare about them may daily gather strength against them and prosper as the Lords plants in euery part of their life to become fruitfull So shall they know by experience what this meaneth which I speake of namely to walke with God continually and after a certaine manner although wandering on the earth wrapped in with infirmities to haue their conuersation in heauen with him And so shall they more cleerely and fully behold the benefit of Christs death that it was not onely to saue them from eternall death and to bring them to euerlasting life but also to worke the death of sinne our most deadly enemie and to mortifie it and to purchase for them a comfortable passage thither also through the inioying of many goodly blessings in this life as pledges of the same though it be otherwise but a vale of miserie to all such as finde not this for their portion For this is to be knowne that as euery one excelleth another in the graces of the spirit thereafter is his measure greater in the priuiledges of a Christian more then others and with more sound and continuall comfort doth he passe his daies and free his life from reprochfull and fearefull euils And the more that any godly man increaseth in goodnes and goeth beyond that estate wherein he hath sometime been in knowledge and in an high esteeming of it and the right vse of the same the more shall his life be filled with matter of sound and pure reioycing Therefore to conclude this matter seeing the godly and Christian course of liuing is not a seruing of God when we thinke good but from time to time nor a looking to some of our actions when others are not regarded nor an estate vnpleasant to the spirituall man whom the holy Ghost directeth but easie sweete and comfortable seeing also we haue heard by many examples of godly men otherwise not without their infirmities any more then we that this life hath been practised in al ages I conclude that the elect and beloued of the Lord shall yeeld to the imbracing of it and must take vp the same though it be a yoke to the corrupt lusts not yet subdued and that such as see not cause to submit themselues to Gods commandements one as well as another but will take their libertie in some euill after the desire of their hearts cannot glorie with any sound peace of a godly life And consequently that the life of the common Protestant which counteth it precisenes to be abridged of any libertie that he hath been wont to vse or yet liketh to inioy how vnlawful or offensiue soeuer it be is nothing lesse then a godly and Christian life for such a one will come to the light that whatsoeuer is not as it ought to be may be made knowne and so remoued But he that will not be touched nor suffer his actions to be censured nor reprooued though he be farre from this practise but pleaseth himselfe in the things which he doth is without all question fraught and filled with infinit euils and a bondman to his own lusts whatsoeuer opinion he hath of himselfe and let such a one know that his damnation sleepeth not But many of these with whō I haue to deale such as goe for good Christians and who in sundrie of their doings are of vs well to be liked though God iudgeth the heart many such I say doe keepe at a stay or content themselues with this that they doe no great euill although they doe little good because they see few liue better by whom they might take any great light to amend To speake plainly they thinke there are none in these daies who doe follow the steps of the holy fathers whose liues I commend which kind of persons may be easily conuinced and I will say no more then I needes must The truth is that the generall state of those men who imbrace the Gospell is much to be bewailed For although they are infinitly the worse by reason of the swarmes of Atheists Papists Familists and others both Heretikes and Machiuilians which with their stinking breath doe poyson many thousand inhabitants which dwell in the land amongst them yet besides this the abomination is great without respect of them through ignorance little reuerence to the word custome in euill and sleight executing of sundrie good lawes among vs but this ought
publike cannot be daily had and inioyed and yet we neede daily reliefe and helpe neither although they could were they sufficient to inable vs to honour God as it becommeth vs therefore God hath commaunded vs to vse priuate exercises whereof these eight be chiefe First watchfulnes meditation and the armor of a Christian vnto the which is to be added our owne experience and these properly belong to euery one alone by himselfe The next are the vse of company by conference and family exercise and these are properly to be vsed of a mans selfe with others the last two which are prayer and reading are common to both The necessitie whereof is so great that if they be not knowne and vsed rightly and in good sort the publike will proue but vnprofitable and the whole life out of square as shall be seene when we come to handle and speake more particularly of the right vse of them And of the helps or meanes to continue a godly life which they are and the kinds of them thus much be said Now I will as I promised in the entrance into this treatise more fully shew what euery one of these is and what force they haue God working thereby to vphold the weight of a godly life That all who list to consider it wisely may see it and so many as will vse these meanes may proue and finde it themselues And first I will begin with the publike and afterwards speake of the priuate And I will so handle and speake of euery one according to the skill which God hath giuen me as may make most for this present purpose that is most largely of those meanes which with their vse are lesse knowne and more briefly of those with which men are most acquainted Neither let this trouble the reader that I haue made mention of some of thē by other occasions in some other places for whereas it may be obiected that these meanes called helps are spoken of in other treatises of this booke as parts of a Christians dutie I answere it is true for I haue spoken of vprightnes one piece of the armour and of watchfulnes and prayer in the former treatise and so of the rest And there I speake of them as of common duties and parts of godlinesse as the loue and feare of God be but here I speake of them as speciall helpes to godlinesse for though I denie not but that all the duties of a Christian man are also helps to liue happily yet who doth not see that these here mentioned as the Word and the Sacraments watching and prayer with the other are more properly so called as more specially fitting vs for the right performing of all duties Besides in other places I speake of them by occasion and therefore more briefly but here of purpose and therefore more largely But let it suffice that I vnderstand these which I mention in this treatise to be helpes and meanes especially And more particularly of the armour and of the parts thereof this I say because otherwise I must haue giuen a watch-word about it afterwards when I come to speake of it in due place that though I speake of all the parts of it by occasion in one treatise or other yet there I speake of them for the most part as particular duties to be done in our seueral actions but here I speake of them as of such duties as must alwaies abide and be lodged in our hearts and that we may haue thē as a Larderhouse alwaies full of good and holesome victuall and not as one dish to serue for some occasion where we may obserue that though the one is not without the other yet there is a manifest difference betwixt them so that the one is not the other And so I take it the Apostle meant in the Epistle to the Ephesians where when hee had named diuers duties as mercie loue kindnes Ephes chap. 4. 5. which are parts of the armour yet he saith after Ephes chap. 6.14 Stand fast in your armour when ye haue put it on as if he should say it is not enough to shew kindnes mercie to some persons at some time and to haue the vse of the other parts of the armour when occasion shall be offered but to put and keepe them on that so we may euer haue thē in a readines to be vsed Euen as women doe not onely trimme and dresse their houses with flowers but they haue also their gardens be set and filled with them from whence they may haue them alwaies for such vses This I thought good to say about the matter in hand to free the reader from some doubts Now I will proceed to the next chapter CHAP. 2. Of the publike helpes to increase godlines and namely the ministerie of the word TO begin therefore with the publike meanes and helpes whereby God hath appointed to strengthen the beleeuer and settle him in a godly life know wee that the word is the first and principall And there shall neede no great marueiling at this which I say if we mark the royall and most excellent commendations that we heare and reade of the Scriptures which are this word of God For besides that they are by good euidence and testimonie proued to be the very truth and word of God not the phantasies of mans braine which hee willeth vs to search sending vs vnto them if we desire to know his mind and will towards vs so the authoritie of them is such that by whomsoeuer it be gainsaid or called into question we neede not bee troubled at it and so be discomfited no although it were an Angel from heauen if any such thing were possible much lesse the man of sinne who yet chalengeth authoritie to be heard before them And that we may not doubt but that all Gods will is reuealed in them we are taught that they are all-sufficient that is containe whatsoeuer is able to make one either an inheritour of saluation or a true Christian in which two consisteth true felicitie Now for the plainnes and euidence of the heauenly matter that is contained in them by the meanes which God hath vsed and the order that he hath taken for laying out the sweetnes beautie of them they are in the most necessarie points easie to be vnderstood and conceiued euen of the simple and ignorant For besides that he hath commanded them to be reuerently and distinctly read in the assemblie he hath giuen vnto his Church most excellent gifts I meane pastors and teachers to interprete and teach his whole counsell out of them and to shew the people how to profit by the doctrine of them and to make the right vse thereof in such wise applying the same to them as if they had been particularly and onely appointed for them And in like manner he hath prouided to haue these his holie Scriptures turned into those tongues and languages which are vnderstood of the
holesome and sauourie drinke are prepared for him how can he but be much heartened and be set forward in a Christian course when he shall be thus reuiued and quickned in his soule with the spirituall duties which by true faith he feedeth vpon and that no lesse sensibly then he eateth the breade and drinketh the wine And yet thus much I will say that if this merry making at the Lords boord were either in hollownes on the behalfe of him that biddeth as it is with many men who inuite other to their table or onely a temporarie and earthly benefit on the behalfe of the receiuer it were not so much to be accounted of but it being farre otherwise namely both in goodnes and perpetuitie a benefit that hath no companion euen a continuall feast it hath therefore great force to stirre vp the partie to honour God And from hence it is that the communicant as one admiring the goodnes and kindnes of God there declared to him and of himselfe felt and inioyed breaketh forth into praises and saith as is figured in Salomon his song O Lord thou hast made me drunke with the wine of thy seller how sweete is thy loue and thy kindnes past finding out What shall I render to the Lord for all his mercies Is it hard now to see is it hard now to iudge how this heauenly banquet doth for the present time and in the receiuing therof or may at leastwise inlarge the heart of the faithfull seruant of God and make him fit for dutie and fill his heart with comfort while he communicateth in the supper with the rest of the faithful so welcome to the Lord who inuited him to it For there he may and ought to meditate on the daintines of the banquet on the loue of him that ordained it on the communion he hath with Christ and his graces and on the outward signes what they assure him of and on the word preached which sheweth him all this All these things with such like he may thinke on and apply to himselfe For although the flesh striueth against the spirit as well herein as in other workes of it yet the faithfull communicant in his measure findeth his heart readie to yeeld vp to the Lord in this heauenly banquet no lesse then I haue said euen the sacrifice of praise and thankes though all doe it not in a like measure And euen so to come to the third point it is of the same force after he hath receiued the Sacrament and inioyed the benefit therein bestowed vpon him to hearten him on and strengthen him to euery good worke euen as a man well refreshed with meate is made strong to labour this Sacrament I say doth after the receiuing of it where right vse is made of it according to Gods appointment through the remembrance and due consideration of the kindnes of God therein offered and reaped easily carry on the seruant of God in a feruent desire of all well doing In all that I say of the Sacrament the wise reader I doubt not vnderstandeth me not that this alone without other meanes and helpes doth this but as the Lord in great fauour to his Church hath prouided varietie of them for it as the weakenes of it doth require as some publike some priuate so he hath made this amongst the rest to be one by the which as by the rest a godly life is much furthered Which I thought very meete to adde because of all other helps to the practise of Christianitie I am perswaded that the Sacraments are least thought or found to be so and that they are vsed for the most part without the benefit which God hath ioyned with them that is in ceremonie onely And this holesome or right vsing of them because it is little seene or inioyed therefore is there such negligence in repairing to them and vnreuerence disorder yea and prophane behauiour in the administring and receiuing of them which is the principall matter that is to be regarded about the Sacrament and looked vnto both of the minister and people But it is not my purpose to enter into this treatise I conclude this point therefore that seeing the Sacraments doe seale vp the promises of God to the faithfull receiuer vnder a visible and infallible signe and againe binde him in reuerence be it spoken to the performing of his couenant and seeing particularly the first Sacrament of baptisme doth ingraffe him into Christ and that other of the Lords supper doth by so holy preparation before he come with such comfort ministring in and at his receiuing and such strengthening of him after worke vpon him as hath been said that therefore the Sacraments are singular helpes for all true beleeuers to growe in a godly life And consequently I say of the receiuers of them as of them which vse the other helpes that he who is not made more able to conquer his lusts and weaken the strength of sinne and is not more hartened to the life of godlines doth abuse them and seeth not Gods purpose in ordaining them Which sinne how seuerely God will punish the Corinthians example doth testifie and proue CHAP. 4. Of publike prayers also of the priuate helpes in generall THe publike prayers solemnly offred to God in the congregation and praising of him with Psalmes is another of these publike helpes In the which if that minde be in vs with the which we haue been taught to come to all holie exercises and so be prepared for them who doubteth but that wee may receiue much helpe by them yea and the better a man is the more he shall profit by them For when the faithfull from God himselfe haue a promise that they shall be heard in all things that are good for them euen the most excellentest and doe then emptie their hearts by confessing their sinnes and with the rest of the godly lift vp their spirits and voices together in praising him is there any doubt but that they are afterward in priuate more cheerefully bent to serue him And in that the ignorant which in the best places is the greatest number take no more profit by them it is not long of the exercises but that they are vnfit to receiue benefit by them and a preiudicate opinion in some that they can take no good by them and therefore partly in ignorance partly in rash zeale they giue themselues to sleight and negligent hearing of them The direct remedie to redresse both faults as farre as in man lieth were an ordinarie able ministerie whereby both the ignorant might besides other good things learne rightly how to vse them and the preiudicate ones which conceiue the worse of them for that they see small fruit to follow of them should be silent and haue nothing to say against them except with the Brownists they will despise all publike assemblies But whatsoeuer the ignorant get the children of God may find especiall good refreshing by them
helpes to set downe that they which vse them conscionably may not thinke that they doe any more then they ought and haue neede of they who vse them but slackly and coldly may bestowe greater diligence therein and that amongst all sorts they may bee had in better regarde if they desire to see good dayes here vpon earth CHAP. 5. Of the first priuate helpe which is watchfulnes ANd to begin with them according to the diuision made of them in the entrance into this treatise the first priuate help is Watchfulnes worthily set in the first place seeing it is as an eye to all the rest to see them well and rightly vsed And it is a carefull obseruing of our hearts and diligent looking to our waies that they may bee pleasing and acceptable vnto God And first that it is an obseruing of the heart Salomon prooueth saying Aboue all obseruations obserue thine heart for from thence commeth life And that it maketh a man to looke diligently to his waies who so is watchfull indeede let the words of the prophet testifie I thought I will take heede to my wayes that I sinne not with my toung I will keepe my mouth as with a bridle And that by both these God is pleased it appeareth by the contrarie For so it is said Hebr. 10.38 He that withdraweth himselfe from liuing by faith which cannot be without watching my soule saith God shall haue no pleasure in him euen as he delighteth in the contrarie This is in sundrie places of the Scripture commended vnto vs that we should haue a great care how we liue and watch ouer all our waies Saint Peter saith 1. Pet. 5.7 be sober and watch as though he should say notwithstanding we haue sobrietie that is a well ordering of our affections which is a most fit vertue to keepe the life in frame yet without watchfulnes it will be lost and depart from vs. So our Sauiour ioyneth it with prayer where hee saith Watch and pray least ye fall into temptation As giuing vs to learne thereby that the force of the one is much weakned and abated without the other and that men shall make but cold prayers if they watch not their liues yea and for oportunitie to pray also And both render their reason why watching ouer our selues carefully should be a companion to vs seeing without it we are by and by plunged into many noysome temptations by Sathan our owne sinful hearts Besides the necessitie of this one helpe may easily be seene in our owne experience by the contrarie sinne carelesnes and securitie For what doth more easily grieue the holy spirit of God and quench it in vs then that whatsoeuer chaseth away godlines or what doth so set open the dore to all confusion And further because of the vrgent necessitie of it Saint Paul warnes Timothie to watch in all things not in some one or few but in all and therefore at all times in all places with all persons and by all occasions It caused that holy man of God King Dauid to couenant and professe this that seeing he saw he could not discharge dutie to God without an especiall regard and taking heede to his life by reason of Sathans vigilancie I will watch or doe wisely saith he till thou come vnto me I will walke in the vprightnes of my heart in the middest of my house And that I may not be thought to speake absurdly because I speake otherwise then most mens practise doth approoue view other Scriptures and thou shalt see this truth more cleerely For I must make this foundation strong seeing there is a great weight to be set vpon it In the third to the Hebrewes Take heede that there be not at any time in any of you an euill heart this that he saith at any time what can it meane lesse then that from time to time the heart and the manifold affections and desires thereof should be looked vnto and taken heede of least thereby the Lord should be offended c. This taking heede therefore to thy selfe and to thy heart especially because from thence the words and actions doe come must be thy companion from time to time and thou must set this watch before the doore of thy lips and thou must be well acquainted with looking diligently to thy waies that it may goe well with thee and that thou maiest prosper But if thou beest a stranger vnto it and it vnto thee looke to fall often I meane to fall daungerously for otherwise he that watcheth most warily cannot be free from offending looke to finde many woundes in thy soule and to want many comforts in thy life And this I may boldly say is the cause why many and those not euil men doe make many iarres in their liues and breake often into vnseemely actions and doe many things against their holy profession which they by and by couer with the gentle name of infirmities when indeede they doe rather wilfully fulfill the desires of their hearts and rashly and intemperately giue themselues the bridle refusing vtterly in those cases this holy watchfulnes yea and sticke not to count it bondage and a depriuing Christians of their libertie and too streight an holding of them in whereas who seeth not that watching is that to the life which the eye-lid is to the eye and that which the eye it selfe is to the whole body and as it doth easily fall into many annoyances except it be carefully and wisely guided from wind and weather so it fareth with thy soule and life when thou doest not take heede to them as Gods word and good instruction teacheth thee for a due looking to thy waies is the safety to thy life And because this is seldome welcome to men and little in vse therefore is a wel ordered and setled course which should be diligently kept of them a meere stranger to thē But contrariwise because they are secure for the most part therefore they haue at least both their hearts out of frame and their liues voyde of good order For what other thing is to bee said when those which goe for religious shall be so hot hastie and furious that they are not fit to be liued with as Nabal Others so vntrustie and so hollow that they cannot be dealt with as Gehazi Alas I am weary of so often reprehending and complaining of the vnreformed qualities and actions of the most part of them who goe for Christians and many of them it may be thought are so indeede and yet vntill they will take knowledge of this want of watchfulnes and learne to bee acquainted with it they shall neuer be at better stay but out and in off and on neuer setled But they must goe about it to purpose and set their minde and delight vpon it if they desire to be the better by it They must be content in this behalfe to be dealt with as children whom we will
reason to disswade vs is weake the diuel shewing himselfe at such times as a tempter who yet will afterward come to vs as an accuser when we should repent Therefore if wee be not skilfull to know these disordred lusts diligent to espie preuent and auoide them and so haue this foresaid watchfulnes ouer our liues as a helpfull companion with vs it cannot otherwise bee but that wee commit many things vnbeseeming vs contrarie to the holie doctrine which wee professe to follow and that in many things through the whole course of our liues Now when a man is thus carried of his intemperate affections and bringeth foorth the loathsome fruite thereof what comfort can his life affoord him Euen all such to whom it is a sad matter to abridge themselues of their foolish will and vaine desires and to whom it is a death to withdraw their heart frō that which they long after or to pluck back their eye from that which it delighteth in they must feede vpon froth and take comfort in follie but as for the sound and constant ioy of them who haue made a watchfull life their greatest quiet who haue therefore libertie and free accesse to solace their soules in the varietie of heauenly pleasures this ioy I say they are strangers vnto neither can they be partakers thereof For hereby the Lord hath freely graunted vs to finde and inioy another manner of liuing here in this world then the most doe know or beleeue euen a peaceable life to Godward safe and sweete I meane so farre as of sinners in a vale of miserie may be inioyed which whosoeuer be voide of although they haue varietie of earthly pleasures and delights yet one vexation comming among them shall make all comforts vnsauourie and irksome vnto them As may appeare in Pharaoh when but some one of the plagues of Egypt were vpon him in Nabuchadnezzar when hee had his fearefull dreame and in Balthazar when in the middest of his iolitie that fearefull and vnwelcome hand-writing on the wall at midnight was seene of him and among all these there is none in whom this doth more liuely appeare then in Haman who for all his wealth honour and promotion could not satisfie himselfe while one meane man yea a straunger Mordecai refused to bow to him And to come neerer to such of whom the true God was more heard of or knowne the same may be said of Saul who although hee were a King yet when the Lord answered him no more his heauines was deadly of Nabal likewise who when he heard he must die and goe from all he became senselesse through sorrow and anguish and was as a stone and of Zidkijah who for all his boasting of the spirit of God yet being a false Prophet and a flatterer was driuen to hide himselfe from chamber to chamber when the arrow of the Lord was sent foorth against him when the Kings shelter could not keepe him as Michaiah told him All these when they had but some one disturbance in their life how did it make all other delights vnpleasant vnto them So that I may truly say that as the life which is passed in watchfulnes is free from many and those also the greatest discomforts and filled with the contrarie peace so whatsoeuer a man inioyeth according to his hearts desire yet not looking to his waies warily to keepe himselfe from euill feare and sorrow shall euer befall him vnlesse which is worse he be hardened so that his life shall be found to haue little in it worthie the reioycing in And what cause there is to vrge this part of Christian dutie of continuall watching we may see by the example of our grandmother Eue who being in the estate of innocencie and therefore the liker to haue been kept from euill yet seeing she was not circumspect and watchfull to hold close to the commaundement wee see she became the cause of transgression vnto her husband and consequently of the vniuersall miserie of her posteritie The like we may see by the example of king Dauid whom though the Scripture doth renowne with as great commendation for his meditating in the law of God as any man yet for that he was not armed with a watchfull heart at that one time when he walked on the roofe of his palace behold how the diuell had laid a baite for him which he as wise as he was could not discerne and by his subtill and secret handling of the matter caught him in his snare So that hee receiued such recompence for the letting loose of his heart at that time both in outward reproch and inward anguish and bitternes of soule that by good right should make other men cleaue fast to watchfulnes and be faithfull vnto the Lord yea and to beware with all diligence that they dallie not with the baites of sinne at any time nor giue their hearts the bridle vntill they be gone so farre that they cannot before great offence be committed be called backe againe The experience that I haue gathered since I began to looke more aduisedly into this thing I meane into the necessitie and benefit of a watchfull course which hath bin long enough to teach and aduise both my selfe and others vpon so long a triall well nigh these thirtie yeeres in some manner as I haue been able this experience I say doth make me the bolder and earnester in it to perswade such as haue truly imbraced the Gospell that they would adioyne herewith this godly watch a speciall nourisher and strengthner of their faith to settle themselues therein whatsoeuer they goe about or take in hand as that their talke be not idle and frothie but sauourie and poudred with salt that their actions be such as they may defend with peace of conscience against their accusers and that they labour to suppresse and to bring into subiection euen their wicked thoughts and desires and weaken euen the bodie of sinne it selfe I meane the old man with his lusts For behold and this know that euen amongst those who reioyce in the testimonie of a good conscience such doe alwaies honour the Gospell most most stop the mouth of the gainsayer and doe carrie themselues most constantly and continually in an euen and good course so farre as they haue knowledge who haue been wise this way and who haue determined with themselues to stand vpon their watch from time to time And on the other side such as in whō many good things may be seene I speake both of teachers hearers and are for sundrie causes much to bee accounted of yet being noted for rash and vnstaied in their actions and not so much looking to themselues by wise gouernment of themselues haue done the lesse good to others by their example and haue caused the other gifts which they haue to be the lesse regarded God be gloried for the good that is done by this in many but if it were more
pride worldlines anger malice reuenge vniust dealing and lying that as euery man is more easily ouercome of or hurt by them more then of other sinnes so hee should haue a more continuall feare of them watchfulnes against them and bestow more time in seeking the rooting out of them that so the wealth and safetie of the whole life may be preserued when such noysome sores as did most of all impaire the same be cured But if men be either ignorant of this dutie or cannot be perswaded to set themselues to the entertaining of it and to get acquaintance with it they must looke to liue destitute of a chiefe part of godlines or if it be but now and then in some especiall actions and parts of our life regarded and looked vnto as it is done of them who are not greatly experienced in the practise of Christianitie it will make the godly life in great part to be bereaued both of her gaine and beautie Our hearts must not range where they list nor our delights bee fastned where we please but our eyes our tongues our eares hands feete and the whole powers of our mindes and members of our bodies must beholden within compasse In so much that if we see we haue but broken out of our constant course a little that our consciences begin to checke vs we should tremble to thinke what we haue done and feare alwayes for the time to come least we should offend We must watch when we are well to keepe well and when we haue been deceiued to returne speedily againe we must watch in trouble against triefnes and impatience in prosperitie against wantonnes and lightnes Iob. 31.1 If we could frame to this we should doe well enough as he that looketh to his foote in a slippery place shall not be hurt And if we may by watching ouer our selues haue our whole life in safety and welfare are we not worthie to smarte if we cannot doe so much for so great a benefit Therefore most worthily doe such suffer hardnes and sorrow who will in no wise be brought to take heede to their waies but cry out that it is precisenes and a kinde of death vnto them to be restrained from their noysome and dangerous liberties From whence ariseth boldnes and wilfulnes which cannot want much sinne But this watchfulnes doth God require to be in vs and to be accounted no tediousnes but had in high price and he that with an honest heart and good conscience submitteth himselfe hereunto he shall be able to proue by good experience that watchfulnes is a great meane to maintaine a godly life Thus much for the more plaine and full handling of this first priuate helpe called watchfulnes CHAP. 6. Of Meditation the second priuate helpe NOw followeth the second which is Meditation And that is when we doe of purpose separate our selues from all other things and consider as we are able and thinke of some poynts of instruction necessarie to leade vs forward to the kingdome of heauen and the better strengthening of vs against the diuel and this present euill world and to the wel ordering of our liues I say of purpose seeing we both must minde such things in good aduisednes and set our selues about them resolutely when we take them in hand that they may be done with more reuerence and profit and also seeing it falleth out for the most part that we seldome enter into meditation of heauenly things when we doe not intend them but are ledde by the obiects of our mindes eyes or eares an hundred waies amisse or if any good thought arise it is repelled by and by and goeth no further To proceede I say that when we meditate we ought to separate our selues from all company and troublesome occasions as our Sauiour commaundeth vs to doe when we pray priuately these two being companions as in our chamber priuatly or in the field or some commodious place that we may the better performe it the smallest occasions soone breaking vs off from such seruice of God And I say lastly that we must there set our minds on worke about the cogitation of things heauenly by calling to remembrance some one or other of them which we knowe and so debate and reason about the same that our affections may thereby be moued to loue and delight in or to hate and feare according to that which we meditate on so that we may make some good vse of it to ourselues And this spirituall exercise of meditation is euen that which putteth life and strength into all other duties and parts of Gods worship And this the holy Ghost reporteth of Isaac the Patriarke that he went out into the field toward the euening to meditate Which had not been commendable if he had not vsed so to doe seeing it is the right kinde of such holy duties to be oft in vse being taught of his father Abraham who was the friend of God and very familiar with him and therefore we may be sure had much communion and talke with him As also our father Enoch did who for proofe hereof is said in his whole life to haue walked with God And this are all such as desire to take any good by it to know that they must be acquainted throughly with this sweete and heauenly communing with the Lord and themselues which was called of the Fathers of ancient time their Soliloquie that is the talke which they vsed to haue alone by themselues That as men wearied desire rest so wee by the varietie and multiplicitie of busines in this world being troubled and distracted may seeke ease to our mindes by meditation For otherwise wee may muse and thinke vpon any good things and ponder our words and actions which wee doe to see them done aright which yet is not this kind of meditation that I now speake of but that watchfulnes mentioned before which is a warie regarding and taking heede to our waies in one thing after another Which yet the Prophet calleth meditation also as where he saith All the day long doe I meditate on thy word and in Iosua Thou shalt meditate day and night on the booke of the law which wee know could not be vnderstood of meditation by intermission of companie or other actions and busines but in their whole course a circumspect care and regard that they might bee done after the word And the matter of this our meditation may be of any part of Gods word on God himselfe his wisedome power his mercie or of the infinite varietie of good things which wee receiue of his free bountie also of his workes and iudgements or on our estate as our sinnes and the vilenes of our corruption that wee yet carrie about vs our mortalitie of the changes in this world or of our deliuerance from sinne and death of the manifold afflictions of this life and how wee may in best manner beare and goe through them and the benefit thereof
things as good Christians amongst men neither any other but such as doe know it would euer thinke that so much poyson could be inclosed in so narrow a roome as within the compasse of one silly man Oh the fruite and benefit which by our meditation and priuate prayer we reape is so great the spirit of God changing our hearts thereby from their daily course and custom more and more and bringing the heauenly life into more liking with vs and making it more easie and sweete which with the men of the world is so yrkesome and vnsauorie that none can well expresse or conceiue it but he which hath felt the same For by it God bringeth to passe that the sugred baites of earthly delights and transitorie pleasures of the world though Sathan kindleth an excessiue and an inordinate loue of them in vs become not deadly poison vnto vs as they doe to many the Lord teaching vs to see the painted vizor and deceiueable picture of them by looking into them throughly that we may beware of them And as the Scripture noteth how the men of God who are most commended there for their pietie as Moses Dauid Paul and others were much taken vp of this exercise so I dare boldly affirme that the most godly of our time may thanke God much for their acquaintance with it and much vse of it and others that are strangers to it how wise and forward soeuer they be in practise of Christian dutie should be much more purged and cleansed from euill if with their other seruices of God they were conuersant in this meditation ioyned with their priuate prayers and this secret talking with God and with their owne hearts And therefore although I looke not by this speech to perswade prophane men and such as are addicted and giuen ouer to the full inioying of their hearts desire in the things of this present world to regard this practise of musing yet my hope is that I shall easily preuaile with those Who haue been readie and willing long agone if they might haue had any plaine direction to teach them how to vse it to preuaile I say with them to haue it in greater reckoning for the neere and inward acquaintance which they may haue with God by it as by little and little they shall be inabled But the truth is indeede that it is new and strange to such as haue not been accustomed to it though people of good hope in somuch that when they heare by the word of God that such a dutie is required by him at their hands they are readie though it tend to their great benefit to reason against it as needles and too hard to be attained vnto contenting themselues to serue God without it rather then to imbrace it immediatly vntill they may see further into the necessitie benefit and possibilitie of it And for the first two how necessarie and profitable it is I haue shewed as also it will further appeare by that which followeth of the lettes which doe hinder it and the remedies against them And then I will shew how possible yea in time how easie it will become and then will the benefit and fruite thereof most chiefly appeare And concerning the letters how many and great soeuer they be before I speake of them I haue no doubt notwithstanding them by Gods assistance to make the way so easie and plaine to the true Christian to meditation in this treatise of and about it that by the same the difficulties and discouragements which doe most trouble them shall be remoued or at least weakned that howsoeuer some take no profit by it they shall haue the way shewed them in a few leaues which they also may learne in a few weekes to make good benefit of it which otherwise they may without helpe be voyde of for many yeares To say somewhat therefore of the impediments first which hold Gods people strangers from the vse of meditation with profit they are of two sorts For either they are such as hinder them altogether from going about or entring into it or else they keepe them from taking any good thereby although they set apart all other things of purpose that they may giue themselues for the time wholy thereto Of the former sort there are three The first is when a Christian knowing this dutie to be required of him goeth about it either in the morning as I here perswade if it may be or at any other conuenient time but he hath no matter in readines to meditate vpon he is emptie barren and vtterly to seeke about what to bestowe the time and his cogitations for although he hath heard many things in sermons and wanteth many graces which might driue him the rather to meditation the better to come by them and carrieth about many corruptions and hath receiued many blessings and mercies from God yet the diuell holdeth him as it were blinde forgetfull and his minde confounded it being occupied and taken vp vsually other waies amisse so that he can finde nothing to muse or consider vpon whereby he might season his heart Which when he seeth and thereby that he cannot proceede in the dutie which he hath been taught to performe and desireth also to doe the same he is exceedingly discouraged made heauie hearted and thereby the more hardly perswaded to goe about it any more but vnable to aske the way to redresse the same For they who are so snared and ouermatched by the diuell can hardly seeke remedy if any thing be amisse with them but leaue of altogether from the good in the which they perceiue themselues to be stopped which is cleane contrarie to the practise of the children of this world who are so wise in their kind that if they be disappointed and broken off from their purpose one way they will seeke the accomplishment of their desire many other waies rather then to be frustrated Now against this Let I haue set downe hereafter in this treatise a way to remedy it vnto the which I referre the reader that is to say certaine rules to helpe him to meditate and examples also to set him on worke yet least euery weake Christian should not be able sufficiently to direct himselfe this I adde further and more particularly that it shall be expedient for him principally to propound to himselfe as he is able these foure things till he shall be better able to helpe himselfe to muse of them First of his vnworthines vilenes and other his seuerall corruptions and sinnes Secondly of the greatnes of Gods bountie in forgiuing so many and subduing daily more and more the dominion of sinne and Sathan in him Thirdly he is to thinke how he may be guided through that present day after the rules of his daily direction especially those that seeme hardest to be followed both the well ordering of the heart and framing his life so farre as they agree with Gods word Fourthly let him meditate
on the seuerall parts of the Christian armour how God hath appointed to strengthen him thereby and by the other helps which I set downe to be vsed daily for his better going forward and how sweete his life shall be by these helps in many respects more then otherwise it can possibly be and how to watch against all lets which may arise to hinder him from this course These or so many of them as he may conueniently when he goeth about it if he hath no other thing more necessarie and in the best manner that he can be directed through the counsell of any who is able these I say are an especiall remedie to helpe him who for want of matter to meditate on should neglect or omit it and for varietie those meditations which I shall set downe shall helpe him forward also For there is no true beleeuer how weake soeuer he be but he is fit if he be willing to follow this direction The next impediment of the first sort that hindereth a Christian from meditating is an vnfit minde vnto spiritual and heauenly duties as when it being carried after other desires is slow and vnwilling to be occupied in cogitation or consideration of any holy matters and therefore letteth passe this meditation as finding himselfe vtterly vnable to enter into the same He that knoweth it should be performed it may be is sometime grieued for the omitting of it but if the minde be impotent as hauing lost her former strength for the time it is constrained to yeeld to the omitting of it Now for the redresse of this I answere if he who omitteth it thus through the vntowardnes of his heart and vnfitnes to good duties be such an one as hath learned and resolued to serue God euery day he can the more hardly beare this disordrednes of the minde and therefore he will seeke more speedily to haue it remedied But if hee hath not yet obtained any such gouernment of himselfe but doth dutie to God more generally seldome and vncertainly it must needes be the more hardly redressed for it is manifest that such an one hath giuen his minde more libertie to wander in the world from the Christian course The remedie to both as they can receiue it is one and the same although not to both alike easie yet seeing they are both the Lords let them bring their minds to these considerations and say with themselues I haue receiued a minde to please God to be teachable and readie to any dutie I haue opposed my selfe against mine owne will and the diuels secret and malitious counsell though sweet to the flesh I am not a debter vnto it how can I then yeeld to this vntowardnes of my heart and so sinne against my God Where are the manifold and comfortable priuiledges which hee hath giuen me that I might bee faithfull to him Am I wearie of my peace and doe I haste after mine owne sorrow Lord therefore bring backe this ranging heart of mine from the deceitfull dreames or feares or doubts that it hath been snared in and restore it to the libertie which it was wont to inioy that is to solace it selfe in thy fauour and communion with thee and to count it my greatest happines to commune with thee when I may And this gift being decaied through mine owne fault and Sathans crueltie and subtiltie restore againe vnto me and forgiue my weake loue towards thee who haue prouoked thy maiestie if thou wouldest bee prouoked to frowne and looke amiablie on me no more Thou Lord chargest me thus to seeke thy face euen thy sweete presence which I haue gone from and for a time been blinded as hauing no abilitie to muse of any good things and haue not seene that I was seduced till I perceiued that I had lost this sweete libertie now therefore O Lord shew thy louing kindnes in my distresse and weakenes and restore to me this libertie of my minde which many of thy children doe finde Thus fall into consideration with thy selfe and discourage not thy selfe who hast learned to vse all thy wants to humble thee and to bring thee neerer to God rather then to goe further from him So that I conclude that the remedie to such a one as through an vnsetled heart cannot meditate of any parts of Christianitie and godlines hauing otherwise knowledge yea the best remedie is to meditate of his present vnfitnes loosenes of heart and earthly mindednes to count it as an heauie burthen to accuse his heart and so to bring it to relenting by considering how farre off it is presently from that mildnes humblenes heauenlines and readines vnto dutie which haue been in him at some other times But let no man giue any libertie in any sort to his euill heart when it is turned away from cheerefulnes and willingnes in any part of Gods seruice to goe forward therein for that were to bring him into vtter bondage And this for redresse of the second let The third followeth and that is want of opportunitie leasure by reason of necessarie busines taking vp the time vnto the which may bee added this that there is no conuenient place to some wherein they may goe apart from company as the sea-men or such as must go farre from their dwellings when they should vse it as hauing neither choise of roome and yet the same taken vp with children and stirring vp and downe within and compassed round with other houses adioyning without as in small and poore families it is to be seene To them which alleage that they are hindred by necessarie busines I denie not but such may and doe fall out sometimes especially to persons who are occupied about many things whom I exhort to weigh as it behooueth all such to whom this belongeth that one thing is necessarie and that the ordinarie workes of their callings are not to put this dutie out of place for if they doe it is by the vnskilfulnes or vntowardnes of them who commit this fault but the one of them is appointed of God to goe with the other and both of them to stand together to the vpholding of their inward peace And if they say that their hindrance is not thereby but by workes more then ordinarie I further beseech them by the mercifulnes of God that they seeke not cloakes for their slouth neither hold themselues backe from so profitable duties by occasions of no great weight or importance but rather for yeelding to the flesh I call those businesses occasiōs of great weight when the omitting of them although they be but household or worldly affaires yet may trouble them more at that time then the omitting of their meditatiō which may be performed another time but their businesses cannot As it commeth oft to passe that the neglecting of necessarie worke through want of discretion and heede taking when it should bee done although in the meane while prayer reading meditation or such like be gone about troubleth
the mind I say with so deepe griefe through some great discommoditie sustained that in long space it is not quiet and at libertie to serue God any way againe And seeing God requireth to be honoured of vs in al things euen in these earthly as well as spirituall therefore we must not think it pleaseth him whē any man shall through zeale without knowledge doe that at one time which shall quench zeale for want of wise heed taking for many times after but if any man will hereby let loose y e bridle any thing the more to worldlines let him know that he hath frō hence no such liberty Now to returne if any through necessarie lets shall be constrained to let passe this dutie of meditation hereby let it appeare to haue been necessarie and without his fault if hee supplie this dutie after his necessarie labour ended and take heede that in no wise it be omitted altogether vnlesse hee can be assured with peace that God in the omitting of it hath been remembred some other way And so I say of the hindrance which commeth by want of conuenient place that must be done which may most conueniently seeing there is nothing gained by neglecting that dutie in the doing whereof standeth our peace and welfare And thus much of the lets which hinder altogether from meditating about our estate that wee may be the fitter thereby vnto prayer and good life The other le ts are such as hinder vs from the good and profitable vse of it when we breake through the three former and these may rightly be called abuses of it and are two which in few words I set downe thus The first is a commonnes or customarines in it when we through perswasion that it must be continued doe it houerly and sleightly and so make a ceremonie of it not so much looking how our hearts are well affected in and by it as that we may not bee iustly charged for omitting it Which sinne is easily and soone committed in priuate prayer also and such like good exercises when our mindes are not holden with a taking delight in them and hereof it is that all the seruing and worshipping of God is with the most but onely for fashion of all which it is said by God in the Prophet In vaine doe they worship me The second is when although wee bee desirous to vse it and that for our helpe and edifying yet our heads are so full of trifling and wandring phantasies or worldly matters that wee cannot minde those heauenly things which are so contrarie to them And from hence ariseth a wearines of it an hastning to more libertie that our hearts may raunge where they list which is that which they most of all desire And although through the very corruption of nature the best of Gods children doe complaine that they doe not the good they would and therefore not this good sometimes notwithstanding they mislike that it should bee so and resist it yet the especiall cause of this vnsauourie wearisome and vntoward taking in hand or setting vpon so holy and heauenly a part of Gods worship is another besides this that is to say the letting loose of our hearts all the day as I haue had occasion to say in another place disordredly without watching ouer them and calling them backe from such endlesse rouings that they may not forget God but bee held within holie compasse wheresoeuer we become or whatsoeuer we goe about for there must not be in vs at any time an euill heart Euen this I say is the cause why we cannot haue our hearts at commandement in meditation and prayer to attend vpon God reuerently when we would For when wee haue at our pleasure giuen them scope through the day to fasten their liking where they haue desire it hath been hard for vs to weane them from it when we would And whiles we will be at this point it will neuer bee better with vs in our meditation no although God hath appointed the same to be an especiall helpe to the well framing of our liues and that our minds be brought into an heauenly estate thereby if we would frequent it yea although we appoint some especiall time thereunto yet shall we be turned from musing on good things to wandring and shall hardly fasten on any good matter hauing yet certaine principall points concerning our estate to set vs on work therein so many trifling phantasies and dreames shall swimme in our braine to hold out better And till these by little and little be dried vp with the flame of heauenly and feruent affections vnsually possessing our hearts in stead of them it will neuer be otherwise with vs but worse and worse And it is a thing to be wondred at that seeing none of our actions any day can be well done when our hearts are not good and so preserued and kept which without circumspect care and watch ouer them cannot be it may be wondred at I say that wee should yet bee secure and negligent about the keeping of them from such daunger to our selues and others as we know will thereby insue Therefore as the Lord by his Prophets hath cried out against the people in sundrie ages that they perished because they would not vnderstand nor at all consider their estate and as there shall be an end of their deceiueable delights although they cannot be brought to thinke of their end and account so hee speaketh as plainly and hath done from time to time of this that although in the world we shall haue tribulation euen we whom God hath chosen out of the world yet seeing we are strangers here we cannot neither may we place our hearts delight and felicitie here but our chiefest comfort must be to haue daily communion with God and to haue our conuersation in heauen with him vnto the which meditation is a singular helpe and what waightie matters soeuer we be busied about yet to remember our maker in them all that he be pleased and trusted in of vs. And in that many euen of Gods seruants doe through their corrupt nature loath this heauenly Manna I meane to be oft and daily in musing on the things which concerne their peace and haue their teeth set on edge with the deceitfull pleasures of worldly men who know no better euen this I say though there were no other thing doth cause that they inioy not the tenth part of the priuiledges and liberties which God hath prouided for them in this their pilgrimage Neither can any thing if it be weighed be lesse tolerable in the sight of almightie God then whereas he hath giuen vs his Scriptures which tell vs his minde and therefore teach vs how we may commune with his maiestie and for our behoofe hath giuen vs an earnest charge to ponder them in our heart to haue them in minde to make them the matter of our cogitation delight talke and practise
that they loue to lie in it still more foolish then children who cannot bee made to come nigh the water when they haue once been in perill of drowning and so they verifie the words of Christ Prou. 1.22 O ye fooles how long will ye loue foolishnes Which is the cause why not onely the most part of hearers are dead and cold practisers but euen many of the teachers though they do boldly vtter that which they haue read yet are faint followers of that which they teach or conceale much of that which they should deliuer because they finde the contrarie to be done of themselues which they see they should teach others and would shunne the reproch of the prouerbe Physition heale thine owne disease But they who turne their thoughts consideration wisedome and studie to this marking what is the blessed course of life and how it is attained vnto as they shall declare that they are wise so shall they bee sure to finde a singular helpe to godlines which they shal neuer repent of trauailing for It followeth in the next place that we see how God hath prouided no lesse helpe for vs in companie which because we haue much vse of and occasion to be often in it therefore least we might possibly returne out from it worse then we went into it as the most companies are such as doe make men more corrupt then they were before therefore the Lord hath taught his people how to carry themselues in all their meetings with others in such wise as not onely they may shunne the harme which is easily gotten therein but also haue much helpe and furtherance thereby to goe better forward in Christian duties But this point is handled at large in the next treatise Therefore I referre the reader thither CHAP. 10. Of prayer and the parts thereof thankesgiuing and request whereunto is added confession of sinnes HAuing now made mention of the two first kindes of the priuate helpes the third followeth containing the helps which may be vsed by ones selfe alone or with others also as prayer and reading Prayer is a calling vpon God according to his will and hath these two parts thanksgiuing and request whereunto is added the confession of sinnes Thanksgiuing is that part of prayer in which we being comforted by some benefit which in fauour God bestoweth vpon vs are drawne to loue and praise him and shew forth the fruites thereof In the which description we see three duties to be required of vs and three motiues or perswasions to drawe vs to performe them I will first mention these latter and then proceede to the duties The first motiue is knowledge and remembrance of some benefit receiued or promised vs. Which may be seene in the thanksgiuings of all Gods seruants as in Dauid after that he had receiued the sauorie and seasonable counsell by Abigaile and in Abrahams seruant when God had blessed him in his iourney to Aram. The same may be said of the leaper when he saw that he was clensed after he had made request for it to Christ And where there is no knowledge and due consideration of some particular mercie how can there be any true and hartie thanksgiuing howsoeuer in words there be a protestation for fashion sake as in them who say we must thanke God for all when yet they consider of nothing that moues them thereto The second motiue to thanksgiuing is ioy and gladnes of heart for the benefit which we thinke of or call to minde As appeareth by the psalme in them which returned out of the captiuitie saying When the Lord brought againe that is turned away the captiuitie of Sion his Church we became like them that dreame then was our mouth filled with laughter and our tongue with ioy And except we finde such sweetenes in Gods benefits either alreadie receiued or by faith embraced being promised the dutie of thankes can in no good sort be performed But that is verified which is commonly spoken that is a worke is vntowardly done which is not cheerefully gone about The third thing that should moue vs to this dutie of thankes is that which is most fit to worke the foresaid ioy and that is a perswasion that the benefit for which we giue thankes commeth to vs from Gods fatherly loue which is a farre greater matter to make vs glad then the benefit it selfe which is bestowed on vs. For if we should feare that it is sent as a snare to intangle vs or to heape hot coales vpon our head and to make our condemnation the more iust smal sweetenes should we finde therein but that which would be quenched with that feare and by an accusing conscience As for example what hartie ioy or sound thankes could that of the Pharisie be though in tongue he gaue the one and in countenance shewed the other when he had not this perswasion But God be thanked it is not so with his beloued ones but they knowing that their most louing father hath giuen them his Christ which is the greatest doth much more of fauour giue them all other things which are of lesse account which both reioyce their hearts when they remember any of these his blessings and stirreth them vp to a much more heartie performing of this dutie And as these three former things must be found in vs to moue vs to true thankfulnes for our comfort so to make it effectuall three duties are required First a continuance of our loue to God Secondly a desire to set foorth his glorie and in words to professe and confesse his goodnes Thirdly a further proceeding in obedience and walking worthie his kindnes For how can we choose but loue and set our hearts vpon him when wee may see the fruites of his fauour on euery side whither soeuer we turne our selues and the same euery morning renued Euen as the Prophet saith I loue the Lord because he hath heard my request and for his great and many mercies which there hee reckoneth vp So that they whose loue is set vpon the gift it selfe and the benefit being little affected towards the giuer and bestower of it how wide soeuer their mouthes are open in giuing thankes they are farre from the right offering of thankes to God Now if we loue the Lord we cannot but be carried with a feruent desire that God might bee knowne and beleeued on by others that they might come out of darknes neither can we satisfie our selues in seeking to aduance and magnifie him As wee may see in Dauid who being stirred vp by the consideration of Gods benefits had this affection in him thus declaring the same What shall I render to the Lord for all his benefits As if he should say Oh that I knew and could satisfie my selfe herein And where this affection and desire is can it otherwise be but that by all good opportunities there should be an expressing and
an acknowledging of this his goodnes Euen as the same person setteth himselfe downe to vs for an example I will praise the Lord and call vpon him with thanksgiuing and elsewhere in the congregation in heart and tongue and with instruments well tuned and of many kinds Now with these before mentioned if this last propertie be adioyned that we walke worthie his kindnes and within holie compasse which is to doe the will of our heauenly father then doe wee rightly performe this dutie of thanksgiuing The which one if it be wanting from the rest maketh them all lame and maimed and as odious to God as the mortlings and vntimely first borne of the beasts which were offered to him in sacrifice And how with our thanksgiuing reformation of our liues should goe Moses sheweth by setting downe the daunger of the contrarie saying When the Lord thy God hath brought thee into the land which he sware to thy fathers Abraham Isaac and Iacob to giue thee with great and goodly cities which thou buildedst not and houses full of all manner of goods which thou filledst not and welles digged which thou diggedst not vineyards and Oliue trees which thou plantedst not and when thou hast eaten and art full beware least thou forget the Lord in steed of remembring his kindnes and bountie but feare and serue him So the Psalmist saith What doest thou taking my word in thy mouth either in thanks prayer or speaking of it and hatest to be reformed by it And these are the three duties necessarily required to be in true thankfulnes Thus I haue shewed what thanksgiuing is and what properties are required in it to the end it may rightly be performed to God Now then if this dutie be thus performed of vs in aduersitie as in prosperitie for so God will haue them doe who worship him aright Iob. 27.10 and alone by our selues as well as in companie with others that so we may be free from hypocrisie in offering it must it not needes be a singular helpe with the rest vnto godlines I say when wee shall many times from day to day thinke vpon Gods louing kindnes how great it is and hath been towards vs and finde sweetnes in his benefits as being perswaded that wee haue them in Gods fauour when for them we shall haue our hearts inlarged to loue the giuer declare his goodnes to others with a desire to honour him and be more readie to our particular duties when wee shall frame our selues in all estates to this thankfulnes is it not a mightie and forcible meanes to mollifie the hard hart and to hold vnder the sturdie corruptions of it so that they may be subiect to God yea euen when strong prouocations doe draw to the contrarie Then we cannot be ignorant that thankfulnes is one helpe and that not the least to the continuance of a godly life whether wee vnderstand it of that solemne thanksgiuing which wee adioyne ordinarily to our supplications or that which now and then wee doe vse in a more briefe manner by any occasion offered And this of thanksgiuing With this we are to adde supplications which also containe confession of our sinne all which three are indeed but one action generally but particularly haue euery one of them an especiall and seuerall vse Therefore it followeth to shew in what sort we should make confession of our sinnes and our priuate requests to God that they may much more be helpes to godlines altogether when one part euen thanksgiuing is so great an helpe alone And first of confession of sinnes as in order it is to bee vsed next vnto thankfulnes and afterwards of the making or offering vp of our requests and suites vnto God and namely for the remission of sinnes with the which it is euer to be ioyned Now this is an acknowledging of our selues to be guiltie and worthily to haue deserued Gods wrath and manifold punishments for our grieuous faults and offences and an acknowledging of them also with a free and humble bewailing of them before the Lord such as are vnknowne to vs in a generall manner but those which wee doe know according to the nature of them particularly And this dutie is rightly done and practised of vs first when we feele our sinnes odious and burdensome to vs. Secondly when we accuse our selues of them to God Thirdly when we confesse them to him hauing examined our life and that we stand at his mercie deseruing to be condemned And fourthly when wee abase our selues thereby and so are meekned and our pride abated In all the confessions of the seruants of God all these foure are to be found that I may shew it at once and not stand long about euery one of them As in Dauids confession after that Nathan the Prophet had accused him saying thou art the man euen this great offender he answered I haue sinned in which one word he found and shewed al things that are required in a true and penitent confession that is that he both had his sinne in a detestable execration accused himselfe to God of it confessed that he had iustly prouoked God against him and was greatly humbled by it In the Psalme if any doubt of this hee may see them particularly described The same may be said of Daniel his confession in the ninth chapter and in the Publicanes when he knocking on his breast and looking downe to the ground as ashamed to looke vp said God be mercifull to me a sinner All these are likewise in the confession of the prodigall sonne The first in these words he came to himselfe and entred into consideration of his life past with himselfe whereby he felt his burden so great that secondly he commeth and accuseth himselfe to his father and thirdly what hee thought of his deserts may easily be gathered when he asked not such mercie as to bee counted a sonne but thought it a large fauour to haue the place of an hired seruant which also doth cleerely lay foorth his abasement What manner of confession therefore we should make ordinarily in our prayers to God by this may be seene if it be otherwise framed that is out of our owne braine God will reiect it and then shall we not as many doe to their little comfort coldly confesse our sinnes in generall nor for fashion but in particular and those especially by which wee haue most offended God Now this confession being from time to time oft made vnto God shall not suffer vs to goe farre and lie long in any sinne but hunt it out before it be warme and nestled in vs. And when we see euery while in comming to confesse our sinnes how we haue burthen enough of our sinne although we sinne not wilfully who seeth not but that we shall be much preserued euen by confessing them in this manner that I haue set downe from daungerous falles and offences So that the
be abhominable And Dauid agreeth with him saying euen as he powred out his requests vnto God if there be any wickednes in my hands for all my prayer shall that excuse me shalt not thou O Lord finde it not But when our requests shall be made to God with these properties for in such manner doth God require them to be offered vnto him the Christian who obserueth them shall reape no small fruite thereby whether he intreate for remission of his sinnes or for any good thing whereof he standeth in neede or against any calamitie or burthen wherewith he shall be distressed yea he shall thereby preuaile with God for others as for himselfe and what incouragement thinke we doth this adde to a godly life But when all these three parts of Gods worship now spoken of shall reuerently and humbly be adioyned together I meane thanksgiuing confession of sinnes and request which ordinarily in our prayers ought to goe one with the other how much more gainefull thinke we are they to the poore Christian soule especially seeing by confession of sinnes hee acknowledgeth himselfe a guiltie person and debter to God that so he may be the slower to runne further in debt with him By making his suites he declareth that he is a begger and standeth in neede of all things as hauing nothing of his owne if he know himselfe well but sinne and filthines Reuel 3.17 and by giuing thankes he confesseth that whatsoeuer he hath or inioyeth he receiueth it of God All of them make him to see himselfe infinitly indebted vnto the Lord his pride to be abated his heart stirred vp to seeke vnto him and inlarged to loue and obey him And if he be fallen this prayer of faith will raise him vp if he be heauie this will comfort him if he be dull this will quicken him Oh who can reckon vp the infinit and maruellous commodities that come of prayer if it be accompanied of the forementioned properties Therefore I conclude that seeing it is a present remedie to the oppressed heart a preseruer of the godly minde a giuer of strength to the weake an especiall meanes to make a man fit to liue in euery estate wherein God hath set him c. I conclude I say that it is a strong and mightie helpe to the godly life For pray well and liue well and keepe thy selfe in case fit to performe this dutie as thou hast been directed and thou shalt not neede to feare in thy life any great annoyance But how this with some other of the helps are to be brought into vse euery day that the fruite of it may be more certaine shall be set downe in the next treatise of the daily direction which is the place fit for it CHAP. 11. Of reading THe next helpe to godlines is reading as oft as may be the Scriptures and approoued good authors The which exercise and dutie that the Christian whom I goe about to informe may finde it an helpe to the furthering of him in godlines together with the other some direction I will giue him about the same And first seeing it is to be vsed and that as oft of euery one as conueniently maybe this is one caution that it be not neglected and the booke of God laid aside and couered with cobwebbes or not so much as in our houses at all For let the best know this that if they vse not reading they shall finde much more incumbrance in their life vnsauourines vnquietnes vnfruitfulnes and vncheerefulnes with other such yea though they vse other helps And secondly the same in effect I say of them which reade seldome euen when they must needes for feare or shame Both these faults are too commonly committed euen of Christians and that because some of them for following the world one way or other can finde no leasure thereunto othersome taking their full scope in play and pleasures cannot attend to such sad matters whiles the other are so welcome to them Others through idlenes slouth and swarmes of vaine cogitations or dangerous lusts carrying them or through grosse ignorance needles and idle talke neglect so good a worke and necessarie dutie whereas if they had learned to make conscience of this duty they might shake off much of noysomnes by watching their opportunities whereby they should not neede to feare but that their labour therein should be plentifully rewarded Thirdly seeing bookes which are fit for the building of them vp in godlines must be read of them therefore they must not bestow their time in reading filthie lewd and wanton bookes no nor needles and vnprofitable bookes the reading of many such being but wearisome to the flesh and vanitie much lesse superstitious pamphlets and Machiuels blasphemies which it is a shame should be suffered to come into mens hands nor the subtill deuises and deceitfull dreames and errours of the Church of Rome except they be able for their sound iudgement to discerne them that so they may be the better able to detest and giue others warning of them But the bookes which are to be read are the holy canonicall scriptures and other sound and godly authors as I haue said Wherein this as a fourth rule is to bee obserued that in the reading of the Scriptures they reade not here and there a chapter except vpon some good occasion but the bible in order throughout and so as oft as they can that so by little and little they may be acquainted with the histories and the whole course of the scriptures hauing before the grounds of Christian religion layd and so may haue the more comfortable and liberall vse of them And in reading of other good bookes they are to be counselled rather to reade some one or two well penned either of the whole Christian religion or any particular argument matter and them often rather then a leafe of one and a chapter of another as idle readers vse to doe for nouelties sake Often I say because a good book is of the most part of Christians little seene into at once or twice reading ouer much lesse the vse of the doctrine of it reaped and inioyed of dull heads slipperie memories and weake practisers such as it is too well knowne that the most Christians are And therefore the most not hauing leasure to reade many bookes shall finde most profit by diligent going ouer of the same often making their choice of the best and necessariest by the helpe of their faithfull teachers Now as concerning the manner of reading it must bee with an heartie good will to learne and profit thereby desiring God to prepare vs with reuerence to lighten our vnderstandings that we may conceiue that which we reade and setling our selues for the time of our reading to be attentiue and so to abandon the wandring of the heart as much as may be the which will be the easilier done in reading if it be well watched ouer as hath been said
before in our course of liuing Also it is duly to bee regarded that wee applie that which we reade wisely to our selues seeing all that is contained in the Scriptures is written for our instruction and comfort as perswading our selues that all precepts of dutie and good life are set downe to direct vs not others onely to the practise of the same that all sinne is forbidden vs and that all the generall promises which we reade to be made to the Church are to bee beleeued of vs whether they appertaine to this present life or to the life to come and the comforts that accompanie them Likewise that all exhortations and admonitions quicken and stirre vs vp from coldnes deadnes and drousines and all reprehensions to checke vs for faults escaped and all threats to feare our boldnes and appale our securitie which is too easily and readily kindled in vs that so wee may make that vse of them which the Apostle requireth when he saith that all Scripture is giuen by inspiration of God and is profitable to teach conuince to correct and instruct in righteousnes and thereof in matters as well concerning God as men and amongst men all particular kinds and therefore Prince and subiect noble and base men and women and more particularly in families husbands and wiues parents and children masters and seruants Thus to reade that thereby wee may be made fit vnto euery good worke and to glorifie God thereby is vndoubtedly to make our reading as it is appointed of God an especial helpe and meanes to grow forward in a godly life and therefore wee are commaunded to search the Scriptures and with the godly people of Berea to compare our hearings and our readings of them together For reading is much commended to be one of the three duties that make vs happie the Apostle saying thus Blessed is he that heareth and readeth and keepeth the contents of this booke But this one thing I cannot omit that the benefit and comfort of this exercise of reading being so great and the substance of the Scriptures being so brought to light as it is and such varietie of good bookes being granted vs of God that yet euen such as looke after eternall life delight so little in them I speake not of the prophane and vnruly whom nothing will moue to reade no nor so much as to heare Sermons till God make them see how they haue deceiued themselues But I am sure it is one speciall cause why heart is taken from many learned and godly men to set out any new workes in print seeing the professors of the Gospell doe bestow so little labour and time in reading of those which are extant alreadie And herein these two things I thinke meete to adde in regard of some Christians that such as haue not the gift of reading may endeuour to follow the foresaid rules by vsing the helpe of others exhorting all by their losse and discommoditie to haue reading in greater reckoning then it is with most at this day The second is that besides the former rules such as haue better helpes of vnderstanding memorie and leasure doe besides their publike hearing note their doubts and as they shall haue opportunitie seeke resolution of them at their learned pastors hands or of some others and mark the coherence of the Scripture how it hangeth together and the agreement that one place hath with another that thereby that which seemeth darke in one is made easie in another This shall suffice to haue said for making some better vse of reading then commonly men doe And though there are other things besides these which the learneder may take profit by yet they being more out of the reach of the greatest number of Christians they doe not so neerely nor necessarily concerne them And it must bee remembred that I propround not to say as much as may bee gathered together about reading but how it may bee profitably vsed to helpe the Christian to be fruitfull in a godly life And that which I haue said is auaileable thereunto For hee that shall consider how many waies the conscience is appeased the iudgement inlightened and inlarged the heart perswaded the memorie relieued the affections moued and in a word the whole man drawne by that which he may reade shall not neede to doubt how great the benefit of reading together with the other helpes is And that it being vsed as oft as possibly it may in such manner as hath bin prescribed and so many good things drunke in and receiued of vs as wee shall meete with in our reading who doubteth but it shall be a singular helpe and furtherance with the rest to a godly and Christian life For a mind well seasoned before shall be vndoubtedly better seasoned and refreshed when it shall vsually and oft drinke of the water of life out of the sweete fountaine of Gods word by reading And of the helpe of reading and so of al the ordinarie meanes both publike and priuate whereby a true Christian continueth a godly life and groweth to further ripenes and perfection therein thus much be said CHAP. 12. Of the extraordinarie helpes NOw follow the extraordinarie helpes which are not commonly nor daily in vse but sometime and that according to the extraordinarie occasions which the Lord offereth And these are especially two first solemne thanksgiuing and secondly fasting with prayer more then vsuall adioyned The first is when in some rare and vnlooked for deliuerance out of desperate danger wee doe by the commaundement of God and examples of the godly before vs in a most feruent manner yeeld praise to God for the same and reioyce heartily in the remembrance and consideration of it tying our selues as it were in a renuing of our holy couenant more firmely to the Lord and testifie both these by signes of vnfained good will to our brethren All which are to be seene most cleerely and liuely in that famous example of Hester and Mardocheus that I mention no other for breuitie sake who being with the rest of Gods people in those countries marked out and as sheepe appointed by Hamans subtiltie and cruell malice to be slaine did yet by prayer and fasting obtaine deliuerance when to mans iudgement all hope was past and not that onely but also their hearts desire against their aduersaries with great fauour of the King whom God had made of an heauie enemie a mightie friend and much wealth and prosperitie whereupon they caused a day and time to be appointed in the which the Lord might be praised and they might expresse their reioycing and send portions one to another to testifie their loue vnto them And this is that solemne thanksgiuing which I call one of the extraordinarie helpes to set vs forward in godlines which of all Gods people by the like occasion is to be offered vp to God differing as ye see apparantly from this dutie daily performed as in
a one may approoue of a Christian life and giue good precepts to another finding them in the word which he neuer followed nor practised in his owne life And thus whiles it is not found nor seene by experience what is the beautie fruite and comfort of this Christian life but amongst few and they for the most part not of credit with the men of the world to perswade that which they know it lieth dead in a manner and so Gods exceeding kindnes in appointing vs such an happie and sweet way to his kingdome is not onely not enioyed but of the most counted wearisome and tedious I say more it is vile and in no reckoning nor account with many without which they forgoe a great part of their happines It is not missed among men nor asked after though it be the best of all other It might worthily grieue him who knoweth the gaine beautie sweetnes and honour of it to see so many hunt after all these where they cannot bee come by and if they bee attained yet as a flower they soone fade and are gone and to bestow no labour for them where they may all be had and constantly kept and enioyed And whereas it is graunted that one day in the godly life is better then a thousand elsewhere yet what curtesie is amongst men who should begin to make proofe of it and what holding backe is there least they should doe too much And therefore that this Christian life may be brought into some more estimation and reckoning with men then for a long time it hath been with the most I haue taken some little paine to vnfold and lay out this happie estate and to teach a more sound vse of it then the most that professe haue acquaintance with by shewing how it is to bee made an euery daies worke and to be brought into daily practise that so the whole being seene in her parts euery thing in it may be better perceiued and discerned with the manifold priuiledges and benefits thereof as a great house when the seuerall roomes of it are with their furniture particularly viewed and not confusedly beheld For by the faithfull obseruing of our liues through the day and taking heede thereto by the helpe of such rules as God laieth out to vs in his word we shall see our selues carried through the diuers and manifold actions of the day safely and peaceably seeing the following of a well ordred course bringeth greatest peace and safetie and thereby wee shall learne what to auoide and what to imbrace and that with such ease and freedome from vnquietnes and daunger that we shall say wee neuer saw the fruite of godlines so sweete and great nor the true seruing of God though to the flesh a yoke as it is meete it should be so easie safe and comfortable And thus hauing declared what I intend and propound in this treatise with some reason thereof I will shew how I meane to handle this point First therefore I will by good proofe declare that the beleeuer and true Christian must haue direction for his life euery day and that Gods word doth lay it out to him and leaueth it not to himselfe to serue God by the great nor the grosse as we vse to speake Secondly I will shew what this direction is and what are the parts thereof Thirdly I will helpe him against all thoughts of counting it too tedious by shewing how much to be desired it is yea profitable and comfortable And fourthly I will adde an inlargement of the direction and parts thereof more briefly handled in the second point of this treatise But I will say no more of the daily directing of a Christian in generall at this time nor of the fruite and comfort that it bringeth nor in the commendation of it it shall speake for it selfe what benefit the faithfull practise of it doth bring to euery one as he shall endeuour to performe this dutie carefully and for that I haue appointed in the third part of this treatise to speake more particularly of the benefit of it CHAP. 2. Of the first reason why there ought to be a daily direction to guide the beleeuer THerefore to come to the first point because it is like it will be denied to bee necessarie by many whose practise little sauoureth of it I will set downe some reasons to prooue the necessitie of it namely that wee ought to bring the godly life into euery daies practise and that not at aduenture as euery man thinks best before he haue learned how to goe about it but to be directed therein by some certaine rules in the word of God without which he shall faile exceedingly whosoeuer he be These I will set downe both to take away all scruple and doubt from the weake Christian that I goe about to draw him after any noueltie whereof God is not author though I feare it is somewhat too new to most men and to set before the eyes of the carelesse and prophane how farre they are off from that which they thinke they haue and I hope to them that haue well begun alreadie it shall not be vnprofitable though I know that the vrging of this that it must bee looked to euery day will be so vnsauourie to many with whom little godlines will serue that the diuell will open the mouthes of such to disgrace and discredit as much as lyeth in them whatsoeuer is more then they are willing to follow till they most disgrace themselues among those who are godly indeede And first to shew that Gods word doth direct the Christian beleeuer how hee should liue euery day and therefore that it is to bee knowne and practised all that list may easily see by that which the Apostle Saint Peter writeth namely that we who call God father should passe the whole time of our dwelling here in feare and that we should spend as much time as remaineth of our life not after the lust of men but after the will of God Now therefore if we bee commaunded to liue in the feare of God and according to his will the whole time of our dwelling here vnto our end then are we commaunded to doe this euery part of this whole time and consequently euery day and throughout the day as we may attaine to it Whereunto belongeth that which is written to the Hebrewes 3.12 Take heede that there be not at any time in any of you an euill heart therefore not any day To the which most liuely agreeth that which wee reade in the song of Zacharias the father of Iohn Baptist Luke 1.74.75 who testifieth that God had sworne that he would grant vnto vs that we being deliuered out of the hands of our enemies might serue him in holines and righteousnes before him all our dayes without feare By all which it followeth that we should cal in our hearts and affections from carrying vs disordredly and against dutie euery day and
the contrarie Furthermore the workes which must of necessitie be done daily are to carry our selues both in prosperitie and vnder all blessings rightly that is cheerefully thankfully and fruitfully and in our afflictions patiently and with contentation And who doth not know that these both should bee daily For first that praises and thanksgiuing in our prosperitie are required to be daily as long as that estate abideth consider what the psalmist saith my tongue shall talke of thy righteousnes daily Psalm 71.24 and that meant Saint Iames Chap. 5.13 In our prosperitie to sing praises and Saint Paul wishing vs to giue thankes in all things bringeth vs to the same dutie euery day And although the word daily be not there mentioned and where he saith reioyce in the Lord alwayes Phil. 4.4 yet who doubteth that he can meane any lesse then this when hee saith in all things euen such as come to passe daily and euery day and yet euen this word daily is in other Scripture vsed For as the mercies of God are renewed daily vpon his so Gods people are in the example of the man of God whose praise is so great in the Scripture taught that as they enioy them euery day so they are euery day to sound forth his praise thankfully and cheerefully as such who feele and acknowledge thereby the exceeding sweetenes of Gods louing kindnes and benefits and that is to make the true and right vse of them And as daily praises are to be offered for benefits so must the patient and right bearing of afflictions bee daily also and earnest prayers to God made for the remouing of them as we reade the Prophet Daniel did daily and three times in the day Dan. 6.10 But about afflictions God requireth these two things of vs the one that we should prepare and make readie our selues to beare them as from him in such quiet manner as that we be not vnsetled nor troubled at the heart by them when we heare of them the other that when they come we shew our selues to be such indeede and through the incouragement which we haue from him we submit our selues euen as our necke vnto the yoke willingly to goe vnder them Now though no wise man doubts but that Gods meaning is that we should be patient and obedient in one as well as another and one time as well as an other yet that it may plainely be seene it is to be knowne that both these are giuen vs in commandement euery day For first God hath taught vs in the fourth petition giue vs this day our daily bread so to pray for all things needefull to this present life as his most wise prouidence seeth meetest and best for vs and therefore if he in wisedome doe see afflictions fit for vs though we are not to pray for them we offer our selues readie to receiue them and take them as a part of our daily bread or else we vnderstand not what God teacheth vs to pray for nor what we offer to him in making that prayer For we desire of God in it blessing fit for the time wherein we are euery day and therefore not onely in peace and prosperitie the blessing of thankes c. but vnder affliction patience contentation and such like graces euen the thing of the day in the day as Agur saith that is euery thing in his time and as the time requireth For in prosperitie the time requireth one blessing in affliction another that so wee may hang on God euery moment By this it may bee seene that Christians ought euery day to prepare for troubles and that is a speciall part of their dutie in the day The other thing about afflictions is that wee beare them willingly when they come euery day And this is that which our Sauiour Christ teacheth when he saith he that will come after me must deny himselfe and take vp his crosse daily and this is an other part of our dutie in the day so needfull to be looked vnto as none more So that God hath taught his that whether their life be incombred with afflictions or whether it be passed in the vse commodities and benefits they shall in both estates learne of him how to be directed daily Yea and to shut vp this poynt and make it more full not onely euery day he hath directed vs how to liue in both estates but euen through the day also according to that which is written by Moses in Deuteronomie The beloued of the Lord shall dwell in safetie vnder his protection all the day long When Christ saith watch and pray least ye fall into temptation what day or part of the day doth he warrant vs to be free from daunger without these meanes as experience also sheweth By these things which I haue now spoken of namely daily to be giuen to euery good worke and to looke to our selues that both in prosperitie and aduersitie we be daily well ordered we see that a Christian may be able to gouerne himselfe safely through the day although hee had no further direction But yet more particularly the word of God doth direct them how to passe the day in their calling in company alone by themselues and consequently in all the actions of the day Which because I haue appointed afterward to prooue it and would auoyde tediousnes in not repeating it againe I will deferre it till I come to the more particular handling of the daily direction But yet the meanes and helps whereby a godly life is preserued daily as I promised before and least I should not so particularly handle them in the direction following I will in few words set downe and shew how God hath inioyned so many of them as doe necessarilie helpe to the practise of godlines daily to be vsed and though not the same yet one or other as prayer meditation exhorting one another praise and thankes attending to the publike meanes of the word daily as oft as we may inioy it These meanes God doth not onelie inioyne daily to bee vsed but also in such wise as he who weigheth how the commaunding of them daily to be vsed goeth with the commaunding of the godlie life daily to be continued by the helpe of them shall cleerelie see that God meant not coldlie and ceremoniouslie to haue them performed of vs but that of them both a true and holie seruing of him daily should bee framed that so we might be one daie as another and not fickle and chaunging alwaies as otherwise we must needes be For prayer and praises in Dauids example thrise in the day we are taught to offer them besides occasions at other times of the daie which a man that looketh well to his waies shal finde to be many Watchfulnes which is a due considering of our waies a taking heede to them is required to be through the daie and all the daie long not on some more then other
Our exhorting one another is commaunded to be daily as we shall haue occasion howsoeuer the practise of it be straunge and out of vse with many Christians who yet are they which ought to vse it if any bee and this when wee haue opportunitie is to be vsed to supplie the roome of other helps which cannot then be well inioyed As for reading the booke of his law and speaking of the infinit wisedome of God reuealed in the same howsoeuer that place of Iosua doth not so precisely and strictly tie them to euerie daie as other scriptures doe to prayer thanksgiuing c. because the daie may possiblie be passed in the seruice and worshipping of God aright without that but not without these and a good Christian may necessarilie bee hindred from that by other duties for a time more necessarie yet who doubteth that euen that was commaunded by the Lord to be vsuall and oft that is so farre daily vsed as when more necessarie things in the way doe not occupie vs The same I say of publike hearing the word of God as may be gathered by that in the Prouerbs in these words Blessed is the man that watcheth daily at my gates and giueth attendance at the postes of my doores And the like is the saying of Saint Luke of the godly who were in Ierusalem that they continued daily in the temple hearing the Apostles doctrine I goe not about to tie any as I said to the vse of the same particulars euery daie which cannot possiblie be vsed euery daie but onely of those that may and of the rest but one or other that we may be well able to answere for the Christian passing of euery daie The summe therefore is this that God hath commaunded and in his word set downe so many parts of a daily direction for a Christian as by the which hee may bee guided holily and safelie through euery daie and therefore that one daie as well as another is to be consecrated vnto God and not left free to our selues to passe it as we thinke good and as too many in a very vnprofitable manner doe and yet such as professe the Gospell CHAP. 5. Of the fourth reason ANother reason for the perswading of vs to looke to the daily guiding of our selues in some certaine manner is for that hee who will let loose his heart any day or time of the day to any intemperance or vnlawfull libertie doth fall into some of Sathans snares and is caught with the deceitfulnes of sinne immediatly some way or other if he be not hardened also yea though he be the best of many hee shall finde to his cost how needfull the counsell of the Apostle is watch in all things and therefore at all times so that there shal be no time wherein he may cast off feare of euill that so he may be the man which is spoken of Blessed is he that feareth alwaies Yea he shall find that he is more weakened and indaungered by one daies negligence in little regarding his soule and his actions whiles other things of lesse value are carefully looked to then in an hundred wherein his care and conscience were continued besides that he shall not easily recouer himselfe againe For although God keepe his children from many euils while they desire it yet if they be secure hee leaueth them to themselues and doth punish their sinnes as he doth other mens And who would bee willing to haue his life filled with many feares disquiets reproches and such other crossings when he might be free and merrie But besides nothing is better prooued to vs then this that the enuious man watcheth all opportunities yea when men least suspect it to sow tares with the good seede to vnsettle them to steale away their heart and loue from God to giue it vnto creatures And therefore much more when we haue remitted our care and left off our watch whereby hee knoweth and seeth that we are now as an house swept and trimmed vp readie to receiue such a guest much more I say doth he then take his opportunitie to enter and keepe possession in vs more strongly and so depriueth vs of our former liberties And euen as Sampson when his lockes were clipped off was afraid and troubled at the voyce of his wife saying The Philistims be vpon thee Sampson but yet thought with himselfe I will arise and escape their hands as in times past but could not so when the diuell hath secretly stolne our hearts from our true treasure euen from attending vpon God and hath fixed them vpon some other thing as pleasure profit aduauncement or such like wee thinking to doe as in times past when we had our hearts at commandement doe goe about it in vaine For our strength which we had sometime is gone and we by seeking libertie amisse and shaking off the Lords yoke doe finde by experience the fruite of such follie I may more fitly call it madnes It is not therefore without cause that wee are so earnestly warned by the holie Ghost that we keepe our hearts with all diligence And againe Let thy heart be in the feare of the Lord continually which a man would thinke should be vnderstood by vs of one day as wel as another that it be not neglected at any time For although God will direct and guide vs in the way wherein he hath set vs as I haue said yet out of this way if we will needes waxe wearie of it we shall finde nothing but awknes and crossing of vs wandring and vncomfortablenes because that in no such state hath God promised to gouerne vs. But stirre vp the gifts of God which are in thee and that powerfull grace which thou hast receiued daily pray to haue renued in thee by such direction as may be giuen thee and thou shalt finde thy selfe to bee set forward with such ease as thou wilt beware that thou forgoe it not againe Moreouer if any would shake off this doctrine as sifting him more narrowly then he can well like of and therefore would for the seeking of more libertie to the flesh cauill at these Scriptures as misalleaged such an one must needes maintaine that there is some time and some daies more libertie giuen to man then at other times and on other daies But hee is driuen from that hold by manifest Scripture as hee is tied to a daily direction by the former For to the stopping of such mouthes is that written by the holy Ghost Take heede that there be not at any time in any of you an euill heart and so a departing thereby from the liuing God If not at any time then much lesse any day wherein are many times seeing it is manifest that there are many times yea houres in the day wherein the heart may start aside from God that is from doing his will So that nothing shall be gained by resisting the truth but it
case of many much lesse doe they one daie as well as another keepe an euen course for they omitting their care any one daie are the easilier brought to the like securitie many daies after Which men although I denie not but in some of their actions and at some time doe honour God highly and performe many duties well and that is for the most part when they haue been quickned by the preaching of the word or their owne meditation and prayer or reading c. yet they being vsually carried by such libertie taking to themselues farre out of the way doe pull downe againe that which they had builded and cause their holy profession to be ill spoken of and the former commendation of them to become ridiculous and are themselues soone vnsetled by euery light occasion dulled by worldlie dealings vnquiet by prouocations incensed to reuenge by iniuries and much estraunged from the life of godlines in many points whereas some proportion and sutable agreement should bee in the whole course of Christians And yet thus it will be as I haue said which is bad enough if it bee well weighed with such Christians as doe not learne how and seeke with all diligence to be able to preuent such daungers For they being subiect to the same infirmities occasions of offending and prouocations inward and outward vnto the which the best armed people of God are and yet not so afraide and suspitious of them not daily making it the chiefest matter to walke well fenced against them as the others doe which without a dailie and continuall watch as farre as frailtie will permit cannot bee they must needes finde much discontentment in their liues and discomfort as also far more loosenes and distemperature then the other doe Besides this they not accustoming themselues to any certaine course of walking with God nor following any direction to order their waies they doe bring this burthen vpon themselues that when they are fallen they lie long and hardly rise vp againe and make it also an harder matter for them to serue God as they were wont to doe vnlesse which is worst of all they make a light matter of sinne and so returne too hastily for mercie to God before they haue well weighed and considered their falles and offences And by this consider on the contrarie what the safetie of the other is who count Gods seruice perfit freedome and therefore will not be drawne from it at any time or if they fall yet lie not still because they haue setled themselues to be well guided daily Besides all that hath been said this appeareth cleerely that God looketh for it that Christians should euery daie be directed as well as some one daie by the order that he hath set in the tenne commaundements For whereas all dutie to bee performed of vs is either to bee shewed towards God or men he to teach vs in what sort and manner this is to bee done hath thus set downe his will vnto vs saying Concerning my selfe for the sixe daies throughout the weeke yeare your whole life worship and serue me both inwardlie and outwardlie as in the three first commaundements I haue bound you and on the seuenth daie as the fourth commaundement inioyneth And this is your direction in all dutie to me for euer Concerning men without any respect of any daie or particular time frame your selues daily and alwaies as the sixe last commaundements doe require Who doth not see that the Lord setting downe his minde in the commaundements after this manner hath of purpose set downe a perpetuall direction for his people throughout their pilgrimage For though all see it not neither consider it what then Shall the will of God be of no effect because of the ignorance of men but they who see the will and meaning of God aright in them see no lesse thē this that I haue said Neither let any obiect here that there is no other direction giuen vs then generally to follow the commandements for our guide seeing euery commandement is to be vnderstood spiritually and therefore reacheth to all particulars of that kind yea euen those which are inward For he setteth downe more then that namely that both on the sixe daies and euerie of them one euen course of worshipping and seruing him be vsed and aimed at in our particular actions and on the seuenth daie another perpetuallie to bee obserued on the sabboth for euer diuers from the former And because the duties that wee owe to men are in the sixe last commaundements indifferentlie on all the seuen daies to be performed therefore indifferentlie on the one as well as on the other and not at our pleasure when wee list or as we thinke good our care to practise and faithfullie endeuour after them is to bee continued and so the contrarie sinnes in like sort are to be renounced Now in that many of Gods people see it not to be thus nor make any such vse of it it is by reason of their ignorance of Gods will in the commaundements and vnwillingnes to take paine about the same and vnacquaintance with a daily endeuouring and setting themselues to the particular practising of dutie in euery commaundement according to their knowledge as euery one hath heard the same laid open vnto him But further that we should thus be fullie resolued euery daie to liue religiouslie and that in particular and not serue God by the grosse it is plainelie declared in the Epistle to the Galathians namely that we should not esteeme one day aboue another neither attribute holines to one more then to another and so neglect one in regard of another And although it may be said that they in so putting difference in daies did therein shew themselues superstitious but we are not so to bee iudged of though wee doe not as carefullie worship and obey God one daie as another I answere that both in that place and to the Colossians he rebuking that sinne of putting difference in daies doth condemne as well our securitie who seeke not to glorifie God as sincerelie and holilie on one daie as another as their superstition who groslie thought one daie holier then another And consequentlie looke what certaine and cleare rules the Scripture giueth vs for directing our liues one daie the same must conscionablie bee applied to euery daie And in this respect the sabboth it selfe though appointed by God to holie exercises more then other yet is neither in it selfe holier then other nor we to thinke that we may be lesse holie on other daies then on that but so to looke to our hearts and our waies that although euery daie cannot bee as the Sabboth through want of the helps which on that daie we may inioy and by reason of many hinderances which fall out on other daies rather then on it yet wee should endeuour to walke in the sanctification of our hearts and innocencie of life on the other daies as
well as on that And to conclude if our conuersation must be in heauen euen whiles we liue here on earth that is if our whole practise and course not some part of it ought to bee squared out after the heauenly patterne of the word of God then who seeth not that we must be setled after som godly directiō one day as another to glorifie God in our conuersation Neither let any obiect that because the seuerall actions of our life are many and infinit therefore no certaine rules can bee propounded to bee followed of vs for as many as they are both throughout the daie and the whole yeare yea our life yet may they all be brought vnder and fitly referred to a few rules which will shew when we be well gouerned and when it is otherwise with vs. And if it were not thus that we both may and ought to be daily guided by some certaine and good direction and haue our hearts also readily disposed ordinarilie and for the most part throughout the daie vnto euery good worke then in vaine should that be written which being spoken of Dauid must be practised of all the faithfull I beheld the Lord alwayes before me that is I liued by faith that I might not be shaken Act. 2.25 Or if we will say we neede not that constant heede taking it must needes follow that our hearts would be ranging out so many waies amisse that we should be driuen to exceeding toyle to bring them backe againe and yet should not alwaies obtaine it neither though wee laboured for it earnestly And so we should make a deadlie and endles toyle of godlines and yet be farre from the power of it and fall so oft and so dangerously that it would breede sore discouragement from seeking to rise vp and recouer our selues againe much lesse should we perswade other by our example to feare God and we must of necessitie leaue vndone many duties which ought to be done and so breede miserable distractions so that the life of God in vs should weakely and litle be discerned Lo such effects would follow this loosenesse and libertie-taking when according to that which we know of God we should not honour him as God As I am my selfe priuie to it that it is the case of many weake brethren who yet it is to be hoped feare God and yet for that they will oft take libertie which God alloweth them not stolne waters being sweete to them they purchase for an inch of vaine pleasure an elle of sorrow and when they would after come backe againe to an holy course either they dare not or know not how to do it or be ashamed as the idle scholar is to goe to his booke againe when through his negligence his fellowes are got before him And by this which hath bene said it may easily appeare that the Lord doth require in his word that such as beleeue vnto saluation shall renew their care to glorifie him in their Christian conuersation and therefore euery day to be constant therein and set themselues earnestly thereto and if they fall by infirmitie not to lye still but speedily recouer He will also haue them to know that it is a sore blemish in them to be loose and vnstable in a godly life sometime hauing their hearts in awe and sometime not and so their tongues and liues after the same manner which seruice God abhorreth And therefore we may be sure that much more the disordered life of many professors and ciuill persons whose irreligious liues are couered with some outward exercises of religion are nothing lesse then pleasing to God but vtterly abhominable Now seeing all duties cannot be practised euery day and yet euery day must be passed holily we must of necessitie see how to be guided daily so that neither we neglect those which must be done daily nor our consciences be not troubled for omitting those which we are by no necessarie bond of Gods word tyed to performe Act. 23.1 And of the reasons why the beleeuer should be directed euery day to liue godly which are the summe of the first part of this treatise thus much CHAP. 8. Of the description of the daily direction I Hauing now prooued that the word of God setteth out vnto vs direction for our liues euery day it followeth to shew what this directiō is And although it may in some sort be gathered by that which hath bene spoken alreadie yet to the end we may more clearely see the will of God and our duties for the more easie guiding of vs through euery part of our life I will further lay foorth and describe the same Yet let none think that I meane to set downe to thē particularly what actions they shall doe euery day for they are for the most part variable innumerable on the sixe daies especially therfore impossible to be inioyned but only such as bind the conscience euery day cannot without sin be omitted yet such as are neither too many to be learned to the troubling of the memorie nor so few but that they yeeld great furtherāce to the true Christian for the well passing of the day This daily direction then of a Christian is a gathering together of certaine rules out of Gods word by which we may be enabled euery day to liue according to the will of God with sound peace and therefore the following of such direction is a faithfull and constant indeuour to please God in all things euery day as long as we liue here to the peace of our conscience and to the glorifying of him Let this description be opened more plainely and then I will set downe the parts thereof And before I go further I thinke meete to giue the Reader to vnderstand that I set not downe this as prescribing any other direction then Gods word hath taught but whereas through common ignorance and negligence in obseruing that which God hath taught the most do faile this may be an helpe to bring them to see the light after which they ought to walke It is first called an indeuour to please God to teach vs that neither full perfection is required by God nor to be looked for in the best Christians nor to be thought that it is intended of me to feare any weake conscience with it or thrust it vpon him but onely to shew that the will and desire of the heart and the indeuour of the life in the beleeuer is accepted of him through Christ and as well pleasing to him as our actions themselues should be when they cannot be performed 2. Cor. 8.12 And if it were not so what comfort could we haue who see daily that we are holden backe from many duties which yet because we know we desire with all our hearts and striue to performe them we haue peace to God-ward And thus are the places to be vnderstood which make mentiō of keeping the commaundements that they are blessed which
to be put in practise yea and although they could yet do they not sufficiently nor throughly guide a Christian I answer he that vnderstandeth so much in the Scriptures as that he knoweth thereby himselfe reconciled to God and so haue sure hope to be saued and to be one of them whom God hath chosen out of the world from the rest which shall perish he can easily vnderstand the meaning of this direction and the points and parts thereof and is fit to be directed by it as for any other it is but to accuse and conuict him of infinit iniquities in his life and of guiltinesse of eternall damnation thereby although through the law of his members which rebell against the law of his mind and through ignorance and the malice and subtiltie of the diuell he be much distracted on the other side and hindred from that which he seeth he ought to do vntill experience haue made him better acquainted with it But this is the battell which he must feele and haue with his lusts and which euery true beleeuer must be exercised with daily and yet this resistance and rebellion against Gods grace which he feeleth by this corruption and sinne daily is a most fit whetstone to sharpen him the more to imbrace and follow these rules in this direction set downe because he shall see that by them he is made strong against these his rebellions daily by litle and litle whereas without some such direction he could in no wise be able to resist Now whereas it is obiected that although it should be practised yet it is not a sufficient directing of him for and throughout the day seeing euerie rule and point hath not his certaine time set downe in which it should serue and in the which it should be required to this I say that we must not imagine that there is any such direction as though thereby we might keepe from sinne any houre of the day but this direction teacheth how by the wisedome of Gods spirit according to the measure of our knowledge we may be led through euery part of the day in peace and safety and do all the outward actions of the day as by occasion we shall be called thereto more purely and dutifully and with more ease and chearfulnesse then otherwise might be looked for especially after we haue by longer experience bene exercised therein for God doth teach his children wisedome when and how to vse thankes and when to make requests what sinne to oppose themselues against as their weakenesse shall require what duties to follow how to watch ouer their heart and life and by all to find and obtaine rest to their soules And although through infirmitie which is in the best they shall neuer fully reape the fruite which the rules do leade vnto for they faile through ouer-sight rashnesse and by other naturall corruption are much feebled and therefore must needs come short in performing duty as they ought yet through the grace that God giueth his they find and still may obtaine by the helpe hereof such ease in the seruing of God through the day as they thought before impossible and neuer looked to inioy that they may truly say notwithstanding the sinne that cleaueth to them that they haue oft most sweete communion with God and hold their sinne in great subiection to their admiration which was wont full sore to imbondage them Neither shall this seeme strange or doubtfull which I say if it be well considered For hath not the Lord promised to make his children partakers of the diuine nature euen the grace of his holy spirit whereby they shall flie the corruption that is in the world through lust hath he not sayd that if they watch and pray they shall not fall into temptation but be deliuered from euill and that if they resist the diuell he shall flie from them and by the armour of a Christian they shall stand fast against all infernall subtilty And hath he not sayd that the weapons of our warfare are mighty casting downe strong holds which seemed impossible to be cast downe hath he not taught vs that he is greater which is in vs then he that is in the world hath he not promised them his spirit the comforter which the world cannot haue that they might not be here as Orphanes and desolate and that he will lay no more vpon his then he will make them able to beare And what should I say more hath he not giuen them singular prerogatiues that they being vpholden by them may passe by the deceiueable baites of the world that they may not poyson them And by this litle which I say of a great deale which might be sayd out of the Scriptures to the like purpose doth not God harten and incourage his to trust in him for that strength and grace which shall be sufficient for them hath he not taught them daily to thinke much of these things Now then when his poore seruants come to know his mind and will in them and how he is affected to them yea which is more when they shall be further instructed that his will is that they should daily occupie their minds in thinking of these and such like things is it any great maruell if they grow more heauenly minded and be more constantly setled in an holy course and so become acquainted with the practise of duty more vsually and continually then they were wont when either they know not that any such thing was required of them daily or how to bring their hearts daily to like of it And when they shall be well and throughly perswaded whatsoeuer the wandring and inconstant course of the most be that God requireth of them that euery day they shall warily shunne euill waite to honor him in the proper duties and seruice which they owe to him count it their chiefe worke to do so daily to pray oft and to speake to him in thanksgiuing daily renew their faith and hope of saluation and other temporall fauours of his when I say they shall see that God commeth thus neare to them whiles they are absent from him here on earth and offereth them this familiaritie as his friends and not vsing them as seruants is it to be maruelled at that they accept of it daily and when they haue tasted once that this may be their vsuall and ordinarie diet this sweete communion with God I meane which was wont to be but their feasting now and then is it to be thought strange that they should reach out their hand to this their welfare No no if God once perswade his that they may walke in his fauour euerie day and with more acceptation and better welcome then when they could haue but a small glimse of it once in a weeke moneth or quarter they will not starue when they may banquet they will not eate achornes with swine when they may
hearts should conceiue and our mouthes should set forth and declare his praise accordingly For if we be commaunded as the Psalmist teacheth to continue this duty long after his benefits be receiued as he saith Let Israel now say that the Lord is gratious after his bountifulnesse had bene declared vnto them how much more ought we to praise the Lord daily for his mercies renewed vpon vs Therefore did Dauid the faithfull seruant of God force himselfe to performe this duty as too slouthful in his owne iudgement though we reade of none more continually occupied in it Psalme 103.3 saying Praise thou the Lord ô my soule and all that is within thee praise his holy name and further he saith that he will be euer setting forth his goodnesse and praise his name alwayes And yet that none may hinder this duty in vs by saying we are not bound to follow no not good examples in all things let vs well weigh the commandement of God by the Apostle saying In all things be thankfull as if he should say that our whole life ought to be a thanksgiuing and therefore it is no life when we cannot be thankfull And what the thankfulnesse is which should daily be in vs looke in the former treatise The next duty to be daily performed of vs is watchfulnesse and prayer of which two as the first ought to be continuall euen to ouer-see our whole worke in and through the day and to looke before vs that all may be done to the glory of God for as the eye-lids preserue the tender eyes from annoyance so doth this our life from offence and our feete from falling so this latter namely prayer is to be as an helpe and hand-maid vnto that And although I prescribe no certaine rule nor set houre to the solemne performing of this duty because we are taught to pray alwayes at any time as we shall haue fit oportunity yet ought our hearts to be lifted vp to God often hauing euer occasion and sometime solemnely and by set prayer powring out our complaints and making our requests vnto him Both of them are so farre to be in vse with vs as we are desirous to retaine sound peace and quiet minds toward God and to be free from or at least not to be ouercome of temptations which seeing we are subiect vnto euery day it cannot be doubted of but as the one should not cease I meane watchfulnesse but be working in vs continually and keepe vs waking out of spirituall slumber throughout the day so the other which is prayer should quicken and sharpen it and both of them strengthen vs being oft and vsuall with vs against all occasions which might else ouer-match vs. And can any be ignorant when our Sauiour taught vs to pray euery day for our daily bread but that we should pray euery day for grace to be guided aright and comforted there being as great need of it and more then of the other The same thing he meant when he vttered a parable to them to this end that they ought to pray alwayes and not to waxe faint but euer willing though not euer able So that the life of a Christian is no day well passed when prayer as it hath bin before described is not one member part of it The last point of our direction is that we by meanes of all these as our faith and feare of displeasing God c. may keepe and hold fast our holy and most sweete peace with God and our reioycing which is the fruite of this Christian walking and an vnseparable companion vnto the same I haue taught this in generall before onely now I shew that it is daily to be kept and maintained of vs in such wise that as we regard our bodily maintenance while we liue here so should we prouide that this our peace which passeth vnderstanding be not broken off betwixt God and vs. If it be asked how this shall be the Apostle saith If we be iustified by faith in our Lord Iesus Christ we haue and do inioy it And we haue heard that the Lord hath both giuen liberty yea and commandement to his children that they should daily beleeue and lay hold on eternall life and rest themselues in the assurance of his loue and how can this exclude that peace which we speake of Nay our reioycing in the Lord which is rather a degree beyond this peace we are commaunded to entertaine and retaine alwayes that is at all times that none may imagine that I meane we should onely some one time in the day or other possesse and inioy it Neither indeed is any part of our life any day pleasant vnto vs without it Therefore the Apostle doth very fitly meet with an obiection of ours in the forenamed Scripture thus that if any of vs dare not presume so farre as to take our part in cōtinual reioycing in the Lord or if we shold thinke that the Apostle was not well aduised in offering so great libertie vnto vs he repeateth his words thus againe I say reioyce as if he should say you who are carefull ouer your selues and ouer others for to such he speaketh be ye merry and ioyfull in the Lord from time to time yea and so as no worldly sorrowes do breake it off Now I haue shewed what are the necessary graces which should accōpany the life of the beleeuer daily I wish him to view thē all at one sight together to see if he may well be without any of them as without certainety of the forgiuenesse of his sinnes without feare of offending God a thankfull heart and chearfull watching and praying against euill c. And he cannot walke voide of any of them so yet he must not thinke but that there are other particular actions beside these but they be all to be well ordered and gouerned by these And now somewhat I will set downe about them not vnprofitable and needlesse I haue briefly proued that some certaine manner of directing a Christian daily is required in the word of God and that it is no fancie of mans braine thus nearly and narowly to looke to himselfe and haue set downe a draught thereof out of the Scripture and therefore men must know that it is their sinne when they are not guided by these rules in the daily course of their liuing I say when these accompany them not whatsoeuer their calling is or the actions which they are occupied about it is their sinne whether it be of ignorance that they know them not which is the lesse if they be willing to learne or carelesnesse or wilfulnesse that they do not or will not regard them and being sinne it is to be resisted seeing no sinne is to be borne withall or rested in And that it may be thought more necessary to be daily guided in this maner we must know that these graces which I haue spoken of are not at some one
bene set down in this whole treatise but onely of the well ordering of the heart whereas that toucheth but some part of mens duties in the sight of God but all other things are left as it seemeth to our owne discretion which are to be done in the eyes of men To the which I answere that the heart of true Christians being kept thus purged from euill and seasoned graciously as we haue heard good life and behauiour will come from thence as Salomon saith and according to the diuers occasions which shall fall out to euery one daily his knowledge shall and will guide him either in his calling or in the supply of it by other necessarie duties but more particularly they must not looke that there can be any certaine direction giuen of the outward parts of our liues which of them shold be done euery day because the actions of our liues are variable for the most part and innumerable as all do know and therefore cannot all be done vpon any one day and men are constrained by sundrie occasions to do some duties one day some on another and oft it falleth out that such as they must of necessitie do on some one day or else they shall sinne as following their callings painefully and diligently they cannot do on some other but they shall sinne as to visite their parents on their death bed or make peace betwixt men when it is required at their hands But further and to the more full satisfying of such as would desire it this I say that although there can be no certaine and perpetuall rules giuen more particularly which are as necessarie one day as any except we would lay burthens on Gods people which he himselfe hath not done and those concerne the heart inwardly not the outward conuersation yet there are certaine duties of the life perfourmed in the sight of men more commonly and vsually then some other and they are such as do concerne all true people of God and for the most part fall out euery day at least one or other of them if not al. These therefore which shall be of so great vse among Gods seruants I thinke not amisse to set downe and so to satisfie their demaund so farre as Gods word giueth leaue not of necessitie to tye any to the practising of them euery day which I would haue well to be marked but as euery one seeth that he is bound yet some one or other of them must be done euery day as we shall see afterwards And for the other which do not bind the conscience euery day which I do set downe now immediatly following and yet are profitable and helpfull to liue well and happily let a Christian vse them and so many and as oft as he may and as he hath occasion offered him and as he gaineth thereby in godlinesse and winneth peace to his heart and knoweth not how to do better seeing it is an hard thing for the most Christians to see particularly how to passe the day in the particular parts of it from one houre to another especially when they must intermit the workes of their calling but it shall be in an idle very vnprofitable maner without some such helpe and furtherance A briefe summe therefore of these I will set downe with some short explication and vtter my mind more fully of them afterwards And they are neuer done aright nor in their kind except they proceed from the heart well ordered as I haue said before And they are in number nine the first whereof is this CHAP. 10. Of outward duties of life most commonly to be done daily but not of necessitie THE first that we awake with God That is to say that as soone as we haue broken off our sleepe euery morning we bend and resolue with our selues to giue vnto the Lord the first fruites of the day and that either directly by thankesgiuing confession of our sinnes and request making for our selues and Gods people we lift vp our hearts to God in a briefe manner or indirectly that is though we tye not our selues to this manner and forme yet that we make it our first worke after our awaking to common with and looke vp to God drawing our hearts to the loue of and reioycing in him that he being first in account with vs may be also throughout the day chiefe with vs and present to guide blesse and comfort vs and that we do this till in a more solemne maner we see our selues apart from other things to prayer The second that we prouide if it may be solemnely and vpon our knees to make profession of our repentance by confession of our sinnes requests made to God with thanksgiuing taking to vs words as Hosea speaketh that is with our mouths vttering them preparing our selues by meditation hereunto That is before we enter into the affaires and dealings in the world if it be possible we make this our first worke of the day and in our confession let our speciall sinnes be mentioned by which we haue most displeased God in our thankes let some particular fauours of God be remembred in our requests let vs craue pardon of our sinnes with faith to obtaine it and all other necessaries namely that we may well go through the day and haue Gods blessing in all that we shall set our hand vnto in the day To proceed the better in all these let vs meditate either on some of Gods mercies or our owne sinnes or on some other things profitable that by meditation and prayer before we enter into our affaires we may be the better prepared to passe the whole day after in much better sort then otherwise we might be like to do That if it shall then be most expedient we with our minds still kept well ordered betake our selues to our calling and vocation That is that we willingly and diligently set our selues to performe dutie in that worke or seruice for the which we are fitted and to the which we are called and therein abide as we are able except any waightier matter drawe vs from it assuring our selues that we please God no lesse therein then in obeying his other commaundements And that we be therefore chearefull therein it being the businesse that God hath set vs about and confident that we shall find good successe seeing we haue a promise of blessing from him and so doing that we take heede that we mind not our profite in such wise that we coole any grace thereby or quench holy affections in vs but that we be fit to go from it to such other duties as shall be meete that so we may do our earthly businesse with heauenly minds which is an high point of godlinesse and make them and holy exercises helpes one to the other That in all companies we behaue our selues as we are taught of God and as it becommeth vs especially so as we leaue no ill sauour
behind vs. That is seeing some part of the day is vsually bestowed in companie therfore in what cōpanie soeuer we shall be either of our owne familie or strangers superiours or inferiours and how oft soeuer that we haue speciall regard to be harmelesse and free from giuing any ill example carefully marking and shunning the occasions thereof and prouocations thereto And that we be readie by all oportunities to take any good that we may either by example or communication from others or do good our selues by offering both And that in any of our dealings with men about or in the things of this life we neither hurt or do wrong to any but rather suffer it knowing how we are giuen to loue our selues and in matters of profit especially with the neglect of others which among Christians is a sore blemish That we do not ill spend the time in our solitarines or when we be alone I meane that at such times as wherein we shall be free from companie we haue the like care of our hearts and behauiour being alone that we were taught to haue of them both and of our talke in companie For example that in our behauiour we attempt or go about no euill as stealing whoring or committing any vnlawfull thing c. and concerning our hearts that we suffer them not to wander after needlesse and vaine things but hold them within this compasse that either our thoughts be of those things which are lawfull as the well ordering of our busines and yet that also with moderatiō or of things holy and spirituall as the glorie of the life to come Gods loue to vs and care ouer vs in this world and such like considering and remembring that we must redeeme the time to the best vses we can and in conscience most approue of or if our thoughts be at any time of things euill that it be onely to bring vs into further hatred and detestation of them and not to ingender and raise vp a liking thereof in our hearts which Sathan euer intendeth though we had no such meaning nay rather purposed against it when we first entred into thought of them That we vse our prosperitie and all the lawfull liberties of this life soberly and so as we seeke to be the better by them Forasmuch as our merciful father bestoweth vpon vs many great blessings euen here where we be straungers both in token that he can affoord vs them and to shew that pietie and the feare of God are not without reward no not in this life 1. Tim. 4.8 Therefore it behooueth vs to be circumspect and warie that we swell not neither be insolent because of our prospering neither idle and loose in our liues and so abuse the same to carnall libertie but to be more rich and fruitfull in all good duties both to God and men because we know that he which hath receiued much of him shall much be required Amos 3.2 And that herein is our heauenly father glorified that we bring foorth much fruite Iohn 15.9 And so we haue the right vse of Gods benefits which is a greater treasure then the benefits themselues 1. Kings 3. as we may see by the fearefull ends of such as had many great blessings but regarded not how to vse them That we be ready to receiue our afflictions meekly and patiently and so be found indeed where we are tried with them that our patient minds may be knowne to all Our liues are subiect to many calamities and euery day to sundry yet doth not the Lord chastise vs for that he taketh any pleasure in our sufferings but of very loue sendeth them for our benefit namely to weane vs from the excessiue loue of the world and to purge out our drosse thereby that we might not perish with the world but haue proofe of our faith and patience which causeth the greatest ioy of all other Therefore we must not fret and be impatient in them but confesse that they are necessary and meete as oft as God sendeth them and therefore waite to see a good end of them that so we may haue experience of great good by them which may make vs hope for the like after and that without fainting That we constantly keepe and vse the exercise of prayer and thanksgiuing in our families and such other helpes to maintaine the knowledge and true worship of God and of true happinesse amongst vs. For seeing we are forgetfull of our duties and easily drawne away by the world we haue need to haue daily and oft accesse to God and our seruants especially who haue litle other priuate helpe These exercises of Religion are prayer reading chatechising and conference with singing of Psalmes c. and that these or such of them as are common to the whole family be vsed at the most conuenient times when the family may come together and that we indeuor to do the same together twise in the day at least prouiding to performe the duty of it with chearfulnesse and reuerence knowing that we haue therein communion with our God and most sweet refreshing of our soules thereby alwayes remembring that this shall not be so aukely gone about nor so hard as many find it if other duties before mentioned be carefully looked to That before we lye downe at night we looke backe to the workes of the day how we haue passed it that where we haue had blessings we may be thankfull and proceede in the like course after where we haue faulted and failed we may reconcile our selues to God and so lye downe in peace For seeing we haue some speciall infirmities to make mention of and some particular benefits to giue thankes for and to powre out our complaints in speciall maner it is meete as we shall be able that we should thus view and go through the seuerall acts of our life in the day calling them to remembrance as we can that where we shall see that we haue receiued helpe and strength to liue well and to keepe peace with God by the rules and duties prescribed otherwise then we were wont before we did so particularly obserue our wayes we may with praise to God reioyce and take comfort in our gaine and more constantly hold out in the same course and where we haue failed we may be willing to see and acknowledge our faults laying hold of pardon and looke better to our selues after and so making agreement with the Lord as being reconciled to him and leauing no accusations nor checkes to our consciences we may lye downe in peace and fall asleepe in that state euen as we awoke with it in the morning ready to make our bed our graue and so shew our selues to be pilgrimes and strangers as our fathers were And these are the duties of our liues falling out ordinarily and most commonly to be done euery day at least some of
them and none more vsually then these which I haue added that thus while these are well looked to the daily direction which doth as we heard before concerne the heart may not want matter to occupy and set on worke the life so as it may neither be idle nor vnprofitable and also to the end that euery Christian may learne and see more clearly what maner of thing a godly life is for many are ignorant of it and many who gladly would for want of cleare vnderstanding of Gods will herein cannot tell how to go about it Numbers thinke it to be a doing of some one or few duties whatsoeuer the course of their liues be besides neither yet to be tied euery day vnto that Some thinke it is but to go to Church on the Sabaoth and one thinketh one thing and another another To whom and to all other I say that it is no lesse then a daily and carefull looking to our hearts and liues as I haue set downe though it tye no man vpon necessitie to any certaine outward worke or duty daily as I haue sayd and a returning againe to this holy course if by any occasion we haue departed from it yea though it haue bene but for a short season And because we are not neither can be alwayes setled to abide at home in our owne houses where it were easier to keepe some euen and equall course in our liues as we are directed by Gods word yea and somtime we be forced to be taken vp both in the trauell of the mind and body more specially about some weighty matters in which case we shal be ready much more easily to forget our selues and so become vnsetled therefore let this watch-word be remembred and regarded that if any such thing fall out as by hasty and long iourneys attendance vpon suites or great persons change of dwelling place or change of our estate from singlenesse to mariage from pouerty to wealth or the contrary as vnusuall matters do more easily vnsettle that in these I say and such like when any shall fall out we be more carefull at such times to be fensed against all such occasions then when we be voide of them and that we do this as we loue our peace and communion with God CHAP. 11. Of the benefite and commendation of the Direction NOw I will proceed to the third point namely of the necessity profit and comfort of the daily direction and then more largely speake of these nine duties seeing a Christian shall find so great vse of them that he may be in some sort helped thereby daily Of this third part I shall not neede to say much if that be well marked and considered which I haue set downe of the two former For if it be graunted that God directeth vs daily how to go through the whole course of our liues and that he teacheth vs what manner of guiding vs this daily direction is both which haue bene proued vnto vs who can doubt but that it must needs be a thing of great account and reckoning and of singular vse and gainefull especially to all such as being of an vpright heart are yet not so exercised in the Scriptures nor so experienced by meanes of the darknesse and blindnesse that yet is in them and of sundry other lets and discouragements that they are able by their owne priuate helpe to draw out of all their readings hearings and knowledge which they haue gotten any indifferent forme or direction to gouerne themselues Besides many such inioy not the ministery of the Gospell ordinarily but as they get it by their painefull trauell abroad and many the more is the pity do not tye themselues conscionably to preach the most necessary doctrine to their people yea I may say with griefe are altogether vnfit to do it and the diligentest Preachers and best able for the most part tarie not long to season the hearers throughly with such matter but by death or other occasions are quickly remoued or so mightily discouraged by their people and the diuerse kinds of crabbed teachy scornefull hollow proud prophane and the like ill qualities of them or some other wayes that rarely it may be found what an admirable and lamentable thing do I vtter in this golden time of 44. yeares peace scarsely to be hoped for halfe so long againe yea rarely I say it may be found that in all this time there are growne many able to guide themselues with sweete peace through their troublesome liues And we who know that men without direction by Gods word wander and walke in vncomfortable darknesse what can we better do for the easing and helping of them to their hearts desire and satisfying of their necessities then shew them the easiest and plainest way to escape and come out of it as God hath shewed vs And therefore for mine owne part I haue endeuoured in this worke to do the same and although neither fully nor perfitly to set downe in a litle roome that will of God which is dispersed throughout the canonicall Scriptures yet so farre as God hath reuealed vnto me that which I count the best treasure and commodity that God hath bestowed vpon me in this transitory life and that which how small soeuer it may seeme in the eyes of any yet of whomsoeuer it be imbraced and esteemed shall be no lesse then I haue sayd that is necessarie gainefull and comfortable The reason is great for that whiles we walked before without some certaine direction we were neuer long setled especially with religious minds how to bestow the day nor the parts of it in the actions of our liues neither how to begin nor how to end it and therefore were much wearied and distracted with forgetfulnesse and rashnesse I speake of good people vnsetled oft and yet knew not how neither how to returne againe But since we haue bene guided more clearly and particularly we haue seene much better how one thing commeth to be done after another and one duty not neglected for another and so haue bene deliuered from much toile and tediousnesse by it we learne how to rise out of fals and to keepe well whiles we are well It is profitable for all sorts in what lawfull trade of life soeuer they liue hauing already begun to change their liues and thereby being fit and meete to practise it And such are all that by faith in the Sonne of God are set free from their sinne and assured of his fauour No other can well set themselues about it but shake it off as they do al other good things which I thought meete to put the reader in mind of that although he shall not see this doctrine commonly practised in the world yet he may not thinke it for all that any nouelty which Gods word doth not warrant or therefore needlesse for himselfe to go about For some no doubt will be ready to count it ouer-strict and
more then needeth to be tied to any such thing and to perswade themselues that they may with some few duties doing please God as well as they who spend their whole life in searching out infinite points of Gods will to practise the same and they count that an easie way to heauen in comparison of the other which they thinke long and tedious But let such vnderstand that they are not fit to make their vse of it They must be other maner of persons whom I speake to or go about to perswade for they who will weigh things aduisedly shall consent I doubt not to that which I say and shall see further the daunger of these men who content themselues to stand at a stay rather then to be led still forward in a fruitfull and holy course and so being much idle and vnprofitable imagine and conclude by and by that it can be no otherwise with men whiles they here on earth be absent from God and so likewise that the christian life is not such or so pleasant as the Scripture euery where affirmeth it to be which is nothing else then to charge it with falshood and lies but many of Gods deare seruants do know it and find by experience that this Christian life hath no match abounding in delights yea and those most sound permanent and vnspeakeable To returne therefore to them whom God in mercy hath called to assurance of their saluation for they by such direction as I speake of shall see the Christian life more easie by many degrees then euer they found it whiles they walked after no certaine direction before such I say both poore and rich Minister and people one and another may learne and that euery day through their life how to keepe company how to be solitarie how to be occupied in their labours how to cease from them how to rise and how to lye downe and how to bestow the other times of the day not discouraged at night though they did not all duties which in one day cannot be but quiet and chearfull seeing they did those which by good direction they saw most necessary For they shall be taught by it to keepe a certaine proportion and agreement in their actions that as one sauoreth of Religion and a godly mind so may the other also and as they speake and heare the word well so they may haue their thoughts good also their harts purged from whence both these do come and as in their prayers to be holily affected so in their husbandry houswifery feasting iourneying buying eating and other dealing that so euery part of the day in the diuerse actions of it may haue the proper due thereof which if it may be obtained is not meanly to be accounted of if we consider how many thousands neuer tast of this dainty through the yeare which we may inioy euery day yea and for the want of it haue a wofull and a deceiueable passing of the time and for the most part wearisome and tedious Besides we may by the benefit of it so be occupied in our earthly and common businesse as from the same we may come readily and willingly to heauenly exercises whereas the most come vntowardly and also in the same businesse we may haue our minds heauenly and therefore our actions which are done thereby to be there after And whereas many euen of good hope are wont to complaine and say that longer then they be in praying reading or such like exercises they cannot keepe in any well ordered course any long time in the day together but are distracted like others of the world which vse neither reading nor prayer yet we by the helpe which God giueth vs hereby when we necessarily intermit them and cease from them for a time being occupied in our calling or other profitable duties we I say may hold a good and well ordered course in our other actions and businesse in and through the day notwithstanding And more then this when we can bring our hearts to looke carefully to this as to our haruest we shall get such a distast in euill in respect of that which we had sometime that we shall haue great liberty to forsake and contemne it And here for the better incouragement of the reader to looke more carefully into this matter and not to be dismayed by the strangenesse and vnaccustomednesse of the thing to the which I perswade I will faithfully report vnto him the speech of sundry Christians long taught and of the best sort of such as had profited by the preaching of the Gospell as farre as I could iudge in those parts When they first heard of any forme of daily directing them whereby men are taught to be euery day kept in the same holy compasse that they should be any day some conceiued it not at the first hearing seeing they had not bene acquainted with it secondly some smiled at it as thinking it impossible to be brought into practise thirdly some confessed that their hearts did rise against it as perceiuing that it was a certaine rebuking in great part of their former liues which was a thing vnwelcome to flesh But it appeared to be a fault in all three sorts by this that they did afterward correct themselues For when they saw further into it and weighed the benefit of it more deeply they were of another iudgement and sayd as a fourth sort did say when it came first to their hands that they did highly approue of it and that it ought to be so and that for want of such helpe and direction they had bene much confounded and troubled in their course and that they would haue thought themselues happy if they could possibly haue attained to the practise of it wishing that they had bene acquainted with it long before For they saw in perusing the parts of this daily direction which I haue here set downe that their hearts and liues should be freed from many incumberances hereby wherewith they were before annoyed and that they should serue God and liue with men much more chearfully then they did before And this is the summe of their first speech which diuerse honest and well disposed Christians vsed which I report for the further incouraging and perswading of the Reader to a more free and willing receiuing of this course which I offer and set before him After this they were aduised and exhorted to go about the practising of it according to the seuerall points thereof after the right and cleare vnderstanding and due considering of it and to shew faithfully how they felt it to helpe them forward in well passing the day more then when they walked without it in the world and which points of it they found hard to be obserued and how they were letted or what liberty they found more by it in the gouerning of their liues then when they looked not after it Thus they were counselled to make triall of it by the moneth and so
forgo not this libertie neither fall from this holy beginning neither quench thou this flame of grace but cherish it in thee daily and trust not the fleshly wisedome of thine heart whereby thou mightest be discouraged seeing thou hast often proued and found it deceitfull but inquire into it still euery day lest some poison should lurke secretly in any corner of it to waite thee a mischiefe and to giue oportunitie to thine enemie to make thy hurt yet greater and therefore cast it vp as vomite and if after thou hast had some good vse of this or such like direction thou shalt feele it to waxe common and vnsauourie to thee vnlesse thou art sure that thou chaungest for the better take courage vnto thy selfe and cast out that diuell by fasting and prayer Prouide that thou mayest continue it and happie shalt thou be both here and hereafter and if thou thinke this be litle that I say tell me how thou shalt speede better any other way Thinke not vpon the many yeares in the which thou art to continue it to discourage thy selfe thereby as though thou tookest in hand a thing vnpossible or toilesome for the beginning is the hardest and as young children are to be led here a steppe and there another till they can go alone so go thou about it first by weekes and so by moneths till thou hast gotten experience for a whole yeare or more after which time thy difficultie will be well ouer and thou shalt find it a more easie yoke and light burden to thee by many degrees then thou wert wont And while I exhort thee to the diligent regarding of this daily direction I do not call thee either from seeking knowledge or from the practising of any necessarie dutie which might be required at thy hand but I encourage thee to both as that thou shouldest so store and stuffe thy selfe by all meanes as thou canst that out of this store and treasurie thou maist fetch matter daily to furnish thy life withall and be made fit vnto euery good worke in the day This is such a guide as is able to carrie thee safely as I haue said howbeit if it shall please God to bring to light a plainer and sounder be readie to embrace it but rest thankefull to God in the meane season for the helpe thou maist haue by this But for my weake brethrens sake whom while I goe about to helpe and set forward I would be loath to hinder and discourage this I thinke good to adde that they who cannot yet apprehend the whole neither see it possible to be guided by euery of these rules which I haue set downe let them be readie to do better then they haue done as they shall be taught let them be willing to adde somewhat to their hearing reading and prayers both in time to do them ofter and in feruencie to quicken them to indeuour more carefully to practise that which they shall be able I know all cannot be partakers of the same measure of grace and yet one and the same direction is fit for the strong and the weake and he is in good way who is willing to be directed onely this is the caueat which I giue to my brethren Let not that be despised in a scornefull manner which men well vnderstand not nor vpon stomacke refused or misliked which they sufficiently weigh not and all because it cutteth off many parts of bad behauiour which they cannot readily cast off depriueth of vaine liberties which they were wont to vse when they knew no better He that frameth himself faithfully to be led by any one of the fore-mentioned rules constantly will desire and shall obtaine a part in the rest as I haue said although there be not present strength to accomplish that which he desireth seeing faith in him is weake whereby he should come by and attaine it And to such I speak not doubting to assure euen them that God will giue them a blessed fruite of this trauell how farre soeuer they feele themselues off from possibilitie of taking good by the same And as I desire to helpe these so I would be glad to satisfie others as much as I can though they be as yet further off from eternall life then they And therefore if any such shall demaund when they haue seene and considered these rules for their daily direction What shall men do through the day besides the looking to their waies and hearts as is before set downe for nothing they will perhaps alleadge hath bene said of the sundrie actions and the particular kinds of the dealings of men which go through their hands in the day which are things indifferent and may either be done or left vndone it would be looked for say they that in a direction for the day it should be prescribed how euery thing yea the doubtfullest actions should be done and somewhat said thereof that men may see what to go forward with and what to lay aside To such as would aske this question not much differing from another before propounded I aunswer that none may imagine that I go about any such thing as to prescribe what particular actions cōpanies or dealings euery Christian should vse and be conuersant in euery day that were no lesse absurd then vnpossible to dreame of or of things indifferent which of them he should do and which are to be vndone but this I say whatsoeuer behauior actions words or companie will not stand throughout the day with these I meane with the rule of Christianitie in the Epistle to Titus 2.11 namely to liue soberly righteously and godly let them auoide them and whatsoeuer going about them or manner of doing them will not suffer them to deny vngodlinesse and worldly lusts of all sorts through the day let it be farre off from them as in their talke ieasting scoffing quarrelling idle words and all other vnbridlednesse of the tongue In their behauiour lightnesse loosenes sawcinesse sowernesse loftinesse stubbornnesse and all vnrighteousnesse let thē be straungers vnto them and whatsoeuer else is of ill report let them haue nothing to do with it any day Which they who are carefull to liue vnder an ordinarie ministerie shall in time more particularly be acquainted with so shall they find most sweet and sound peace to their soule and haue their life multiplyed with true comfort And if they thinke this hard as though they should sustaine some great losse hereby what do they loose but that which they are well ridde of although no other gaine were to be gotten hereby euen that which only troubled thē namely the lust of the heart the lust of the eye and the pride of life All which fight against their soule and after their fill in them will bring them to destruction And this for the satisfying of all reasonable persons who yet through ignorance may thinke it much to be tyed to any rules whereby their liues should be guided
for no such labour doth God approoue of But contrariwise we must so play the good husbands that we become not worldlings and such as find more sweetnesse and pleasure in our earthly dealings and the comming in of our profites then in our heauenly trafficke through the practise of Christianitie we must so follow our owne businesse and shunne medling in other mens matters vnnecessarily that we be not shut vp in our owne without regard of our brethren or care for their matters when cause shal require for that were great vnkindnesse and want of charitie towards them ioyned with too much selfe loue toward our selues To be short we must so vse the world as though we vsed it not not lifting vp our hearts when we prosper nor casting them downe with deadly sorrow when we sustaine losses and discommodities but so carie our selues throughout that we may be patternes and examples to other of right vsing the world for so hath the Lord appointed men to liue in and vse their vocations And this kind of walking in them is highly pleasing and acceptable to him For they who thus set vpon common actions and worldly businesse are not caried after their owne earthly minds as men of the world but set the Lord before them and looke what he will haue done they bridle their desires which would else carie them after them So Moses was faithfull in all Gods house and Iosua in his place and Iob who had much to do in matters of profite and commoditie yet was a rare patterne to all men of vsing the world aright euen earthly things with an heauenly mind that they may haue the more to accuse them and that iustly who will not in farre meaner affaires take him for their example This regard must be had of all Christians and of all sorts both of rich and poore one and another in their earthly dealings though it be a lesson most hardly learned that whiles we auoide slouth and idlenesse on the one side yet walking in our callings we be not worldly minded on the other side that it may come to passe that our calling being one part of Christian obedience and dutie to God may not onely for the time while we are occupied in it witnesse well to vs that we please him but also make vs more fit to other christian duties after and that we seeing this maner of passing our time to be enioyned of God who hath promised blessing thereto and seeth what is good for euery one and considering duly with our selues the infinite fruite that commeth thereof we may more willingly and of conscience betake our selues thereunto that so we may find in this faithfull walking in our calling a peaceable course of liuing here which may bring happines with it in the end The necessitie and benefite of this in a Christian few do sufficiently know or consider For all are naturally giuen to seeke libertie amisse and stolne waters as it is in the Prouerbe are sweet and many who zealously professe a godly life not painefully following some lawfull calling doe by wofull practise proue this to be true and so shall find much sorrow in their dayes which others shall be free from Now to the end we may thus chearefully go about them as knowing that God alloweth such workes of ours and so thereby be disposed more readily to other parts of dutie which we see to be no common thing in the world first this must be considered that it is the Lord that setteth vs in our callings and hath promised to be with vs and to giue vs good successe in them and to helpe vs beare all tediousnesse therein and further that he hath willed vs to do all such duties for his sake in such manner as if we did them vnto him and from him to looke for a reward Now what true Christian is there who if he beleeue this is not encouraged to do his businesse readily and willingly who would not be glad to do any thing which might please God and whose heart should not be ioyfull to go about the Lords worke whereby tediousnesse vnquietnesse and manifold vnsetlings are remoued And so should we not grow out of frame but haue our minds readily prepared to other duties And most sure it is that mens callings and labours are so burthensome vnto them euen for this cause that they do not thinke thus of them Neither are such chearefull at their worke but onely for the gaine that moueth thē or for that they must needs being so vnwillingly corruptly occupied in them neither are they fit for any good thing or dutie after The Minister who is consecrated by the Lord euen to diuine studies and passings of his time and hath it enioyned him for his calling that he attend daily to reading priuately and to doctrine and exhortation publikely how hardly obtaineth he it of himselfe as heauenly and sweet a calling as it is to abide and hold out therein yea and how few do it I speake euen of such as haue receiued good gifts of God not of the worser sorts onely but trifle out their precious time as other do As though it were litle to be regarded which is written He that winneth soules is wise and they that haue instructed others shall shine as the starres Dan. 12.3 And therefore of others whose calling is not to be occupied through the day in that heauenly maner how were it to be looked for if they should not of conscience tye themselues thereto and walke chearefully and faithfully therein But when men shall know and may be bold to remember and consider that they are appointed by God to bestow the most part of the time in their callings though they be not meerly spirituall actions to the end that they may with better appetite returne to exercises of religion againe after and that they haue a promise of blessing therein with what peace may they be occupied in them and ouercome that tediousnesse and wearisomenesse which would otherwise cleaue vnto them Thus I could wish that Christian men tooke their callings to be in such sort enioyned them of God that they neither durst neglect them nor yet find them burdensome and wearisome to them but that they could wisely see how when and why to intermit them that is to say for necessarie and profitable causes and considerations as for the ministerie of the word the visiting of friends moderate lawfull and necessarie refreshings of themselues and in good sort to returne to them againe more fitly Furthermore we shall not be vnsetled by the workes of our callings nor wearisomely cast them off when we shall be able to see that we haue practise of most duties in Christianitie therein as diligence obedience faith patience truth c. and thereby learne experience that God who hath giuen vs wisedome chearefulnesse patience and the rest heretofore to beare the burthen of them contentedly and willingly when in the prayer
rule or dutie directing vs in company NOw followeth an other dutie for the guiding of vs in companie that is to say when by any occasion we be in place with others that with the same well ordered harts with the which we haue bene taught to discharge other duties in the day we carie our selues in companie because it is a part of our life in the passing of the day very diuerse and distinct from that wherein we are solitarie and deale with our selues And although a man may be both in his calling and in companie at once yet as I haue shewed how euery one ought to be conuersant in his calling without respect had of companie so now I shew particularly how companie should be vsed without respect of mens callings Now as the companies be of many sorts with which we are occasioned to be occupied and the matters infinite which fall out to be debated of in the same so can there not therefore any certaine and particular rules be giuen to direct our selues in them but yet some generall obseruations may helpe vs much the rather seeing they to whome I direct my speech and who may take profite by this haue attained to the heartie desire of keeping a good conscience alreadie and haue for a great part of them some measure of sound knowledge of the will of God which will greatly further them in the same And because all companies among men are not for and concerning trafficke in earthly dealings and matters about this present life as bargainings and couenants but some are among neighbours and friends partly for the increasing of loue and partly to make merrie and othersome by other occasions and some by accident without any purpose thereof before in all which kinds we often take much hurt and be in farre worse case by them for want of good direction and heed-taking then we were before we entred into thē First therefore I will speake of those companies wherein we haue more libertie to benefite our selues one by another to God-ward as hauing no weightie dealings to hinder vs and then of the other which belong to the affaires and dealings about this present life how to vse them In both which generally this is a generall rule to be obserued in all companies That we feare daunger and be harmelesse in them and without offence leauing no ill sauour by example behind vs but more particularly the marke which we are to ayme at in all our familiar companies is this That wee should not rush vnaduisedly into them as most men do but determine before to do good in them to others as we be able and to helpe them forward vnto eternall life by all good oportunities we can or purpose to take good of others as occasion shall be offered This rule to make no doubt of the former Mat. 18.7.8 is according to the Scripture that as we should draw vnderstanding out of them whom God hath plentifully enriched with it so we should be moued with pitie and compassion towards them who are ignorant and carelesse or though they were neither of both yet many wants and infirmities at least they haue as we our selues haue and therefore haue neede beside the preuenting of other daungers to be exhorted stirred vp called vpon and instructed that so both they and we might be edified and built vp in our most holy faith and haue our loue and mutuall peace confirmed betwixt vs that so our lippes may feede many and through Gods goodnesse we may be meanes to turne some from going astray out of their way and we may haue also cause to thanke God for the like by others and reioyce in our Christian fellowship together All which vses Ionathan and Dauid enioyed in their meetings the one by the other And to what great purpose shall it be to inioyne watchfulnesse ouer the other parts of our life if in companie we haue not an especiall regard of it thereby to take all good oportunitie to make our companies profitable For daily experience teacheth how many occasions of offending God and of troubling our selues are offered and occasioned therein and were we not better be absent one from another then in such sort meete together Besides what an vnruly member the tongue is though it be small the Apostle declareth when he saith That it setteth on fire the whole bodie and is it selfe set on fire by hell And as for the heart which setteth it on worke who is ignorant how readie that is euery way as the companie shall be to offend either by teachinesse conceipts misconstruing or by loosenesse and lightnesse and such like And both these being well considered how many companies shall be found where one is not the worse for another where one corrupteth not the other where there are not fallings out quarrels and debate or prophane and endlesse talke of the world ieasting vaine and idle speech if not filthie communication and ribaldrie or where there is not buying and selling of those which are absent And as for lying swearing as Hosea speaketh with such other abhomination it goeth through the land and where these faile what other speech is in stead of them most commonly but telling of tales needlesse newes and such like foolish and heathenish talke euen in such as professe which were bad enough for them which haue not heard of the Gospell The most tolerable communication amongst the rest which is vsed is as I haue said to be deepe in and about the world and matters of commodity wherein as I deny not but that there is a lawfull vse permitted to men sparingly soberly and wisely when and so farre as there is cause euen so as it is most commonly vsed it is made well nigh as bad as the other that it hindreth and holdeth away all other matters profitable and drowneth the persons ouer head and eares in it Now seeing we know it is thus should not this common and daungerous corruption preuailing and continuing thus in most companies cause the seruants of God to bewaile it seeke to stay and to hinder it and euery one for his owne part both Pastor and people as much as in him lyeth labour earnestly to redresse it And therefore what is more needfull about our companie then to haue it euer in purpose to learne and get somewhat where we may in companie and to helpe forward others which we may do any good vnto as we are able or to make some other good vse of it That we may haue testimonie within our selues that we had made better vse of our companies then the most seeke to do or then we in times past had done our selues And whatsoeuer exceptions may in probabilitie be brought against the performance of this dutie which after as conuenient place shall require I will answer yet for those who reioyce in the hope of the life to come when they meet together it should not be
counted hard amongst them to meete with this mind that they might make the best vse of their companie in some good talke about such things as might be profitable and for the mutuall edifying of them prouoking one another thereby to greater loue as seeing and feeling causes therof and what decay of it there is for so hath the Lord commaunded Exhort one another daily while it is called to day And if among heathen men friendship was increased by aduising one another and by good turnes done and receiued mutually one of another should not Christians much more bind themselues one to another as by other pledges of loue so by this one that there be drawing on to dutie to grow in the knowledge of the Gospell and to auoide the daungers which might otherwise be fallen into That so there might be more mindfulnesse one of another in absence when there was reaped so great good fruite of the one by the other in presence By reason of mens callings and distance of places there is seldome meeting amongst good men if therefore when they meete they should not be the better one for another they might repent for good cause that they had lost their gaine which in that time they might haue had in their calling at home beside that it would accuse them after their departure that they had neglected so good oportunities which when they would cannot be enioyed I know there is cause why this should be looked vnto euen amongst good people seeing through the corruption of nature the diuell layeth stops enough in the way of the best whereby although he cannot bring them to the common euill course of other men to walke in excesse of riot as they do yet he keepes them from the good which might be done betwixt them as may iustly be complained of where I haue acquaintance So that Christians whensoeuer they meete either of purpose and by consent either for neighbour-hood and as we say to make merie or by any other prouidence of God and yet not about trafficke or earthly dealings this mind ought alwaies to be in them that I haue mentioned and therefore the one to seeke to benefit and edifie the other by good speech waiting for and taking the best occasions thereof and oportunities thereto they beginning who for their giftes are fit to bring on the rest not entring beyond their skill and reach neither the one crossing the other but through loue bearing one with another and one helping another for loue is their greatest vpholder and therefore either conferring of the things which they haue learned or stirring vp themselues mutually to hearing of Sermons to diligence in going forward to inoffensiue walking and also singing of Psalmes together and if there be any occasion of reprouing exhorting admonishing or comforting one the other to do it priuately if the matters be priuate and betwixt so many as it concerneth in meeknesse of spirit and a thankfull receiuing of such duties and that they that offer the same be readie to submit themselues in humilitie againe to receiue the words of exhortation as they through their weakenesse shall giue occasion The simplicitie of the times hath bene such as men haue met louingly together in this manner prouoking one another thereunto but it is iustled out with a proude conceipt of their owne wisedome who count it too base now to conuerse together after such a manner But as this dutie is to be mutually imparted among neighbours so much more it ought to be in vse and force in particular families besides the ordinarie worship of God in prayer and familiar instruction where euen the seruant who is the meanest member therof hath libertie so as it be in humilitie and wisedome to make his complaint as Iob permitted his seruants to do that thus peace and godly vnitie may be maintained and all may grow vp and be edified more and more Which duties we are not to doubt to haue bene performed in the families of the noble gouernour Iosua and of Cornelius a valiant Captaine so farre as there was knowledge of the same amongst thē seeing it is said That the feare of God was in those families and such liuing together in one house doth giue good testimonie that God hath a litle Church there indeed but of this in another place But seeing there ought to be no lesse vse of all these fruites of companie betwixt the godly Pastor and his people then amongst those whom I haue mentioned therefore let the former rules most especially be obserued of thē and somewhat more that is to say mutuall consent betwixt them that their conference be of the things which are most fit for the estate of the persons which by good warrant from God who requireth such wisedome labour and loue and approued experience of men should be after this manner That such as are ignorant and yet willing to be taught should be taught question-wise the grounds of Christian religion and the way how to be saued and to amend their liues They who haue knowledge hereof should be laboured with to make vse of it namely to be humbled by the law comforted by faith in Christ and to be reformed in their liues They who are stayed in these chiefe matters should be taught how to grow by the helpes and auoide all impediments that so their life may be full of fruites and comfort And they who haue profited thus farre should haue libertie giuen them to demaund questions of their pastors for their edifying euen as to be questioned with by them for their instruction about any particular doubts in the whole religion and true worship of God and in confuting the contrarie or about any point touching conscience in the practise of dutie I will not say what gaine the teacher himselfe might reape hereby beside the poore people neither are many hastie to proue but oh times oh dayes yea oh people to be lamented so happie by the long raigne of thy Prince and continued peace as thou mightest haue bene and so litle of this fruite to be enioyed or Christian dutie practised The best thing euen the pearle and tidings of the kingdome to lye as wares out of request not asked after and that through vanitie and folly These and such like as God hath giuen wisedome to both parties should be endeuoured after betwixt the pastor and people when no other necessarie things do hinder which maner of meeting were no doubt like to be as a strong band to tye them in loue and christian peace together And this I haue seene and that not in one place nor two but I must say as it bringeth a sweet life so the diuell layeth many blockes in the way to hinder it that while they liue straunger-like and conceipted one with another or loose worldly and vnprofitably they may be as others be who haue no acquaintance with the Gospell For let men thinke and say what they
be the discharge of a good part of our duty who are commanded that our talke should be gratious and poudred with salt so it promiseth great blessing to all such as are carefull in looking to the same as they haue seene who for these twentie or thirty yeares haue had experience that it hath profited them greatly who haue carefully vsed it in comparison of those who haue not regarded it so that not onely the first beginners in the practise of Christianity haue bene well stirred vp to care and conscience and haue learned many good points of Christian religion and duty by it but euen they of longer continuance in Christs schoole haue bene much comforted and perfited by vsing all oportunities this way for their edifying It may be a shame for vs in the going about a duty which hath great promise of blessing to be slacker then Heretickes Papists and Sectaries are in that which is but the deuice of their owne braine who by oft talking of their religion and opinions haue drawne many into their errors As for those who obiect against it that it is more then needeth and they see not that men are tied to it and they meete to be mery I say to the first part of the obiection that they who like it not in friendly and familiar meetings but thinke it more then needeth must needs looke litle after it amongst strangers and ill-willers to goodnesse where it will be so much the more vnwillingly gone about because they know not how the company is affected and so amongst such as bring this obiection there shall neuer be time for it nor vse of it but the words of the Apostle shall lye dead That our communication should minister grace to the hearers For answering the second part of their obiection I haue proued as much out of other Scripture so that none should account that an imbondaging and tying of him which God requireth whose seruice is perfit freedome and let them looke who haue a commandement from God to vse it what defence they haue by the corrupt example of men which neglect it for their so doing For the last point of their comming to be merrie I aunswer that if they be merrie in honest and seemely mirth they will not be against good communication which seasoneth their lawfull mirth that it may not passe bounds and let them suspect that it sauoureth too much of the flesh which they account honest mirth if for it the other become irkesome vnto them neither do I seeke to depriue men of the one neither aboue that they are able to tye them onely or alwaies to the other but to indeuour to make best vse of our companie because it is with vs in this one dutie as in the rest that he which commeth most forward in it is yet much behind and yet this I would say further of their merrie talke though communication of things lawfull and indifferent be to be allowed yet I would if I might choose when there is libertie for both alike alwaies to preferre that which is holy and to edifying And to conclude so I would be taken in that which I haue vttered concerning this matter that how meete and profitable soeuer I affirme this communing of good things in companie to be yet if we light vpon such who haue some liking of the truth and yet haue not felt such sauour in it nor found such fruite by it but that they count it an ouer-charging and too sore a pressing of them to be much holden to it I say we lighting vpon such ought to haue regard of their weakenesse and to bring them on as we see they may in best sort be preuailed with and let this be well regarded of vs for it is farre from me to beate any such thing into their heades as to make them thinke that our religion alloweth no talke but of the Scriptures when both it alloweth and we deny not but any thing which hath bene said notwithstanding that the learned may haue their talke of learning the magistrates of gouerning and the common people of their sciences and trades how they may come to more skill and attaine to further perfection in them or of any other lawfull things to a good end But this is to be obserued generally that in all these kinds of meetings whatsoeuer the persons be we leaue no ill example among them which as an ill sauour may cast such a rancke smell in the companie that it procure as well shame and sorrow to vs as hurt and offence to those which are present and reproach to their profession as also an imboldning of the bad to be worse And thus much for the vse of our company in the which we haue no necessary dealings about the things of this life To the which I will adde the duties of our reprouing exhorting and comforting one another seeing these are religious actions practised in company though there be but two that meete together And first for reprouing or admonishing of a Christian who hath giuen offence and iustly deserueth to be rebuked we must be sure that the fault is committed by him and not charge him vpon bare report much lesse for that which is no sinne though in our conceipt it be so but a thing indifferent and we must beware that we be not iustly to be charged with the like offence for then we take away the grace and force of our reprehension vnlesse it be knowne that we do warily decline such sinnes our selues and with a mind to reclaime him and turne him from his sinne in loue though it pricke seeing the woūds of a louer are faithfull he that telleth the truth shall find more fauour at length then he that flattereth and for a priuate offence priuately though if it be open and well knowne it maybe in the cōpany of many and more sharply as the offence is greater and the person one that may be more offēsiue as a minister alwaies laboring that it may appeare that God findeth the fault and reproueth and not we who are but his instruments to do his wil. But this age hath most boldly yea scornfully dispised this ordinance of God which troubleth the consciences of many good Christians so that when God commandeth it so straightly on the one side and men reiect it so insolently and resolutely that I speake no further on the other side they cannot tell what to do betwixt both And as for exhortation which is a stirring vp of them to proceed in the wayes of the Lord as Barnabas did the people in the booke of the Acts and as Paule doth oft require it to be vsed among Christians so doubtlesse he that laboureth in such a worke doth discharge an excellent duty But he must be a man so free from worldly incumbrances and so looking to the necessitie of the performing of it through the coldnesse that is
in men and to the good that commeth by it that he may stirre vp this gift in himselfe whosoeeuer he be that hath any such and not be dismayed if successe follow not by and by as he would wish I haue seene much good done by it euen in the mouth of priuate men And if it were kindly vsed of Christians as they shall haue occasion and much more by the Minister there would much good blessing followe it but if men take not heed the Diuell doth so craftily hinder it that it will take small effect but rather be frustrate and broken off That will be if he who should be occupied in this seruice to God be a loose liuer himselfe he shall do no good by it to others and he shall soone waxe weary of it and especially if he be not very watchfull in his earthly dealings that there grow no conceipts straungenesse and other dislikes by meanes of them betwixt him and others for they will soone hinder it But here I cannot omit to bewaile the vnseasonable speeches of some as also vncharitable and discouraging that as though they saw no vse of these duties namely of exhorting admonishing and reprouing nor of the Apostles commanding that they should be continued aske What Papists any conuert from their poperie hereby whereas it is well knowne that the common sort of them admit small talke about religion their common answer being this They meane not to reason except the learneder sort of them who of a wilfull and malitious mind against religion and Prince maintaining it do of set purpose abuse their gifts to the peruerting of the truth But God be thanked this charge of exhorting and rebuking one another was giuen before poperie was hatched and there should haue bene need inough of it though it had neuer bene bred and so it shall be a Christian duty much pleasing the Lord without any regard of them who scorne it wheresoeuer it be wisely and religiously vsed and without controuersie much blessed this being regarded of them towards whom it is vsed which is written I beseech you brethren suffer the words of exhortation For consolation also and ministring comfort it is another worthy duty when in mens bodily sicknesse or trouble of mind or otherwise in their wants we do ease their sorowfull hearts with sweet words from God wisely and fitly applied to them and comfort them as he hath comforted vs. When a penitent soule counting that his greatest miserie which is a token of his greatest happinesse I meane the feeling of the burthen of his sinne desiring nothing more then to be eased shall be brought to be perswaded so and that his sinne is forgiuen him what can be like comfortable to him For he shall be one of a thousand to him that can do it as we reade in Iob. So when another in case of bodily distresse or necessitie shall in like sort be spoken to as the woman of Canaan was by our Sauiour saying O woman great is thy faith be it to thee as thou desirest what a reuiuing of her was it thinke we Not much vnlike to the dealing of Boaz with Ruth a desolate and poore widow and a strannger which caused her to breake foorth and say O my Lord thou hast comforted me and spoken to the heart of thine handmaid For if the diseased person be much cheared by Phisicke bodily what maruell though spirituall comfort worke vpon the soule mightily It should be in request therefore aboue all other priuate matters euen as it is the waightiest that there should be not Ministers onely who yet chiefly should do it but euen priuate Christians also who should be able in some measure to comfort one another in their heauinesse but this also is to seeke with men Not one of many can speake to the purpose to a sicke bodie to comfort him but vnsauorily that which may more increase his heauinesse by telling him they are much grieued for his sicknesse c. when who seeth not they had need of other comfort As for other companies they are of another kind some about honest refreshings some about bargainings couenants-making other agreements some about suites debates controuersies and such like and although there cannot certaine rules be giuen concerning them all yet they must be all gone about and done in such wise as that they may be sutable and correspondent to the other parts of Christian life that there be no breaking off our comfort with God by loose and carelesse doing of them but that we hold the vnitie of the Spirit in the bond of peace neither that there be a following of the fashion of other men in them but that we being armed with such grace as is fit for those occasions may shew that we are attired with the furniture of Christians which wee ought continually as with seemely apparell to be cloathed with to make our whole conuersation comely For example to speake of christian recareation wherein a part of companie keeping is taken vp for the most part which is an exercise not separate frō godlines of some thing that is indifferent for the necessary refreshing of the mind or bodie or both who doubteth but that God hath taught his seruants how to vse it although others will neuer come vnder any rule or gouernment For they who will not be subiect in other parts of their liues to Gods commaundements much lesse will be controlled or directed by them in this wherein they imagine they haue free libertie to vse it as they list Such therefore as do claime the benefite of it must be as carefull to vse it aright as to looke to enioy the libertie of it not as they who if they once get this by the end That it is lawfull neuer enquire further of the lawfull manner of vsing it The time when it may be vsed is not when we list but when we haue neede of it through wearinesse and other vnfitnesse for to that end the Lord appointed such intermission for vs. And though some desire it not greatly to driue away from themselues annoyances of mind or bodie thereby yet to othersome it is not to be denyed in either of both those respectes they being carefull to vse it as God doth allow and in going about it because through the corruption of our hearts we become easily vnsetled by such actions it shall be very expedient to strengthen our selues by some looking vp to God in our vse thereof that we may take no hurt to our soules whiles we refresh our selues seeing all the creatures of God are good to the faithfull vser of them if they be receiued with prayer and thankes by which they are sanctified and he who counteth it too harsh and sad a matter to desire grace of God to vse it aright may well feare that hee shall offend in it For the kind of our recreation it must be honest and of good report
that so we giue occasion to none by our liberties taking so vnseasonably to embolden others against conscience The manner should be in moderation of our affections in it as anger choler contention strife coueting that which is our neighbours and such like and in moderation of the time how long we continue it remembring that it is a refreshing tanquam somno caterisque quietibus as he saith that is as a man that is wearied doth desire rest and to giue himselfe to sleepe that he may be refreshed by it and it must not be an ouerlaying of our selues or a toyle vnto vs or wearying of vs so that necessarie duties of the day be omitted by it neither get such an interest in vs that we cannot leaue it when we should Our companions therein should not be men of euill name for corrupt life and notorious offences but such as be readie to heare of it if they be ouershot Our end to be the fitter to the duties of our calling not couetous cōtrarie to the tenth commaundement nor seeke our gaine thereby nor to increase our liking of such passing of our time and so to draw vs after the same oftener then might seeme expedient for vs or from one kind to another spending out our precious time therein as though we were to yeeld no account of it that we may not be seruants to our lustes And as this may somewhat direct vs in companies where we meete to refresh our selues so he that is not willing thus to vse recreation shall wish in time that he had neuer bene acquainted with it besides that it is not said in vaine He that loueth pastime shall be a poore man Now for other companies in which we meet about our earthly affaires God hath taught vs vertues fit to vphold and carrie vs through them as all other parts of our life in peace and in good sort whereas without them full daungerous hurts might easily take hold of vs therein by such meanes as we litle suspect Therefore to speake particularly of our bargainings and other couenants they ought to be without hollownesse deceipt vndermining and such other vnconscionable dealing that so we may be simple and our meaning good our words plaine our agreements reasonable our promises kept our couenants performed except consent on both sides to the contrarie but where the aduauntage should fal out against the poore and needy there mercie and compassion would be required In suites and controuersies great charitie is to be shewed and in this to be shewed namely that although no compromise can be made which if it may with any indifferencie be obtained is in no wise to be neglected yet that the question or case betwixt vs about words goods or other matters may not turne vs from the pursuing of the thing to the persons nor to breake off our Christian loue howsoeuer we receiue hatred and deadly malice for our good meaning Strong patience also must be laboured for to beare the cost the trauell the toile and tariance with all other griefes and molestations which fall out thereby or may possibly be offered vs vntill we see the end and issue But especially if it should stand with the aunswering for our selues in accusations of any crime before the magistrate with this patience would wisedome and christian courage with modestie and meekenesse be necessarily adioyned And by the helpe of these the Lord hath brought to passe that the frowning lookes and cruell faces of tyrants and persecutors haue not bene feared their bloudie threats haue not daunted the people of God much lesse haue they turned them from their most holy faith and profession but they themselues who haue vexed them haue appeared to be more tormented in their conscience at the beholding of the graces of God in them then they who haue bene bodily tormented by them And this for the vse of companie be said as in such breuitie I could which aduice and direction the reader must receiue in all companies one day as another to guide him therein And to shut vp this fourth dutie let this be added that not onely in our companies we be harmelesse and giue good example but euery way and in all our dealings with men whether they be priuie to it or no innocent and iust to all and mercifull and pitifull to the needie and oppressed and the rather for that we are so naturally giuen to regard and seeke our owne profite whosoeuer sustaine losse thereby and therefore to be alwaies thus resolued that rather then any should haue iust occasion to complaine of our iniurie or hard dealing we are readie to depart from some peece of our owne right as Abraham did to Lot And because it is most mens calling euery of the sixe daies to haue dealings with some other therefore let the true Christian arme himselfe with this mind euen thus to liue and conuerse with them in all that they haue to do with them for many of them are so deceitfull and vnconscionable that they will abuse the most innocent and honest Christians with slaunderous tongues and false reports if they cannot get what they would at their hands Now what would such do if they had any iust cause giuen them to open their mouthes But besides euen honester men if they deale together either for that they do not plainely set downe their minds or if they do yet one sustaineth the losse in the end when both looke to gaine I cannot tel how it commeth to passe that there arise hard thoughts betwixt them that loue is broken off or so cooled as the diuell hath apparantly shewed that the persons wanted care and wisedome therefore such should so looke to their actions that they may haue no such accusations come against them at euen or in the iudgement day nor prouoke the Lord to measure out to them after the same manner againe which they may be most sure of Yet one thing remaineth which most fitly is here to be placed that seing we shall in hauing companie fellowship and affaires with sundrie men behold many gracious examples among the rest as worthie patternes of godlinesse that we be diligent to marke and learne and follow whatsoeuer in thē may better adorne furnish vs as the Apostle taught Be ye followers of me as I follow Christ that we carie not that high opinion of our selues as that we stand in no such neede of others because we haue somewhat more then the common sort of the world but in humilitie and meekenesse make that reuerent account of Gods gifts in others rather then enuie and disdaine them that we may with all speed seeke to enioy the same our selues and much more to follow the good examples of such as are commended to vs in the Scriptures as Abraham the father of the beleeuers in faith Moses in meeknesse Ioseph in chastitie Dauid in the loue of Gods worships and
holy exercises Caleb in constant following of the Lord to the end c. This the holy Ghost exhorteth vs to in the Epistle to the Hebrewes Follow the faith and conuersation of such and consider what hath bene the end thereof A necessarie watchword for numbers in this age so degenerated from the godly course of the reuerend Auncient that were before them that they haue not onely not knowne the God of their fathers but also disgraced that zealous seruing of God which they vsed The examples of such therefore as I set downe before shall be no small helpe being oft before vs to chase away from vs friuolous and hurtfull fantasies faintnesse discouragements and wearinesse of well doing and cause that the multitude of contrarie examples shall not hurt vs by their pride boldnesse and licentious life and to ioyne vs fast to Iesus Christ though not now seene of vs and that we may hold the profession of our faith with ioy vnto our end CHAP. 16. Of the declaration of the fifth duty how we should behaue our selues in solitarinesse NOw I will passe to the next duty which is to guide and teach vs how to cary our selues and passe the time when we are out of company solitary by our selues alone And this it is that seeing a great part of the day many times is passed when neither our callings are in hand neither we occupied in any company we must haue the same especiall care ouer our hearts and behauiour when we are alone that we were taught before to haue in company And as we are counselled by the Prophet that if we desire to reforme our wayes and so to liue blessedly we must take diligent heed to them all one as well as another as Gods word directeth vs so this being one part of our wayes euerie day for the most part to gouerne our selues christianly at all times when we are by our selues alone we must haue a speciall regard and care of the same For who is able to reckon vp all or the most part of the occasions whereby we are moued and prouoked to offend and let loose our hearts to sinne when we are alone and how infinite kinds of euill we may be brought vnto at such times when there is none present by feare or shame to hold vs from them Nay I say more the most iniquities which are done in the sight of the world were first inuented and purposed onely in the sight of God and the sinnes which openly are committed haue bene in warping and working secretly before which the Prophet did plainely expresse when in bewailing his sinne which was come into the eyes of men he sayd thus Against thee only ô Lord haue I sinned as if he should haue sayd I offended thee secretly by vngodly desire before I proceeded in the sight of men to giue offence And so saith another Scripture that Dauid walked on the roofe of his house and saw from thence a woman c. And to shew more fully that it is a fit time for the Diuell to occupie our heads in sundry kinds of euill when we are alone it is noted that our graund-mother Eue was set vpon by Sathan when she was alone her husband not being with her And our Sauiour was assaulted by him when he was in the wildernesse out of the company of men with many other such sayings Which I alleadge not as though I were of opinion that there is no danger to be feared in company I haue before sayd the contrarie but to shew that there is many wayes sore danger of falling when we are alone and so we the more naked to resist which was the thing that I intended to proue which our wofull experience I am full sure confirmeth who are no sooner from company alone but swarmes of vaine foolish and if they be not chased away of noisome and perillous thoughts and desires as a swarme of Bees about a mans eares are solliciting and offering themselues vnto vs. Now then seeing the case so standeth who doth not see what need there is of some good helpe to keepe our soules from annoyance at such times And not onely so but also to stirre vp our selues vnto the doing of such duties as we shall see to concerne vs most that so we may make this solitarie part of our life which is not small to be sutable and correspondent vnto the rest And for some plaine and certaine direction herein we may consider the things which we are occupied about in solitarinesse Now we know that all matters which go through our hands or heads while we are out of company are either simply holy or vnholy or things indifferent now our owne necessitie and Christian wisedome will teach about which of all these we haue most cause to be occupied and let vs not be slacke and negligent to marke and obserue that but let our circumspect care and watchfulnesse which must alwayes accompany vs euer foresee that for without it we shall do nothing well And therefore if in iourneying walking sitting still or lying in our beds c. we shall remember that we are held downe with any sinne or infirmitie let vs muse vpon the occasion of it vpon the vilenesse shame and danger of it how hard it is to renounce it how God is prouoked thereby and therefore how to be abased vnder it and so in confidence craue pardon of it and grace to weaken it If we haue need and cause to take order for some earthly businesse which otherwise will turne vs to great trouble let vs with good aduice thinke with our selues how to dispose of it to our peace If neither of both these giue vs occasion to be occupied then let vs watch such good oportunitie of being alone to make benefit of the time by setting our selues to muse vpon some holy things as the loue of God our mortality c. or inioy the libertie of talking with our God by prayer thanksgiuing reading reioycing in him c. or if we haue any other necessarie duty to be done as we shall be able when we be from our calling let that be gone about And if it be obiected that it is an hard matter thus to do I must needs say it will be hard to haue our hearts thus at commandement when we are by our selues especially for such as cannot reade but yet let vs consider againe that we cannot be better occupied what did I say better nay we can hardly be otherwise occupied without sinne And this aduice for the redeeming of the time when we are alone as long as it is the counsell of the Lord that we should thus gaine it from euill I am not moued what they say against it who neither vse their solitarinesse thus but as though thought were free giue their hearts libertie to roaue and raunge any where Sure I am we cannot be too prouident and carefull that way and the best follow
things shall be weakened in vs without the which we can neuer vse the lawfull pleasures and profits of this life moderately and rightly this one thing being added that this aduice be the more carefully and constantly regarded seeing the danger were like to be great by the neglecting of it And now vpon this which hath beene sayd it clearly and necessarily followeth that if thus we get superiority and dominion ouer our hearts and affections in the vse of earthly things then our actions and dealings about these lawfull liberties shall be well ordered in the sight of God and men to the great quietnesse and peace of our conscience for the righteous is bold as a Lyon For who doth not know that as the heart is affected either well or ill euen so it draweth the wordes and workes after it to be like and sutable which is the cause why I labour to perswade Christians to the subduing of the lusts and intemperate rebellions of the heart and to haue in meane reckoning and price all things here below that they may be the lesse offensiue in the whole course of their earthly dealings For when we be thus resolued in our hearts constantly watching thereto that we as God hath taught vs will so farre forsake all as we shall thereby be hindred from following our Lord Iesus Christ in any point of his holy commandements we are stayed from manifold abusings of our liberties as wealth peace preferment and such like And when we can containe and keepe our hearts from coueting and desiring any way to vse our prosperity vnlawfully we shall neither iniure others in any thing that is theirs nor haue our commodities as snares thornes and choakes to strangle and hurt our selues but in the inioying of all blessings of this life shall be sober and fruitfull in good workes and more feruently longing after the treasures of the paradise of God Which fruits of prosperity few do reape but runne into excesse and passe their bounds one way or other so truly it is sayd That as it was in the dayes of Noe so it will be in and vntill the comming of the sonne of man They eate they dranke maried wiues and were maried c. that is they chiefly regarded these things rather then the manner how or the end why and more then they did consider wherefore the Lord set them in this world And this be sayd of the first branch of this dutie that is of the vsing of prosperity and the lawfull liberties of this life rightly and how God teacheth his children daily as their state shall require to do the same accordingly as it is one of the duties which is of necessity to be obserued daily of all that desire well to bestow the day and to giue a good account thereof at the euening and end thereof Yet to such as obiect and aske If I will debarre them of their mirth and pleasures which in their prosperitie and through the benefit of their wealth they may inioy I will adde this briefe answer I wish they prospered in health strength earthly commodities and peace so as their soules might also prosper And I thanke God I am not so enuious against the welfare of any of my good brethren but that with the Apostle I can and do pray that they might be altogether Christians that is true and faithfull seruants of God without the bands or other hardnesse which some other of Gods people do sustaine and go vnder But seeing prosperity is a slippery way it is meete that all such as desire to be free from dangerous fals should looke diligently to their steps and seeing that our Sauiour himselfe hath taught vs that it is an estate full of danger they should not thinke much to be admonished put in mind daily to take heed that they stand sure and in safety It is not enough thinke we and a great fauour of God that he giue vs liberty to inioy his earthly benefits vnlesse we abuse them to the fulfilling of our fleshly desires Doth Christ allow vs any otherwise to take our pleasure on the earth then that it may not hinder vs from following him by temperance and sobernesse by humblenesse and meeknesse the way to heauen Or doth he bestow more on some then vpon others that they who haue much should set on edge the teeth of others by licentiousnesse We are called and that most fitly strangers to teach vs that we should not be medling nor intangle our selues here so as we should be vnready and vnwilling to go home And that is a right stranger-like liuing in the world and an inioying the lawfull liberties of it that we be made more fit thereby for the heauenly life and not to linger after any thing here or cling about it so that we being tied to any lawfull pleasure or profit we should not as free citizens of heauen be daily somewhat nearer it and readier to go to it And do we thinke that they are such strangers who pleade for such a liberty and reioycing here that their owne consciences do tell them that they are not willing and readie to die Are they such strangers who are priuy in their owne hearts that their reioycing is most for the commodities and delights of this world eating drinking pastime mariage gaine and successe in their dealings c. who if death should come vpon them whiles they are in the middest of them must needs cry out and say O death how vnwelcome art thou vnto vs who haue our pleasure in these It is the Lord that saith by his Prophet Let not the rich reioyce in his riches nor the strong in his strength nor the wise in his wisedome but he that will reioyce let him reioyce in this that he knoweth me And it is our Sauiour which saith Woe be to them which now laugh for they shall houle and weepe woe be to them which are full for they shall be hungry And againe Sonne thou in thy life time receiuedst thy pleasure therefore now art thou tormented Lastly Iob that was deare to the Lord sayd If I haue reioyced for that my hands haue gotten much and for that my riches are great euen this were to deny the Almighty Therefore know we that our reioycing ought not to be earthly yea as a godly man may not be glad for that he hath much going no further seeing that were but to be tied to the creature and to rest in a broken and a deceiptfull stay so neither may he reioyce in any other earthly thing whatsoeuer but he setteth it as well as riches in the Lords place from which it ought to be banished Now the heart of a Christian is the Lords temple and dwelling place and he it is that must dwell there as he himselfe hath said Giue me thine heart my sonne That must be where the treasure is it must haue no other treasure in heauen but him nor any on
the earth in comparison of him So that it may be seene of all such as desire to be satisfied that God hath not giuen to his faithfull seruants earthly prosperitie to naile their hearts to it but to proue them whether any thing be sweeter to them then he himselfe who hath giuen it that is whether the gift or the giuer be in greatest request with them and that all which he giueth them might be an occasion to knit them nearer vnto him who will yet giue much more to them which depend vpon him to this end I say all Gods benefites serue And I haue not denyed in all that I haue said but that it becommeth the best of Gods seruants to labour for earthly maintenance that they may be able to giue rather then to receiue and that without any iust offence they may do it and that they ought to acknowledge it for a great mercie of God that he reacheth out his hand to helpe them with necessaries euen here where they be straungers and to prouide for their bodily necessities and therefore to be thankefull yea and ioyfull in this respect that they are freed from much care and distrust and haue the way made more easie thereby to the heauenly life for want whereof many of their deare brethren are in much pensiuenesse and sorrow But yet may they not in any wise take such sweetnesse in those things that they forget or neglect better but alwaies remember that they serue to a further end that is to seeke better and are not themselues the end of their hope in which they should rest And so to conclude it remaineth that we in no wise reioyce nor put our delight in any transitorie thing but with most great diligence we vse all earthly benefites of God daily and throughout our life moderately And this is to enioy our prosperitie aright and to make that part of our life sweet and sauorie to vs indeed which is passed therin And this is that which I haue thought conuenient to be said of this sixt rule namely that it is a great part of godlinesse euery day to looke to this with due regard that we moderately and fruitfully vse our lawfull liberties and all the commodities earthly of this present life CHAP. 18. Of the declaration of the seuenth duty Of bearing afflictions rightly euery day they come THE next part of our life not yet mentioned is that which is vnder the crosse and in affliction Our dutie here is that when and so often as it shall please the Lord to trie vs therewith and to chaunge the course of prosperitie or any part of it yet that with the same well ordered heart which I haue said should accompanie our other actions and parts of our liues with the same I say we be prepared to receiue it from him and count it no straunge thing to be exercised with it and the rather for this reason as the Apostle admonished the godly of his time that we are predestinate thereunto euen to be like vnto Christ in afflictions also seeing through many of thē our way lyeth to the kingdome of heauen And all may see how needfull it is for vs to hearten on our selues by these and such like perswasions to be willing to beare our crosses meekly with chearefulnesse because we do so soone shrinke backe at the hearing of them as the Apostles did when they heard that their maister would go into Iury againe where the Iewes before had sought to stone him and seeing they be so vnwelcome to vs by nature although we be subiect to many and sundrie and that daily It must not be with vs as it is with the most that is that we loue not to heare of them when we haue bene awhile free from them and so hope still for earthly peace of the which we haue no promise but rest perswaded euery day that our heauenly Father knoweth what is best for vs and as he seeth affliction or freedome from it to be meetest so he will alwaies bring it to passe To this end we are admonished of the Prophet to accustome our selues to beare the yoke in our youth that we may be the better acquainted with it when it shall be put vpon vs that so we being tamed and subdued by it and our proud and rebellious hearts brought vnder of him we may beare it with the more ease and comfort encouraged hereby that if we be able to beare afflictions contentedly and with quiet and meeke spirits which is the hardest part of our life we may easily prouide to haue our whole life sweet and ioyfull Furthermore to this end that we may be readie to waite vpon the Lord patiently in our chastisements we must consider that euery day Sathan intendeth mischiefe against vs and he knoweth our weakenesse to be greatest in bearing the crosse and therefore will not leaue vs vnassayed as much as in him lyeth and not so onely but also will terrifie vs with this perswasion that they be greater then they are and feare vs with the oft and much thinking of them that our sorrow may be increased Against all which his cursed vndermining of vs we hauing so great encouragement from the Lord ought to be thus stayed that such of them as we can we may auoide and the rest we may go vnder contentedly waiting for a good issue euen as in faith we pray for it seeing our God will haue vs perswaded that of very loue and faithfulnesse he correcteth vs whensoeuer we be corrected of him But because we faile many times in obseruing these rules and therefore find not grace then to beare them aright whiles they are vpon vs nor afterwards get any wisedome experience or comfort thereby we must diligently and faithfully marke how we be affected vnder them that if we should be oppressed with confused and vnprofitable heauinesse distrust or any other daungerous passions we might learne before that they be no fit companions for vs and sooner get out of them after we espie them in vs and so betake our selues to better gouernment And that this labour be thought no more then necessarie we must know that by Troubles we do not onely meane great vnwonted losses long sicknesses persecutions and such like but those also which fall out verie oft and commonly as vnkindnesse and discourtesie in neighbours vnthriftinesse vnrulinesse and disobedience in children vnfaithfulnesse and negligence in seruants discommodities and harmes in family matters with such like all which to beare without vnquietnesse impatience and vnsetling our selues out of the Christian course must be thought no meane nor smal gift of God nor without daily and continuall watchfulnesse and wise regard to be attained vnto And I do the rather make mention of these troubles which for the most part arise in our families as well as other waies because many Christians do thinke through ignorance that we are not to be
directed in these common things nor to be called to our reckoning and account for offending by impatience anger back-biting and heart-burning against any man and for such like passions which declareth that as it is an hard thing for Christians to walk in the vprightnesse of their hearts by perfourming other duties in the midst of their houses so it is no lesse hard and rare in this bearing of discommodities and other troubles to shew themselues lights and examples to the rest of their familie But these vnquietnesses which are counted small are not to be admitted at any time in our liues seeing they vnsettle and draw vs out of our course Therefore that neither one nor other kind of affliction become vnsetlings of vs this counsell we must take from the Lord which I haue now set downe that euery day we arme our selues against the feare of such as may come and against impatience by such as alreadie are come vpon vs. Let vs thinke it no toyle to watch and looke to our selues thus if we may by this meanes be rid of that which is toile indeed yea greater toile and ease our selues on the contrarie an hundred fold For we shall not onely prouide well hereby against those which are present but as experience and proofe of Gods helpe bringeth hope which maketh not ashamed so by our experience we shall find the like in our troubles to come What strength got Iosua by this that he had oft times beleeued Gods promise and found that he neuer failed him trusting in his word which he had spoken concerning victorie ouer his enemies or deliuerance from them Insomuch that he after some proofe of Gods keeping promise with him in bringing him ouer the riuer Iordane in giuing Iericho and the citie Ay into his hands in the battell against the fiue kings of Canaan he triumpheth in his hope of conquest the Lord hauing promised to him victorie ouer them and therefore saith to his souldiers and men of warre before he ouercame them The Lord hath deliuered them into your hands and therefore be of good courage And what other thing made the Apostle Paule in great afflictions to stay himselfe vpon God and to cast his care vpon him but this experience and long proofe which he had of Gods tender care ouer him It was I say that which made him expresse the same in these words God hath deliuered out of great tribulations and doth deliuer daily and I am sure also that he will deliuer in all time to come This experience if we haue as who may not haue it in many afflictions if he haue rested vpon God therein it shall be a strong weapon to defend vs from fainting distrust or dispairing and to keepe vs from vnsetlednes and able to vphold vs in an infallible hope of a good issue euen before it come But to this end we must hold our selues fast to the prop of Gods promises and lye close to them as an anker and thus we being armed we shal see the Lords deliuerance for vs as clearely as we may discerne the arrow to flie in the ayre It is a great point of wisedome to learne of God thus to beare our trials and troubles that first we commit the ordering and disposing of them to him as Hester did by fasting and prayer of faith secondly that we vse all lawfull meanes whereby we may haue a good successe and end as she did in going to the king for helpe against Hamans diuellish deuises and then the third will follow that God will turne them to the best These three in one short verse the Prophet setteth downe together saying Commit thy way to God and be thou doing good and verily he will bring it to passe But if we will not be directed by the Lord in bearing our afflictions as the rebellious heart will be soone readie to cast off his yoke but will take counsell of flesh and bloud as Saul and many such haue done yea and Dauid at that one time though smally to his comfort then this shall follow either for want of preparing our selues meekely for them before they come or for not thankfully receiuing them when they are come they shall sore flaight and astonish vs and raise in our hearts such passions and distemperature as will vnsettle our whole course and bring vs out of frame In which estate as we shall be vtterly vnfit to any seruice of God so shall we be also vnmeet for any Christian societie with men we being so confounded in our selues for our vnwelcome troubles and so disguised in our speech countenance and behauiour by yeelding and giuing place to the frowardnesse and vnbridlednesse of our hearts By all which who doth not see that we do both adde new troubles vnto the former and make them which God sendeth vpon vs farre more grieuous then otherwise they should haue bene For all who haue experience can tell that the intemperance of our hearts and the impatience which is suffered to beare sway in vs do raise many distractions and vexations in our liues which we might else haue bene voide of and the Lords trials and fatherly chastisements are thereby made farre more irkesome vnto vs. And of this seuenth dutie thus much whereby we may see how necessarie it is for vs daily beside the well beginning of the day and care for right vsing our prosperitie moderately that we be also very watchfull that our afflictions breed no disorder in vs but be quietly borne that so all parts of our liues throughout the day and the whole course of our waies may be ordered commendably and aright that euen in the dayes of health and peace we looking for our chaunge and labouring to bring our hearts to more humilitie through continuall watching and oft and earnest prayer we may not onely not count it straunge when euen sharpe visitations shall take hold of vs but in respect of the end thereof which is to do vs much good we may with willingnesse receiue and go vnder them especially seeing as hath bene said our most louing father hath fully certified vs that he hath no other meaning in sending them And here marke that as poore and rich are both taught their dutie in common together so there is somewhat to be learned of them both seuerally the one to be more specially armed with contentation vnder his pouertie the other with humilitie and sobernesse for the right and well vsing of his wealth and plentie CHAP. 19. Of the declaration of the eighth dutie namely Of vsing religious exercises in our families VNTO all the former duties which we must labour to perfourme this is to be added to the end we may enioy as many liberties as we can that with the same wel gouerned heart which we haue bene taught to bring to the perfourming of them we look that both in the morning and at euen as it shall stand best with the well performing of
other duties we and the other parts of our familie do reuerently worship God together that is to say that we solemnely vpon our knees make confession of our sinnes and requests to him with thanksgiuing And because it is required that the word of God should be taught by vs to our children and charge Gen. 18.19 therefore that when we may conueniently we instruct them as they be fit to conceiue in those things which are most necessarie for them training them vp to answer to the same and that they be incouraged to haue acquaintance with the Scriptures and to be exercised in them from their childhood 2. Tim. 3.15 that so the word of God may dwell in them plentifully Col. 3.16 and to edifie themseues in singing of Psalmes to the praise of God the putting of themselues in mind of the heauenly melodie and reioycing which they shall haue with the Lord and his Saints in his kingdome Euen this I say is another of those duties which is as oft as may be to be perfourmed in our families I say as oft as may be because no mans conscience should be accused for the omitting of it on some dayes vpon necessitie which may fall out but yet no man for all that may faine necessitie to passe ouer a dutie of so great vse and for so long continuance euen throughout his life except he supply the omitting of it in some answerable sort otherwise And whereas by the examples of Gods holy seruants this dutie of calling vpon God is commended to vs as to haue bene offered to God three times in the day the other of teaching their families as a thing ordinarie and vsual what cause is there why we in whose dayes the light of the truth shineth more clearely then it did in theirs should be behind them in any such duties sometime by our selues sometime with our families vntill we might say that we haue bene sutable to them in testifying our loue to God whome we obey in perfourming them and the religious care of our owne good which we are sure can neuer be enough As for the daily continuance of this dutie from time to time throughout our life although I doubt not but that many do it now and then who yet will not tye themselues vnto it constantly and therefore reape the sleighter fruite of it some reasons I will alleadge to perswade them And first it may please such to vnderstand that our necessities do require it one day as much and as well as another except necessitie hinder as hath bene said before seeing some are rude some worldly some ignorant and the best are forgetfull and we find that euery day bringeth with it sufficient cause to renew our faith and strength against sinne and all kinds of discouragements and to honour and praise God if it be well considered for his daily fauours and kindnesse For such duties being in vse daily do hold vs from some euill which we should otherwise do Besides seeing particular families are the members and parts of the church and euery gouernour is that in the familie that the Minister is in the congregation therefore if they be not accustomed to worship and serue God at home how shall they be able to do it with profite in the assembly especially seeing experience teacheth that the mind being vnseasoned all the weeke at home is further off from goodnesse on the Sabbath and yet all which is done this way both publikely and priuately is litle enough euen in the best Christians And that we come the oftener and more chearefully hereunto as oft as it shall behoue vs we must know and consider that we haue therein communion and fellowship with the Lord and are admitted to speake and breake our minds vnto him and so haue our soules most sweetly refreshed thereby as if we met before him publikely And what is like vnto such libertie that in a reuerent sort we may be admitted to speake vnto the Lord and to haue him make aunswer to vs againe So that it should not be hard for vs to be brought to enioy so great commoditie but rather to count our state the more happie the ofter that we may be partakers of such a benefite Againe it is meete that we should in this sort haue our recourse to him daily to the end that our whole conuersation may sauour of him that as all aboundance of heauenly odours that is of spirituall grace do flow from his Maiestie to all that are about him and by the prayer of faith come neare him more fragrant then Aarons ointment so we being conuersant with him in this heauenly manner may hereby as by a sweet preseruatiue keepe our selues from all annoyance of Sathan and the world And therefore it is no wisedome for vs to be long from him in this manner especially hauing such free accesse vnto him whensoeuer we list This reason should the easilier perswade vs because we see how by occasion of earthly dealings our earthly minds draw vs to be altogether earthly in our talke one to another churlish hote bitter or light prophane rash and so in our behauiour testifying nothing else but a worldly mind And is any thing more to be desired then the chaunging of this course But what is fitter then this when we ioyne daily together in such holy manner against it euen there where the faults are committed And thus I hauing shewed that there is no cause why we should thinke much to tye our selues daily as we shall be able to these duties weigh now a litle what companions we haue in the Scriptures in the performance of them Abraham is renowned of God for his diligence and faithfulnesse in the perfourming of these exercises of religion in his familie for instructing them and therefore no doubt praying with them seeing all things are sanctified by the word and prayer 1. Tim. 4. Iosua also who professed openly that he and his houshold would serue the Lord did not darkely declare therein that the chiefe parts of Gods seruice were not neglected that is prayer thankes and the teaching them their duties And Cornelius hauing this commendation in the Scripture that he feared God with all his houshold and besides that he was giuen much to prayer hath left sufficient testimonie that both he prayed with his houshold as well as priuately by himselfe alone and also that he laboured and vsed the meanes of instructing the same whereby he might bring them to that feare of God which was in them Therefore seeing such worthy seruants of God haue gone before vs in the performance of these duties in their families and so haue continued them as there is no doubt as they haue seene their daily necessitie to require and that they reaped singular fruite thereby therefore it shall be necessarie for vs oft and vsually to meete together for the priuate worshipping of God in our familie the whole together be it small or great For this may
words there is more required then in this place I vrge but yet euen that also For the Apostle teacheth that if anger be kindled in vs for want of heed-taking yet that we should soone allay the same but if through the hardnesse of the heart after sinne is committed it is not by and by acknowledged and repented of but it remaineth and boyleth in vs yet we must force our selues to relent and craue pardon of it before the Sunne go downe and so before we dare giue our selues to rest lest the diuell preuailing so farre with vs we find it harder afterwards to remoue it Now we know that other sinnes are in a like detestation with God that anger is and therefore that they must be no more suffered to abide within vs then it and consequently if we be priuie in our selues to any like sinne that we haue offended we should expell and driue out the same as poison that it lodge not nor remaine with vs. And to doe this it is necessarie that we take some conuenient time to vs both to search and enquire what we haue done and withall to purge ourselues from it accordingly But here if any thinke that this was not intended of the Apostle that wee should before we fall asleepe consider how we haue passed the day neither will I precisely vrge the houre or time so particularly for indeed he requireth it to be done sooner rather then that it should be deferred so I say likewise that if this care be conscionably kept at some other time of the day that there be peace maintained betwixt God and vs it is well but if that be not perfourmed before at least before our lying downe it ought to be which also is the time very fit to commend our soules into the hands of God not knowing whether we shall rise in the morning Besides if it be required by the holy Ghost in the Epistle to the Hebrewes that we take heede that there be not at any time and so any part of the day in vs an euill heart we being forgetfull and slow to obserue such a charge can any deny but that he doth there as well require that we should sometime looke backe to see how we haue regarded the charge that is giuen vs And is any time ordinarily and for the most part fitter for that businesse then whē we haue ended the day except some speciall sinne committed in the day do require a more speedie examining of our selues before And if Iob as we read of him did euery day of his childrens banquetting together offer sacrifice to God and pray for them and commaund them to cleanse their hearts and sanctifie thēselues for so it is said that Iob did euery day adding this reason Lest they might therin offend God is it any maruell if we in our own person do retaine this care euery day and vse this practise For euen as men who are in great occupyings do not onely write their takings and their layings out but do also at euen conferre them together lest any delay of time should cause forgetfulnesse and yet this labour they thinke needfull about things that shall perish so is it much more necessarie in the accounts of our soules that we should do that is daily looke what we gaine or loose that we may procure to our selues thereby most sound safetie and prouide also the better for the time to come to do the like and that with more ease There is nothing against this dutie so much as the prophane custome of the world to whom all goodnesse and controlling of their licentious courses is vnsauourie and therefore vnwelcome and ridiculous But let such go know we that if we desire to giue an easie reckoning to God at our latter end it is our wisedome and the best prouision we can make for our selues to yeeld with all conscionablenesse a reckoning to the Lord at the end of euery day and so much the rather because we loue no after reckonings to be brought against vs which may iustly be feared when we haue not indeuoured faithfully to do the same frō day to day but are accused by our consciences that we haue dealt too slightly yea hollowly somtime too much fauouring our selues in passing by many particulars which we were willing to be forgottē buried That which we may reade in heathen Poets as Pythagoras and others concerning this matter may and ought worthily to put to shame a number of Christians They wrote that a man should looke backe at the end of the day how and in what manner it hath bene spent and passed which cogitation it is to be feared hath not once entred into the heart of many which professe to know God in Christ For such as see any cause of going about it this I will say to helpe them forward that the more circumspect they haue bene in obseruing of their wayes and the more diligently the gouerning of the hart and life be kept throughout the day the more readily and willingly shall they go about this view of the day-spending at their lying downe neither shall it be cast off or neglected and vntowardly taken in hand but when they haue bin too secure slight in doing the duties of the day Neither would I lay vpon any a burthen which they be not able to beare calling God to record that I seeke in this as in the rest which I haue sayd onely the glory of God and the further peace and comfort to all the faithfull and the high pricing and estimation of a godly life which will be much set by where the life is so looked to in the day as I haue wished and at our lying downe viewed in this manner and therefore wishing euery one according to the light and grace which he hath receiued to consider whether he can say any lesse but that they walke most safely most confident who go about as they shall be able to make an end of the day in this maner And the reason why this is required as the last worke beside prayer in the familie is because a Christian hath somewhat to mention and deale about and complaine of particularly concerning himselfe which he cannot so well be satisfied in when he prayeth in company And he that hath most warily looked to himselfe in the day and ioyned with the family in duties of humiliation at night shall see cause inough to adde this duty to both as we reade it written of Maister Bradford who had much inward communion with God that he was neuer satisfied in the duties he did through the day and namely in praying at the Chappell when he was fellow of a colledge and in his chamber with his puples vntill he had also powred out his heart to the Lord by himselfe alone But yet notwithstanding this which I haue sayd speciall regard ought to be had of the many bodily infirmities diseases and sicknesses with the feeblenesse of
in the day come seeing thou hast appointed them to be especiall helpes for my weaknesse labouring that my heart may be affected with them and strength obtained thereby from Christ Iesus my head to go forward in my seuerall duties Let me in all these and other actions this day hold fast my confidence in thee that thou hast a fatherly care ouer me both in turning my afflictions which it shall please thee to send to my great good and granting me many sweete blessings for my further incouragement that when I shall be perswaded that they are both from thee of a fatherly cōpassion and tender care I may greatly be vpholden and comforted And whatsoeuer I shall haue to deale in with any man though I be not in presence with him let me euer giue that which is due to him as farre as I see it to appertaine to me especially in the commodities of this life that none may haue any iust cause to complaine of any iniurie done by me neither may I haue any wound of conscience at any time for such gaine or substance and the rather for that I am giuen too much to looke after mine owne right and with this let mercy and compassion be ioyned that I may as thou hast inabled me glad the hearts of such thy poore seruants as whose necessities it most appertaineth to me to relieue And so long as in thy fatherly wisedome thou hast purposed to grant me health and prosperitie let me vse and inioy the same with much thankfulnesse and soberly humbly and meekly cary my selfe in that estate not thinking my selfe any thing better then such as want it let me not disdaine others nor my selfe be drowned in idlenesse sensualitie and sortish ease but let me be so much the more profitable in euerie good worke whiles thou giuest me so many helpes thereto then in afflictions I could be that so I may serue thy maiestie with a sound mind and bodie so farre as thou shalt see it expedient And yet not promising to my selfe continuance of peace and prosperitie but to looke for my chaunge to learne to be abased and to want and contentedly thankfully and patiently to take vp that crosse which thou shalt allot vnto me receiuing much comfort in the triall of my faith by thy chastizing of me and for that I know that in great mercie and loue thou doest it And good Lord keepe from me heauie iudgements which are aboue my strength and when thou freest me from manie troubles let me in no wise trouble my selfe with an euill conscience And because I am occupied about many things in the day and therefore am more readie through the Diuels malice and vigilancie who seeketh all occasions against me to be vnsetled and brought out of frame graunt most louing Father that I may at such times remember how I ought to haue a stayed mind and constant euer counting one thing to be necessarie in the middest of all my businesse dealings and varietie of actions and that is that I may highly prize thy word that so I may do thy will seeing I haue then most need of this grace of faithfulnesse and care when the danger is greatest And yet if I should be ouertaken with any forgetfulnesse and vnawares be preuented by Sathan slipping into any securitie rashnesse earthlinesse of mind or such like blind-folding of me that I should be thereby vnsetled and this my course of holy walking be broken off yet good Lord leaue me not ouer-long in that danger graunt me to espie my fall and offence whatsoeuer it be and not to hide it in any wise but speedily to acknowledge it that I may obtaine mercie for it at thy hands so may returne to thee againe because I haue sufficiētly seene and tried that it is no liuing but worse then death to haue thee at any time against me Lastly I most humbly beseech thee that I may so warily cary my selfe throughout this day in all that I go about that I may not be vnwilling to view my doings and what hath bene done amisse at euening and reuerently looke backe and examine how I haue spent it and that by these rules whereby I haue prayed to be directed and that I may be willing to see where I haue failed that I may the better know what badnes doth still remaine in me that so I may haue iust occasion to humble my selfe and confesse my sinne to thee and may make an end of all breaches not lying downe in any of them vnrepented Let me count this no burthen nor toile to do it as the most of the world do who thereby prouide so many after-reckonings for themselues that they cannot answer one among a thousand of them And by all my weaknesses neglects of dutie and out-strayings let me not be discouraged to leaue off this daily looking to my waies but to increase my care rather And wherein so euer I shall see and find that I haue obtained grace in any good sort to be guided by the direction which thy word setteth before me there I may be ioyfull and thankfull that thou makest any part of my dutie easie to me which I know to haue bene farre otherwise And thus let me haue good proofe that in all the cariage of my selfe and in euery part of my life I am a stranger on earth as my forefathers were and lie downe in peace at night euen as this morning through thy goodnesse I appeare before thy Maiestie And for the nourishing and preseruing of this Christian libertie in me and that I may walke after this direction carefully let my prayers be oft as I may be able to offer them and earnestly continued this day and watchfulnesse adioyned thereto as thou hast taught me that although this manner of liuing be not regarded in the world yet I hauing obtained of thy Maiestie to make it my delight and knowing the incredible gaine that commeth by it I may be resolute and throughly perswaded to make it my practise not onely this day but euerie day hereafter wheresoeuer I shall become or in what estate and condition soeuer I shall be That by the faithfull continuance of this Christian course I may see my profiting daily in the denying of my selfe and litle esteeming of this world and so haue good testimonie that I liue by faith and that when I shall be gray-headed and waxe old I may haue mine old age blessed vnto me and not full of tediousnesse and wearinesse idlenesse and vnprofitablenesse waywardnesse frowardnesse and such like annoyances whiles I acquaint my selfe now with the renouncing and forsaking my will in these and such like that thus my latter dayes may be better then my former And for the obtaining of grace to the practising of all duties this day arme me with the armour of a Christian that my particular actions may by the helpe thereof be well ordered that by the armour of faith I may be
we not know that as we sow so we shall reape and if to the flesh that of it we shall reape corruption What is to be done then of vs but this namely That we looke to the roote and fountaine of this mischiefe And if it be growne by litle and litle trace it out by footsteps know that thou art beguiled For thou before didst delight and take pleasure in godlinesse as finding no safetie elsewhere and renouncedst all whatsoeuer might hinder and hold thee from the christian course and what shame is it that thou shouldest after be much backwarder Remember also that ease slayeth the foolish and the way that seemeth pleasant to the flesh is the way to death And how hard soeuer it be to go backe out of this course yet God hath encouraged thee thereto infinite wayes especially by this one that he in any thing that he setteth thee about will be with thee and not leaue thee nor forsake thee but will giue thee more then thou couldest aske or thinke and therefore much more that which thou doest desire The longer thou art led by any such slauerie the more hardly thou knowest thou shalt find recouerie CHAP. 9. Of other vnruly affections tetchinesse peeuishnesse frowardnesse c. AMONG the inward lets of godlinesse I meane the vnstayed affections of the heart though the particulars are infinite this is not the least when it waxeth tetchie peeuish and froward either against persons or things being crossed by them that we cannot haue our will yea though it be but in trifles For such is the nature of sinne to the end it may shew it selfe to be out of measure sinfull that we may be taken in such a time with the deceiptfulnesse of it and found so naked and vnarmed that the smallest matter may be an occasion fit enough to make vs trefe and fretting as if one shold stumble at a straw wheras at another time great prouocations could not moue vs and all for that the desire of the heart is not satisfied as it wisheth as Dauid could not be angry with Saul for all the iniuries with which he pursued him and yet was caried headlong by his passions against Nabal for one discourtesie offered him Which is neuer done but a sensible disquietnesse of mind and vnsetlednesse of heart doth arise therewith which ouerthroweth the wel-ordered course seeing he that is led and caried of his lusts as the cart drawne by wild horse is made vtterly vnfit for the time to pray or walke before God in peace or to do any other dutie acceptable to him And therefore who can deny but that such are caught with the deceitfulnesse of sin as well as he who is ouercome of anger wrath or any fleshly lust another way And if in this tetchinesse we haue to do and deale with men our peruersenesse sullein and disguised stomacke cannot be hidden no although we would hide and conceale it from the sight of men yet such is the nature of it that it ouerwhelmeth and couereth grace from shewing it selfe or exercising any power in vs as the cloude couereth the sight of the Sunne and as though we had alwaies bene impotent and had neuer enioyed any other estate and it blindeth the iudgement from seeing the foulenesse of such disguising and hardeneth the heart that for a time it cannot relent for it nor be humbled vnder it vntill the burden grow so great to the soule that it can no longer beare it and the partie come to himselfe and can no longer suffer or abide it It may be perceiued how this cankred corruption taking hold of a man not otherwise destitute of grace so carieth him to be incensed against some person or thing that it can no way be stayed or contained A shadow of this appeared too euidently in two rare seruants of God Paul and Barnabas when they dissenting betwixt themselues about taking Marke into their companie were so snared that they departed one from the other and with no lesse offence to others then checke to themselues brake off their fellowship for a time In such a case therefore this is to be done for the redresse of it that seeing it is an high offence to God a needlesse and fond troubling of our selues and a bereauing vs of godly wisedome yea and of common reason that I say no more this I say is to be done that we make diligent search inquirie whither we be prone and disposed to such seruile and base maisters and so shake off that yoke of bondage and if we haue fallen into it and haue bene deceiued and disguised with it that as soone as we can we do in trembling and detestation of our sinne separate our selues from all other affaires and dealings and fall into the consideration of the vnseemelinesse and absurditie of it with all speed possible till we feele perceiue our stomack to fall and relent which will be by litle and litle if we harden not our harts but go aside of purpose that we may faithfully debate the case betwixt God and our selues The Lord hath promised that such going apart one frō another yea if need so require euen the husband apart and the wife apart that such seeking of him shall find him and such dislike of our corruption and namely of such impotencie for want of grace shall be the next way to recouer it againe and when we haue seene what we haue gained thereby or rather how much we haue lost that as our Sauior admonished in the like case we go our way and sinne no more in that manner lest a worse thing befall vs. And this for a tast of the corruption Now when we shall consider how many of these sores there are to blemish wound and feeble the soule that it may be as it were in the seuerall powers thereof made vnfit to euery good worke by one or other of them and how the diuell waiteth as a fowler hauing set his net to catch vs with one or other of his ginnes snares what constancie and care thinke we had there need to be kept in a Christian mans life to the end he may be rid of them or that he may not lye long in them or not fall from one to another which is the cause why we call vpon men as the Apostle teacheth vs that they should worke on that is hold fast and maintaine the assurance of their saluation with feare and trembling giuing all diligence to ioyne with their faith vertue knowledge c. But if we escape this snare are we out of daunger Nay he hath many more to catch vs in For through our ignorance or vnbeliefe he maketh the Christian life seeme so difficult and tedious to vs that we shall waxe faint and be wearie of proceeding therein or at least in speciall duties thereof who knoweth not how fickle and inconstant we are in all good things and how soone vnsetled Insomuch that
pinched and vexed with feare of losing and forgoing them that it is not in vaine commaunded That we beware we be not surfeited with cares of this world and that we make them not thornes and choakes to hurt and annoy vs. By these or any of them or the like as euery Christian is most prone to offend so if he shall not wisely and circumspectly preuent the same by this Christian watchfulnesse through the day besides other helpes before set downe auoiding all occasions and weaning his heart from all noisome loue thereof learning also contentation and nourishing a mercifull hart to the necessities of the poore with such like remedies as shall be set downe he shall be constrained to complaine of grieuous distractions of his mind disquietnesse and vnsetling himselfe hereby besides the hurt which others shal take by him And thus it may appeare by this which hath bene sayd of this matter how needfull it is besides a generall watchfulnesse in and throughout the day to be more especially affraid of some speciall weaknesses which we cary about vs and to be armed against some speciall discouragements and hinderances by worldly goods I haue shewed some of the abusings of worldly goods both in mens dealings and out of them the daungers that accompany them who knoweth not without large laying out of them seeing they follow them as the shadow doth the body For though I speake not of them who are drowned in the world whose God is their belly and their wealth it is too apparent how honest and good Christians haue for the most of them no heart to heare how they should vse their worldly wealth how many daungers they are subiect vnto thereby and how their loue is glued to the same but they thinke themselues able to guide themselues in vsing and disposing of their riches and commodities therefore do they fall into no meane or common dangers That whereas they might haue libertie aboue others to leade a sweete and godly life and to draw many to the same yet they get litle knowledge faith experience comfort and other grace themselues neither are many of them prouokers of their neighbours to a religious course to loue and to good workes by word and example And beside this that if they sinne as other men they are sure to meete with the punishments of other men in iust reproaches and an ill name deseruedly in an euill conscience and many vexations beside many bad dealings which they find at the hands of wicked persons which they might haue bene voide of beside these I say what a iudgement is it that they being borne to honour haue depriued themselues of it CHAP. 11. Of the remedies against this worldly lust namely Couetousnesse and excessiue loue of riches BVt to set downe somewhat more clearly and distinctly for helpe and redresse of this sinne of couetousnesse and worldly lust because I haue somewhat largely spoken of the same I could wish that the remedies and reasons to redresse these many and dangerous sinnes and to preuent the same where they haue not as yet broke out in many of Gods people that the remedies I say and reasons against them were well marked and also the direction how to vse them both as followeth duly regarded And to begin with the remedies which I will here set downe they are foure euen as the reasons also are First he that desireth to be free from great blame and offence by the vse of worldly goods and consequently to hold fast his peace with God thereby as I know not what morall action is more to be desired let him looke to this as he would to the auoiding of the collicke or stone That no man be hurt or sustaine losse and danger by him but let him throughly be perswaded of it indeed that he ought to do thus as we are straightly charged by the Apostle See that no man oppresse or defraud his brother in any matter So that as we will be sure that none shall wrong vs so farre as we be able to resist it and therefore we need not be bidden to regard our selues so because few of vs will be carefull to see others with whom we deale to inioy their right but will be ready rather to plucke from them therefore is this charge giuen vs towards others not a litle foiling to this sinne of worldlines if it be regarded For then we shall be free from all the sinnes against our neighbour condemned in the eighth commandement as far as we can discerne them both in bargaining which are not a few and also in other dealings with men which are almost innumbrable neither shall we desire it in our harts to iniure them seeing the law that bindeth vs is spiritual And what a treasure were it so to mind this charge in all our dealings with men through the day that we might haue the blessed and sweet fruite of it at night when we are to lie down Oh what liberty may such haue as look faithfully to this In like maner do not sorowes inough abide thē who restraine not their harts from such iniurying of men with full resolution Again he who will be subiect to this charge of the Apostle and couenant holily to vse this first remedie throughout his life namely that none shall sustaine wrong or hurt by him shall be free from many branches of couetousnesse yea he that is armed to do no euill this way or if he haue doth correct and redresse it shall shew himselfe to be a man that hath strugled commendably with the world and earthly goods and also to haue gotten great victory thereby And therefore are there few such because few do tie themselues to such couenants Which kind of men if they could be free from blame in many other things yet should they sufficiently be branded for worldly and couetous if they be found vnarmed against this The second remedie is not onely that we hurt them not but also that we do them good Which is to be vnderstood of all with whom we haue to do Euen as that Scripture teacheth confirming this rule namely That we should owe nothing to any but this That we loue them And this reacheth and is of vs to be performed to foure sorts of men 1 to Princes 2 to teachers 3 our owne families and 4 to others our poore neighbours and brethren to all which we owe a seuerall duty not to be neglected For breuity sake to our Christian Prince we owe tribute and other duty by our goods as we see it to be required of vs both in peace and warre About which I say no more but this that as all drawing backe and vnwillingnesse to performe duties necessarily imposed is euill so this is not a small blemish when such as go for good Christians do commonly contend and raise strife about their payments and do not rather proportionably discharge the same with willingnesse The next is
foundation we had laid in so doing which could not abide the wind and tempest This ease it was which would haue slaine our soules and was the cause of our so great loosenesse An estate of life full of daunger and full of deceiptfulnesse with which yet none haue euer so besotted themselues being holdē captiues of the diuell at his pleasure but they who haue escaped the daunger of it haue as highly reioyced and as from a bottomlesse dungeon haue kept themselues with all care from falling againe into it Now we falling into this fond ease loathed to take such paines in running the race of christianitie and in labouring to keepe in our selues vnto dutie When we had bene any time vnexercised with crosses and afflictions it was bitternesse to thinke that againe we must come vnder them so litle did we hope for any comfortable or fruitfull vse of them and when we had bene proued with them for the most part we were vncomfortable in them Wherby it appeared that whatsoeuer we thought of our selues and of our great profiting that our strength was neuer great because we were found weake in trials Prou. 24.10 Hitherto it belongeth that we were so vntoward to the vse of any good meanes I speake not of the loose and negligent vsing of them which was a fruite of this vntowardnesse for that hath bene spoken of before but of our great vnwillingnesse to breake off our luskish and sottish course of life As for example to priuate prayer vtterly vnapt when we should yet see much necessitie of it as being loath to awake our selues out of our spirituall sleepe and loathing the painefulnesse of going about it Against publike meetings we felt sensible rebelling as seeing that the loosenesse and libertie which we delighted in must be made odious to vs and our selues thereby disquieted we feared and were in a iealousie of our good brethrens companie by reason of an euill conscience thinking that we must be of one mind with them and that could not stand with our vnsauourie liking And what a slauerie is it that we should bring our selues to such a point that we must obey our filthie lustes and become seruants to our vile rebellions What madnesse is it that we should depriue our selues of the best things and yet contented to abide so still And by this it may appeare how many defaults are like to breake out from our liues when such daungerous ease and loosenesse haue their harbour in our hearts And yet another cause why so litle good hath bene done we may remember to haue bene that we haue looked so narrowly to the liues of others to gather hurt thereby not remembring that we should follow none further then they follow Christ of which some being of the better sort and others of the common we haue taken exceeding great hurt by them both For these latter when we see how they haue many times continuance in outward peace and prosperitie so that they are merrie and take no thought about prouiding for the iudgement day neither are withholden from any intemperancie of liuing though we become not like vnto them yet as men not so fully perswading our selues of their miserie we begin to thinke that it is but vain for vs to labor greatly after innocencie to shine as lights which we see is litle regarded And so we grow to iustifie our owne course of life as very sufficient and well liking to the Lord yea and besides this we gather some rubbish and scurfe from them by beholding by dealing and being too conuersant with them And if of these some be lesse euill then others and retaine some points of honestie and of better behauiour in them yet what a grosse bewitching of our selues is it to compare our selues with those of whose happinesse we haue no perswasion Now as the liues of this bad sort of men are laid too neare vs we may see that we are weakened in our course by thē so the liues of the first sort euen right good men we either litle or not at all doe profite by or that which more is we many times take hurt by them For as concerning their best actions and most commendable duties we do not vse to haue them in reuerent admiration especially if the persons be daily amongst vs but we count them common things and meeter for them then for vs. Yea and we thinke that we haue some other gifts and parts of our liues comparable to them so that we can be content to go without those graces and to lose the benefite of such good examples which yet for this cause God setteth vp as lights amongst vs that we might neuer please our selues in our liues till we had wonne this at our owne hands To frame our selues after their examples which are most gracious and godly amongst vs. And further we will not thinke but that euen such men haue also manifold infirmities in them though we know them not But if we do it is enough to perswade vs that euen then when many things ought iustly to be remoued out of vs yet we are to be well thought of and to be accounted commendable And these are the speciall causes that so iustly much fault may be found in our liues vnto the which briefly these may be added that we haue not bene carefull to be straungers to such companies where we might be easily corrupted or cooled and discouraged neither taken occasion to be in good companie or to haue made profite of the same when we were in it but in a common manner spent such times either in endlesse or needlesse worldly talke or some other way vnprofitably rather framing our selues to their humours and to approue of their euill custome then bethinking our selues how to stop them A fifth cause hath bene that we haue not laboured to nourish our delight and ioy in the benefite of our redemption but diminishing the price of it as though it were nothing so great and precious as it is commended to be or soone forgetting it for that it is of small account and litle reckoning in the world do feede vpon vaine and deceiueable pleasures and so taking part with the world do also with the world grow vnseasoned with grace and therefore euery such man after his manner becommeth vnprofitable For when we begin to make a common thing of that assurance of our saluation which without comparison is the chiefest and most precious treasure of all other and do not maintaine and preserue the preciousnesse of it by all good meanes we must needes in stead thereof make account of other vaine reioycing and so the care of godlinesse waxeth small And last of all that we hauing sometimes felt our selues vnfit to be well occupied we haue fallen to idlenesse and therewith acquainting our selues haue for the time neither espied it to be a fault and so resisted it in the beginning by mislike of the same neither haue betaken our selues
to our callings to the hindering of the same as being ministers to attend to reading or being priuate men to labour euery man as it hath behoued him And thus much for the proofe of the iustnesse of our complaint and of the causes thereof CHAP. 14. Of the second part of the Couenant namely The remedies against the complaint mentioned in the former Chapter NOW forasmuch as in the weighing of the truth of these things we could not but be grieued heartily as who can behold so great depth of corruption and the fruite of the same so many wayes with deadly vncomfortablenesse threatning his confusion but must needs seeke and vse all possible meanes speedily to pull himselfe out again we therefore immediatly after the due consideration of our wofull condition turned our selues to bethinke vs what remedies we might apply to this fall if thereby we might possibly recouer our selues againe and also make them helpes for hereafter that we may as well continue in a fruitfull and cheareful course vnto the end of our liues as at all to returne into the right way againe First therefore we thought thus and tooke order as followeth that such of vs as did find our fals to be so great and our offences so dangerous that either for our too too great delight in them or long lying therein we could not by our vsuall prayers and humiliation or by helpe of any ordinarie and daily practises of repentance by hearing the word and preparing our selues for the Lords supper come to peace of conscience and obtaine confidence and godly boldnesse with the Lord such I say should humble our selues before the Lord with fasting and prayer without which meanes such diuels are hardly cast out Especially because we had let go the hold of our faith and had suffered the same to faile in vs which when it commeth to passe what can there be in our life but meere vnsauourinesse to speake of the best our fasting tended to this that we might more forcibly pray for the recouerie of our faith and cleare beholding of Gods louing kindnesse restored to vs againe That in such manner we being abased in his presence as there is iust cause that such should be and beleeuing againe his old accustomed mercy we might in some good measure be purged from our former vnsauourinesse yea noysome vncleanenesse and so made fit to renue our couenant with the Lord againe concerning more holy walking with him And if we should find that our hearts might be brought to vnfained displeasure with our selues for our former defaults without fasting then we determined to turne vnto the Lord with all our hearts in sinceritie so as we might obtaine comfort and release at his handes as if fasting had bene adioyned thereunto After this our couenant was to know our hearts better how euill they are what falshood ficklenesse lightnesse and such like naughtinesse and varietie of corrupt affections we carie about vs that thereby we may be enforced to take more paine to weaken them daily For we saw that if we be not diligent to search them out as by occasion we shall be moued to do we shall both walke in continuall vnsetlednesse and in an vncomfortable estate because we can go about nothing but some one of these or other shall be espied to carie vs some way amisse in the same And thus we purposed to note and find them out in vs by a diligent view of and taking heed vnto our waies that so we may be in daily combate with them A worthie worke therefore and commendable we saw it to take knowledge of them and not to be content to be blind in the beholding of them because we are neither easily brought to confesse and see them and yet that he which hideth them shall not prosper that so we may behold more filth and venome in them then we would haue thought could haue bene in vs. And we agreed that if we shold be vnwilling to discouer this packe that euen this willingnesse to hide them is one of the most daungerous euils among the rest Now further because the knowledge of our hearts if we stay there I meane of the manifold euill lusts of them doth make vs the more headie and greedie to fulfill them when we know them by the lawe of God to be condemned in vs we haue further faithfully determined to watch ouer them with all diligence that neither any of those which haue alreadie bene mentioned neither any other as farre as we may know them may lurke or haue their abode within vs with our liking but that we may purge them out and not those only which are apparently grosse but euen such as are more secret being not yet come neare their ripenesse and therefore wheresoeuer we become or in whatsoeuer we haue to do not to neglect this part of Christian dutie but especially there and then where and when we suspect or haue cause to feare more danger thereby as in vehement and strong temptations and grieuous and long continuing afflictions there to stand the more vpon our watch c. So that whether we be in companie or alone in dealings abroad or matters at home by one occasion or by other yet still to haue this purpose fixed in vs that as farre as our fraile memorie will suffer vs to remember it we may go forward in the watching and obseruing of them Which must the rather be done because as the heart is the fountaine of life and frō thence we haue it That we liue so from thence we must fetch the beginning of well liuing from an euill and vncleane heart commeth no part of good life no more then good fruite from an euill tree But all the abhomination of the life euen the most odious and vile as adulterie murther idolatrie heresie c. they haue their beginning there they are conceiued and nourished there they haue their proceeding from thence and God is long and grieuously dishonoured there for the most part before man by the fruite of it can be or is offended So that as by the Romains law it was streightly enacted that their springs should be carefully preserued from all filth which might attaint and poyson them that their riuers and water conduits might be sweet and wholesome so it must necessarily be that the heart of man being once renued and made cleane it should be kept and continued so that being a good treasurie good things may be brought out of it continually of all sorts as occasion shall require For here we take it as graunted that all which shall haue their part in this couenāt or haue already desired to haue must be renued in their minds and haue their hearts purged and made cleane by faith in the Sonne of God whereby their sinnes may be defaced and all their old conuersation pardoned their soules through the same with most comfortable and sound peace enlightened and so their hearts purified both to will and
to complaine of and what is more required of vs then that which we do that thus we may be set forward counselled and confirmed and seeing what course we ought to take for the bringing of this to passe we may be stablished in a Christian life For it doth not a litle helpe to haue this communion with some Also that we our selues should be helpers of others where either any do require the same duty of vs or through bashfulnesse dare not be bold or through simplicity cannot do it yet we seeing that they stand in need of such counsell and direction should through loue shew them what we can and what we haue learned in this behalfe And here we purposed for the hope of the great fruite of this communion to auoide strangenesse which as it breaketh off all profit betwixt vs so it giueth feare of some secret conceiptednesse and that much loue is wanting This direction if it be read ouer as we shall see cause and may do it cōueniently with a mind desirous as wel to see what is amisse in vs as also in faithfulnesse to vse these remedies we may be bold the Lord working by meanes to assure our selues that we shall not labour herein in vaine And when we haue attained hereto we determined not to rest in that but to be directed still by such rules as Gods word doth minister to vs. Now hauing set downe remedies by which we may raise vp our selues out of any declinings from a godly life we added some reasons to perswade vs thereto for as much as we may be sure that hinderances and discouragements inough shall meete with vs to withhold vs. First this that by such a course and seeking to walke with God as the former remedies do direct vs vnto we are brought to a most sweet and holy communion with the Lord in comparison whereof nothing is to be desired For it is an honor and prerogatiue which the world neither knoweth neither can attaine vnto To get principalitie ouer him who is the prince of the world that is the diuell and to obtaine grace against our owne euill hearts in well ruling them which is a greater honour then to subdue kingdomes Also that hereby we haue libertie with godly boldnesse to come before the Lord in our complaints and prayers being assured that whatsoeuer we shall aske of him according to his will it shall be granted vs and that our peace and comfort hereby is so great that none who hath but euen tasted of it would chaunge his estate for any other and that the conscience of such men is not beaten and disquieted with hellish and fearefull torments In this case a man need not feare malicious accusations because he hath bene circumspect in looking to his wayes and therefore deseruedly euill speeches can take no hold of him seeing he that is carefull to please God cannot iustly incurre the rebukes of men As for euil tidings he is free from the feare of them because he hath armed himselfe to looke for the hardest And they who like not this state which al things considered shall be found to be the richest part and best portion they must feede themselues with folly and take their fill in vanitie till their miserie ouertake them in the mid way and destruction meete with them when they litle thinke vpon it Moreouer howsoeuer this indeuouring after a godly life hath euer of the world bene litle regarded yet the happiest and men of greatest commendation for godlinesse haue alwaies preferred it and made it as the flower of their garland and the crowne of their reioycing we haue a cloud of witnesses and not all in one age who haue walked with God euen from Enoch and thereabout to this day who testified this daily looking to their liues to be the best thing of all Now if by these and such like perswasions we be brought to like of it we faithfully couenanted with our selues to vse these remedies which haue bene set downe for continuance and to make our beginnings sound and substantiall so as they may be able to beare and vphold the waight of all that shall presse them downe For although our temptations be strong and many yet may none of them preuaile thus farre as to make vs breake off this our happie couenant for if we be not strongly armed against this we shall easily find that hinderances enough will arise which will quickly weaken the power of our best purposes and frustrate all that we haue taken in hand Here will inward lets come in our way and those of many sorts as to thinke it more then needeth to liue thus also that many who are godly do not thus the inordinate loue of some speciall sinne may withhold vs and much dulnesse vnprofitablenesse and rebellion may make vs vtterly vnable to hold foorth this course Many outward discouragements also and hinderances will be readie here to stand in our way as houshold troubles and disquietnesse by them disorder in seruants and children vntowardnesse and ill successe in businesse want of blessing somtimes where it was hoped for losses c. also much toyling occupying our selues about these things below with neglect of our heauenly and christian calling These are some of a great number and the commonest whereby holy duties do most easily grow out of place and vse with vs. Let this rule therefore said we be well regarded of vs and that which followeth shall be the easier for many loathsome wearinesses will in short time arise which if it be possible will breake vs off from this enterprise After this we said that if we with diligence continue it we must beware we make not a common thing of it so as though we vse it yet no fruite nor blessing returne to vs by it The which as it falleth out most vsually in the doing of good things so in this the best of others it is most to be feared In the first setting vpon many duties some chearefulnesse may be seene in vs and some time and trauell bestowed but alas within a very short time we grow full of them they become irkesome and tedious to vs and though we do not vtterly breake them off yet we may perceiue that without any great sweetnesse and delight we go about them The reason hereof is that our fleshly hearts can like of no good thing long If therefore either of these two wayes we depriue our selues of the benefite of growing forward by these forenamed remedies that is by the negligent vsing of them or the leauing off of them yet the fault must be quickly espied and not long lyen in for that is more dangerous then can easily be beleeued To the better attaining hereof we may vnderstand that we may grow to a commonnesse in a good thing two wayes either when we be in prosperity in which estate it will be very hard to see our great need to vse feruencie and zeale in holy
than many do or thinke it possible for them to doe by any meanes especially when they shall see that wheresoeuer they cast their delight yet they shall be driuen with wearinesse to say that they finde no where so good liking and safetie as at home I meane in Gods house that is vnder his nourture and gouernment Another cause why I set downe these priuiledges of Gods seruants is that the wicked which wander from God and are not in his fauour may see what they goe without and what great good things they depriue themselues of by their sinnes By forgoing of the which to say nothing of the deceiueable and miserable estate wherein they liue if they should but weigh and consider what they lose and forgoe which others enioy and they likewise might it would deeply vexe their hearts as oft as they should thinke of it euen as in hell the reprobate shall finde this not the least part of their torment to see others in so happy condition which they are vtterly cut off from all hope of attaining to Lastly that I may hereby if possibly helpe to bring the Christian life into some better credit account both with the one and with the other which to my no lesse griefe than admiration I see to lie as dead wares little asked after in the world For many euen of the godly do not esteeme of the Christian life and of the wisdome which should governe vs as they ought to doe that is to say as of a treasure more to be desired than any earthly thing be it honour wealth pleasure and that at all times And as for the vngodly they haue no liking of it but the most of them scorne deface abhorre and disswade from it counting it precisme and puritanisme truly and conscionably to go about to practise it and thorowout their liues to set themselues to bring foorth the fruits of it when yet there is no happinesse in any other estate for into it alone as hath beene said do all the heauenly and excellent priuiledges fall If any on whom this rebuke doth iustly take holde shall contrarily answer that they doe honour the Christian life and delight in it although they doe mislike indeed they say that men should be to precise in vrging others to duty and in framing themselues to a certeine kinde of excellency and singularity aboue others I say let such cleare themselues from fault by this that they acknowledge that God hath bequeathed to his deare children better things than the world hath and therefore that such as beleeue this and haue a part in it cannot content themselues to honour God so sleightly as they doe which haue them not but acknowledge that they owe much more than they can performe when they haue done all that they can also let them indeuour to haue in common these priuiledges with the rest of Gods seruants and let them thus prooue that they delight in godlinesse indeed so shall they cease from their speeches and agree with vs and haue good warrant of their safetie and welfare and otherwise I meane vntill they doe so they shall but bite at them who are in better case than themselues This shall suffice in generall to haue spoken of the priuiledges of the faithfull and of the reasons why I make this Treatise of them Now particularly I will set downe some of the chiefe for who can mention all of the which though some haue beene made mention of by occasion in other places of this booke yet seeing they haue not beene handled of purpose and that euery Reader can not gather them together nor know them to be so nor haue them before him in view at once except they be spoken of to this end to shew the beauty and price of them therefore they being so necessary to be knowne and inioied I count it no lost labour to doe it And for more ease and lesse tediousnesse in reading of them because they are many I will bring them all to these two heads The first kinde of our priuiledges and prerogatiues which true Christians haue allowed and allotted to them of God are such as be inioied in this present world wherein they haue many things to incourage them to a chearefull honoring of God The second sort is of those liberties and peculiar blessings which God hath in store for them in the life to come which with the former being daily weighed and duly considered doe in marueilous maner set before them and commend to them the singular loue of God and make them see themselues so beholding to him that they are set forward with exceeding cheerefulnesse in their christian course and warfare CHAP. 2. Of the first priuiledge That the beleeuers may know in this world that they haue eternall life OF the first sort this is one which the rich men of the world who want it cannot purchase with all their substance I meane that they may know and bee perswaded that they are beloued of God and that their names are written in heauen and therefore although they be strangers heere for a while yet that they shall vndoubtedly be saued whiles in the meane season others who are farre from it doe please themselues with laughing at their folly saucinesse and madnesse as they count it for that they fancie such things to themselues Whereby they declare in thinking there are no such to whom this is reueiled what a priuiledge it is to know so much of Gods will and minde to be partakers of so great a treasure as the mightie ones doe confesse is vtterly hidden from them Now for proofe of it that God alloweth them to know it what is more manifest than this which is written by Saint Iohn Behold what loue the father hath giuen to vs that we should be called the sonnes of God And againe As many as receiued him to them he gaue prerogatiue to be the sonnes of God euen to them that beleeue in his name Also These things haue I written vnto you that beleeue in the name of the sonne of God that yee may know that yee haue eternall life c. But this matter hauing beene largely handled in the first chapter may with fewer proofes satisfie such as desire to heare more of it Therefore as this is not to be doubted of that true Christians know themselues or may by some euidences euen the weakest to be beloued of God and that they shall be saued so how great a priuiledge this is let them learne who set little by it of Christ himselfe who hath valued it at a greater price then all the world What shall it profit a man though he should winne the whole world if he loose his owne soule or what shall a man giue for recompence of his soule Now if the knowing of this secret that God loueth vs be a priuiledge of so great account yea though a man should know it but dimly and if he should know it
So sundry persons in the new Testament as Timothy Demetrius Priscilla and Aquila who were well reported of All which with others as they are set foorth for vs to follow so who doubteth but that they found in their liues more sweetnesse and delight then others who were also Gods children as well as they but not so free from manifest crimes and open sinnes as they Now when they are thus kept from grieuous and shamefull falles it followeth most necessarily that euen thereby they be kept also from sore and great punishments as Psal 91.11 forasmuch as these alwaies follow them By this that hath beene said it may without any difficultie be gathered what great liberties the true Christian hath giuen him of God But seeing such as haue not experience of that which I say do hardly thinke it to be true it shall be necessarie for such to know another thing and that is this That God hath made such a way to the performing of all this that I haue spoken of that he sheweth vs how this may be done with delight which we know putteth away tediousnesse both the practising of the Christian life which I spake of before and the renouncing of the contrary sinnes which I now speake of And this maketh both the braunches of this priuiledge to be of exceeding value and excellencie that whereas godlinesse is so vnsauorie yea wearisome to the most yea euen vnto many such as will talke much of it and preach it also in the meane while this should be inioied of any by the grace and goodnesse of God That they may turne from their old sinnes and contrarily serue him with delight And that the true Christian may reioice in the doing of the will of God our Sauiour Christ who in all obedience to the commandements was willing to be an example to vs professing to his disciples that it was his meat and drinke to doe his fathers will taught vs also who are his members and one with him that we should endeuour after the same and may obteine to make it our meat and drinke to doe that which is pleasing to God And although I am not ignorant that we cannot haue the fulnesse of reioiceing in doing good duties yet if there were not much graunted vnto vs in that behalfe for all our strength of sinne that remaineth in vs the Lord would not haue saide that he hath made his yoke that is obedience to his worde easie for vs and his burthen as the flesh counteth it to be gentle and light to vs. Which Saint Iohn interpreting sheweth how saying All gain-saying power of the deuill himselfe is resisted by faith that is while we beleeue that God will giue vs strength and victory against the same Againe if we might not be able to finde sweetnesse and pleasure in this walking with God why would the Lord himselfe say in Deuteronomy Reioice before the Lord in all that thou shalt set thy hand vnto that is goe about throughout the day and in another place why would he reprooue Israell for not seruing him in ioyfulnesse and gladnesse whereby God teacheth that this grace should be laboured after in our particular callings that the husbandman artificer magistrate and preacher should and may walke in their vocation with chearefulnesse who yet if they doe their duties as it behoueth them shall most hardly doe it of all the rest and the same I say of the poore man and the seruant and of all that walke in a lawfull calling seeing they serue in Gods worke Which would not a little repaire their liues and increase their comfort ouer it is now with the most of them who goe to their worke as slaues and as the horse and oxe onely for their bellies sake and not seruing God in doing their worke to men So that we knowing this that we may be mery and euen finde delight in the heauenly life and in flying the corrupt behauiour and bad example that is in the world and that with much more contentation and freedome from feare then the carnall gospeller in all that his eie coueteth or his soule longeth after what would we desire more Euen as the psalmist saith what greater pleasure would we wish or better thing desire All the pleasures of the earth are not to be compared with this wisdome to be perswaded that Gods seruice is perfect freedome and that it is sound pleasure to walke with him And to say the trueth our life must needs be mopish and tedious if it were not thus and all that we doe should goe vntowardly forward as the froward seruant which is sent against his will goeth awkely about his businesse But God making it delight and pleasure to vs we may set our hearts thereupon not by fits but minde it wholly for the most part and principally aboue all other matters which yet when we knew no better did wholly take vs vp and affect vs for where the treasure is there is the heart and looke what a man delighteth in that will oft and euery while come to remembrance and be thought vpon and by that meanes it is no more tedious and wearisome as sometime it was but the cheefest matter of al other that possesseth vs. Therefore the prophet of God when he would in a certaine place speake of the delight that he had in the statutes of God he addeth this as a fruit thereof That he had them continually in remembrance and did not forget them And thus it commeth to passe that many of Gods servants may be seene to be drawen vp vnto God and in their speech behauiour and whole course to bend this way more then other to minde heauenly things in such wise as other maruell thereat the cause is this They be resolutely perswaded that their labour is not lost that way yea rather that it is the pleasantest estate and they finde delight therein And therefore they need not be as others whose hearts are strongly carried after strange desires but through Gods guiding of them they may be set on things heauenly seeing they haue made them their delight and ioy Oh weigh what an exceeding priuiledge this is that both praier and practise of duty whereto we were sometime not vntoward onely but euen rebellious against it should willingly be taken in hand now and become pleasure in stead of deadly toile yea what a freedome and liberty is it that we should make it our trade to aime at the seruing of God in all things so farre as our knowledge serueth vs And as the godly way is become easie to them and daily regarded of them after that it once waxeth pleasant to them euen so their old delights I meane the lusts of their ignorance grow loathsome which they once thought impossible And yet concerning rebellion and contradiction they are not void of them for all their liberty and inlargement but are holden captiues thereof in
great part against their will as shall be said afterwards for else they should haue their heauen heere which may not be but as they espy it they giue it no rest but with hearty mislike they oppose themselues and fight against it and because they haue sweetnesse and pleasure in in the Christian life therefore the gainesaying lusts which rebell against that course and striue to hold them from it are neither so forceable as they haue beene neither doe so long time as they were wont hold them vnder But this which I haue said of the remainder of sinne and of rebellion of nature abiding still in the best of Gods seruants I would haue well to be marked for that many will be ready to take occasion otherwise to cauill and quarrel against that which I haue said namely that God hath giuen this priuiledge and liberty to serue him with delight For thus they reason If you can goe forward thus easily in a Christian life that you can take pleasure in it which to so many Godly people is toile it seemeth that you are not hindered nor clogged with the rebellion of the old man which is our corrupt nature but that his force and strength is extinguished and killed whereas the scriptures tell vs farre otherwise and the best men that euer were borne after the maner of men felt it smarted by it and complained of it Therefore say they you set before vs such a Christian as is no where to be found But to all this I answere somewhat more fully than I did before that if it were not for the stirring and rebellion of the old man and the corruption and naughtinesse that cleaueth fast vnto vs we should by many degrees farre exceed the greatest measure of holinesse which we can now possibly reach vnto although we denie not but that through the grace of God we haue attained to somwhat already For as we serue God with delight now and may God be glorified do so for the most part so we should but for the sinne that sticketh fast in vs doe so perfectly and continually without intermission and contradiction as the heauenly spirits do And as our Sauior Christ seeing he could neuer be conuicted of any sinne when he was heere vpon earth as his words prooue Which of you can accuse me of sinne therefore when the Prince of this world namely the Deuill came he found nothing in him which he looked for namely sinne euen so should it likewise be with vs but for this fountaine of spirituall leprosie whereas now we finde through the vncleannesse of our hearts that there is imperfection and weaknesse euen in our best actions that I say nothing of those which are common And although with delight we goe forward in duty both to God and men yet through weake knowledge faith memorie c. through subiection to sinne and Sathan euen the best estate that we can attaine to is with much infirmitie and with iust cause of crying out as the Apostle by his example taught the perfectest in this world to doe saying O wretched man that I am who shall deliuer me from the body of this death So that the olde man is not killed nor his strength extinguished we say no such thing but abated indeed and weakned much aswell as pardoned through the grace and power which wee receiue dailie from our Lord Iesus Christ by faith And this for answere vnto the former obiection whereby it may clearely be seene what I meane when I say that God hath giuen power to vs if we acknowledge and beleeue it to leade a Christian life with delighting in it which though it be not without change full and absolute yet in that it is so great libertie as it is it ceaseth not to be worthily accounted a most great priuiledge as I haue said before For is it a small thing to finde pleasure and the greatest reioycing in the subduing of our euill hearts and in the forgoing of our vnlawfull liberties which other men fight for with tooth and naile and would count their life worse than any death except they might inioy them Nay is it not an high degree of honour that we may from day to day be admitted to reioyce before the Lord in the duties which we doe euen all that we shall set our hand vnto when yet others are so farre off from it that they would chuse to lie in prison all the daies of their life rather than they would be thus yoked as they account of it O therefore praise the Lord all ye seruants the Lord I say who doth so wonderfull things for his for in this is that Scripture fulfilled which saith Honourable things are reported of thee that is which thy God hath done for thee O thou citie or people of God And if it were not so that the Lord hath done so great good things for his people how could that be true which is said in another place of their happie estate that it is better to be a doore-keeper in Gods house because we are there in his seruice and vnder his gouernment than to dwell in the tents of the vngodlie wheresoeuer yea though it were in the palace of Princes If it be further demanded Where are such as inioy this prerogatiue in their liues I say I know no cause why Gods people which haue an acquittance and discharge against the day of iudgement and the wrath to come and haue sound knowledge and assurance of their saluation and of Gods fatherly care ouer them while they liue here I say I know no cause why all they should not haue some good and liuely resemblance of such persons For did they holde fast this perswasion that God hath giuen this libertie vnto them the Deuill who it is which iniuriously deteineth it from them should deceiue and defeat them no longer in the grosse sort and maner that he doth But this I must adde because it is a common bait whereby they are snared earthly pleasures and profits yea though lawfull must be in meaner reckoning with them They are too eager and greedy in their dealings and their hearts especially must be pruned of much drosse rubbish as vnwillingnesse vntowardnesse in the vsing of those helps by the which men may wait vpon God with ease from time to time Also men must thinke it the greatest libertie to haue their hearts readilie framed and disposed to their seuerall duties and be perswaded that nothing is better for them then thus to bridle the vnruly affections which are euery while ready to breake off the best course that can be entred into of them And if we thinke it much to be inioined thus to curbe vp the old man which most hindreth from going forward with delight and readinesse consider what iniury we offer to the Almighty that whereas nothing goeth forward well that is vnwillingly gone about so neither should this worke of the Lord
power of the diuell which might hinder them from it But all beleeuers may and ought to know that they shall haue eternall life as Saint Iohn teacheth I write vnto you that beleeue that ye may know that ye haue eternall life therefore they may know that they shall be kept to the end that they may also inioy the same Furthermore to perswade this point more strongly to Gods children of whom many are long held in doubting of the same and for that it is by the church of Rome flatly denied we ought not to doubt of this but that as God hath been with other of his seruants in all ages so he will be with vs which are his in this age or which shall be his heerafter And therefore as he hath giuen them a good end of their pilgrimage although not without many combats and conflicts so will he do also vnto vs which remaine after we haue suffered a little as the Apostle speaketh Euen as Moses Caleb and Iosua with others suffered many things after they first became faithfull vnto the Lord yet because he had chosen them and had promised to be with them therefore he also did gather them vp to their fathers and they finished their course in peace Besides this all such as in whom the Lord maketh his worde to take roote framing their hearts to be good and honest to receiue the same into them and so to be fit to all Christian duties they through patience continue and holde the confidence and reioicing of their hope vnto the end euen as the good ground yeeldeth her haruest in due season when in the meane while sundry giue ouer recoile and faint who seemed for a time to be as forward as the best And to conclude these reasons what is he amongst the people of God who for any long time hath had proofe of Gods fatherly kindnesse in granting him increase of knowledge faith peace of conscience and the like but in his first entrance into the Christian course he thought it wonderfully vnlike that he should euer attaine to any such measure of the gifts of God as he now inioyeth nay it seemed vnto him vtterly impossible And yet being nourished vp by the Lord vnder a good diet and once learning to know by what helps and meanes he doth cause his to goe forward he hath growen vp to setlednesse and constancie he hath found much libertie and ease as I may say in the true worshipping of God euen so it seemeth not a small matter doubtlesse to any of Gods faithfull seruants when they deeplie consider of it to thinke that they shall passe safely thorow all temptations and tribulations especially seeing they finde within themselues many wants and weaknesses many feares and likelihoods of fainting and giuing ouer and doe see without them sundrie discouragements allurements perswasions threatnings and both by the deuill and world many hinderances from going still forward I say it seemeth not an easie and small matter to them to thinke that they shall see a good end of their conflicting daies yea surely it may be truly affirmed that they who are not troubled about this or haue not beene neuer made any good beginning But yet when Gods children set a deepe and due consideration of the mightie power of God against their owne timorousnes and frailtie and against the strength of the deuill and world againe when they weigh the force of Gods promise who hath warranted a good end vnto them and the many helps by which God hath prouided to bring them well home they rest quietlie cast their care vpon him and trust that he which hath said it will also do the same The which perswasion when they haue once fastened vpon and the ofter they thinke on it the more surely they shall hold it it is hard to say how it reuiueth and gladdeth their hearts it is a treasure inualuable when they once soundly know it as they can best tell the price and value of it who haue sometimes doubted of it and haue felt extreame anguish thereby who if they might haue been assured of it in some former feares and distresse would haue preferred it before the greatest commodities These therefore when they once know and beleeue it receiuing it with such ioy as I haue said doe not as carnall men imagine they will abuse this precious libertie to loosenesse and licentiousnesse as not caring what they do or how carelesly they looke to themselues seeing they haue a promise from God that they shall perseuere in his fauour and in a godly life vnto their end They doe not I say by this occasion waxe slouthfull worldly idle vaine or any other way seeke to shake off the Lords yoke as weary of the same and yet I denie not but that this doctrine is thus abused of many but as they know that perseuerance commeth not but by daily good proceeding so they gather strength and incouragement from thence to goe forward more cheerefully yea they goe about all duties which they know to perteine to them and the meanes also which helpe thereto much more willingly and readily because they are persuaded they shall not lose their labour being assured that God hath ordeined the varietie of helps that they should grow thereby And indeed so they do for the same meanes being daily continued with reuerence by which they haue attained to any measure of Gods grace alreadie they become faster setled in the Christian life and waxe more sound and constant as also more fruitfull in faith loue patience obedience c. and withstand all hinderances on the contrarie and thus make an end of their life accordingly It must needs the lesse appeare I grant how glorious the death of manie good Christians is because they do not liue vnder the ordinarie preaching of the Gospel who except God doe worke in them the more extraordinarilie must needs die with lesse signification of faith patience and comfort neither doth he grant to all a like ending of their daies nor to shew the like tokens of an happie departure neither ought we to iudge of men thereby But this is more certaine and sufficient to vphold vs that of a good life commeth a good death according to the saying of the Psalmist Marke the end of the righteous and ye shall see that the end of them is peace And so it shall goe well with the people of God howsoeuer any of them may as a fatherly correction and for the example of others receiue such a maner of death as might breed question and doubt of the fauour of God and of an happie end as the Prophet of God which came from Iuda to Bethel to rebuke the idolatrie of king Ieroboam for that he was not obedient to the commandement of the Lord but did eat bread in that place which was forbidden him and therefore was slaine by a Lion in the way And Iosia the good
other and do not beleeue nor regard the doctrine of the Scripture which teacheth the trueth more soundly than it can be seene in the holiest persons and perfectest patternes therefore they grow to these absurdities And yet when their infirmities appeare and afflictions take holde of them God seeing it expedient that it be so for a season euen then is their estate more to be desired than the other in their greatest flourishing For they are beloued of the Lord yet still for all that and most deare vnto him as it is written I am blacke ye daughters of Ierusalem yet comly c. And of their falles and infirmities I say that therefore they departed from the good and perfect way for a moment that they might thereby see and bewaile their vilenesse and so returne againe to stand more constantly after Yet this watch-word I would giue to many which are of good hope that diuers grosse and ranke corruptions do so broadly appeare and so mightily preuaile in sundry as frowardnesse vncharitablenesse conceitednesse rash iudgements breach of promise and other heat and intemperancy of heart c. to the offence of many that they do exceedingly abate the beautie glorie of their profession And it must needs be confessed and granted that few Christians are as they might and ought to be but goodnesse is too sparing and grace is too sore dimmed and darkened in most euen of the best and forwardest and few carie themselues as they might and ought to doe in their course by giuing good example And this maketh the Gospell to be lesse honoured and imbraced of many whereas if it were a more common thing that the well-willers of the Gospell were more faithfull wise watchfull louing harmelesse fruitfull c. it would cut and wound the hearts and consciences of the bad and also incourage many of the weaker sort vnto their duties But yet shall the liues of them be glorious before God and shining lights to such as can see and discerne whiles they that carpe at them and seeke to disgrace them shall be as the mists and clouds that shine not but hinder the light rather And whereas it may be said that some of them haue excellent gifts of God in them yet the trueth is where sanctification euen the salt of grace is not to season them they are but as a pleasant and beautifull flower growing on a dunghill and as Salomon saith like a ring in a swines snout And thus much of the priuiledges of the true beleeuers The end of the sixth Treatise THE SEVENTH TREATISE OF THE OBIECTIONS AND CAVILS WHICH may be brought against the doctrine before set downe and an answere to them CHAP. 1. Of the summe and order of this Treatise NOw that I haue set downe the summe of the matter which I tooke in hand and haue shewed how it behoueth the people of God to be directed and guided daily vnto the Christian life and what impediments are in the way to hinder from it and priuiledges to incourage to it I will now in the next and last place as I appointed in the entrance meet with the obiections and cauils which may arise from thence that all the Lords inheritance may walke after that course more resolutely and boldly especially when such obiections as may trouble them shall appeare to be but weake and vaine As I nothing doubt but whatsoeuer shew of reason may come in the way against it shall be seene to be but the froth of mans braine and carnall And I likewise hope that such as shall be acquainted with the doctrine before set downe shal not onely be incouraged by these answers to practise it but also inabled and perswaded to continue therein till more light be giuen them for the well gouerning of themselues and that in a more perfect maner than I can set downe in the meane season that this which I heere haue propounded may helpe to direct the common sort of Christian people as the godly learned haue bene taught of God to direct themselues For who knoweth not this that euen many of Gods deare children doe and haue through ignorance and for want of direction very dimly seene into the beauty of a godly life and vncomfortablely gone about it and haue made a meere toile of the seruice of God which should be the greatest pleasure Therefore as it is not to be doubted but that numbers will rebell against the doctrine which rangeth them within holie compasse and will refuse to be subiect to it and that they which doe so will frame their iudgement to their practise to excuse and defend that to be good which they doe and besides there is no doubt but that questions will arise in the weake beleeuers about it to trouble them I will therefore as I said in this Treatise set my selfe against such carnall reasonings answering the cauils and quarrels which they shall raise and bring for the defence of their euill liues against the former doctrine and then remoue the obiections which weake but yet teachable Christians would or ought to propound for their satisfying before I end And I will do it in this maner First to answer them who obiect that there is no need of any daily directing of vs as long as we haue the Scriptures and therefore neither this which is before set downe by me nor any other is of any vse or to any purpose this I will answer in the next chapter Then I will shew the obiections and cauils of them who say that neither this nor any other like it can be obserued that is daily and set downe their reasons and shew what great inconueniences they thinke would follow and to these I will answer in the three next chapters After both I will mention sundrie of the particular doubts which are like to rise in the minds of such as are teachable and well disposed Christians and arme them against the same to the tenth chapter And last of all I will shut vp this Treatise and the whole booke exhorting all the faithfull to make vse of it and the vnreformed to repentance CHAP. 2. Of the first obiection That their needs no direction daily besides Gods word and therefore this is needlesse ANd first if any doe maruell why I write any direction at all as though God had not set downe in the scripture a way for vs all to walke in to this I answere That if that were a good reason why no helpe for mens weakenesse should be set forth in writing because it is the same which is in the scripture then it should follow with as great reason that nothing should be preached because all that which is preached if we preach in the name and by the authority of God is out of the scripture But seeing there can be no doubt made of that therfore that both preaching writing are singular gifts of God for the building vp of his church that al helps are not
shall not propound to themselues for this purpose some certaine course daily to walke in but goe on vncertainly that is one day giuing themselues carefully to good duties but an other day neglecting them and following the occasions thereof rather then resolutely armed against the same it both causeth great distraction and vnsetlednesse in them though otherwise good men and bringeth much barrennes of heart giueth more strength to their corruption and more aduantage to the aduersary and therewithall depriueth them of much communion with the Lord and comfort thereby and causeth that the godly life is not found and inioied of them in many points as it might be I haue spoken much of the priuiledges of a godly life though no tongue of Angels can sufficiently set out the same yet many no doubt of good hope haue not found it so for that they haue had but weake helpes to set them forward in hauing their part in them but are ignorant rather of the variety of the good things which God hath prepared for them that loue him and therefore their faith and comfort are weake when yet their discouragements and hinderances haue beene strong and many These at some time haue felt the fauor of God shed into their harts that they might not turne from him altogether but if they haue not attained to some good order and setled course to direct themselues by they must needs tast the more of the corruption of the world be the more in subiection to their rebellious affections and therefore the lesse feele the benefit of a Godly life For from whence are there so many heauinesses complaints of vnsetlednes inconstancy yea halting with God but frō hence in great part that they do quench the worke of Gods spirit in themselues cannot tel how to quicken vp themselues againe nor to arise when they are fallen to return when they are gone out of the way nor to guide themselues from one duty to another I know that it is not the vertue nor the power of outward meanes vsing nor of any direction that can bring our liues in frame but yet for al that when they are reuerently and confidently vsed God hath promised that it shall not be in vaine but they shall auaile much to our benefit What meant the Lord Iesus else to charge vs to watch pray to heare and read and the Apostle also in the name of God to exhort vs whiles we are in this warfare of the world to haue alwaies our compleat full armour not to walke naked hang that vpon the wall but that we should daily gird it vnto vs suffer no day to passe in the which we should walke without it and to what other end tendeth this direction which I am now occupied about For if euery day oft in the day we looke not carefully that we be armed with it let vs looke for no other frō him who is our professed enemy as able to hurt vs as willing and watching for it let vs looke for no other I say but to be dangerously foiled as many euē of the better sort are though some of them through spirituall slumber feele it not neither perceiue it in a long time till it please God to awake them But to returne to perswade that it is necessarie that Gods people should be daily holden within holy bounds is it not preposterous and lamentable that we can say that where no order is in any thing that is taken in hand there is confusion and danger and yet although there be none taken for the daily gouerning of a Christian mans life out of Gods word which without daily direction is soonest out of order yet there we suspect not neither feare any confusion and danger The husbandman cannot yeeld his rent nor reape his yearely haruest without his daily and continued labour neither can the captaine mainteine warre against his enemie except he renue his band and cause daily attendance to be giuen by the same and necessary prouision to be in a readinesse and so I may say of the rest In like maner the Christian cannot looke to continue faithfull vnto the end if he set not himselfe of purpose to continue daily his diligence in resisting his sinne and if he gather not daily strength by the continuance of some good meanes against the euils thereof Insomuch that if a man had all the knowledge that many men haue and should be ignorant of no necessarie point of dutie yet if he should not with a well ordered minde prouide and carefully looke for the right vse of his knowledge euery day as he shall haue occasion to practise it he might quickly be too farre gone out of the way in some grosse dishonouring of God which though it doe not pricke and wound them by and by yet a time will come when he shall wish he had borne the yoke of Christ and kept compasse for the end of a thing is not like the beginning If any should thinke me vnaduised to call in this earnest manner for daily directing of men priuately as though I set little by or made small account of the helpes which they haue in publike assemblies I haue said before that I preferre these before the other yet it may please them to vnderstand that besides the benefit of them which is very great and singular euery man shall finde it more then necessarie that they be not idle nor vnprofitable at home about the well gouerning of themselues in the seuerall and manifold affaires of the day and yet shall not this be any derogating from the other but the fruite of it euen as necessary for the soule as to haue a daily good diet and ordinary for the body although it haue a feast once in the weeke This I haue spoken generally hitherto to perswade many that feare God and yet for want of knowledge doe serue God very vncerteinly and see not therefore the excellency and price of the estate that he hath called them vnto that he hath not left vs so desolate and stranger-like from him heere on earth that we shoulde but seldome thinke of or heare from him but should haue daily recourse to him and throughout the day be with him and not as the wandring man who hath lost his way so to be at any time out of his gouernment And that it is not onely his pleasure but also his commandement that we should so liue in the world and so haue to doe in it that yet all the day long as our frailtie doth permit we may haue our meditation on him and on our happinesse in conuersing and walking still with him If this state be thought too precise by some let them consider the examples of those who are commended in the Scriptures for their constant walking with God how they were taken vp with the loue of him and possessed of faith c. for so the Apostle speaketh of
the Thessalonians that they abounded in these and were ready to doe whatsoeuer he commanded them and Dauid praied that he might not wander from Gods commandements What is heere commended in them but that which these mislike and speake against at this day in vs who labor for some measure of it Is that il in vs which was good in them There want no proofes nor examples to teach what we should doe in this behalfe but the flesh rocketh asleepe euen many good Christians But whatsoeuer these Obiecters alledge who haue not tasted of these dainties let vs be most glad to heare and more glad to learne that the beloued of the Lord may dwell in safety vnder his protection all the day long And if we haue not knowen so much as that God hath left vs such direction to inioy his presence in some continuall maner amongst vs then let vs now learne and beleeue it that we may reape fruite of it accordingly and not be so haled this way and that way in the world with cares and vexations and snared and allured with earthly pleasures and delights neither vnsetled so with vnreasonable and vngodly persons that we can hardly once in the day yea sometime through the weeke haue liberty and abilitie so much as one quarter of an houre to solace our selues with holy meditation and remembrance of heauenly things for thus it hath beene with many of the deare seruants of God of such slauery they haue beene holden vnder who yet I doubt not but they shall without neglecting any necessarie businesse shake off much needlesse tediousnes in their liues and see their estate much altered to the contrary liberty and holy reioicing if they will duely regard what God hath said of this daily keeping of a good course and not what carnall Obiectors say to discourage them And thus much of the first obiection CHAP. 3. Of answering this obiection That no such direction can be obserued daily BVt I hauing thus shewed the cause why I tooke this in hand and answered them who may thinke that no direction for a Christian through the day is of necessitie to be imposed vpon him now I will proceed to satisfie the reasonable about this particular direction or the like in effect by answering such obiections as may be brought against the same Some perhaps will obiect and say It cannot be daily obserued of any man neither haue they heard that good men in other ages haue beene giuen to any such speculatiue life except the monks and friers and other of that rable they will not deny but it is good sometime to giue our selues to praier and other good exercises but euery day to doe it and to be tied vnto them and to other duties before mentioned were a toile intolerable which no man can like of a taking away of all delight from our liues Againe they say What should become of mens labour and businesse in the world how should it go forward Also they say It were a strange world to see men liue now after such a sort and a bringing in of Monkery againe These and such like obiections although they proceed from very euill men and are vttered of them with a scoffing spirit yet for want of knowledge and due consideration they may be at the first the thoughts of many simple well meaning men for whose cause I will answere them because I would be loath to leaue such in any doubts which might trouble and hinder them But they who obiect thus might more iustly haue alledged other reasons why they thinke it so hard to keepe any such daily direction that is to say partly their owne ignorance vnacquaintednesse with this course vnablenesse and partly the taunts mocks and other discouragements which prophane and vngodly men would persue them with who should walke so vnlike other men of the world by the practising heereof First therefore I will answere their doubt in that they thinke it impossible and then their reasons why they thinke it cannot be without great inconuenience If it were impossible to bring our selues to such a course for heere is no perfection to be dreamed of by me but an holy directing of our selues daily towards the kingdome of heauen why would the prophet Dauid haue said Blessed is the man that exerciseth himselfe and meditateth in Gods law day and night Also why would he haue said it of himselfe That all the day long he was considering it in his minde that is to say meditating on it It is manifest whatsoeuer particular maner or order he vsed heerein that he did tie himselfe daily to this course that is to say to see that he walked homeward that he might not be carried aside or out of the way either with the deceitfull inticements of this world or any discouragements but much hath beene said in the former treatises to this purpose And such examples this present age of ours God be praised doth affoord he vouchsafe to multiply the number of them for one an hundred who do so passe through the affaires of this world that the Christian life is vnto thē not in word as it is with many which deceiue themselues but indeed and sensible account daily their chiefe treasure And all that I require is no more but that faith and godlinesse may be continued increased in the beleeuers and that they prouide for the same purpose that though the malice of the diuill doth lay many lets in their way yet that they bridle bring vnder their corruptiōs to the maintaining of a pure hart a good conscience vnfaigned faith which worketh by loue to the praise of God their owne comfort The which will not be brought to passe through security negligence but whiles they giue al possible diligence hereunto set themselues in some good order and daily direction for the preseruing of the same So that if there be any before others in this practise who by experience haue found how mightily God hath blessed them in this estate who is as ready to do the same to the rest that desire it haue prooued that it is possible yea and easie through God who maketh it so to passe the day in well doing with peace or when it is worst with them to be free from euill for the most part rather then wearisomely and vnwillingly as the most doe let such be patterns and examples to those which are not so forward Let one learne of another in meekenesse of spirit that which he hath not as yet attained vnto and not hold this opinion That none can doe more then they themselues doe nor goe beyond them who yet haue scarcely at all or very slightly gone about this practise themselues There is no reason in it that such as serue God in the day as it falleth out at a venture without any certaine purpose of care or vsing the meanes for the quickening of their
purposes and care to liue godly they may I deny not goe a nearer way then the other but they doe nothing lesse then attaine that which they seeke For as all to whom I direct my speech are such as would faine please God as well as be maintained in the world so they must looke for their successe and blessing from him and not from their owne labour industry and wisdome and therefore they must daily seeke it at his hands by harty praier and as they must not tempt him by neglecting paines and trauell so they must not trust to their labour alone for so they declare that to be all in all with them whiles they make hast to that and let the principall goe For while they do so they are snared by the diuill who setteth not hedges and ditches in their way for by them yet they might haue passage though more slow but he pitcheth nets to intangle them and lime twigs to hold them that at euening they shall feele and see with heauy cheare that hauing left God behinde them for all their hast they are much more held backe in respect of the other who were thought to goe a great way about For though they haue outward successe in the things they take in hand yet through hast rashnesse brawles and vexations and mindes fraught with earthlinesse and such like anoiances and remembring that they haue toiled as hirelings and slaues and not as seruants to God by walking Christianly in their calling for such may goe to their worke ioifully they finde more sorrow at night then the profit of the day was worth euen in the estimation of common persons and more losse of grace then their worldly gaine can possibly recompence But if they see not their danger or seeing it if they sleep in their sinnes which brought it and repent not of them that is worst of all So that oft times it falleth out thereby that they are constrained by the checke of their conscience to cease from their labours for a time or lose some piece of their bodily rest to recouer their inward peace againe with the Lord and the good minde which was in them before if they be such as had any better at any time for of such I speake whiles the other who goe to worke religiously and take direction from God breake not off their labours at all but go forward and that in quietnesse also Who seeth not now that such are further set backe who thinke to be most forward by separating Christian duties from their earthly businesse For as he riddeth not most worke who goeth to it most early when his instruments which he should vse in the performance of the same be blunt and dull seeing besides that he wearieth himselfe the worke is slacked and marred so he that will not frame himselfe so to performe the duties of his outward calling that his mind may stil attend vpon God by faith goeth about it preposterously shal find his successe answerable And if it be thus with the better sort iudge in what case they be who so that the peny may come in care not though they be as like the oxe and the asse in sense of good things and vnderstanding as they be like vnto them in seruile worke and drudgerie And by this I hope it appeares that godlinesse hinders not mens labours neither decaies the Common-wealth Nay who seeth not that such labour were rather pleasure without perill which worldly men are not acquainted with and the Common-wealth consequently should flourish much more hauing a certeine promise of blessing CHAP. 5. Of an answer to another reason against daily directing of vs That it would breake off all societie and fellowship amongst men ANother reason why men cannot follow any direction daily as is required is this They say that it would be no world if all men should be brought to such a mopish life they meane there should be no familiaritie nor good fellowship amongst men one should haue no dealings with another and so in time traffique and merchandise would faile and by meanes hereof leauing of mens callings disobedience to prince and lawes pouertie complaints and such like would insue and follow and the least euill which were like to come of this new deuised fantasie they say would be very monkerie This obiection I do not thinke to arise or proceed from such as know what the godlie life meaneth but lest it being cast in the teeth of some weake Christians that this is the fruit of these fantasies and reuelations which they call Godlinesse and so hereby some might be troubled I wil answer it therfore Whereas they say it would be a strange world if men could be brought so farre from the corrupt and prophane fashion of the common sort that they would submit themselues to a daily direction of their liues after the word of God it is true indeed that it would seeme strange to those which are contrarily minded but that would make it neuer the worse for such count it a strange thing as the Apostle saith that other men runne not after the same excesse of riot that they doe and therefore speake they euill of them But though it would seeme strange yet would it not bring an ouerthrow nor confusion in states in order in lawes neither breake off societies and fellowships amongst men but euery man should much better carie himselfe in all these and the things themselues be stablished more purely and the euill that cleaueth to them be the more easilie and sooner purged And as for the taking away and the breaking of ill customes the cutting off of vngodly fellowships the rooting out of dissolute merie-makings and the corrupt and euill fashions and talke which do driue God from mens tables and companies it were to be wished although it should be with the murmuring and complaining of many yet that we might once see it amongst vs yea I say it were to be wished hartily that the notable ill practises customes and fashions in townes and companies of men which vphold and mainteine the olde world and cursed fellowships in it were ouerthrowen and with the tables of the money changers cast downe as houses of play and baudry where they are knowen to be stage-plaies May-games Lord of misrule Morice-dancings flockings and meetings together at victualling houses Innes and tauernes vsually needlesly and dangerously with superfluous drinkings and drunkennesse swearings quarrellings swaggering deriding and disgracing of sincere preaching of the word railing on preachers themselues and mocking of such as desire to follow their doctrine with many other such abominations also iesters flatterers slanderers and prophaners of the Lords Sabbaths in bargaining gaining worldly dealings and absence from the house of God c. Are not these with such other the scum and kenell stuffe that poison many thousands and are not these for all that the delights of infinite people And is the remoouing and taking away
taken away in great part there is no cause why they should feare that as too hard which shall not hurt them or seeke to shunne that as too vnpleasant the benefit whereof they haue not prooued Some say they like it well and would with all their hearts that they could practise this direction but they haue so many lets to holde them off and cut them from it that they doe not see how they shall in anie meane sort performe the duties through the day required in it But such are to know that the chiefest lets of all from a godlie life which be the intemperancie of the minde and vnbridled lusts thereof are by this direction best remedied and staied the most of other which are outward in the world as prouocations temptations and other like occasions are heereby also and by the well ordering of the affections preuented and auoided or the easilier borne And as for the third kind which are mens callings dealings labours which through ignorance many doe meane when they complaine of hinderances are none at all but as they are made by the vnskilfulnesse carelesnesse or other sinne of the partie which ill vseth them And to this purpose I will tell thee what I haue heard a man of good account and long experience say I neuer had such lets as farre as I can call to remembrance but if my heart had beene held in good gouernment I might haue serued God with peace and gone forward in the course which I propounded Which what differeth it from that in the Prouerbes Keepe thine heart with all diligence for from thence commeth life So that yee see the chiefe hinderances are vnfaithfulnesse hardnesse of heart frowardnesse licentiousnesse and such like euill distemperatures of the heart by meanes whereof outward occasions of sinning doe the easilier prouoke vs and our lawfullest actions which we goe about come vntowardly to passe But perhaps they will reply thus We would sometime pray or read by our selues or looke to some other duties which God requireth for the well guiding of our liues when we must needs goe about our owne worke or the princes businesse or such like lets of one sort or other call vs away so that we cannot performe them whereas they which are free from these outward businesses and seruices may take their libertie in these spirituall duties But I aske this question of them againe Why they should be most earnestly bent to praier and reading at such times when they see other duties to be laid vpon them necessarily Is it not because they see they cannot doe them that the deuill setteth them forward so hotly at such a time to goe about them that they may thinke themselues to be godlier then they be and so be deceiued And why are they not but euen halfe so feruent in going about reading praying and other heauenly seruing of God when they haue time and leisure Which if they be it is well let them rest with peace therein so shall they be the fitter to outward duties and so doing they must not count thēselues letted when they do that which is their calling If they do not let them wisely marke how they be blind-folded on both sides and make conscience so to doe the one dutie in his season that the other be not counted an hinderance of them from the seruing of God but be performed also and that with cheerefulnesse when it lieth vpon them And that which I answer in this one I would haue to be vnderstood of all other of the like kinde of questions and therefore heereof enough Onely I thinke good to put them in minde that when two duties meet together at one time both being of great waight that they pray God to giue them discretion to consider which is most necessarie alwaies following the light which God giueth them and in things indifferent to do that which is most to Gods glorie their owne peace and the benefit of their brethren An other sort there is who are not troubled about this yet haue another doubt which discourageth them very much from practising such a Christian course For when they heare that there must not onely be appointed set times to pray and meditate but also that in our going through the whole day we must watch against euill and euen in particular actions be circumspect that we sinne not against our knowledge they aske whether they may not haue their mindes on their worke while they are at it If it be granted them they aske how they shall doe both I say no scruple is to be made of this but that there should be a minding and that carefully of those things which we doe though they be not spirituall neither needed there be any question made of this but that they haue after the maner of carnall and worldly men so fraught and stuffed their heads with earthly thoughts and worldly desires that they cannot vnburden themselues of them when they pray vnto God And therefore when he doth afterward giue them conscience thereof and of other sinnes they are so grieued to remember their long continued offence that way in that they were woont to fill their hearts with all sensuality and worldlinesse that now they thinke they dispease God when they haue them set vpon their businesse at all euen as he that hath abused musicke myrth or meate dangerously thinks afterward that he may not vse them in any sort whereas they may vnderstand that there is no such disagreement or contrarietie betwixt holy things and lawfull liberties neither therefore betwixt spirituall duties and the workes of our calling but that there maie be recourse had from the one to the other without quenching the gifts of Gods spirit in vs. And he that doth both of them in their season as becommeth him I meane with a single and honest heart may worship God in praier hearing his word or any such like and not be distracted at the same time by earthly thoughts and fantasies so as they should interrupt and breake him off and againe the same man may be occupied in his earthly affaires and businesse in such wise that he comming to them with a religious and well ordered heart need not be distracted vnsetled or made vnfit thereby to other duties of Christianity afterwards nor any thing more earthly minded while he is at them For why euen they are the worke which God hath set him about and therefore obeying him therein he may be quiet yea and chearefull which God alloweth vs freely if we could be wise to see and vse our liberties to our good For a godly minded man who hath tasted how precious and sweet a thing it is to keepe peace with God in all his waies and hath experience how soone his heart is drawen into the world by the deceitfulnesse of sinne will with such faithfulnesse keepe his affection knit vnto goodnesse as he knoweth he ought to do that he is not drowned in
the world so soone as he is occupied in it nor made drunke with the commodities of it as men of the world are so soone as he medleth with them yet shal both thinke talke deale about his worldly affaires as far as becommeth him This I confesse is a rare grace a singular gift of God but yet it is bestowed vpon them which make account of it aboue all that is transitory and earthly And it requireth especiall assistance of Gods spirit that a Christian may carry himselfe after such a maner among men that both the duties be rightly performed and that we so behaue our selues that we may with fitnesse of minde be ready as it becommeth vs to worship God and also with sobriety to vse our lawfull liberties in the things of this life especially so as that we faile not in the maner of doing it that is by doing the same either negligently or vnwisely But these things being regarded a man may be conuersant in both duties as I haue said in such sort as God may be pleased with attendance giuen to thē as labour bargain talke of such things as be needfull in our calling be occupied in the affaires of the world liue in the maried estate c. and yet keepe his heart in frame and good order still that so whether we eat or drinke or whatsoeuer we doe else we may doe all to the honour and praise of God CHAP. 7. Of other obiections of the weake as That they cannot see how they should walke thus while they liue in such an euill world and of other like obiections with answers thereto BVt some cannot be satisfied in one thing which I said before namely that the chiefe let that holdeth vs from the faithfull holy keeping of our liues in good order from time to time is our distempered heart for they are perswaded how well soeuer they looke to their hearts yet as long as they liue in such an euill world as this is they must needs be cast backe and hindered For they say that few giue themselues to any such deuotion as through the day to make most account of the life to come and to haue their hearts occupied about such desires as estrange them from the earth but rather prouokations to euill one way or other preuaile with them and in few places examples of goodnesse are to be seene Besides though we be well taught by the word in the assembly yet abroad the doctrine which we heare is as much discredited againe by strength and boldnesse in sinne among many and so it is caused to be forgotten and of no force which are great causes why Christians are so cooled as they be at this day and in no commendable sort suffer their light to shine especially we wil yeeld to them they say if we will weigh how vnfit we are for such heauenly conuersation through our long custome in darkenesse and sinne To the which it must needs be answered that much is in these but yet not so much that they might thinke themselues to haue iust excuse for their earthly mindes and faint hearts by these discouragements and occasions There is a farre more excellent vse to be made of them and cleane contrary Did our Sauiour teach his disciples the beleeuers of his time to make no other profit of the troubles which they should meet with in the world did he foretell them that they should find tribulation in the world to the end they should be discouraged Nay to be of good comfort because he had ouercome the world When he told them that few should so like of the Christian way that they would walke in it did he giue them leaue to stay their course also yea rather he stirred them vp to be the more earnest themselues to enter in at the straight gate So when any of their owne weakenesse did appeare as pride of heart dreaming of worldly prosperity great want of faith and such like did he winke at them because they had long beene accustomed to them did he not rather the more take occasion to pull them out of them saying sometime O yee of little faith at other times The Lords of nations seeke after these things but it shall not be so with you but he that is greatest among you shall be least Euen so let vs do the more iniquity we behold among men the more let vs estrange our selues from such and haue no fellowship with the vnfruitfull works of darkenesse and take no occasion to be any thing more backward by that for then we must neuer looke to doe good seeing we shall alwaies haue such among vs. For there shall alwaies be enmity betwixt the seed of the woman and the seed of the serpent and the dragon shall make warre with them that keepe the commandements of God and the testimony of Iesus Reu. 12.17 and their dwelling is as was the dwelling of the church of Pergamus where Sathans throne is Reu. 2.13 But let vs take occasion therefore to settle our hearts more firmely by our liuing among such in the loue of goodnesse and set more store by them whom God hath raised vp to be as watchmen good examples among vs let vs loue the saints with a more perfit loue euen such as excell in vertue and breake not of our fellowship with them when occasions are offered lest we haue our acquaintance with deuils If any obiect and say Though all be not so zealous as you nor shew it not after the same manner neither follow any such direction yet they may be as well occupied and serue God as well as you or any such I answere if they haue peace to Godward and can approoue their state to be good by his word I am glad I enuy them not I would the gifts of God were multiplied in them ten fold I desire the same my selfe mine eie is not euill to see them receiue good And therefore let vs both ioine together and not be diuided seeing we both seeke to please God and let vs communicate one with the other that one may helpe another both helpe our weake bretheren for there should be nothing too much if all our wisdome and diligence were vsed and if all the perswasions that we both could bring forth for the guiding and directing of Gods people in their course were laid together yea all would be litle enough to make our selues fit to honour our God and to resist the euill which we shall meet with and be allured vnto in the world This therefore let vs doe and bind together if there be vpright hearts in vs both or he that refuseth let him goe for a vaine boaster Neither is it my meaning to call in question by this direction mens seruing of God as though either none practised a better fuller and perfecter or to tie any who know a better vnto this but to helpe such as doe
horse both his eies being put out and seruing to make the vncircumcised pastime who had beene the ioy and glory of the people of God But to returne from Sampson haue they not tried what it hath gained them to be at their owne hand and libertie whiles they haue thereby runne into shamefull sinnes and offences Thousands with griefe may witnesse this trueth with me and can say by miserable experience that all sound comfort and libertie to be desired and rested in is in this that euery one seeke to be contented with the libertie which God giueth him remembring that which is written A good conscience is a continuall banquet We know that through frailtie forgetfulnesse and the remainder of our corruption the best shall too oft go out of the way therefore they need not seeke occasions to doe so but to auoid them rather and so obey the commandement of God Put ye on the Lord Iesus and make no prouision for the flesh to fulfill the lusts thereof This I trust may suffice for the vnfolding of the forenamed Scriptures and to answere any reasonable man to his full contentation And let such in the feare of God cease maruelling why we should be so carefull to please God euen through the day and one day aswell as another because besides other reasons which in their proper place I haue set downe this is to be weighed that Christianitie is like to a trade or occupation wherein no good will be done nor profit arise except it be thorowly followed and with great diligence and especially this point regarded that one thing be not lost or neglected whiles another is followed nor one duetie slacked whiles another is performed And thus I shut vp my answer to this last obiection saying That the fore-mentioned Scriptures other like them are not fearefull to Gods children neither shall need to trouble any who will take heed that they trouble not themselues by wilfulnesse and grosse negligence but do in the simplicity of their heart shew themselues teachable to that which they know of the will of God although they finde many wants in themselues so as they groane vnder the burden of them and be truely cast downe for the sins which they haue committed for the best are vnder no better condition although they may excell their brethren in some measure of grace and therefore they confesse that when they haue done all they are vnprofitable seruants CHAP. 9. Of the obiection That Ministers may follow daily direction but yet not therefore the people and of such as obiect That better counsell is giuen by the authour than he himselfe will follow with answer to both and a larger answere to the first obiection in Chapter 2. THe other obiections which remaine are few and shall in few words be answered Of the which this is one Though you that haue nothing to trouble you but sit quiet at your studies and leade a scholars life may be fit to guide your selues in such a maner as heere hath beene set downe as indeed it becommeth you well and all doe looke for it at your hands who should be lights vnto others yet it is not therefore to be vrged vpon vs. Yea these Obiecters do further alledge If it be hard euen for you scolars ministers to obserue it who haue so many helps to set you forward ouer we haue there is small equitie in it that we should be inioined the same performance of duetie which is required of you our hinderances and lets in the world being more and farre greater than yours and our helps and furtherances fewer and weaker as ye know But to these I answer As there are more helps to the learned and ministerie and fewer lets who for the most part haue their liuing prouided them and may be much more free as they ought to be from earthly intanglements than others except they loue to haue their hands and their heads ful of worldly dealings so they haue more dueties to performe besides these which are common to all priuate Christians For they ought not to rest in the direction aforesaid which is common to euery priuate beleeuer but according to their speciall calling as they are ministers they ought to performe the seuerall dueties thereof publickly and priuately both by attendance to reading themselues and also as watchmen to looke vnto others diligently in exhorting admonishing rebuking comforting and instructing them as occasion shal be offered Further it were meet for them to take a view of their weeks worke at the end of it to keepe a register of Gods speciall mercies and deliuerances and another of his chastisements and afflictions and how they goe vnder them and profit by them that by their experience they might the better bring on others This I say and some other such dueties ought to be looked to of such so that priuate persons need not thinke themselues so sore pressed in respect of them who if they looke well to their charge haue a double duetie to discharge in respect of others Although I could wish that they did in practise and in the course of their liues faithfully and carefully performe that which is drawen out in common for euery Christian for with griefe it may be spoken but too truely that many of them liue as they list very offensiuely and both in performing the duties of their calling and example come much behinde many of those who by good right ought to be guided by them but none are to stumble at the bad liues of such forasmuch as there will alwaies be in the ministery offensiue persons who though they should goe before the flocke yet come far behind them to their iust reproach and as Elies sons cause their holy calling to be had in contempt and to be euill spoken of from whom the people are not to fetch their light nor to take example For though the calling it selfe be most glorious and fit to make and keepe them heauenly minded namely seeing their labours and studies may be helpers of them to godlinesse whereas other mens are full of toile and occasions through their weakenesse to draw them to worldlinesse yet except they be such themselues as haue the vpper hand ouer their mindes and hearts and can hold them in subiection and teach themselues when they teach the people their studies will not onely be full tedious vnto them and yeeld small profit to their flocke but also they shall be as apt to be deepely plunged in the world and in idlenesse and vanity as others which will surely come to passe till preaching reading and godlinesse be with a better conscience regarded of them and till it be their glory crowne to seeke to gaine many to God So that it is cleere that many ministers as they handle the matter find it not so easie aboue priuat persons to liue godly but are far off frō keeping of a good course
To acquaint our hearts with desires of our neighbours good This is a great stranger Note Few examples This a helpe to all the rest Matth. 7.19 Act. 26.29 Reioyce in his welfare 3. Ioh. 2. We ought to liue soberly 1. Cor. 7.29 The renouncing of euill and the contrarie is all one with repentance Act. 26.18 Liuing by faith and liuing godly all one Phil. 1.29 The godly liue by faith 1. Tim. 4.8 The fruite of such a life Faith maketh earthly busines to be done cheerefully Heb. 13.5 Faith maketh our crosses more easily borne Act. 2.25 The vnbeleeuers life miserable The proofe of it 1. Sam. 28.15 The first reason why the beleeuer should liue godly is that God may be glorified by this aduancing his VVhat honour God hath by the grace of his Iohn 6.70 Esay 11. Luk. 19.7 8. Ioh. 4.18 29. Luk. 7.38 Act. 9.15 Matth. 5.16 Prou. 16.7 The best things of Gods seruants are within them 1. Sam. 2.30 God is not without honor euen in this our age How God graceth his children Note Phil. 4.13 1. Pet. 2.12 The peace and ioy of the godly Prou. 15.15 Iohn 14.27 Phil. 4.7 Prou. 14.10 Psal 84.11 Psal 87.3 Eccles 12.11 The second reason The prosperitie and safetie of Gods seruants thereby Heb. 12.28 1. Pet. 1.17 Prou. 2.10 They which delight in Gods seruice finde the sweete benefit of it Iob. 31.35 Psal 91.11 They who haue experience best know it Returne again These are free from many euils which others fall into For want of arming many fall where 〈◊〉 feared little 1 Examples of this Peter Matth. 26.72 1. King 13.18 2. The old Prophet of Bethel 3. Juda. Gen. 38. Prou. 3.6 Prou. 10.9 Note Hos 14.6.7 The third reason for a godly life no exercise of religion without this can profit vs. Psalm 147.19.20 This is exemplified in the Iewes 1. Cor. 10.5 Deut. 5.29 Psal 78.34 c. Hos 6.4 Psalm 81.13 Psal 119.99 Psal 119.67 Luk. 8.2.3 The contrary is to be seen in the godly Rom. 1.19 All prayers c. lost yea worse 2. Tim. 3.4 Great woe by prophane life Luk. 16.3 What shall be the state of such as heare not Gods word Note Obiect you discourage vs. Answere The least desire of goodâ—es in men is to be cherished Note Reu. 3 1â— Gods children growing careles lose the fruit of good exercises Psal 89 31. Note Ionas 1.5.6.7 Tit. 1.15 This streight course not easily yeelded to Act. 26.28 First obiection against the godly life this life cannot be led Many long kept at a stay Complaine of much tediousnes Doubt of going forward Obiection Christian life mopish Rom. 8.12 Rom. 12.12 Phil. 3.8 Christian life is not in some good actions Mark 6.19 Psal 119.97.98 Psalm 1.2 Psalm 119.9 Phil. 3.20 Examples of godly men Enoch Genes 5.24 Abraham Genes 12.7 Heb. 11.15 Genes 12.4 Compared with Gen. 25.27 Iob. 1.1 Iob. 31. all Iob. 3.25 Iob forgoing his goods without any great griefe did inioy them when he had them without any great loue Therefore loue thou the world little while thou hast it so thou shalt lose little when thou forgoest it Note Moses Heb. 11.24 Dauid Act. 7.46 Psal 119.10 Psal 55.17 1. King 15.6 Lam. 3.40 We must grow Phil. 3.13 Double benefit of Christs death The elect must take vp this yoke Life of the common Protestant no godly life Ioh. 3.21 Another obiection against this godly life Obiect 2. None now liue so Many good lights amongst vs. The communion of Saints the sweetest life Psal 19.12 1. Tim. 6.6 Phil. 1.5 A vvorthie grovving Christians must grovv from their first vntowardnes in Gods seruice Their grovvth must be seene in duties to men as well as to God Matth. 13.32 What vse of such lights must be made Prou. 14.6 Psal 16.3 The third obiection against the godly life Answere 1. Pet. 1.17 4.1 Prou. 19.23 Bitter fruit of declining Mich. 7.7 VVe shall recouer 2. Tim. 2.19 Fall of Dauid 1. Tim. 1.16 Psal 51.4 1. King 15.6 Peters fall Lam. 3.33 If we prouoke not God no feare of soule lusts Note 2. Pet. 1.10 Obiect Great folly not to desire a better condition Note Act. 8. All carnall delights onely lost Answere Ephes 4.22 Rom. 7.5 8.7 Rom. 12.1 Matth. 16.24 Prou. 10.9 Christian life is vpheld by meanes VVhat these meanes be and their kinds The publike helpes and which they be The priuate helps and the kinds of them The necessitie of the priuate Truth Ioh. 5.39 Authoritie Gal. 1.8 Sufficiencie 2. Tim. 5.16 Plainenes Ephes 4.11 Exposition and preaching Act. 17.11 1. Thess 3.10 1. Pet. 5.2 Iohn 21.15 1. Thess 2.13 Heb. 4.12 Benefit to the vnregenerate 1. Cor. 14.24 Act. 26.18 To the regenerate 1. Knowledge The vertues of the pearle 2 3 4 The fift benefit of ordinarie preaching The sixt 1. Pet. 5.2 2. Tim. 4.2 Luk. 19.44 Prou. 23.23 Matth. 9.37 Ioh. 4.35 The Sacraments confirme that which the word teacheth Iohn 13.1 Rom. 4.11 VVhat God and the faithfull doe couenant each to other in the Sacraments Rom. 6.2 The Sacraments are mysteries to the vnbeleeuers but not so to the faithfull Baptisme how it is and helpe The Lords supper how it is an helpe VVherein worthie receiuing consisteth The manner of preparing our selues to the Lords supper VVhat is to be done when we cannot prepare our selues How preparation to receiue worthily is an helpe to liue well How the faithfull should be at the supper of the Lord. Iohn 6.55 Cant. 2.4 Psal 116.12 After receiuing the faithfull communicant is fitter to liue godly One helpe being vsed another is not to be neglected 1. Cor. 11.30 Matth. 18. VVhat holdeth some from publike prayer How others are withholden Answere to the first obiection Ioh. 16.24 Answere to the second The booke of Common prayer in the Letanie and exhortation after Baptisme Necessitie of priuate helpes The priuate helpes in little acquaintance with men And that also with some of the godly The publike without the priuate cold No excuse for neglecting priuate helps VVhat it is Prou. 4.23 Psal 39.1 It must goe with sobrietie Matth. 26.41 Mark 13.33 c. The necessitie of it 2. Tim. 4.5 What manner of watchfullnes we should vse Psal 101.2 Heb. 3.12 He that watcheth best sleepeth sometimes Much euill for want of watching 1. Sam. 25.10 2. King 5.25 How a Christian must frame himselfe to it 1. Pet. 2.10 VVhat he must weane himselfe from who is watchfull Psal 131.2 Prayer must goe with watching VVatchfulnes is counted too strict till men be wel acquainted with it The answere to them who say they cannot watch VVe must watch in the particular parts of our life Ephes 6.13 VVhy we ought to watch Eccles 7. VVhen one is not watchfull some one crosse maketh many blessings vnsauourie Examples Exod. 8. Dan. 2. Dan. 5. 1. Sam. 28. 1. Sam. 25. 1 King 22. 1. Tim. 2.14 How the best haue offended when they haue not bin watchfull 2. Sam. 11.2 Other gifts much beautified by
beare our afflictions rightly Ioh. 11.8 Heb. 12.11 Lament 3.27 Iob. 1.6 Reu. 3.19 VVe must marke how we be affected in and vnder the crosse Not only great troubles but also those which are coÌ„mon must be borne meekly Psal 101.2 Luc. 9.23 Iam. 5.10.11 Rom. 5.5 Psal 120.1 Experience is a great helpe in trouble Ios 10.19 2. Cor. 1.10 Jt is our wisedome to be guided by God in bearing our troubles Hest 4.16 Psal 37.5 Psal 73.3 4 How we adde new troubles to the old Lament 3.33 Psal 55.17 Dan. 6.10 The first reason concerning duties in the familie Examples Abraham Gen. 18.19 Iosua Ios 24.15 Act. 10.2 Cornelius Deut 6.7 1. Pet. 3.7 Ioh. 16.24 VVhat a Christian should do at or before his lying downe Ioh. 5. 1. Ioh. 2.2 Obiection Answer Rom. 8.12 Ephes 4.26 27. A reason Heb. 3.12 Another reason Iob. 1.9 Pro. 3.22.23 Note The heathen poets did vrge it Hovv a Christian should vievv the passing of the day An example thereof The vse of the doctrine of this Treatise The entrance Thanksgiuing Confession of sinne 1 Pray for pardon and so for the right vse of this maner of beginning the day 2 Prayer for discharge of duty in our calling and for blessing in it 3 For that part of the day vvhich is passed in company that it may be aright 4 For the right vse of solitarinesse 5 For chearfulnesse in Gods seruice 6 For confidence in all estates 7 Iust dealing to all and mercy to the needy and to hurt none in goods name c. 8 For the right vse of prosperity and aduersitie Here remeÌ„ber to pray for outvvard benefits and successe in earthly dealings 9 Against vnsetlednesse by any occasion 10 In sliding to returne speedily and not to lie still 11 For locking backe and examining the actions of the day After request made for good life put next a request for the reuerent vse of all good helpes as this beginning of the day or for the vvell practising of the godly life The armour He that is guided and directed by the former doctrine is in litle danger But they must know what dangers will be in their way The weaker and the stronger Christians must be helped Christians must learne how to returne when they are gone out of the way VVhat is meant by lets First of lets in generall Then after of the particular kinds of them and vvhat they be 1. Pet. 5.8 Iob. 1.7 The diuell meeteth with vs on euery side Both by prosperity to snare vs and by crosses to vexe vs at home and abroad VVhen we least suspect it Luc. 22.31 VVe may not faint though we haue the diuell against vs. Reason why Luc 15.6 1. Ioh. 2.1.2 Properties of the diuell Reu. 12.10 Reu 12.3 Colos 1.11 Other reasons to strengthen against Sathan 1. Pet. 2.9 2. Cor. 6.18 Rom. 5 10. Rom. 8.1 Heb. 10.36 IncouragemeÌ„ts may not make vs slacke Iam. 4.7 Heb. 10.37 VVe must learne wisdom by experience Rom. 5.4 Our greatest prouision against Sathan cannot be too much Prou. 4.23 Rom. 2.1 Al Sathans pursuings of vs tend either to ouerthrow our faith or to hinder a godly life Sathans malice against weake and new called Christians Reu. 12.17 Luc. 22.31 Mat. 13. Gen. 3. The small tast of true faith is most sweet to the vveake 1. Ioh. 5.13 How they shold helpe themselues against all lets that trouble them about faith Further helpes VVhat vse vveake beleeuers should make of their discouragements Prou. 8.33 1. Thes 3.2 10. Ezek. 34 4. Esa 61.1 Mat. 7.7 Mat. 92.20 Luc. 22.31 Ioh. 7.37 Iam. 4.7 The diuell leaueth not off to troubâ—e the weake beleeuer though he be vanquished Luk. 4.13 Mat. 12.45 VVhen the diuell preuailes not against the beleeuer one way he attempteth another By dravving him to presumption VVhat fruite that bringeth foorth Mat. 4.5 Many seeing they beleeue thinke they shall be allowed in their actions done of ignorance And they think also that they are iniuried if they be not approued therein Let all weake beleeuers take heed of the least presumption Psal 119.105 Let stronger Christians also be vvell armed against presumption Mat. 15.27 28. Prou. 28.14 The diuell holdeth them who haue attained faith to be oft to seeke of it Ephes 6.14 It is strange to many Christians to heare that they must liue by faith Heb. 10.38 2. Cor. 5.6 Heb. 10.22 Rom. 1.17 Gal. 2.20 * 1. Pet. 1.5 Take heed faith faile not But labour to grovv in it * Heb. 11.6 Ios 6.14 Though there be but little faith yet it is not missed Prou. 15.15 Hovv to remedie this let Psal 27.1 Psal 22.4 5. Iob. 13.15 Act. 2.25 2. Pet. 1.10 SathaÌ„ hindreth from a godly life Sathan letteth the vnregenerate from duties diuerse vvaies Reuel 3.9 The first let The second Psal 78.35 The third 1. Sam. 15.24.30 Ioh. 3.20 Psal 50.21 The fourth The fift and sixt The lets of Gods people from some proceeding at least in godlinesse are generally three Three generall lets The first general let containeth 3. speciall lets The first The second The third Sathan hath no absolute povver Iob. 1.12 Math. 8.30 1. Pet. 5.8 He knovveth not our hearts and thoughts Yee first speciall let in the godly from holinesse arising from VVant. They tie not themselues to any direction Math. 5.19 Psal 50.23 Phil. 1.27 It is slightly done Ionas 1.3 Heb. 10.35 The remedie Is to be daily well setled 1. Cor. 10.31 Luc. 16 8. 1. Cor. 10.31 By the doctrine of the former Treatise Ier. 8.4 Micah 7.8 Hosea 6.1 Psal 32.5 Iona. 1.5 Deut 29.19 Exo. 33.8.10 1. Ioh. 2.1 The second speciall let arising from want Act. 26.18 Hos 14 5. Ioh. 14.24 VVhat our first loue is 2. Cor. 5.8 Rom. 5.5 Ioh. 15.9 10 Ioh. 21.15 Psal 116.1 1. Ioh. 5.1 Rom. 10.15 Luc. 7.47 Psal 119.97 Gal. 5.6 Heb. 10.32 Ioh 14.16 Reu. 2 4. Math. 2.12 Phil. 3.8 Luc. 10.42 Psal 119.97 Psal 16.3 Gal 4.15 Ioh. 13.1 Hos 1. Rom. 13.13 Reu. 2.21 1. Thes 2.19.20 Ioh. 4.34 Ioh. 21.15 Ioh. 5.35 Reu. 2.2 The cooling of loue foretold Mat. 24.12 Hard to recouer our first loue being lost Take heed in time The danger great Thes 5.19 Col. 3.1 VVhich many find and feele Giuing iust cause to others to lament their case 1. Cor. 4.8 1. Pet. 2.2 Heb. 5.14 Gal. 5.7 Signes or effects thereof To keepe our first loue a hard worke Yet a dutie commaunded by the Lord VVho also encourageth vs thereto The third speciall let arising from vvant 2. Tim. 4.1.2 Note Num. 11.29 2. Pet. 1.12.13 Beleeuers must be daily put in mind of heauenly things Mat. 9.38 VVhat they want who vvant that Mat. 8.11 12. Amos 8.11 12. Prou. 29.18 The not vsing the daily helpes to godlinesse is a great want that much hindâ—reth a Christian Heb. 10.24 Mat. 24.38 The vvant of daily keeping on the armor is a great want 1 Pet 2.2 2. Pet 3.17 Prou 23.23 Obiection Ansvver Many vveake ones
let them labour in their calling diligently both they which want and they who haue much for that becommeth vs all well so as with it we prouide that we be not hurt by the worldly goods that is by diuerse sinnes which they cause whereby we should vtterly disgrace our profession And thereby and by no better way we shall proue that we are not couetous while we arme our selues against al such euils as riches do cause men to commit for the excessiue loue that they beare to them a great number of the which I haue set downe And this of the third remedie The fourth and last is this that we not onely prouide that we be not hurt by them but also that we looke to it carefully that we be much bettered by them towards Gods seruice more then if we wanted them For although poore and rich are commanded to consecrate themselues to God yet they may best do it who haue most helpes thereto And who can deny that in the wealthy estate there are many more helpes hereto then are to be found in the needie and poore this being graunted that both sorts feare God with whom onely I haue here to deale For first they haue more time and freedome then these to all exercises of religion and the worship of God both publicke and priuate I meane they may ofter inioy the preaching of the word haue recourse to reading Christian conference in good company meditation also and prayer which how great helpes they be to the keeping of a setled course in godlines hath bin before set downe whereas the poore besides that they shall looke to themselues commendably if they be not discouraged and made impatient by their wants so they cannot for the most part take the benefit of the afore-mentioned helpes in any such sort as the other may Now if any here will obiect and say as indeed he may if he marke the course of the most wealthie at this day yea euen of those who will seeme religious That these benefits of God do rather draw mē away from feruency and forwardnesse in a godly life then further and helpe them thereto I answer that if it be so it is the sinne of the persons who are so vnthriftie vsers of Gods blessings and their grosse vnthankfulnesse to him who do thereby prouoke him to take away his bountie from them or to giue it them in his wrath and heauie displeasure For I am sure the Lord teacheth them the contrarie namely that where much is bestowed there much shall be required and that this is the end of the abundance of all good things which he giueth vs that we should serue him with ioyfulnesse and with a good heart Indeed as men go to worke in the world who haue receiued great riches at Gods hand it is hard to proue that they be most fruitfull but let such know that their account shall be the greater Therefore the obiection being thus answered it remaineth cleare and without controuersie that men who haue receiued greater outward benefits of God then others may and ought to be the better for them to God-ward as from whom iust cause of care and thought taking is remoued then the poorer sort who lie open to them both This good therefore we must see that we do to our selues who haue receiued of him the commodities which many of his deare seruants do want that we hold the profession of our hope with ioy from day to day that we may say it truly that our soules are much more well liking by the abundance or necessaries of this life which we haue or else we shall neuer be able to free our selues from the blemish of worldlinesse But if this grace accompany the three former in vs we shall well declare that we nourish an heauenly mind and labour against this great sin of coueting worldlinesse But to go further our riches should do vs other good beside that which I haue spoke of For we should make them our friends to helpe vs into euerlasting habitation so our Sauiour counselleth vs saying Make you friends of your riches and that is by laying them vp in the Lords hands while we be carefull to bestow them on Gods poore Saints For thus we giuing them to the poore do lend them vnto the Lord and do as it were put them in his hands and so whatsoeuer we lay out shall plentifully be payed vs againe euen an hundreth fold in peace which passeth vnderstanding in this life though not alwayes in riches againe and in the world to come eternall life Yea verily such acts shall not be forgotten but shall be witnesses and testimonies of our faith for why do we giue but because we beleeue in the liuing God who is a plentifull rewarder of all that seeke him and the sauiour of all that beleeue in him and the workes of such shall follow them Euen thus should we do ourselues good with them and therefore we must not thinke all too little for our selues and those which are ours And it will one day be wished that we had thus done good to our selues by them rather then to be seruants yea slaues to our children in prouiding greedily for them for it so falleth out with the most while we dare scarcely take any part of our goods to honest and necessarie vses lest we should thereby plucke from them therein verifying the saying of the wise This is an euill sicknesse that in all points as we came so shall we go and what profit haue we that we haue trauelled for the wind that is in vaine and for nothing Oh the good that many might do with their goods I say not to others but euen to themselues if they were carefull to bestow well but some part of that which they haue But this is no place to bewaile such cases neither haue men almost any eares to heare or hearts to lament such neglects of duty To conclude therefore this last remedie against couetousnesse and worldlinesse the monster of many heads euen this good which I haue sayd we might do to our selues with our riches euery one in his seuerall estate who is able to giue and hath no need to receiue which if we did carefully looke to who seeth not how it would chase away the grossenesse and daunger of this foule sinne And therfore much more if all these remedies be vsed 1 that we do no man hurt 2 but good as occasion shall be offered 3 nor hurt our selues by them but benefit our soules we may be bold to assure our selues that we shall disgrace couetousnesse in vs one of the greatest mischiefes that the Diuell can worke vs. For if we did take heed that no man in any dealings might charge vs iustly with vnmercifulnesse or iniustice nor our owne consciences if our hand and our heart did go where we are bound to releeue and discharge duty
and if we did wisely shunne the sinnes which by riches we are prouoked vnto as needlesse spending and nigardly sparing and their affinities and take benefite to our soules and by more religiousnesse looke after the life to come we should bind this sinne in bands and chaines which will otherwise breake our hearts with griefe and drowne both soules and bodies in vtter destruction And the poore whom in this argument I haue litle mentioned who are not therefore free from couetousnesse though they haue no great store of riches shall best testifie that they be not as the most of their condition tainted with this sin if they hold fast innocency contentation yea thanksgiuing that is if they hurt not others by ill seeking goods but be content with their estate though it be meane and thankefull to God for it seeing they deserue not euen the poorest estate For of both this may be sayd If their conuersation be in heauen that is gouerned by heauenly rules then may they well go through their dealings on the earth And seeing the snare is in vaine set for that which hath wings therefore they flying and mounting with the wings of watching meditation and prayer ouer the snares which are layd for them shall safely auoid the deceipts of him who seeketh to intrap them And this be sayd of the remedies against worldlinesse and couetousnesse the reasons follow briefly which should disswade vs from the same The first is seeing we cannot inioy them long but either they shall be taken from vs or we from them and yet this short time is also vncertaine as in the parable of the steward is declared to whom it was sayd euen as it were vnlooked for Come giue an account of thy stewardship for thou mayest be no longer steward This is the slipperie estate of all things here below as by Scripture is proued all to be vanity and by experience which teacheth what alterations and changes there are euery where both by death and otherwise which while it is layd to heart and seriously thought on doth much quaile the pride of life in vs and therefore also will weane vs from the loue of the world and to the contempt of it The second reason is seeing the riches of this world are not our owne but borrowed as our Sauiour Christ saith If ye haue not bene faithfull in another mans goods who will giue you that which is yours where he likeneth them to things that a man borrowes of his neighbour Now we see that no man maketh reckoning of that which is another bodies as his goods substance if he valew his estate he counteth himselfe neuer the richer for that which he oweth and is euer about to pay it backe and the honester man will be the more carefull to restore it but to flourish and beare it out with another mans goods and occupie with them when they are required and called for it is neither the part of a wise man nor of one which loueth quietnesse and peace Now then for vs to busie our selues endlessely and griply about wealth as though it were our proper heritage when the owner is euery day calling for it what madnesse is it to be counted And yet if it were our owne it were the smaller riches godlinesse is the great and though we are occupied about many things yet that one is necessarie And if he that goeth to warre doth not intangle himselfe with the affaires of this life ought not we much more to be free from snaring of our selues with the goods of this world when neither they are our owne and when we are called to another maner of battell where they are sure to get no victory who are intangled in the world But these words mine and thine are so commonly in our mouths that we giue manifest proofe thereby that although we know that our goods be borowed yet we do not greatly remember or thinke vpon it and that we are tied with such loue and liking to them that we price them farre aboue those which are our owne proper goods indeed I meane knowledge and grace But let this be inough to the wise that for this very cause they should loue them litle because they be but borrowed The third reason which ought to perswade vs to vse the world soberly that so we may not be tainted with worldlinesse is this For that if we be not faithfull in this which is but litle in respect of the great and pretious treasures of saluation and happinesse we will not neither shall be faithfull in them but shall shew our selues not too meane as we beare the world in hand when we professe that we seeke eternall life by the Gospell preached but shall proue that all our prayers confessions of our sinnes and hearings are in vaine and that we shall be neuer the better for them And what a point of madnesse were that And yet our Sauiour affirmeth it to be so saying He that is faithfull in the least he is also faithfull in much and he that is vniust in the least is vniust also in much And who doth not see it to be so For he that will wound and trouble his conscience for a litle commoditie will he not much easilier do it for a greater and he that will ieopard his saluation for a penny will he not much more do it for a pound and he that will hazard it for a pound will he not do as much for an hundred Neither let any obiect this That some will indanger themselues by a great robberie who will not haue their hand in small pilfring For as that is no proofe of faithfulnesse in the persons so it cannot ouerthrow Christs words which cannot be resisted that is to say If a man will make shipwracke of conscience and credite for a small benefit he will do it much more for a greater A great and maine reason doubtlesse why a man should be true and trustie plaine and simple in and about worldly things and commit no vnrighteousnesse neither offer any iniurie to inrich himselfe thereby when that shall be an vtter discharging him of the fauour of God and a frustrating of all his hope of heauen and happinesse Therefore if we looke for any benefit by Christ any comfort by the Gospell and any communion with the Saints and in a word if we looke to reape any fruite of our holy profession looke we to it that we be reformed in this part of our conuersation and if we desire to vse well and rightly things spirituall which are the chiefest let vs not be loose or which is worse vnconscionable in these earthly things which are the meanest The fourth and last reason to perswade hereto is this that we shall giue an account as of other things which we haue done in our life whether they be good or bad so especially of our getting vsing and forgoing of our goods and commodities