we may see it is otherwise What doe men thinke because the diuell hath filled the most parts of the world with darkenes so that the most see none of these things and hauing no experience of nor acquaintance with them doe not desire to be partakers of them doe men I say therefore thinke that there is no other nor better way to take vp their mindes then as they doe but like brute beasts and wilde Irish to passe their time or to iumpe with the world and so to be like others Oh land oh people infatuate and sottish that vnder the Gospell and the same so long in thee continued yea and that in many places so fruitfullie and faithfullie preached art yet to seeke of the true fruite of the Gospell and art not led to God by it more then if there were none oh that men created of God to liue for euer should be content to bee ignorant and without care or loue of the infinite good things which are reuealed to be knowne and delighted in of them The Lord hath done great things for thee ô man but they are not wonderful in thine eyes this blessed time is the day of thy visitation but it is hidden from thee But to returne I haue shewed thee how some of Gods people haue their minds exercised when they haue chased away the noysome droue of such vncleane lusts as were wont in times past to possesse them as well as other yet doe I not conclude that these are not at all troubled with euill thoughts and vaine desires as though I would preferre them before the Apostle himselfe who said that the messenger of Sathan euen some prickes of corruption was sent to buffet him and at another time Oh wretched man that I am who shall deliuer me from this bodie of sinne Nay I am so farre from saying so that I contrarily affirme that their purest actions are mixed with corruption and no better then good water running thorough an vnsauourie vessell as their faith loue vprightnes mercie c. Now then if God should look vpon their faults though they may be kept from foule and filthie vncleannesses how should they be able to abide it no if it were no more then vntowardnes and vnfitnes to the duties of their callings and to other good works and much wearisomnes therein I doe not therefore forget my selfe in speaking thus of some of Gods seruants for whatsoeuer I say of them let no man gather that it is a making of them equall with the singularest of the Apostles For we know what Paul could say of his ioy in his sufferings and that oftentimes and the strangenes and varietie of them of his lifting vp into paradise and that he had heard such things as are not lawfull for a man to speake These and such others I thinke God gaue him as priuiledges which were meere arrogancie and ostentation for any man among vs to dreame of or compare with him in seeing our sufferings to speake of them who haue sustained the greatest afflictions for the Gospell in our age haue bin small and the other things mentioned to haue bin shewed him are more extraordinarie but to haue our minds and hearts so clensed purged from the strength of corrupt lusts as I haue said to haue no fellowship with them and when they are kindled in vs to haue grace and strength ordinarily and vsually against them and to see and know how to auoide them it is so farre off from arrogancie to thinke that it should be so that it is farre vnbeseeming the grauitie and age of fathers in Christ and strong Christians not to haue it so So that as ancient men who haue liued long are called fathers for their age skill and experience so these for their time and long continuance in Christs schoole are called fathers and therefore ought to haue wisedome and knowledge how to walke thorough the world though a wildernes in safetie how to withstand the diuell in his assaults though subtile and skilfull also in their course and cariage of themselues how to be paternes of good life vnto the younger sort And thus they hauing their minds established with grace and vnburthened of such affections and thoughts they may rightly and in good sort goe about their workes and dealings as labouring bargaining iourneying companying seruing their prince and doing any other lawfull actions and yet not be distempered by them which things for want of such a well ordered minde no other men can doe as by the complaints of the better sort may bee seene and by experience of the bad sort is perceiued and daily found And this for the highest degree and greatest measure of grace in Gods children The second sort is compared to yong men who then are in their strength rather then when they are either children or old men so some of Gods seruants are as yet neither experienced nor throughly acquainted in the Christian battaile as the fathers nor vtterly ignorant of it as the new borne Christians these are especally occupied in fighting against temptations and resisting and ouercomming their vnruly desires which hale and draw them after the same Therefore as they who are yong men in age and in their lustie yeeres are commonly of this middle sort of Christians if they bee truly religious so S. Iohn writing to them doth shew them what is their chiefe and principall worke that is to resist the diuell and his strong assaults which in them lustie and strong are not easily subdued and perswadeth them to this combat not only by telling them what a glorious victorie it shall be to them to vanquish such an enemie but also that they may bee sure of it as if they had got it alreadie These knowing by the light of the Scriptures and the Commaundements how corrupt their hearts are and how many sinfull thoughts and desires doe swarme in them they watch their hearts whereas before they knew of any daunger they little looked after them they pray against them now often and earnestly they haue some feare in companie and alone by themselues which is no part of euill mens thought least they should be ouercome by any such affections as they are in danger of and yet they are oft ouercome They do also oft times consider how they may auoid the occasions of sinne least thereby they should be inticed and so disquieted in their mindes and breake out to the offence of their brethren and the reproch of their profession among the bad anger impatience frowardnes fretting sensible desiring of their neighbours goods as wife seruant or such like which in times past were common matters with them and their delight their hearts haue now such smart and wound for the same that they grow to beware of them wearie of them ashamed to thinke that such vices should bee found in them and count it no needlesse nor lost labour to haue their care thus
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
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
certaintie of it but pitying their miserie who cannot helpe themselues we thinke it meete to benefit them with whom we are conuersant with that which we haue found to be greatest happinesse to our selues And although our naturall corruption doth leade vs another way and our vntowardnes to good things doth counsell vs to refuse the labour and to count it toyle and tediousnes to doe so yet we knowing it to be a manifest signe of our loue and so of our faith and a dutie commanded vs of God we desire therefore rather to neglect our owne pleasure which we might inioy in the libertie of other talke then to let goe such good oportunities with hope of the fruite which may come thereby And mee thinkes seeing edifying talke is one meanes to season our selues with grace and to stablish our owne hearts more constantly in a good course as well as to glad the hearts of others me thinkes I say if we haue comfort by our beleeuing and know the benefit of faith effectuallie our selues it should doe vs the more good the oftener that we should vse it and giue hope to vs thereof also towards other The greatest discouragement is that men with whom we are wont to communicate such things are dull or earthly minded or light hearted so that we seeme to preuaile little thereby with them but seeing we know it to be a due which we owe to our brethren we ought to be patient towards them bearing with their ignorance infirmitie yea and with their waiwardnes also waiting to see if God at any time will giue them better mindes and not tie him to worke when we would nor to thinke our labours to be such that if we see not present successe and blessing we may therefore iustly leaue off But the truth is this grace is rare to be found in the world because men are louers of themselues amisse rather than of their brethren to seeke their good for while they labour themselues too much in medling ouer greedilie in the world or in taking vp their delights some other way amisse there is small place left to this dutie and where they liue with others vnkindly and vncharitably their talke is sutable to their hearts that is vnkinde froward and harsh seeing two cannot walke together if they be not of one mind Amos 3.3 Or if they conuerse more familiarlie with them and turne their meetings and companie to idle light vaine and worldly talke such can haue small part in this busines nor consequently any great testimonie of their faith nor comfort thereby if they haue occasions offered them to shew their loue seeing she goeth not without her traine whereof this is one to exhort and admonish one another and with our lips to feede many These with such holy affections constantly setled in our hearts are inseparable companions of faith vnfained as I haue said although it is not to be denied that a resemblance of all these eight may be in the wicked by starts and in their good mood their affections may thus be stirred vp to shew for the time some likelihood of them especially where they are vnder ordinarie teaching which yet otherwise and at other times for the most part are vnsauorie and wearisome to them And thus to make an end of this matter these are the graces which doe accompanie him which beleeueth and who holdeth this assurance of happinesse from the forementioned grounds of Gods promises Christs working of our saluation and the vniuersall publishing of this tidings by the Gospell to all beleeuers That by these infallible grounds to build his faith on and those graces following and accompanying it which haue been spoken of euery one may proue himselfe whether he be the Lords and if at the same time he find it not so yet how to goe about to recouer himselfe againe seeing it cannot be that he who hath had these fast setled in him at any time should be any long time to seeke of the true way to happines except in temptation when he is grossely bewitched and blindfolded but he shall finde it againe CHAP. 11. How weake faith is confirmed and the comfort of it ANd now a little I will adde yet further as I promised for the staying and satisfying of those which haue attained to lay hold of Gods promises and haue some measure of true faith how small so euer it be They who haue tasted how good the Lord is by any small light of true faith they finde and feele it to be so sweete that in feare of forgoing and losing it againe they desire aboue all things to know how they may hold and keepe it And it is indeede the most necessarie question that they can moue This question I thinke very fitly to be answered in this place because it is the doubt of them which are newly borne of God for otherwise of the dailie and continuall growing in faith it is more fitly to be spoken of in another place where I shall speake of the new life and the holy course of such as are the Lords people already Therefore to this question it is thus to be answered that as they came by that little measure which they haue by this meanes that they were led by God to thinke it the most precious iewell in the world of the which when they were perswaded they thought it no paine by hearing meditating and praying to seeke to beleeue euen so let them settle and accustome themselues to doe still And if they doe desire to keepe and hold their faith from day to day till they see that it is past the danger of losing let them daily account it their chiefest happinesse which they haue in this life euen their preciousest treasure and best portion which if they doe their heart will be euer vpon it their feare will be vsuallie least they should lose it they will thinke it most necessarie to regard and looke to it whatsoeuer they haue besides it worth the looking after Euen as the husbandman will more especiallie regard his cattell and corne being his chiefe substance then his pullen which is smaller and of lesser value And otherwise euery small occasion will hinder them from nourishing and looking to it and euery trifle and fond desire of their owne will carrie them after it and cause their hearts to be taken vp with it and much more their earnest busines and waightie affaires for the which they thinke that any exercises of religion ought by good right to be neglected and to giue place to them for we are not ignorant of the diuels enterprises what swarmes of euill lusts and noisome delights and other matters of like sort he filleth mens heads withall euen such as he knoweth doe like them best that they may minde no better things and euen such especiallie as are in the way to know Gods great kindnes towards them that they may be after some sort put
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
be able from time to time to continue that course which by the first change was begun and so to doe any such duties as we are bound to performe which otherwise cannot be For as vessels which haue been vnsauourie are not only once seasoned but kept sweete afterwards that they may be fit for vse and as men vse to purge their springs from that which might stoppe them so are our hearts to be preserued in the same sort that they become not bitter and corrupt as of themselues naturallie they are prone to be For the best haue neede of this helpe whiles they carrie flesh about them therefore much more young beginners It is the Lords commaundement that when our hearts are once clensed we should keepe them so with all diligence that is watch trie and purge them from all defilements whereby they are wont to be tainted and poysoned We must watch them least we should for want thereof be deceiued with the baites of sinne we must examine and trie them seeing no man can watch so carefully but that much euill will creepe in and we must purge out that filthie drosse of concupiscence which we find by examining that it set not our will on fire to satisfie and performe the desires thereof And the man of God who was best acquainted with the heart among many thousands both how euill it is and how it is in the best manner to be looked vnto and preserued he hath taught the same that the seruant of God who hath by his mercie his former life purged by the forgiuenes of his sinnes must keepe it from new infections hereafter by taking heede and looking to the same according to Gods word This is plaine to them that haue experience in the Christian life that men walking among so many snares of the diuell baites of the world and meeting with so infinite rebellions and lusts of their owne hearts as cannot be expressed but as we finde them out by obseruing them are not without continuall danger and hurt if they be not acquainted with this holie watch and ward that their knowledge may be as a light to them in this dark world and their prouident care as a preseruatiue from the infection of sinne which in all their dealings will meete with them yea and that I say nothing of them who are without Christ in it euen the beleeuers themselues I meane doe find much annoyance and discomfort in their liues which neither they needed to feare neither should finde if this counsell of the Prophet were pretious to them And to this end that they who haue their hearts thus clensed as I haue said may continue them so still they must know that it is no idle occupation thus to doe but they must be content and glad to weane their hearts from many vnprofitable and wandring thoughts and desires which hold them here below and with the which others are caried away as with a whirlewinde and to season them with holie and heauenly meditations as namely of Gods goodnes of their own frailties and of their duties that by the helpe of these they may the better containe themselues within their bounds and breake not foorth into dangerous euils These are especiall helpes for the well ordering of their hearts still who haue at any time brought them in order alreadie this being added that their reading priuately their hearing publikely with their oft and earnest prayers and Christian conferences bee wisely and at due times adioyned hereunto of the which here is no fit place to giue any rules more particularly because I haue appointed to direct men how to vse these when I shall come to speake of the helpes and meanes which are to be vsed for the well gouerning of their hearts and liues in the next treatise And thus the heart being renued and kept it is easie to renounce euill which otherwise is impossible for euery one that listeth may see both by Scripture Psalm 32.4 5 6. Hebr. 10.38 and by experience notwithstanding our affections are strong vnruly and most hardly subdued with what ease we may renounce and forsake them and haue power ouer our will and appetites when our hearts bee thus renued and kept mastered That is to say when first they are purged and our corrupt nature changed into a better by beleeuing the forgiuenes of our sins and a partaking of the graces of Christ and after watched ouer and obserued that they continue so who doth not see that the stubbornnest wilfullest heart which hath most rebelled against good instruction and reformation yet when it is thus looked vnto will be tamed And to speake more particularly for the weake christians sake when a man hath once felt damnation the iust reward of such a course and on the other side full deliuerance from the same to be freely giuen him of God and thus hath his heart humblie turned towards God againe to loue and delight in him who doth not see I say that such a man daily hauing in remembrance this vnspeakable kindnes of God towards him and the wofull estate that he was in otherwise that he will be loath to displease this his so gracious God Who doth not see but that his heart also hauing sustained so many checkes from God for the disorders of it and accusations for the manifold euils of it and that he weaning it daily from the old lusts thereof and seasoning it with grace by faith receiued daily which vanquisheth them and inuring it with the helpes that may nourish it from time to time but that it shall with great ease serue God in this life and haue nothing the toyle and labour that others haue in the going about any good dutie or resisting any sinne Let men say what they will it is the euill gouerning of the heart and letting it loose to follie wandrings and needlesse phantasies that causeth it to be surfeited with all manner of iniquitie and the most know not their hearts how deceitfull corrupt and vnholie they be I speake not onely of the wicked of the world as the reader may see I am faine often to put him in minde but euen of those whom God hath separated from the prophane sort to serue him And although according to that which they know of the will of God they haue some care to auoide offences yet doe not many of them seeke nor set themselues to know that which they might of God nor of their owne duties neither to grow forward in many good things as they might doe beleeuing assuredly that God will supplie their wants and helpe their infirmities as he would they should but rather doe many things to the great offence of others and al for that they are so little acquainted with their hearts which in many are tuchie froward wilfull worldly in a daungerous manner nor with Gods minde and will by meanes whereof some maintaine dangerous opinions As that the law in no wise is to be
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
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
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
if it be practised vpon the weake stated and men behind hand it is as the plucking off their skin from their bodie If it be asked what commoditie a man may reape lawfully this way I say if he buy the annuitie or rent of him who is wealthie so as there be plaine dealing he may safely inioy the benefit which the other offereth If he be but weake or in debt who selleth it let him be sure he giue to the vttermost value and in token that hee doth so let him not bee vnwilling to release him againe afterwards which shal alwaies proue that he seeketh no aduantage by him And this of annuities both to direct a Christian how to deale in them and to answere such as thinke without any ground that no dealing about them is lawfull what our libertie is Now that all may come by and inioy their right in these and in all other vsuall contracts exchaunges societies and dealings amongst men for want whereof are the most broyles and contentions in the world let this be for conclusion marked that truth in words equitie in deeds and simple meaning in purposes and thoughts is to be firmely and constantly retained and where that hath not been practised full restitution is to be made Now another dutie is to restore to the right owner the thing which wee finde if we can know him and not to count it our own Also to restore faithfully and without delay any thing which is committed to our keeping for trust and not to defraud the partie whether executors of the will of the dead or guardians that take vpon them the care of orphanes liuing that as the beloued Disciple Iohn being put in trust by his Lord and Master with Mary his mother to regard her was faithfull and tooke her home to him Ioh. 19.27 euen so may they bee true and iust in that which is committed vnto them The Lawyer also to take no causes into his hands which he seeth can haue no good end with equitie and those which he doth become defender of to shew all honest faithfulnes and diligence in following of them That they in whom it lieth make no delaies in the ending of the suites which come before them but with all expedition possible dispatch the same that their light may breake foorth cleerely as the noonetide Which grace is commended in Iob thorough all the world where it is heard of that he restrained not the poore of their desire nor caused the eyes of the widow to faile by long waiting for her request Last of all to suffer all men to inioy their owne and as neither by play lotteries laying of wagers neither by force violence or any kind of oppression so neither by deceit and craft we seeke or procure the hurt of our neighbour to increase our owne profit And thus I haue set down a summe of the chiefe duties which our God hath bound vs to performe towards our neighbour concerning his goods that we be found no way vnrighteous in our practise and dealings with him but suffer him to liue safely by vs as hee trusteth to doe wherein though I haue laid out nothing in any large manner which was not my purpose to doe further then need requireth yet he that considereth how many duties here are to be performed shall see it the more needfull to haue a briefe rehearsall of them being so many to the which as to a glasse he may repaire when hee will rather then to desire some few of them handled more largely with omission of the rest In these duties performing who so setteth himselfe to delight and maketh it his pleasure to walke after these rules and when he can finde by due obseruing himselfe that he hath taken any thing wrongfully to turne backe vnlawfull gaine as his libertie shal be great with the Lord and his confidence strong when hee seeth that for his cause and for the hope of the reward promised him he can be willing to denie himselfe and his owne will so his example shall be highly commended and do much good amongst men And yet this should not be to seeke with such as goe for Gods seruants as it is written It is ioy to the iust to doe iudgement And let it bee remembred that I here teach them who professe that they are willing to learne not the scorner To conclude let not onely the forementioned sinnes against this commandement be auoided and the contrarie duties practised but let vs euery way so vse our goods that wee may be thereby more fruitfull in euery good worke then we could be if we wanted them else how shall we be able to giue a good account to our Lord and Master and to say Behold Lord here are thy fiue or two talents I haue gained with them many more Luk. 19.18 The next dutie wherein we are to serue our neighbour through loue and to deale righteously with him is about his name Herein our loue must shew it selfe to be such that we be afraid to vexe or grieue him this way as well as in his person or goods The sinnes haue been mentioned more at large which are committed against this commaundement the duties shall bee put in a narrower roome One of the which is to reioyce in the good report of as many as we can heare and be perswaded of as the Apostle did for the good name of the elect Ladie who had so carefully walked after the Gospell her self y t by her feruent trauaile he had found her children also doing the same This reioycing for the good name of others banisheth this secret repining at the same and enuying them for it and the poysoned desire of vaine glorie out of our selues to the which belongeth this that we sorrow for their infirmities so farre it ought to be off from vs to report them or heare them of others with delight Another is to hope through patience for better things then as yet can be seene in men remembring what we our selues haue been sometime and therefore not rashly to iudge and condemne such so much as secretly and least of all to make them odious in company by vttering their crimes or allowing others to doe soe of whom we haue good hope Concerning the rest who sinne boldly I say Let Baal pleade for himselfe for such as defame themselues by their wicked behauiour are not iniuried by vs in giuing warning of them It is also further required of vs here that as we shall be able and may get good oportunitie thereunto we helpe to couer these faults of theirs through loue who may be recouered and brought to repentance and yet not by flattering them therein or dissembling the same for that is rancke hating of them when we by suffering them to goe on in their sinnes cause them thereby to come to some open shame and punishment but doe we rather as the Apostle Iames expoundeth this hiding
very confessing of our sinnes which is but one branch of our prayer is of great force to strengthen vs in a godly life And as for the obiection of them which say that the oft comming to performe this duetie will make it common and without force to kill our sinne I answere them thus God hauing promised by this and such other helpes to chaine vp the vnrulines of our nature doth graunt to his seruants for all the rebellion that remaineth in them much to preuaile against it so that ordinarily they may finde ease by these helpes and a cheerefull readines to the vsing of them much more then they who by custome in earthly matters finde hard things easie Thus I hauing shewed how thankesgiuing and confession of sinne should be vsed and being so vsed what helpes they are to godlines it remaineth that I speake to the same end of request making to God how that ought to be done that the like fruite may be reaped thereby Of the which the lesse shall neede to be said seeing this point is after handled and more is written of it then of the former two Request is that part of prayer in which we earnestly power out our suites vnto God in contrition of heart according to his will with a comfortable hope that through Christ wee shall be heard and therefore forsaking the sinne which might hinder our suite Wherein briefly note these foure things necessarie to be ioyned with this dutie whensoeuer we goe about it The first is that we shew this contrition of heart by being pressed with feeling our wants vnworthines miserable estate and manifold necessities earnestly desiring to be pardoned and eased which shall not be found hard if our confession of sinnes be hartie and according to the rules before mentioned For he can most freely make request to God who can most hartily accuse and complaine of himselfe And our praying to God is but cold and counterfeit when we be not touched with our owne vilenes and so consequently the better feele our necessities which wee desire to haue relieued But if this be we shall neither pray in lip-labour which God abhorreth nor thinke our selues too good to waite Gods leasure if at first hee graunt not our requests but continue them as he commandeth The second is that we aske of God no other things then by his word he alloweth vs to pray for and therefore are agreeable to his will and such as we haue a promise to obtaine and that in such sort as hee hath promised them and so doing we shall not pray in vaine Therefore the Apostle saith this assurance we haue of him that if we aske any thing according to his will he heareth vs. Which rule as it suffereth vs not to hunt after our owne desire and will so it is no small benefit that whatsoeuer we stand in neede of asking it according to his will it shall be giuen vs. And who would desire to haue that which our louing and most prouident father doth not see good for vs which if it content not some marke what they get thereby For they aske but they obtaine not because they aske amisse and further they lose all their labour in praying thinking themselues good Christians if their lips be going when God in the meane season counteth their supposed deuotion to be but much babling being done in ignorance of his will From this second ariseth the third that seeing wee haue so great incouragement so pretious promises of so many and great good things as God hath bequeathed to vs therefore wee should quicken our selues to come in faith and confidence and oft times and cheerefully to this dutie Euen as men doe come cheerefully and with good hope goe to their approoued neighbours in their necessities to borrow when they haue often promised them to lend And no maruaile it is though there be both seldome praying and vntoward going about it where faith is wanting to set them forward and assurance of obtaining to bring them on with comfort And in great wisedome and loue hath God giuen vs leaue to reioyce in making our prayers to him by this beleeuing that we shall receiue somewhat thereby according to that which he saieth in Saint Iohn Aske and ye shall receiue that your ioy may be full both because wee haue many things throughout our life to make vs sad and heauie and also because we are by naturall disposition so slow and vnwilling to this dutie and distrustfull when we offer it And if we be not so fully resolued of this for want of experience that both we ought and may with cheerefulnes come to pray and with gladnes be occupied in it considering he is our most louing and deare father who cannot forget nor put off kindnes toward vs then let the effects of prayer and the fruites that haue been reaped thereby perswade vs of it which are such as will easily drawe vs with delight to vse it though by the flesh wee be as with cords haled backward Of the which effects of it I will briefly set downe some and they are especially three The first is that by prayer wee are made acquainted a great word to speake yea and in a sort familiar with God and know his minde and will and how he is affected to vs being admitted to speake to him The second is that it giueth life to Gods graces in vs which before lay in vs halfe dead as faith hope care of dutie vntill by the bellowes of prayer they bee reuiued in vs for we are dull forgetfull vnprofitable faint in hope and our comfort dimmed ofttimes when yet in and after prayer wee are well refreshed againe euen as the fire is quickned by blowing as in that worthie example of Queene Ester is to be seene who being timorous as we may gather before prayers made to God was mightily incouraged and strengthened after prayer in a most weightie matter The third effect of prayer is that it reacheth out to vs in our greatest neede the good things and gifts of God which our soules desire as it is written Aske and it shall be giuen you yea such things as we thought sometime had not been to be looked for ioy in heauines light in darkenes and hope for despaire as by the song of Anna 1. Sam. 2.1.2 after her effectuall prayer 1. Sam. 1.10 But I will end with fourth and last propertie of prayer that when we pray wee bring not with vs the sinnes which will turne away the eares of the Lord from hearing vs. And these sinnes are any which be not repented of but lien in or nourished in vs secretly at the least and not renounced This Salomon confirmeth in these few words when hee saith Who so turneth away his eare from hearing the law and so any part of it being of like and equall authoritie euen his prayer shall
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
may be addresse thy selfe to be ready to any duties which thou hast to do and be strongly perswaded and confident that God who loueth thee so dearly as in thy prayer thou beleeuedst and in thy thanksgiuing thou didst acknowledge that he I say will be with thee to guard thee from all aduersary power of Sathan and his instruments which might rise vp against thee and by the comfort of his holy spirit keepe thee from euill for he which hath all power in his hand looketh downe from heauen and beholdeth all the earth to shew himselfe strong with them which are of an vpright heart towards him and therefore be incouraged thereby with confidence to set vpon any duty and to withstand any euill And further remember that thou art armed by God with all furniture meet for the seruant of God with faith to beleeue all Gods promises with hope to be kept from fainting with righteousnesse to performe all duty with sincerity to do it with a single heart with knowledge of the word of God to direct thee aright and with the preparation of the Gospell of peace to be shod against troubles and dangers in thy voyage to Gods kingdome Remember all these and that thou hast not the right vse of these except thou beest setled against the discouragements which might stand vp in thy way And therefore be chearfull and of good courage although there are many things which may one time or other put thee to trouble and many occasions of vnquietnesse and vnsetlednesse may arise which also would otherwise vndoubtedly soreshake thee Thus before thou goest about any thing it is requisite for thee to renew thy faith that thou mayest rest freshly on God for his protection throughout the day and waite to see it so and obserue that thou mayst be guided by him and make thy heart mery in him considering that he is more to thee then all the world beside And this for the declaration and further laying open of this first duty as with any conuenience it may be done to teach vs how to awake with God CHAP. 13. Of the declaration of the second duty of beginning the day with prayer NOw when thy heart shall after thy first shaking off thy sleepe be lifted vp to thy God set thy selfe to the next part of thy duty prayer confession of sins and thanksgiuing in solemne maner vpon thy knees casting off and renouncing such foolish and fruitlesse thoughts and fantasies as were wont and still may hold thee from this duty and set vpon it as soone as thou canst conueniently yea if it may so be let it be the first worke that thou shalt take in hand in the morning season except in time of sicknesse when thou keepest thy bed and then ioyne it with the former rule and make of both one and pray shortly when paine giueth thee no further libertie but yet feruently and more often But if it cannot be thy first worke yet let not thy deferring of it be a breaking it off if thou mayst performe it neither let a light occasion cause thee to deferre it for such shall neuer be wanting especially thine owne vnwillingnes or slouth but when for some especiall and weightie cause thou doest deferre it returne if it may be after thy necessarie businesse ended to the performing of it therwith renew thy couenant of amendment of life And to expresse my meaning about this more plainely remember and acknowledge the kindnesse of thy God in benefits daily and hourely receiued both to soule and bodie and sometime particularly that so thou mayst be more nearly knit vnto him and delight in him For daily and oft thankfulnesse to God is of great force to subdue thee vnto God and to maintaine a thankfull heart in thee all the day following And let another part of this morning worship of God adioyned to this be an hearty recording and viewing of thy sinnes a bewailing and confessing of them to God and accusing of thy selfe with an especiall remorse for those which haue most troubled thee and be humbled vnder the burthen of them that so thou mayest see thy selfe a wretched person and infinitely indebted to God and so withhold thy heart from insolencie and securitie and be broken-hearted that thou mayst the better abide so after And with both these send vp loud cries vnto the Lord through Iesus Christ confidently looking for pardon of them that thus thou mayst find the death of Christ daily fresh sweete and sauorie to thee which the most do make too common and vnsauorie And pray also in faith for grace and power to mortifie thy sinne and to direct thy wayes and for all earthly blessings and by thine owne necessities be moued with compassion towards thy brethren euen the whole company of the militant Church who haue the like need of Gods blessing as thou hast and withall that those which are yet without and strangers from the common-wealth of Israel may be brought home that thus thou mayst both testifie thy loue to them and daily remember and consider how thy selfe and all other do depend vpon him for whatsoeuer is good and necessarie And to helpe forward this dutie the better some meditation or musing vpon such things as may asswage the bitternesse and corruption of the heart and season it with grace were a thing most requisite as euerie one may be brought to it As for example sometime of our mortalitie of the vncertaintie and slipperie estate of all things vnder the Sunne of the change of persons times estates of the glorie of the kingdome of heauen sometime of our saluation to make it more sure of the duties we are to do in the day and how we may keepe our selues from the defilements and sinnes which we are in danger to fall into of the occasions by which we are most like to be led to euill and of the helpes and meanes with the sundrie priuiledges of a Christian which we haue to withdraw vs from the same and sometime of any particular branch of any of these and the corruptions of the heart and of the Christian armour of some of these or of the like matters let meditation be raised before prayer be entred into if it may be And because meditation is much out of vse euen among Christians and therefore it will be found the harder matter to go about and take it in hand I haue therefore set downe some meditations of all sorts both briefly and in larger manner to helpe those which without helpe cannot draw matter from their owne experience to meditate vpon as I haue before set downe a short Treatise about the same that through the helpe of both they may want nothing about this dutie and Christian exercise so that their hearts be framed and fitted thereto This part of Gods worship namely prayer confession of sinne thanksgiuing and meditation being conscionably and carefully vsed and gone about before
mind ignorance and other incomberances which Gods deare children shall be afflicted with for they cannot doe as other may and therefore as euery one shall be more oppressed then other so he must needs be the more respected For in such cases the bare lifting vp of the heart to God sincerely is as much and mercy I know is better then sacrifice but withall this must be graunted that the more godly euer one is the more he will bewaile his wants and so this among the rest which doth no lesse in a well ordered heart then a kind purgation discharge the soule of all such drosse as remaineth to waite him a mischiefe Thus I haue more largely as I haue thought it expedient gone ouer these parts of the life of a Christian which for the most part are euery day to be done the better to direct him therein and so likewise I haue sayd that which I intended of this whole Treatise It remaineth now to see how the practise of it is by Sathan and our selues broken off and hindred which is in the next Treatise to be set downe and handled But first I thinke good to adde these two things The one that as I haue set downe rules for daily direction so for the helping of the weaker sort some example also be shewed vnto them thereof The other what vse is to be made of the whole Treatise After what maner a Christian should view his passing of the day at night AS concerning the first this I haue thought expedient to say When thou goest alone by thy selfe for this purpose first call to mind the seuerall actions as thou canst from thy first awakening how thou diddest awake and as soone as thou wert ready take order about necessaries which must be done and then wentest to prayer after to thy calling then haddest occasion to be in some company and how thou diddest looke to thy selfe therein if at another time in the day thou wast alone or at exercise of prayer in family or at meate in another part of the day haddest some crosse befall thee and some ill newes brought vnto thee or if thou hast dealt and communed about worldly affaires buying or selling how thou diddest it and what care thou haddest therein These or any other like vnto these whatsoeuer actions or the maner of them or whatsoeuer the cogitations and desires of thine heart haue bene whether they were good or bad call to mind as many of them as thou canst Thus looke backe as thou art able to remember how thou hast spent the day from one thing to another and from one place where thou hast bene to another which though at the first it shall seeme strange and hard to do yet in time will be more easie When thou hast thus done thou shalt see how thou hast had vse of any of the nine duties set downe which are the common and ordinary actions of the day and how the eight inward graces which ought to be companions to vs euery day haue accompanied thee and then so farre as thou mayest truly do it giue thankes for all grace whereby thou hast bene guided and humble thy selfe in confessing thy defaults and praying as thou shall see cause I haue set downe a paterne and example to direct thee therein which as thine estate doth agree with it follow A forme or example of viewing or passing of the day when we are ready to lie downe at euen I Thanke thee ô Lord for my awaking with thee and that with a willing and ready mind I entred into the day after with calling vpon thee if thou diddest so and for that I had liberty and oportunity thereto and that afterward I went chearfully to the duties of my calling or supplied the omitting thereof some other way with a good conscience and that I was wary in company and in solitarinesse and in my prosperity and vnder my chastisements that I might not offend but that I did some good as I could and that I had part in family exercises and had care in my earthly dealings that I might not be made worldly by them that I haue taken any benefit by meditation and reading if thou hast done so and now at the end of the day that I looke backe how I haue passed the day Thus as these or any of them haue bene done of thee call them to mind as thou canst and how they were done and as they and such like are the chiefe actions to be done in the day so proceed in giuing thankes for doing them or so farre as thou hast with thy mind seasoned with the graces which should direct all the actions of thy life through the day euen these eight thus I also thanke thee ô Lord that in these actions and parts of my life I haue not done them in opinion of any goodnesse in me but by thy grace and haue thereby humbled my selfe for my sinnes and imbraced pardon by faith and by the same faith haue bene holden from many sinnes and kept in doing many duties as loue mercy vprightnesse and the workes of my calling and haue had some consideration of my mortalitie and looked for thy comming on the Sabath that I haue attended to sanctifie it in publicke and priuate exercises and that I haue held the peace which passeth vnderstanding and had thy kindnesse in remembrance thankfully with some vse of watching and praying and now viewed the passing of this day in this poore maner let experience bring hope of better doing this from day to day And if thine heart go with the mentioning of these thou shalt find sauour in them But seeing I haue faulted and failed many wayes both in good doing and the right maner of it and in following the deuices and desires of my heart too much here if any particular action or corruption be remembred of thee bewaile it accuse and iudge thy selfe and renounce it that thou mayest find mercy in that thy need I confesse and renounce the same praying for Christs sake to be pardoned that I may lie downe in peace The second thing which I sayd I would adde was the vse of this doctrine For the vse of the doctrine of this Treatise Of daily guiding thy soule and life it may be gathered out of that which hath bene sayd of it and out of this last paterne or example so farre as thou seest nothing in it which God approueth not And that is in few words that euery day and through the day thou weane and withdraw thine heart from any such noisome baite or prouocation as suffereth thee not to arise in the morning to walke through the day and to lie downe at night in peace and safety vnder Gods protection and euerie day I still say wishing thee to remember that if thou beest negligent and carelesse but one day that may fall on thee to vexe thee long after which should not else fall out in thy whole life And that part of life
to the vpholding and maintaining of the Ministerie and the Gospell preached which due they who being able are not ready to discharge but draw their neckes out of the coller besides that they shew they are neither friends nor fauourers of that holy ordinance of God so they proue and that too truly that they reape small benefite by the preaching of the glad tidings of it So that euen the poore who are able to giue nothing are in no better case if they be not in affection and good example with the best and forwardest in token that if they had abilitie they would not be behind others in that duty The third sort to whom we owe this To make thē partakers of our goods are our owne familie as wife seruants and children who must haue this performed by vs to haue all good necessaries prouided them at our hands as foode and rayment with what soeuer else conuenient for them that they may be the better incouraged and more inabled to liue christianly and to walke in their callings diligently and chearfully And if we be occasions to them of neglecting their duties by pulling from them any of their necessarie helpes yea if we haue not a care to see that they inioy them we in so doing shew our selues worse then infidels And yet on the other side will not the Lord allow vs to fall into any other kind of ill dealing as coueting that which is anothers or irreligious seeking to increase our owne for the maintaining of our charge but that care and trauell of ours in our particular calling which auoideth both these that neither religious worshipping and seruing of God be neglected of vs nor our neighbour wronged nor iniuried by vs that is the manner of prouiding for our families which is beseeming and meet for vs. The fourth and last sort of them which ought to haue a part in our goods so that the giuing of that to them which we owe them may helpe to hinder and abate couetousnesse in vs this last sort I say are the poore whom we shall alwayes haue among vs as our Sauiour saith that we may do good to them Therfore much more we must take it as graunted that we may in no wise hurt or wrong them which we may not offer to any other though with some all is fish that commeth into the net as they say and they care not who forgo it so that they may haue it We must know further that to these we ow mercy and compassion and that in this manner namely to giue them for their present need to lend to them for their vpholding in their trade to beare with them when they haue it not to pay at the due time and to remit it to them altogether when they cannot and yet faine would discharge it and to helpe them vp againe who are decayed Alwayes looking to this that the subtile and slouthfull be excepted And for the performing of these duties let somewhat be layd aside as God blesseth vs either quarterly as we receiue it or otherwise as God bringeth it to our hāds not thinking the tythe of our gaine and sauings in the yeare to be too much for them The Apostle willeth men to be rich in good workes and not nigardly God cals Giuing a grace And know we that the Lord loueth this that we do it with chearfulnesse and where much is not that the widowes mite was highly accepted And thus I haue shewed who are the persons and in what maner our hearts should be inlarged towards them And this briefly be sayd of the second remedie against a worldly and couetous heart which being layd with the first shall not be found a small meane to disfigure and maime such a sinne especially when they shall both go with the other two which follow And these do concerne our selues as the former teach vs how to deale with others The first of them is that they hurt vs not that is that they be not meanes to draw vs to much sinne which will as poyson in the body worke vs much euill And this they may do as well in those that haue them as they may in them who seeke and cannot come by them In those who haue and inioy them the danger is to be feared which Salomon speaketh of that they be not to vs as they be to the most our strong holds The riches of a man saith he are his strong holds and make him as the Apostle saith to be high minded For thus he writeth to Timothy Charge them who are rich in this world that they be not high minded For if they puffe vp our minds and make vs swell they will draw vs on to any sinne as licentiousnesse idlenesse vanitie and boldnesse in euill whiles we thinke we haue that which will beare vs out and hold vs vp against any which might rise against vs vntill the fruits of them breake forth in vs more bitter then gall or wormewood Againe they will make vs worldly prophane nigardly discontented for he that loueth siluer shall not be satisfied with it and he that loueth riches shall be without the fruite of them Eccles 5.9 Also they will fill vs with slauish feare of losing and forgoing them and what will insue of this bondage but a wearisome and tedious troublesomnesse that they will not suffer vs to rest but as the flies of Aegypt which with no beating off did cease to disquiet the people with care and pensiuenesse will torment vs waking and with fearfull dreames sting and wound vs sleeping yea breake off our sleepe altogether when we should take and inioy it till as a moth which taketh away the beauty of a garment they consume and eate vp all the spirituall grace that was in vs This is some part of the hurt that riches may do vs euen as they do procure and bring all these with many other to the men of the world as agreeable to Salomons words I haue seene an euill sicknesse vnder the Sunne riches reserued to the owners thereof to their euill These sinnes therefore with their like and the woe that they bring if we will wisely and carefully preuent and auoid as who doth not see that great diligence must be vsed for the shunning of the same we shall helpe in good sort to breake the necke of this couetousnesse which otherwise will beare sway in vs howsoeuer the name of it be odious to vs. Now such as haue not riches in any plenty but are poore may haue worldly minds as well as the other and are more like to couet to be discontented fret and to use vnlawfull shifts to come out of their wants whereby no small hurt doth insue vnto them All which true Christians must learne to resist and withstand and to see what allowance God affoordeth them and not what their greedy appetite would desire And besides other meanes by which they resist
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
may serue and the people be so blockish they say that nothing will enter into them yet the well aduised will not refuse to heare and weigh the rule of S. Paul to Timothie that attendance should be giuen to teaching and that they should be readie to doe that dutie in season and out of season and to put the people in minde of the same daily though they know this thing as well as to attend to reading priuately to make them fitter for that dutie Christ hath laid no weightier busines vpon them calling it the pawne of their loue to him to whom he hath giuen this charge to this end that this may be well and throughly done and the rather seeing the people depend vpon them They will also consider that the people haue many infirmities much dulnes slipperie memories and sundrie other pulbackes all which doe shew the necessitie of often teaching The which being so I professe with griefe it astonisheth me oft when I thinke of the too great slacknes and vnwillingnes of many who haue gifts that they hearing and knowing that he who hath an office must attend vpon it and againe that woe is pronounced to them who doe it not and that as they loue Christ they should feede his lambes and his sheepe and also that the flocke dependeth vpon them Yet that they can be content to take the commoditie and to refuse the labour and as some doe count it too base a thing to discharge that dutie But howsoeuer they can easily shift it off before men they shall not be able to answere it with peace to God But yet where this is remedied there may be lets enough on the Ministers behalfe to hinder the hearers yea though they should be willing to be taught from comming by faith As if he should teach often and yet doe not carefully acquaint himselfe with the peoples weakenes and want in conceiuing the doctrine which is to bee deliuered vnto them but should speake aboue their reach little to their vnderstanding and conceiuing and consequently little to their edifying There is nothing more like to hurt the people then such a kinde of teaching when they shall haue a learned man to preach vnto them whereby they are readie to thinke their case farre more happie then others and yet they shall not be able thereby to receiue light edification in faith and godlines and sound comfort that is not easie and plaine to them which he himselfe vnderstandeth Although it were to be wished that some things were not put foorth by them to the people which they themselues haue not tried by the Scripture and cleerely seene into of the speakers before they vttered them I vtter not this to grieue any of my brethren who desire to doe good in the Church of God hauing receiued gifts of God thereunto but to put all in minde to labour to be vnderstoode as well as to speake the truth And that some may more especiallie know that the neglecting of plaine speaking is a chiefe cause of little fruite of their labours it neede not be taken heauilie for I know men of singular learning and gifts who haue already much altered the manner of their teaching framing themselues to the diligent hearers capacitie and more and more desire to doe the same daily rather then to be commended for learned men of them which neither conceiue nor vnderstand them Yet my meaning is not to nourish or perswade to rude absurd and barbarous teaching which were more fit to make them which should teach ridiculous and the Scriptures themselues without authority or credit as also to mocke the people but that by their plainenes in the euidence of the spirit reuerence might be procured to their Ministerie among the hearers and that their doctrine might be approued in their consciences which is approued of the Lord as being drawne from his word and easilie conueied to their vnderstandings that so they may proue that they preach with power and authoritie and not as the Scribes There is but one thing more which in my iudgement doth hinder profiting on the teachers behalfe and that is when by Catechising the chiefe grounds of faith be not briefely and cleerely taught in right and good order the one depending vpon or following the other as they ought by fit coherence and agreeing together that the people may see the way cleerely to saluation and thereby they may the better make profit of their whole Preaching and Ministerie also As that repentance be not required of the people before faith that faith be not warranted to be in the people when they see no neede thereof by their sinne and miserie because it is cleere that they can finde no sweetnes in Christ who feele not their sinnes bitter and sower Also that a man be taught that he no sooner beleeueth then he is made a new creature and so is changed in heart and in life and that the new borne desire to growe by the sincere milke of the Word It were a great furtherance to their Ministerie if where the grounds of Religion be plainely and soundly taught the Minister did by conference and questioning in his Catechising and by examination at Communions trie how the doctrine is receiued seeing for want of this a better opinion being conceiued of many by the teacher then he knoweth cause why they are vnsound in many necessarie things who yet for their often hearing are thought to be ignorant of no necessarie poynt of knowledge which the Minister hath often taught It were much to be wished that the Minister who is willing to take this paine for it is tedious and vnwelcome to many might haue authoritie to proue such as heare him how they profit as well to build vp those which are weake the better when he seeth wherein their want is greatest as also to purge out the leauen of Poperie and other errors ouf of them which are infected therewith Whereby also this benefit might come that if any sculking Iesuits or Priests or other Papists or heretikes should creepe into any of their Parishes and Townes they might by the diligent care of the Minister well furnished with knowledge and authoritie be remoued or reclaimed And otherwise the people being neuer proued how they haue receiued the truth neither by authoritie inioyned to be subiect to triall of their soundnes as well as to resort to the assemblie doe through custome lye hardened in their ignorance and superstition and still remaine wilfull in their old dregges A Minister able and painefull through loue in few necessarie points iointly laid together labouring with the people to make a sufficient Catechisme might be well assured that he should call so many to the fellowship of the pretious faith as God had appointed there vnto eternall life and without this it is found too true that much preaching doth the lesse good as shall appeare better vnto such as list
to looke more deepely into it And I could with all my heart desire that they so many as neglect this worthie worke and necessarie dutie might be constrained to attend vpon it with all diligence which being done with a very Christian care had of giuing good example and shewing themselues in all good conuersation lights vnto their flocks and free from reprochfull faults great good must needs insue And there should not onely be a recouering of the due credit and reuerence to the Ministerie which the popish Prelacie and barbarous rudenes blindnes and shameles life of many vnder the Gospell hath lost but also it should bring many home to God who otherwise must vtterly perish And if with this there were a willing and ready mind in them to satisfie them priuatelie by conference who should resort to them vpon speciall neede and occasion to comfort them in their heauines and to stirre them vp to religious and godly communication in their meetings priuately and at their table by their own examples rather then to be companions with them in profane worldly and needeles talke that so they might as well speake good things in priuate as teach the truth in publike as Christ did I make no doubt but that God would plentifullie blesse their haruest CHAP. 6. Of the lets that hinder faith on the behalfe of the People BVt if the Minister be framed both in life and doctrine as were to be wished thus to giue warning to the people of Sathans malicious intents and other impediments and so seeke to winne them to the faith yet are there such swarmes of euils in the people and so many kinds of them that except they for their parts be willing to be counselled and to receiue their message and doctrine they shall finde that through one let or other few of them shall be partakers of this pretious faith which I speake of To speake more plainelie my meaning is Sathan layeth infinite stumbling blockes in their way for when God by the Preaching of the Gospell sheweth the world how their sinnes are pardoned and their deadly woe remoued in Christ they will not marke it nor take any paines about it but esteeme of it as of a light matter as though God did seeke his owne good by making such an offer to them rather then theirs and that he must be more beholden to them for hearing the way to saluation preached then they to him for teaching them and so count it not thanke worthie Other haue weightier matters as they thinke to looke after namely their pleasures and their profits with the beautie and loue whereof the diuell dazeleth their eyes that they see nothing there that is in their preaching which can prouoke them to be in loue with it although that which can saue them be onely there to be had So by one deceite or other he preuaileth so farre with them that they beleeue not no not euen they who hearing receiue the doctrine with liking it and for that very cause thinke that they beleeue And what is cleerer at this day then this that of many thousands which receiue the glad tidings of eternall life by our preaching willingly or at the least without resisting our doctrine yet few yea very few attaine to the power of faith neither declare any worke thereof to bee in them For either they feele no neede within themselues whereby they should be driuen to seeke helpe out of themselues in Christ or if they doe they by and by before they sustaine any smart lay their burthen vpon him so that he is neuer sought nor cared for of them but when their need pincheth them and then they beleeue in him they say but be indeede no more staied and confident by their faith nor in their liues reformed then they were before and so serue him with their tongues and lips and follow their owne lusts in their hearts or staggering still betwixt hope and doubt at a blush reioycing and not able to render a reason why and at another time cast downe as farre againe in token of no stay nor peace Now of all these how truly are the Apostles words verified the Gospell being hidden from them that is the promises of it not being beleeued of them what other cause is there then this the diuell by one meanes or other hath so blinded them all that they beleeue not and as for this latter sort they seeing their miserie what it is and how vnauoidable by any way that they can finde out how could they if they were not inchanted and depriued of their right minde by the diuell be content to goe without the remedying thereof it being so freely and graciously offered them The which thing also is prooued further to be true by the practise of true Christians who hauing sure hold and taste by faith of Christs merits will admit no delusions that deceiue the other whereby they might be depriued of the assurance thereof But although they haue temptations strong and fierce as well as the other yet they so looke to the greatnes of Gods loue and the truth and certaintie of his promises and the benefit which they reape thereby that although with strong fighting and lowd cryes through depth of sorrow they are in combat with Sathan yet they will not giue ouer nor yeeld their right into his hand But as one in the perill of drowning taketh hold of a naked sword though it cut him deepe rather then yeeld his life to the water so they chuse to keepe their faith with some great difficulties rather then to giue ouer their soule which is vpholden onely thereby into the diuels hand and themselues into perdition Whereupon we heare such speeches testifying sore conflicts betweene Sathan and them Although thou kill me O Lord yet will I trust in thee and Though I walke in the middest of the vale of death yet will I not forsake thee By which appeareth that the same god of this world is not wont to cast mists onely before the eyes of the best but euen attempteth sore to take away all the light of their faith from them as hee doth keepe it from the other altogether But God hath taught their hands to warre and their fingers to fight as it is in the Psalme the which skill because the other want they are foyled And thus by this which hath been said let all learne to know that none are kept voide and destitute of the fruite of the Gospell and the beleeuing of the same vnto saluation but such as willingly put their neckes in Sathans yoke and are contented to bee depriued of the crowne of righteousnes and life through their owne follie whiles others more wise then they will by no meanes let it goe But to the end that euery sort may see themselues as in a glasse and what their seuerall lets are I haue thought good to set them down briefly and particularly or
as benefits to our good wee shall praise God euen for them also for it becommeth well the righteous who know how greatly they be occasioned hereto thus to be thankfull It is the loue of God that constraineth vs and inlargeth our harts to Godward and giueth vs matter and occasion of singing and making melodie to the Lord and of praising him alone as well as in the assemblie of the righteous and no meruaile whereas without that sweete smell of his loue wee should be vtterly lumpish and farre from all cogitation of any such matter And I say it is no meruaile that continuall and oft thinking on Gods kindnes should make vs thankfull for how seruiceable yea how slauish shall ye see a poore man to a benefactor to him in his bodily necessities though it be but a little when he can be content to lose his life for him Rom. 5.7 and the very borrower is a seruant to the lender These formentioned affections which accompanie faith in vs doe take such taste and sweetnes in God he making vs so acquainted with his fatherly kindnes and bountie that we finding no such welfare in any estate beside doe now desire to be with him that we may see his glorie and so long after his blessed presence that we desire nothing more then being vnburdened of this earthly tabernacle and prison of our bodies euen to be with Christ to see his glory For thus wee resolue with our selues vpon deepe consideration and certaine triall that if we might haue our choise whatsoeuer we should wish one day in sweete communion with God and so passed and bestowed in his seruice as our frailtie is able to attaine to is better then a thousand in all varietie of earthly pleasures And if his fauour be so much to be desired here where we see but as in a glasse and his benefits which he bestoweth vpon his beloued ones so sweete where we are but strangers what thinke wee shall they appeare to vs when we shall see him in his maiestie as he is and when we shall inioy the pleasures of his house in fulnes for euer Yea I say if here where we liue but in a vale of miserie God doth so shew his bountie towards vs what thinke we shall our estate be when we shall rest from our labours and haue fulnes of ioy with God at his right hand for euermore The beleeuing and weighing of this hath caused Gods deare seruants to say Come Lord Iesus come quickly And againe I desire to be dissolued and to be with Christ And this if wee be not grossely deceiued shall cause vs euen when our daies shall be at the best to receiue and hold fast this minde and heartie desire to go home and be euer with the Lord. And if this heauenly affection holie desire be a companion to true faith it might be meruailed where their faith is become and where it lieth a rusting who make so little haste home and haue so small desire to be with Christ where he is in his fathers house that they may see his glorie and where there are many mansions euen for vs as well as for him that they cannot abide to heare of departing thither no more then Nabal who when hee heard of his death he was as a stone and who are so besotted with that which is visible that they haue no longing after that which is not seene with eye but eternall when yet all should know this that the presence of God in heauen is farre to bee preferred before his presence here on the earth yea when our estate is at the best But to ioyne the next companion of faith to this from which it cannot be separated This maketh vs sigh oftentimes and to desire to goe hence and that which we thought would neuer haue been to become strangers and pilgrimes here and so to haue no more to doe in this world then we needes must And this I may truly say is more then was like euer to haue been if it be considered how exceedingly we haue been tied to the world what pleasure it hath been to vs to thinke what we haue here and may haue how we haue sought to fulfill the lusts of our heart the lust of our eye and what pride and what glorie we haue had in the things which we haue loued best yea and how like vnto mad men wee haue nestled and delighted our selues here where yet we haue had no certaintie of abiding til to morrow as though we should haue continued alwaies and yet who seeth not that euen then when we ioyed most in our life we were but as the bankerupts which flourish in their kinde and occupie with other mens goods So that in which we gloried was not our owne goods and glorie which wee tooke such pleasure in they were anothers they were but borrowed In which times God was not knowne of vs nor the daily course of his liberall dealing with his faithfull ones was not once dreamed of And therefore we being earthly minded could not sauour of heauenly things but onely of the earth But since that the Lord hath by faith perswaded vs of his fauour and granted vs to see what varietie of holie heauenly delights may be inioyed of vs in this our Christian course in comparison of the pleasantest estate that euer we liued in before we haue as I haue said determined with our selues to renounce our former course to hold all things here as transitorie vaine and soone flitting away and beleeuing that we our selues are with al other things daily drawing to our end we desire to haue nothing to hold vs here rather then to abide here in the flesh which ought to admonish vs that we keep fast a willingnes to die and when wee haue gotten it that wee lose it not againe and the rather seeing it is that alone which maketh vs fit to liue while we remaine here as we ought Euen this grace accompanieth faith in vs after that it is effectually wrought in vs I say not that wee loath the benefit of life which God hath giuen vs here neither doe we forsake our particular callings in the which we are commaunded to abide neither condemne wee the moderate care of maintaining our selues and ours and prouiding for our outward estate retaining in all these heauenly mindes but we renounce the corruption that is in the world through lust 2. Pet. 1.4 and prophane abuse of earthly affaires and dealings which will not stand with the practise of Christianitie nor with the word of God Which I say for two causes The one because in some respects it is lawfull yea holie to desire to liue namely to doe good in the Church and wee may and ought to say with Dauid I will liue and not die to set foorth the praise of the Lord. The same I say of dealing in our earthly affaires to the end we
may not be burdensome to others and of performing the duties of our particular callings in the which actions we may haue proofe of the grace that is in vs I meane patience righteousnes hope faith loue that so our whole conuersation may bee well ordred and proportionable to other holie duties and therefore in these respects we may be willing and content to liue while God will haue it so that wee may shew foorth the vertues which he hath giuen vs amongst men which otherwise should be hidden and it could not otherwise be seene of men that any can possibly liue godly who hath an hand in the world when in the meane while God forbiddeth not the actions mentioned but commaunds them only he chargeth that in doing of them we be not tainted neither haue our consciences defiled The 2. cause why I say that we should not contemne life and other lawful liberties is because vpon this principle falsely grounded and as falsly vnderstood that wee should forsake the world diuers haue troubled many weake people abused them saying and teaching and that vnder a great pretence of godlines that when we begin to be deuout and to sauour of religion wee ought to leaue the world that is to say depart from our earthly callings and dealings and also from the societie and fellowship of men who are occupied therein And to the end that greater deuotion and pietie may be bred in vs we are say they to goe aside into Abbeyes Frieries Armetages and Cloysters where we may neither heare nor see any such dealings And as the opinion is plausible to the ignorant and vnstable though palpable to them that are staied in iudgement so it hath deceiued many and the diuell hath shewed himselfe as an angel of light in perswading that such a kinde of life is the highest degree of holines although it hath been and easily may be proued to be the denne and depth of abomination For though many haue of a good meaning at the first gone apart from secular affaires and betaken themselues to liue in sequestred places because they would not be troubled with earthly dealings yet subtile theeues arose afterwards of the popish prelacie who abused this to horrible mischiefes for we must not be ignorant of this that when men will venture without their warrant the longer they doe it the further they fall into the depth of sinne as a man once gone out of his way goeth further astray till he seeke to come in againe Which hath been the cause why much wickednes hath in time broke forth in the Papacy where the people haue been hartned to this monasticall life and superstitious deuotion as idlenes whoredome sodomitry hypocrisie and most cruell murthering of the soules of many infants which were misbegotten So that not to digresse too farre this is the second reason why I made plaine my meaning in saying that the contempt of the world is not the wearines of our life the leauing of our affaires in the world or the forsaking of our particular calling as though no man may be godly and a beleeuer that vseth these but to proue that one may be a contemner of the world that vseth them all and by consequent that he who is sure of his saluation by faith may haue this grace to despise the world which I haue set downe as the sixt propertie or inseparable companion of faith To proceede therefore when we see that we be thus made rich by the Lord after that we haue fastened on his promises whereas we were before so vnlike to find the least part of such preferment we begin to lament our former vnkindnes to our God which we dailie offered him when as yet we knew no such thing and are ready to be reuenged on our selues for it as the woman in Luke bewailed her vnkindnes which she had shewed to her Lord and Sauiour before and did now witnes it after she had felt his loue so sweete by washing his feete with her teares and wiping them with the haires of her head For we cannot be ignorant that when he sought vs we fled from him and refused to come such fruites we yeelded him of all his patience and long suffering whereby he sought to winne vs we were as the vines of Sodome and our grapes as bitter as Gomorrha euen as much as if we had offered him the venome of Dragons in a cup and the poison of Aspes to drinke It was the vnspeakeable mercie of God that we were not consumed when we regarded not to know him nor to haue acquaintance with his waies though he sent his ministers dailie amongst vs to reclaime vs. We therefore now are ashamed to thinke what we haue done and are deepely grieued to remember that we should finde him so louing and gracious to vs who had done all this iniurie vnto him And therefore we sorrowing thus haue been brought to a greater care of ordering our waies aright and desire to please him yea to be euen angrie with our selues and to seeke an holy reuenge at our owne hands that thus we may declare that we doe vtterly condemne our former course of the which who would haue said that the Lord would euer haue pardoned it and haue brought vs to be wearie of it But thus it hath pleased him to get himselfe honour in this world by shewing himselfe gratious and kinde to vs so vnworthie ones that we may be examples as the Apostle speaketh of himselfe to all that shall in time to come beleeue in him to eternall life that they may the more easilie be perswaded that he will receiue them to mercie Euen this made Dauid say Remember not O Lord the sinnes of my youth and againe if thou shouldest looke streightly what is done amisse who should abide it And to come to the last we seeing and knowing our selues thus to be redeemed out of so deepe miserie we wishing the same good to our brethren which we our selues haue receiued of God declare vnto them how we are redeemed as occasion is offered as Philip and Andrew did priuately Iohn 1. and Paul publikely being called thereto For we cannot chuse but speake the things which we knowe the loue of God constraining vs as well to them who knowe the same that we may reioyce together as to them who know it not that they being yet in the estate wherein we were may be perswaded to make speede out of it And the rather remembring that as it is our dutie being conuerted our selues to strengthen others so also because if we turne any from their euill waies we haue been meanes to saue so many soules from death Neither are we of their mindes who thinke it both vnciuill and vnseasonable either among strangers or their owne neighbours to acquaint the ignorant and wandring soules with this heauenly matter or to build vp the weake in the more sound and cleere
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
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
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
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
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
partly maintaine themselues but not without the helpe of others by borrowing of them and the third sort is able to lend or to giue or to do both therefore according to these diuers sorts of men the seuerall points of righteous dealing one with another must be spoken of and those which are beside this shall be considered afterwards They who haue no other way to liue or to be maintained but by receiuing mens beneuolence haue their proper dutie assigned them of God about their neighbours goods first to know that their poore estate is allotted them of God as the rich mans is also according to the Scripture which saith The Lord maketh poore and he maketh rich and therefore he is to liue in it with contentation As also hee may doe if hee know God to be his father through Christ his redeemer for there is incouragement enough from thence to liue contentedly and comfortably in any condition in the which God shall set him For want of the which it is that neither poore nor rich are contented without hunting after that which is another mans Now as it is the poore mans dutie to be contented with his portion so it is in no sort tolerable in him to grudge at other mens abundance for shall his eye be euill seeing God is good Neither ought he so much as to wish the same and so to iniurie his neighbour but to receiue thankfully that which befalleth him acknowledging such to be Gods instruments and as it were his hands wherby he ministreth to his necessities And because the people of God which either sent reliefe to the poore of other Churches as they of Macedonia and Corinth to Ierusalem or who prouided for their poore as they in the Acts they did it to incourage them to remaine and abide constant in the doctrine of the Gospell therefore the poore which liue with vs must know this and looke to performe this dutie also that hauing such incouragement they make it their chiefe worke to liue godly and obediently That is to say to glad their hearts who refresh their bodies when they may see their innocent conuersation and zeale to Godward according to their knowledge But I lament the estate of the poore euen as I doe many thousands of others to thinke how few of them are fit to heare this their dutie with any hope to be the better for it and what an vniuersall blindnes and securitie is amongst them seeing they are as farre from the desire of true knowledge as they are from possibilitie of obtaining it yea though there bee offered vnto them a plaine and easie manner of teaching them which as it is at this day for the most part in that estate to be seene so it seemeth to haue been vsuall among such long agoe that the poore liued for the most part without care of religion as by Ieremy his words doth appeare Who when he had after inquirie found that there were few that sought the truth he said Surely they are poore for they know not the law of the Lord I will get me to the great men for they haue knowne the way of the Lord but these haue altogether broke the yoke and burst the bonds God moue the hearts of them in whom it lieth to redresse it to pitie the one and the other and to haue a greater care of their good by prouiding that they may bee taught the saluation and happines of Christians then they being yet ignorant haue care of themselues Euen to be meanes to bring light to some of them who haue long sate in darknes and especially for the obtaining of the forgiuenes of their sinnes and the change of their liues But I must remember that I am in setting downe the duties of all Christians about the goods of their neighbours although intire pitie hath moued me to make this short digression The last dutie therefore of this sort of poore people is with the former that as much as they be able and their bodilie infirmities of age blindnes lamenes and such other will suffer them that they redeeme their time from idlenes and consequently from other euill passing of the same to doe any profitable worke which they are fit for euer tying their hearts eyes and hands from pulling to them or desiring that which is anothers The second sort that I am to deale with here are they who cannot liue by their labour alone but stand in neede of the helpe of others by borrowing some thing of them that so they may the better prouide for themselues and theirs Their dutie is carefully and faithfully to purpose the restoring of that which they borrowed at the day appointed and that with thanks And therefore in no wise to abuse their creditor by a dishonest denying of it or vnwillingnes to repay it thereby and by other delayes seeking to defraude him and thinke hardly of him if he requireth it which to doe is as if they counted it their owne and a kinde of theft and so they shut vp mens compassion from lending For a chiefe cause of little lending is euill paying It is further required of them that they borrow not without neede as many doe to maintaine themselues in play and idlenes for by that meanes they depriue him who hath neede indeede to borrow seeing the lender cannot pleasure both And although they finde fauour to borrow for their necessitie yet they must not looke to borrow that which they are not like to pay againe by taking more dealings into their hands then their abilitie will serue vnto for many vndoe themselues and others by that meanes much lesse may they borrow to lend to another for vsurie as we call it Lastly if their simple meaning in purposing to repay it at the due time be disappointed yet their care must be to satisfie their creditor and content him with promising new day and paying part and euery way that they can except it be forgiuen them altogether to shew that they were not faultie nor negligent in this matter And this for the borrower now as concerning such as are able to giue and to lend first I will set downe their duties in those respects and how they should vse their goods to the end they may continue this dutie of lending and giuing still after I will shew what rules of righteous dealing they must vse in the getting and increasing of their goods with all men and in all kindes of their dealings that so they may be free from this common euill of wronging any in their commodities They who giue must giue freely not by compulsion and cheerfully desiring thereby to relieue and comfort them who receiue it for charitie and conscience sake as the necessitie of the poore body requireth and their abilitie will giue leaue and so as they may giue to one as well as to another and continue the same duty and
to reape no fruite of it or being in suit of law wil lend his money to his aduersary to hold plea against him But such men are amongst vs I say not who take much paine to come to eternall life and yet are well inough content to goe without it For being louers of pleasures more then louers of God they knowe that they cannot haue it but as though the diuell were not strong enough to accuse and inchaunt them they doe negligently yea willingly offer him aduantage by keeping in a bad course though they know how to come out of it or grow worse and worse to their speedie confusion Or who is it which being warned out of his house yea and that in earnest manner will yet delay and neglect to seeke and prouide for himselfe till he be cast into the streete But concerning the matter which I deale in if mens prophane liues and slouthfulnes driuing off their repentance from day to day were but perpetuall beggery and going about all the dayes of their liues from doore to doore I would haue said nothing though it were pitifull to see any cast themselues into such misery but they sell themselues bondmen to hell without recouerie and are as stubble before the Lords wrath which is a fire to burne them and therefore it requireth more earnest calling vpon The Lord commended the vniust steward not for his particular act but because he had done wisely who when he had warning to be put out of his stewardship he prouided elsewhere to be receiued But such warning will not preuaile nor such wisdome fasten vpon these men vntill as they haue liued in pleasure and libertie of the flesh they die in sorrow and vtter bondage and so receiuing a iust recompence of their liues they finde though too late how true this is which I say And if this be the estate of many who yet doe commonly resort to heare Gods word who wil reade at home yea and haue praiers in their houses for this I am sure many of our countrie do whose case yet because I know I doe heartily bewaile for that the Christian life is not for all this aimed at almost in many of their actions good Lord what shall the estate of others be who come as farre behinde them as they doe behinde the best of Gods seruants euen those others I say who being the greatest part of the people are not troubled with any thought of God or diuell heauen or hell throughout the weeke but hauing their heads filled and their time continually taken vp in matters of the world and in hearing and telling newes and tales yet many of them nothing concerning themselues and leauing their callings doe busie themselues with other mens matters needlesly and spend many dayes in the weeke in idlenes prating vaine games and pastimes and cannot finde one houre in it to bethinke themselues of any account giuing to their heauenly Lord and maister though to that very end they are set here that once yet at last they might begin to returne vnto him But I haue taried longer about this matter then I meant Therefore leauing them who trouble not themselues greatly with godly exercises I will returne to such who are in profession and in shew farre before them and yet because they doe not hartily and faithfully seeke to be bettered I meane to be setled in a Christian life doe therefore reape no good by the meanes which they vse But some perhaps may thinke some hardnes in this speech and may obiect thus doe wee not therefore repaire to the word and vse good meanes to the end we may become faithfull and vpright and get good by them and haue not they who haue most profited in godlines attained vnto it hereby why then doe ye affirme they say and that to the discouragement of many that if our hearts be not reformed the meanes doe vs no good I answere that it is farre from my meaning to raise the least discouragement to any in whom if I knew but the smallest desire to be reconciled to God I would be most readie to cherish and to strengthen the same and he that exerciseth himselfe in reading hearing prayer God perswade him ten fold more if he desire to profit thereby neither doe I doubt but that such shall see in time to their great comfort that it is not in vaine to waite patiently on the Lord for a blessing vpon his own ordinance But this I say when men either thinke that they doe as much as they neede while they ioyne themselues to the exercises of religion and rest contented therein and see not that they are enemies to God vnder his curse and without faith and therfore without God in the world and see not their wants and emptines of grace how they are fraught with many sinnes vncontrolled and strong rebellions not restrained let not such looke to glorie in their meanes vsing their reioycing is not good their estate is wofull and that in no meane degree They may be said vnto as they of Laodicea were in the Reuelation by the holy Ghost Thou saist thou art rich and needest nothing and knowest not that thou art miserable and blinde and poore and naked I counsell thee to buy of me gold tried in the fire and eye-salue And marueile not that I haue said that such whose hearts are not purged by faith receiue no profit by the exercises of religion as might further be shewed by many more examples of Capernaum Corazin and Bethsaida For euen the deare children of God when they waxe wanton against the Lord and grow slouthfull in performing their duties to God or doe them in a sleighter manner then they sometime had done as he punisheth their transgressions other waies so doth hee this one way chastise them that they shall feele no sweetnes nor finde no sauour in the best things they shall doe or exercises of religion which they shall goe about And this it is that we heare many euen good people complaine of that they cannot profit at a Sermon their hearts are rouing elsewhere all the time almost of prayer reading is irkesome to them and they withdraw themselues euen from good companie All which with meditating about their estate were wont to bee the things wherein they tooke greatest delight and comfort what is the cause thinke wee that they are now become so contrarily minded Surely this they haue waxen wearie of their reuerent attending vpon God as all good things doth the flesh soone turne into wearines and begin after the manner of men with whom they liue to seeke their vnlawful libertie some way not being circumspect enough about y e keeping of the best things in price and estimation and when the Lord seeth this hee taketh from them the priuiledges which they enioyed before he dimmeth the light of their mindes that they see not so cleerely and shutteth vp their hearts that they
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
treatise onely thus much to referre this beleeuing of pardon to euery day And this is here to be looked for of the reader that euery one of the points and partes of this daily direction the which I haue taught in other parts of this booke how they should be attained and come by must be kept of a Christian euery day The third point is that when we shall be strongly haled after sinne for we must know that euery day giues occasion thereof that we so account of the libertie of our hearts and minds to keepe them well disposed and armed against all sinne and most of all our speciall infirmities that we let them not loose at any time in the day to be hardened with the deceitfulnesse of any sinne but kept with all diligence posssible from the loue and liking thereof that so our outward actions may be well ordered Therefore is that charge giuen in the Epistle to the Hebrewes that our hearts be not made nought and rebellious at any time and therefore by consequent on any day whiles we suffer them to be hardened with the deceitfulnesse of sinne And agreable to this the Lord in Deuteronomie aunswering Moses when he brought him word that the people would willingly be ruled by him although before they refused so to be said This people hath said well all that they haue said but oh that there were an heart in them that they would feare me and keepe all my commandements alwaies then it should go well with them So that we must see such necessitie of holding maisterie ouer our hearts and keeping them in feare of offending that we may make a daily practise of it and so keepe them for continuance neither can we otherwise shew our selues to regard that waightie charge of the Lord giuen vnto vs Thou shalt worship the Lord with all thy heart and soule For they who are euery while off and on vnsetled in their harts can neuer be long well ordered in their liues therefore the Lord requireth this constancie that we must euery while be looking to them euen alwaies that so we may be out of daunger Behold how needfull a thing this is to keepe and hold this maisterie ouer our hearts daily when nothing goeth well forward where they with the affections of them be not well ruled But this shall be shewed in the next section following Neither let men obiect their necessarie businesse though they will not pleade for carnall libertie they say and multitudes thereof which will distract their hearts I aunswer of multiplicitie of earthly dealings which will hinder holy peace let wise Christians beware and so doing if as farre as they are able they set themselues to haue care of all parts of Christian obedience their hearts shall in good manner prouide thereby for the well ordering of their earthly businesse also which is one part of it and none of the meanest Now from this heart well gouerned the next two points as two armes of a tree from the bodie or stocke do issue and come The first that we shold euer keepe from euill which shall not be hard if alwaies and euery day we be held in feare of offending as we are directed before The second that we alwaies indeuour to please God and therefore in all things and as was said in Deuteronomie to keepe all his commaundements which all may see cannot be if we haue not our hearts so prepared to seeke the Lord that we may be readie in one dutie as well as in another to shew our selues obedient All which three namely 1. to haue a heart to feare God 2. to flie euill 3. and please him in all things in that one Scripture before mentioned are required daily to be found in vs so there is no man but may easily see reason why it should be thus first seeing the one cannot be without the other secondly the keeping of such agreablenesse betwixt our hearts and liues is our beautie and honour And on the contrarie it is most harsh and offensiue when they which beare a faire shew and are content somtimes to be gouerned shal yet at other times be nothing so I will say somewhat the more of these two seeing it is one of the chiefest causes why I entred into this present treatise as may appeare by that which I haue alreadie said namely that the Christian should be euery day free from all reprochfull euill insomuch as if by any occasion he be turned out of the way yet he should speedily returne and also that he should be daily giuen vnto euery good worke watching his oportunitie thereto that so he may haue a good conscience in all things and may bring foorth much fruite that God may be glorified Yet I meane not that he should spend the whole day in reading prayer hearing of Sermons or other religious exercises excepting the Sabbath but in one lawfull thing or other about his calling or any other in stead thereof which may be as well defended and as pleasing to God as the duties of his calling More particularly to appoint or prescribe is hard and this is plaine enough for euery true beleeuer to vnderstand and apply vnto himselfe for I exclude not the commonest and meanest seruices and workes so as they be such as God alloweth and without vitious affections gone about of him as in the man plough and cart sowing and reaping and all worke thereto belonging if he be called thereto or other worke in the man of occupation as he hath bene trained vp and fitted for as also all prouision of things necessarie to the maintenance of his familie by lawfull skill and honest meanes and paying and receiuing of that which is due In the woman to haue care that all be frugally and thriftily done within the house and without which is vnder her hand that she be diligent to see her children christianly brought vp according to their age her houshold to haue all that is meete in due season and more particularly among the rest spinning sowing knitting being done as to the Lord and being those works which he appointeth them and such like are commendable that they may be neither idle nor vnprofitable And these I name in some particular manner lest any should thinke that I go about any new-found out holinesse to tye Christians vnto as some will be ready inough to imagine and thinke when they shall see and vnderstand that they must euery day be well occupied which few will be tied to and doing of one good duty or other And yet this I adde that as these and such like must be done and in one or other of them the sixe dayes must be bestowed yet I say this must be added that all these lawfull workes must be done of them in faith that is they must know that God commandeth such workes to be done of them and therefore they do them readily and willingly not
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
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
of faith we asked it of him will doe the like for vs and minister the same grace to vs for the time to come Thirdly we shall not be hindred from dutie by our labours but furthered thereby in the waies of godlinesse when we consider that the Lord hath made them the chiefe meanes of our maintenance assuring vs that we shall be fed that so we may put away distrust and depend vpon God ioyfully and not be driuen to depend vpon vnconscionable men for necessaries Lastly Gods people by a faithfull and diligent walking in their calling haue proofe how God keepeth them in the way to eternall life and in the way of peace and freeth them from many dangers and sinnes which fret as a canker for whiles they be diligent in their callings they commit themselues and the course of their dealings to God who hath promised to keepe them in all their wayes and therefore to free them from the euils which meete with others and so to hold them on in their way Their good successe they ascribe to God therefore it is a double comfort to them their crosses which arise they know are sent vpon them by his prouidence for their good therefore though they be bitter to the flesh yet they who are well aduised vnder them resolue that they are necessarie for them And the hardest which can befall them while they offer themselues to be guided by God therein is euer to be borne and gone vnder rather then the ordinarie euents which follow the idle and ill husbands as we call them And a man would thinke that it were an estate to be wished and chosen to liue in if it be well considered what plagues meete with the rangers and disordered persons who are not subiect to God to be in account and fauour with God as godly Christians walking in their calling religiously are seeing it is sayd of them Deut. 28. Blessed are they in the field and in the house their stocke and store c. Now I haue sayd that which I purposed of this point for the directing of them who stand in need of this instruction how to vse their callings aright a litle I will adde to answer such doubts as may arise in some minds from that which hath bene spoken And first it may be demanded whether gentlemen and other who are blessed with abundance of things necessarie for this present life shall be bound to some certaine calling wherein they should serue God by their trauell therein benefit others thereby and keepe themselues from the dangers before mentioned accompanying those who liue without a calling Or whether it be not their calling to liue as gentlemen vse to do in riding and going vp and downe to spend their liues in pastimes pleasure and doing what they list I answer as in all the rest I speake to such as are willing to be reformed and to such I say If they be called to beare any office let them attend vpon it and seeke to be fit for it and worthily discharge it and therefore let such be acquainted with the lawes of the Realme as well as with the lawes of God and be counsellors and helpers to their neighbours about them that they may be beloued of them when they shall see that with christian conuersation they shall inioy other parts of good neighbourhood by them also And let them labour to see their families well gouerned and be carefull as Christians may with good consciences to vphold their outward estate and to continue it to their posteritie And such as beare no office let them being exempted from the labour about the executing of it which is inioyned to the others be occupied as they And seeing they are to serue their Prince and countrey with body and goods aduice and counsell both in peace and warre they ought by all meanes to studie how to prepare themselues to turne the many houres and dayes which the most of that estate spend in games and pastimes to other more profitable and necessarie vses Let them also be the first who shall prouide and take order for the maintenance of the poore to see good order in in their towne helpe to beate downe sinne and punish euill doers and set at one such as are at variance and haue their hand reached out oftner and more liberally then all shall behold and yet for example sake go before others in doing good according to their abilitie not refusing to exhort and stirre vp as occasion shall be offered to loue and to good things These one or other of them are the workes of their calling wherein they shall be lights to other render a good fruite of their wealth to God and cause many to blesse God for their loue and labour And what can they lesse do then this if they do but consider that of them most shall be required who haue receiued most And for the better and more happie effecting of that which I haue sayd let them labour by all meanes to prouide that good teaching may be inioyed and well vsed while they may and put in practise that which is in the Prouerbe 23.23 Buy wisedome whatsoeuer it cost but sell it not whatsoeuer yee may haue for it And if they be wise let them inioy the more libertie in the reading daily of the Scriptures and other good bookes which is with other such like exercises of studie the chiefest and principallest commoditie which they reape by their riches I speake wisedome to them which are sound hearted to receiue it But if they thinke that God hath made their portion greater then other mens to the end they may runne the further out of order and that they may spend their pretious time idlely vainely and at their pleasure without rendring account thereof I am sure they prouide worst for themselues and shall wish they had bene poore men who would haue made no such questions about the bestowing of their time but would willingly in that meane estate haue serued God without reasoning As for their lawfull and honest recreations which are onely in good sort and maner to be vsed as I shall say in the next Chapter they not making the same an occupation nor themselues slaues to ther lusts and pleasures this which I say withholdeth them not from the right vse thereof But of this inough seeing my purpose is not to make treatises of euery matter I touch I will proceed to another obiection The poore Christians would they say take pains willingly in their callings but can by no means maintaine their charge what therefore shall they do To whom as I can say no lesse but that they must not for all this cast away their confidence but beleeue that God hath many wayes to deliuer and prouide for his and that it hath not bene lightly seene that God hath bene wanting to his no not in their outward need and therefore though their triall should be
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
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
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
weakened in me contrary to that which sometime I haue found and perswadeth me that euen my afflictions and the hardest parts of my life are sent not in thine anger and displeasure but of fauour and mercy and that for my good thou doest of very faithfulnesse cause me when so euer I am chastised to be corrected And so for thine afflicting of me also I am and more learne daily to be thankfull And the rather I see iust cause hereof because I am priuy in mine owne heart how litle cause I giue of this tender handling and most kind regarding of me yea rather I see causes innumerable why I should be giuen vp into a reprobate sense and both be made an example vnto others in this life of miserie and after be cast into endlesse woe For besides mine originall sinne wherein I was conceiued and borne my whole life before I was called to know thee to be my Sauiour through Christ my redeemer was nothing else but an vtter departing from thee and a dishonoring of thy name In euery cōmandement and branch thereof I was rebellious and disobedient to thee and that as many times as I haue haires vpon my head And since thou hast washed me from my wickednesse and purged me from my sinnes whereas I thought I should haue roundly and readily liked and submitted my selfe to thy holy will which is the rule of righteousnesse yet I haue fealt and do daily that I am hindred much from that good course which I desire not doing the good which I would most willingly but oft times that which I allow not and yet besides this I perceiue that there is much sinne in me which I know not as from time to time since my first beleeuing in thee I haue by litle and litle espied and found out so that most iustly I may say Oh Lord who can tell the manifold errors of this life or how oft he offendeth thee And as for the deceiptfulnesse of sinne who is wise inough to discerne it in many things as when we shall be angry for a iust cause when we shall giue our eye and heart liberty to please themselues in that which they desire when we grow weake in faith whiles we be about our lawfull businesse and such like which because I feele my selfe to be incombred with and with many such I do here as most vnworthie in my selfe acknowledge the same and humbly sue vnto thee ô heauenly father for thy deare sons sake Iesus Christ to pardon still my sins corruptiō who do confesse that I offend thee so oft in the day as I cannot expresse this morning to receiue me gratiously into thy fauorable protectiō that I may be satiate replenished with thy louing kindnes so that al the day after I may retaine the sauour of it haue my heart so sweetly seasoned with it that I may find feel all my actiōs as good things to proceed out of the good treasury of it and not to be fleshly rebellious corrupt as proceeding from a roote of bitternesse And as for the sinne which is hidden from me reueale and bring to light vnto me that I may be shamed and humbled thereby and not abuse thy pardoning of me to bold licentiousnes making that a colour of euill in me but let me plucke downe all pride of my heart and see my selfe daily and so this day more indebted to thy maiestie then otherwise I could possibly thinke my selfe to be and to send vp more oft and earnest prayers against the same Thus good Lord let me sensibly feele this mornings worke to be effectuall through thy blessing euen as it is thine owne ordinance that I should begin the day thus that I may haue my heart inlarged hereby to do my other duties with more cheare and fruitfulnesse and that I being thus perswaded of thy fauor may also be assured that thou wilt be with me to assist me and blesse me in all the lawfull workes actions which thou hast appointed me this day to do And seeing thou hast appointed that we should be occupied in some trauell and worke profitable to the common-wealth which also may keepe our selues from idlenesse incline my heart to obey this thy commandement not onely for other causes but chiefly because thou wilt haue it so and with chearfulnesse that may shake off tediousnesse and vntowardnesse as farre as of my frailtie may be obtained In the workes of my calling let me keepe my heart from all distemperature disorder and rebellion and containe my selfe from euerie euill way in the good successe which thou giuest let me not be lifted vp with lightnesse in the contrary not cast downe with immoderate heauinesse Let me see good and sufficient cause of intermitting the same as oft as I cease from it and let my mind be stable and well setled to follow thee though the actions of the day be many and variable In all companies let me frame my selfe this day to be harmelesse and innocent at home let me be warie against the common euils which are in families as brawling disagreeing with any anger vncharitablenesse reuiling prouoking or being prouoked by others but forbearing and forgiuing if I haue ought against any so let me be free from foolish iesting slandering of others lying vnprofitable and needlesse talking So abroad let me not fashion my selfe after the euill example of the world in these or the like but humbly carying my selfe towards mine equals giuing honor to my betters and making my selfe equall with those who are my inferiours as knowing my selfe what I am And not onely so but as I shall haue oportunitie graunt good Lord that I may do good by exhorting teaching comforting and admonishing and offering my selfe to take good by receiuing the same where I may that thus I may leaue no ill sauour in any place but with comfort call to mind the companies that I haue bene in and not with an euill conscience And that part of the day which I shall haue free from the fore-mentioned duties to be alone whether iourneying sitting walking or lying graunt most mercifull father that my heart may be weaned from vaine cogitations and fond desires euen the secretest and that out of the good treasurie of my heart I may raise holy and profitable meditations oft musing of the heauenly things contained in thy word namely thy mercies of mine owne mortality troubles subiection to sinne and Sathan and how I may order aright all my lawfull affaires and disgrace and bring in discredite with my heart all iniquity and the very apparance thereof Let me aime at these things this day as at a marke And whereas most mercifull father we are wont to go to prayer hearing conferring and reading of thy word with much vnwillingnesse and vntowardnesse and to be sleepie and vnreuerent therein graunt that I may be armed against these and contrarily may stirre vp my selfe to chearfulnesse and gladnesse when such times
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
fell asleepe notwithstanding his sinne after he was told of the great danger which did then hang ouer him These and such like whiles they are secretly brought vpon the people of God do they not thinke we manifestly proue that Sathan hath beguiled them And whiles he bringeth them to this point doth he not greatly deface the beautie of a godly life in them Do not some of them feare that they are departed from God vtterly no more to returne though this I say should not be And they who go not so farre from sound iudgemēt are they not yet much appalled where is their former peace and spirituall reioycing in God their portion what is become of their constancie in watchfulnesse and holy care where is their strong confidence which they should not cast away their feruent prayers their fruitfulnesse in sundry duties when they feele themselues neither fit to be in company nor to be occupied in their calling nor without danger to be alone by themselues I thinke these are the fruits of lamentable wants in such good things as sometime they inioyed and not bare wants for such shall the best of vs haue whiles we liue and yet not be without peace nor vnsetled but these which I haue spoken of both vnsetle and distemper them whom the Diuell oppresseth with them So that it may truly be sayd that this is one speciall kind of lets whereby he hindreth the going forward of Gods people euen in holding them from constancie and stedfastnesse in liuing godly from day to day and from renuing their couenant with God from time to time without which grace it is not possible for them to be free from sore blemishes and inward vexation and outward reproach thereby which the beloued of the Lord should be farre from And although through Gods tender kindnesse whereby he keepeth them that they be not vtterly forsaken and will keepe them to the end although I say through this goodnesse of God all these turne to their good yet that is not long of them or of their securitie and sleight seruing of God the Diuell intending no other thing thereby but the dishonor of God and their ouerthrow If any shall say There are none but go aside these waies I answer It is therefore the more necessarie that we should be warned thereof and fenced against them And by this it may appeare what a maine let and hindrance this is to Gods people from a Christian life to be destitute of direction how to please God and thereby to be vnsetled and wander in their course of liuing as though there were no certaine way appointed them of God The remedie to all these is appointed by God and brought to light by his word and inioyed and practised of sundrie of his faithfull seruants who were sometime kept voide of it by the enuious man as euen many thousands of them are still by his malice depriued thereof vnto this day And this remedy is first that we suffer our selues easily to be perswaded that all our speeches in the commendation of a godly life in generall are but wind except we faithfully indeuour to bring it into practise euerie day and therefore prouide as we may be taught and that aboue all other things to giue to euerie part of the day some duty or when we be weakest that we mind no euill as in the former Treatise of my booke I haue proued seeing the Lord in appointing the day to the seuerall actions which are to be done in it doth not passe by and omit these wherein men thinke they haue greatest libertie to forget God namely eating and drinking but yet with them extendeth his charge to all other things also saying Whether we eate or drinke or whatsoeuer we do else let all be done to the praise of God Is it not for this cause that we are rebuked of our Sauiour saying The children of this world are in their generation wiser then the children of light c. namely for our improuident and shiftlesse regard of our growing on in a christian course to heauen-ward when yet the men of the world if they be disappointed of their earthly commodities one way will shift for them another If we find this impossible in all points shall we therefore yeeld and giue place and seeke shelter for our vntoward hearts which would do no more in the seruice of God then we haue done in times past or shall we ayme vnto no further perfection then we list And if there be hardnesse in practising some part of christian duties at the beginning yet let there be no resistance against it but our wants acknowledged that we may see the greater cause to grow forward yea and know we that the worke that we haue euery day to do euen our chiefest and onely worke is to see God truly serued and honoured of vs in one thing or other For such as cannot better direct themselues I haue indeuoured to be some helpe vnto them in the former treatise vntill a perfecter may be come by This or any other which thou approuest in thy conscience vse reuerently and acquaint thy selfe with it and thou shalt find it sweet and gainefull leaue not off the practising of the rules of it or the like by litle and litle for then shalt thou neuer gather any sound experience of the good that is gotten therby but as thou mayest obserue it better and better and so become more expert in it so doing although thou shouldest sometime be turned out of the way yet thou shalt by one part or other of it learne how to returne againe For doth a man go out of the way and not returne againe Yea tye thy selfe resolutely to a daily walking with God in faithfulnesse for it is as a watch tower to keepe from daunger and as an hand continually to hold vp from falling and constantly giue credit vnto him that as he hath promised to his rest with himselfe for euer so he will also keepe them by his power to the day of resurrection This confidence being preserued and heartie prayer oft vsed and watchfulnesse against thine especiall infirmities with oft and due considering what a precious treasure this course of life is shall preserue thee against this wandring course which Sathan intendeth to bring thee into by which thou shalt be vnsetled in the seruing of God the least euill whereof is vnquietnes of mind or idlenesse and vnsetlednesse if not hardnesse of heart These remedies the better and longer time that thou hast had experience of the more thou shalt perceiue the diuels force to be weakened towards thee and thou canst not be greatly indaungered except thou beest slouthfull in exercising of them And that do they proue vnto vs who although they are not altogether voide of them yet they thinke it too much to make them daily armour vnto them alleadging for themselues that this is euen to deny to Christians the libertie
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
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
him to goe to Pharao to bring away his people from the bondage and slauerie in the which he held them in Egypt with the daies which came after when he brought them from thence For when he should first goe he shewed great weaknesse to be in him himselfe an vnmeet person to go before a king and the burthen too great for him to go vnder as by his owne words may appere when he saith Who am I that thou shouldest send me vnto Pharao and that I should bring the children of Israell out of Egypt But afterwards how boldly did he his message vnto the king neither fearing his threats nor countenance but rather as it plainly appeareth Pharao was sore afraid of him as in that he confessed to him in great anguish of heart his sin and desired that he would sue vnto the Lord for him acknowledging that he could much preuaile with him that his plagues might cease Behold heerein one of the greatest matters as is the feare and face of princes he which was afraid to looke Pharao in the face at the first was afterward through strength of faith by cleauing to the Lords commandement and promise able to do his message to him with exceeding courage boldnesse And if in this one grace and gift of God he so increased which of all other seemeth the hardest thereby ouercomming that timorousnesse and faint heartednesse which would if it had not beene by spirituall manhood and courage expelled haue made him vtterly vnfit for the discharging of so weighty a duty what doubt is there but that in other graces of God he increased also proporcionably Which doth further confirme that which I haue taken in hand to shew that is that the Lord giueth that grace vnto his beloued from which they were most far off both in their owne sight and in the iudgement of others and therefore as I haue said more then they sometime could aske or looke for And no other thing did our Sauiour Christ meane when Nathaniell acknowledging him to be very God for that he saw a token thereof in him he said Nathaniell because I said I saw thee vnder a figge tree beleeuest thou Behold thou shalt see greater things then these For thou shalt see the Angels of God ascending and descending vpon the sonne of man that is to say thou shalt see farre more cleere signes of my Godhead thou shalt see my father from heauen vpon earth to witnesse and testifie the same in most familiar manner so that the light which now thou hast thereof and the faith by meanes of it and thy loue to me and the comfort which thy soule hath thereby with other graces are in comparison nothing to that they shall be euen as a graine of mustard seed is vnto a tree that hath boughes and branches And what other thing would the Lord haue vs to learne but this by these speeches that the prodigall sonne desiring but to be receiued of his father into his house as one of his hired seruants was taken againe as his naturall sonne and the woman of Canaan which desired but with the whelps to be refreshed with the crums which fell from their masters table had graunted her for her great faith all that she would euen the childrens dainties Euen so hath the Lord prouided wonderfull things for them that feare him as it is said in the Psalme Very glorious things are reported of thee ô thou citty of God And as it is written Who would haue said that Sarah should giue sucke and that the barren should be fruitfull so who would say that they which had in a manner nothing should abound in many graces What was Iosua before he was chosen in the roome of Moses his master to be gouernor of such a mighty people but after he beleeued him which said Euen as I haue beene with Moses so will I be with thee he found that faith courage wisdome experience and neare acquaintance with God which he in no sort was like before to haue beene partaker of What was there in Salomon to discharge so great a prouince as he entred vpon in his father Dauids stead but after that the Lord had granted him his wish and choise he obtained the gracious wisdome which was maruelled at throughout the world The Apostles themselues the first three yeeres after they were called to follow Christ had no great matter in them aboue other Christians but after that our Sauiour had sent them greater measure of heauenly grace from aboue who doth not see by the history of their actes how vnlike they were vnto such as they had beene I doe not meane in the visible gifts of the holy Ghost which were extraordinary but in faith in ioy in duties of their callings as he told all the eleuen at his departure from them I haue many things to say to you but you cannot receiue them now yea rather you hardly vnderstand me but the day is at hand when yee shall not need to aske any questions And Peter after he feared God yet was dismaied at the words of a seely damsell but after greater grace receiued was not afraid of the mighty no not the high priest So were sundry of the churches as that of Thessalonica who for all that their beginnings were famous as appeareth in the first epistle of Saint Paule which he wrote to them yet did they increase mightily as may be seene in the second for thus he writeth to them We ought to giue thankes to God alwaies for you brethren forasmuch as your faith increaseth exceedingly and the loue of euery one of you each to other aboundeth so that we reioice yea we boast of you to other churches because of your patience and faith in all your persecutions and tribulations that yee suffer And therefore from so many testimonies which in this matter so hardly beleeued haue beene alledged I thinke I may boldly affirme that this is another yea and that a most worthie priuiledge which the Lord granteth out vnto his children and he that is wise wil regard it That they may grow and multiplie daily in the graces of his spirit yea that they may excell themselues by manie degrees except we will say that Gods hand is shortened in these latter daies more than in former times or his promise vntrue But I confesse I am glad to know this priuiledge for mine owne comfort and to speake of it to the stirring vp of many my good brethren in this colde and frozen age that we may take some triall of our selues what part we haue in this so great a prerogatiue which we may inioy aswell as any other And as well for their iust rebuke I speake it who thinke it madnesse for men to contend and striue to goe before others in godlinesse faith and the fruits thereof though we are commanded to excell one another as also to awaken them
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
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
watchfull An other is to view the day at our lying downe For we beleeue that which God hath promised Ios 1.3 Ios 11.6 Hebr. 11.30 Gen. 6.22 Hebr. 11.17 1. Ioh. 5.4 Mich. 7.8 Dan. 9.5 1. Sam. 12.19 No fruit of the best helps if we vse them not in faith Iam. 1.6 2. Pet. 3.17 How the day is to be begun and continued What it is to neglect duty or to commit offences Reuel 3.11 The sweetest liberties of a Christian are wretched bondage to a man of the world Note A sleight and formall vsing of the meanes will not profit The beautie of the worship of God is too glorious for the armeyes of prophane persons to beholde That which is common to all is no priuilege Note Who they are that are constant in the seruice of God Prosperitie a slipperie estate God teacheth his to stand in this slipperie way The wicked cannot How he teacheth his to do it First by the scriptures Luc. 14.18.19 Dan. 4.27 Act. 12.22 Also by experience and obseruatiō of things Dan. 1.8 Iob. 1 21. By meditation also of their gaine heereby The effect heereof Iob. 31.24 Esa 59.1 Heb. 8.11 Act. 2.17.18 Note It is most false that some say My goods are mine owne and therefore I may do with them as I lift The Christian must be perswaded that it is Gods worke which he goeth about and also that God will strengthen him thereto How the godly doe rightly vse their lawfull liberties Who shall enioy this foresaid priuiledge They that attaine not to this benefit prouide ill for themselues Pro. 16.32 Phil. 3.18.19 The cauillers at this doctrine are vnder heauie and speedy condemnation The godly escape many troubles altogether The greatest sinnes bring the greatest punishments Gen. 3.17.24 Deut. 28.44 Gen. 19. The freer from sinne the freer from trouble All the godly doe not avoid the sorrowes which they might doe here Note 2. Tim. 3.12 Many trouble themselues greatly by their corrupt affections And many other with those which ouerrule them another way Heb. 12. They bring also vpon themselues outward troubles by their sinnes It is prooued by many particulars Prou. 21.17 God giueth grace to ouercome these sinnes Note What quiet some finde in their liues more then other and how Note Math. 18.7 Obiection Answere Luc. 8.18 Iam. 1.2 1. Pet. 4.15 Ier. 5.25 To whom chiefly the comfort of this doctrine doth appertaine 1. Sam. 8.19 compared with 12.19 Excuses for mens sinnes Many shun to be truely religious because they would auoid trouble Luc. 16.25 1. Cor. 15. Eccles 11.9 The foolishnesse of them that do so Mat. 5.12 Eccles 7.8 Iob. 21.13 Ps 32.10 Num. 32.23 1. Cor. 11.32 1. Pet 1.7 Iohn 16.20 Rom. 8.28 Eccles 8.12 God oft deliuereth his altogether Ioh. 16.7 2. Cor. 12.9 Prou. 11.8 And the wicked come in their roome Psal 124.1 2. Cor. 1.10 Esther 3.13 c. 7.10 Dan. 6.23 Gen. 21.15 1. Sam. 31.8.1 The godly are deliuered in gods fauour Hos 6.1 Ester 4.16 2. Chro. 20.3 Hose 14.4 Iosua 11.6 Iudg. 7.9.15 The wicked not so Yet the godly doe not alwaies beleeue this Obiection Obiection The fathers had particular promises but so haue not we 2. Chron. 20.17 Ios 11.6 Iudg. 6.14 Answer 2. Tim. 4.8 Hebr. 1.1 God in the chiefest matters hath spoken as plainly to vs as to them Rom. 7.25 Iam. 4.6 Iohn 14.13 15.16 Rom. 8.28 2. Sam. 15.25 Dan. 3.17 Note 1. Sam. 28.7 Iona. 2.8 1. Sam. 25.37 Math. 27.5 Ps 73.13.14 Iona. 4.4 Note Ps 119.71 Iohn 16.6.7 1. Pet. 1.5.6 Luc. 9.23 Ia. 1.5.6 How we may take good by our afflictions Rom. 8.28 Petit. 3. For God sendeth them to that end Lam. 3.33 1. Pet. 1.6 Iohn 16.7 Heb. 12.11 Reasons why God afflicteth his Ps 34.17.19 2. Cor. 1.10 Rom. 5.4.5 Iam. 1.3 1. Cor. 11.32 Ps 119.67 2. Cor. 4.9 6.9 Gods children are neuer forgotten though they may seeme for a time to be neglected Ps 20.8 Ioh. 16.22 1. Sam. 30.6 Ps 73.1 Ps 119.71 Heb. 11.8 Ps 105.19 Ps 105.18 Act. 2.21 Rom. 10.14 Though God promise to turne our troubles to good yet we must not be carelesse vnder them Dan. 9.5 Ps 18.26 How they may profit by afflictions Heb. 12.11 Vses of afflictions Lam. 3.27 Iam. 1.2 Col. 1.11 Rom. 5.4 Animi securitas conscientia bona causae fiducia plurimùm valent ad sustinendas afflictiones Eph. 3.19 The 1 point God giueth to his greater grace then they could aske As in particular may be seene Note Col. 1.9 c. Ioh. 16.13 Examples Exod. 4.11 Exod. 10.17 Iohn 1.52 Math. 13.31 Luc. 15.17 Mat. 15.27 Numb 11.28 Ios 1.5 Ios 24.15 c. 1. King 3.12 Iohn 16.12 ver 23.24.25 Luc. 22.57 Act. 5.29 1. Thess 3.7 2. Thess 1.3.4 Esay 59.1 This priuiledge causeth much comfort if it be duely considered Ephes 4.1 1. Tim. 4.15 Though there be many things to hinder it yet there is also much to helpe to greater grace Heb. 5.12.14 Rom. 1.17 Ps 103.5 Ps 119.11.12 Rom. 15.4 The Scriptures are plentifull in prouing this Note Prou. 4 1◠The Lord thinketh it not to great for his Note All must be ready to grow to that grace which they may attaine to Note The godly shall continue to the end in a good course Ps 37.37 Phil. 1.6 Ioh. 6.39 10.28 God letteth them know it that they shall Though it be a secret to the world 2. Cor. 4.3 Ps 25.14 Ioh. 15.15 Reasons why they shall know it The first 1. Pet. 1.4.5 1. Iohn 5.13 1. Thess 5.9 The second Ios 1.5 1. Pet. 5.9 The third reason Luc. 8.15 Heb. 3.6 Note How they perswade themselues of a good end 4 The fruit of the knowledge of perseuerance The second fruit of it 5 We must not alwaies iudge of men by the maner of their death Ps 37.37 1. King 13.24 2. King 23.29 A good Christian may possibly offer violence to himselfe not knowing what he doth He that doth so aduisedly is a murtherer in the highest degree 2. Cor. 6.1 c Mat. 5.10 No cause to desire to liue when we must needs dishonor God Eccles 7.1 Ps 50.15 Mat. 10.19 Heb. 4.2 Reason 1. Mat. 10.28 2. King 6. 1. Cor. 10.13 1. Thess 5.25 2. Reason Rom. 8.18 2. Cor. 4.13 Rom. 8.17 Heb. 12.2 3 2. Cor. 4.8.9.10 2 Cor. 6.9 10 Heb. 11.36.37 38. Marc. 10.29 Reu. 22.20 Ro. 8.38 Col. 3.1 2. 1. Cor. 5.31 Col. 3.5 Lam. 3. 1. Cor. 15.19 What this priuiledge is Ps 16.11 Math. 25. It cannot be conceiued how great It is shadowed out by earthly comparisons Hebr. 13.14 1. Pet. 1.18 With whom their fellowship shall be What ioy they shall haue in heauen Their honour An amplifying of these prerogatiues A further commending of thē 1. Cor. 2.9 Farre greater then princes The pure estate and vncorrupt of things in Adams innocency but a shadow of heauen Ps 84.10 87.3 2. Cor. 12.5 Mat. 17.2 Of things vncertaine we may not speake boldly The ioyes of heauen cannot
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
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