bee taken vp in fearing and auoyding sinne and in labouring still to bee better this strict chaining of them is a taking away of their whole comfort for it is death to them to goe about to bridle their thoughts and vnruly desires so that ye may perswade them to any thing saue that which should be in them and therefore is there so small shewing forth of the light of the Gospell in mens liues Yet doe I nothing doubt but where men of God doe faithfully in the pitie they haue of their brethrens miseries shew them the way to this by doctrine and liuing that some shall growe by little and little to a liking of it But oh happie they who haue chosen this way of Gods testimonies to walke in for their soules shall be bound vp in the bundle of life and they shall flourish as the plants and growe as the Lily and fasten their rootes as the trees of Lebanon Their branches shall spread and their beautie shall be as the Oliue tree and their smell as Lebanon And thus much of the second reason And what shall we say further for no exercise of religion nor godly meanes of the best sort can doe them any good who will not resolue themselues to come to this faithfull practise of true religion and obedience to God his commaundements nothing shall be found more true then this if we will suffer it to come vnder triall For to begin with the Scripture What did all the priuiledges of the stifnecked Iewes profit them the law circumcision the couenant and sacrifices There were no greater prerogatiues to any people or nation vnder the sunne And they also did in the outward practise of religion ioyne with the best of their brethren both in keeping the appointed dayes and places in the worshipping of God and also in being readie to offer their extraordinarie seruices to him and that voluntarily yet what saith the Scripture from their first comming out of Egypt both in the wildernes and afterward In many of them God had no delight but slew them Many thousands of them at sundrie times perished for their false heartednes that when they had bin deliuered out of their daungers they did not cleaue fast vnto the Lord as in their afflictions and anguishes they promised to doe but started aside like a broken bowe And therefore how doth the Lord take vp this complaint against them Oh that there were an heart in them that they would feare me and keepe all my commaundements alwaies And in the Psalme When he slew them they sought him yea they turned and sought God earely they remembred that God was their strength and the most high God their redeemer but they flattered him with their mouth and dissembled with their tongue for their heart was not vpright with him neither were they faithfull with him in his couenant And after that he saith of other generations Oh Ephraim how shall I entreate thee Oh Iudah what shall I doe vnto thee which I haue not done And againe Oh that my people had hearkened vnto me and that Israel had walked in my waies I would soone haue humbled their enemies and turned my hand against their aduersaries Thus we see because they did not seeke him daily in the vprightnes of their hearts all the helpes of religion did them no good brought them no wisedome experience nor comfort all which on the contrarie Gods faithful seruants inioy For Dauid the man of God vttereth this sweete speech and the like through the booke of Psalmes Thou hast made me O Lord more wise then my teachers then mine elders and men of experience because I haue kept thy commaundements before I knew thee I went astray but since I haue brought my feete into the way of thy testimonies The religious women of whom we reade in the Gospell after that they sawe the power of the Scriptures and had their hearts humbled and meekned by the wisdome of them how did they growe in holy affections Christian duties painefully labouring to attaine more knowledge by hearing Iesus his sermons from day to day For when the word is receiued into a good and honest heart both it and all other holy exercises with it become profitable to singular vses But where men propound not this with themselues to be cast into the mould of holy doctrine and to be fashioned after it in their liues it is farre otherwise For to say nothing of them who from the beginning of the weeke to the latter end aske not after God so little sauour they finde in the Scriptures or sweetenes in him yet this is worthie our consideration that there are thousands which come to Church and heare prayers and sermons who for all this are neuer the better to themselues and the most of them doe more hurt to others by their offensiue life nothing fashioning themselues after the doctrine of faith and amendment Of whose lamentable condition what other cause can be shewed but this that their hearts are hardened with the deceitfulnes of sinne so that they walke afterwards in their olde wayes still and that they see no such beautie in the truth which shineth amongst them that they will be subiect to it though Christ raigneth onely by the power thereof in the hearts of his Iohn 18.37 For seeing they haue not beleeued and reuerenced that which they saw and knew the Lord hath kept backe his grace from them which he did not owe them and so giuen them into Sathans hands to make them bondmen in euill at his pleasure The which people being not renued and changed in their mindes and so brought to a louing and delighting in good things their lippe-labour in their seruing of God and time which they giue to it commeth to nothing neither commendeth them any whit to him neither leaueth any fruite thereof to themselues And yet we must know that there are others of the same companie at the same time and vsing the same meanes with much blessing of God vpon their liues who also declare as I haue said that they haue effectually receiued into their hearts the heauenly doctrine which hath sounded amongst them for why they haue set themselues to seeke the Lord. By whose gaine in godlines the greater it is as there is no comparison betwixt all the pleasures of the world and it so much we may see the other to haue lost And is it not lamentable to see that any should take such a course that they should bestow all their prayers confession of sinnes and hearing of sermons in vaine I might more rightly say to their iust condemnation in the day of the Lord Men will not be made fooles in any thing sauing in this though foolishnes in all other things is not to be compared with this What man is there to be found who being deepely in debt and greatly behinde hand when he hath sowen his field will be contented
to be no offence to any For who would looke for any other then loathsome life in the greatest number as it hath alwaies been Christ himself affirming that his flocke is but small Luk. 12.32 But notwithstanding this in some places and those many throughout her Maiesties dominions where the Gospell hath been soundly preached and painfully especially in an ordinarie ministerie continued such particular parts of this Realme will testifie that there haue been and are many not of the Ministerie onely but of the people also who haue been lights vnto those which haue knowne them and liued amongst them and whose names haue sounded and that most iustly a farre off where they themselues haue neuer come My selfe haue knowne many and yet doe the Lord multiplie the number of them and the grace which he hath giuen them a thousand fold and be highly praised for them with whom to haue liued and bin conuersant hath bin the next choice vnto heauen it selfe and to the communion of Gods Saints there which some of them doe alreadie inioy Their names I spare for sundrie causes but such they were whiles they here remained and such they are of whom I speak who yet remaine though I know but few of those many I hope whom God hath beautified his Church withall as may iustly take away this offence from any who should thinke that wee haue none which may be paterns and lights to others of this Christian innocent and fruitfull life yea rather it may perswade them that there are many such as by good and long experience can testifie that which is elsewhere written that in seruing God there is great reward and that godlines receiueth many blessings as the fruites of Gods promises euen in this life And they do not as many that is giue ouer and faint as though the Christian life grew wearisome and tedious to them but the longer they haue continued therein so much the more setled and constant they haue been in the same increasing daily in faith and other graces and hold on their fellowship since they knew first the power of the Gospell Yea many there are at this day to Gods glorie be it spoken who haue so effectually tasted how good and sweete the Lord is that they haue been incouraged to adde to the times and to their trauaile in the seruice of God as prayer reading for one houre in the weeke many and for a little labour in looking to their waies watching their hearts and searching out their sinnes much and oft for the profit which they haue found thereby And whereas they haue sometime gone about these spirituall duties vntowardly whiles their mindes though renued were weakely seasoned with grace yet after they haue with much cheerefulnes and delight gone about the same when they haue had more acquaintance with the christian course The remembring of the houres of holie assemblies by keeping holie day on the Lords Sabboths in the word and prayer and other priuate houres of calling on God and reading of his word how pleasant and sweete is it vnto them before they come to it And yet if they should rest in these I would not thinke them worthie so great commendation not adioyning therewith other duties to men But when they haue found such delight in the former worshipping of God they haue also walked more roundly and fruitfully in their particular callings in their families and other companies and their wordly matters in which most men doe highly offend God and think they may deale in them as they thinke good they carefully endeuour to be directed in them by such rules as his word teacheth them And such as these are God hath set amongst others that they may learne of them and be shadowed as it were vnder the wings of their good example And this is the paterne of the life which God would haue vs to leade from the which the whole world well nigh are strangers though little to their reioycing and principally they who scornefully refuse all such instructions as require more then they doe or be willing to practise Indeed it must be granted that these being few in respect of them who set themselues to vphold the corrupt estate that the world hath euer lien in they haue not therefore many to commend their good examples as the other haue but rather are ill spoken of because they will not follow the same excesse of riot that others doe 1. Pet. 4.4 and especially where they dwell for the diuell enuieth their credit and good report And yet the worst in their controuersies and needs when they are driuen to trust some will soonest choose them to be comprimitters for them as knowing them to be men of good and vpright consciences rather then others as wee reade Saul did so account of Dauid when he spake according to sound reason and made him sweare to him that he would be kind and friendly to his posteritie after him 1. Sam. 24.22 And such honour haue the Lords people And therefore to turne a little to these obiectors let them not thinke that our age affoordeth none which are fit to be examples to them but let them rather be wise to discerne them at least that which is pleasing to God in them which is not hard to see for those which are willing to vnderstand but easie to be found out of such as desire it Let them reuerence and be in loue with such as excell in pietie and vertue and with the pretious things which are in such let them aime at this also that they may bee like them and not lie still in the darknes to the which they are accustomed And such of them as God hath blessed with some better liking of knowledge let them loue and frequent the companie of such as desire neither to be idle nor vnprofitable seeing he hath set such amongst them to farre more great and singular purposes then they can by carnall eyes see or discerne Let them labour to see their owne wants cause them to make much of those who may helpe to supplie them and of whom they may learne to come by those graces which they should without the helpe of such neuer haue attained vnto And if they carrie themselues in such humilitie and reuerent account making of their betters in whom there is a greater measure of Gods gifts they shal be no longer led with their former doubts whether any are before them in the Christian life but they shall praise God highly for setting such lights and examples before their eyes by whom they may be directed and when they are so farre inlightened they shall soone alter their language and speake with new tongues as they in the Acts chap. 2.13 compared with 2.37 who in their prophanenes railed on the Apostles and said they were drunken with new wine in the fore part of the day but being conuerted by Peters Sermon they had learned to come in humilitie to
them and none more vsually then these which I haue added that thus while these are well looked to the daily direction which doth as we heard before concerne the heart may not want matter to occupy and set on worke the life so as it may neither be idle nor vnprofitable and also to the end that euery Christian may learne and see more clearly what maner of thing a godly life is for many are ignorant of it and many who gladly would for want of cleare vnderstanding of Gods will herein cannot tell how to go about it Numbers thinke it to be a doing of some one or few duties whatsoeuer the course of their liues be besides neither yet to be tied euery day vnto that Some thinke it is but to go to Church on the Sabaoth and one thinketh one thing and another another To whom and to all other I say that it is no lesse then a daily and carefull looking to our hearts and liues as I haue set downe though it tye no man vpon necessitie to any certaine outward worke or duty daily as I haue sayd and a returning againe to this holy course if by any occasion we haue departed from it yea though it haue bene but for a short season And because we are not neither can be alwayes setled to abide at home in our owne houses where it were easier to keepe some euen and equall course in our liues as we are directed by Gods word yea and somtime we be forced to be taken vp both in the trauell of the mind and body more specially about some weighty matters in which case we shal be ready much more easily to forget our selues and so become vnsetled therefore let this watch-word be remembred and regarded that if any such thing fall out as by hasty and long iourneys attendance vpon suites or great persons change of dwelling place or change of our estate from singlenesse to mariage from pouerty to wealth or the contrary as vnusuall matters do more easily vnsettle that in these I say and such like when any shall fall out we be more carefull at such times to be fensed against all such occasions then when we be voide of them and that we do this as we loue our peace and communion with God CHAP. 11. Of the benefite and commendation of the Direction NOw I will proceed to the third point namely of the necessity profit and comfort of the daily direction and then more largely speake of these nine duties seeing a Christian shall find so great vse of them that he may be in some sort helped thereby daily Of this third part I shall not neede to say much if that be well marked and considered which I haue set downe of the two former For if it be graunted that God directeth vs daily how to go through the whole course of our liues and that he teacheth vs what manner of guiding vs this daily direction is both which haue bene proued vnto vs who can doubt but that it must needs be a thing of great account and reckoning and of singular vse and gainefull especially to all such as being of an vpright heart are yet not so exercised in the Scriptures nor so experienced by meanes of the darknesse and blindnesse that yet is in them and of sundry other lets and discouragements that they are able by their owne priuate helpe to draw out of all their readings hearings and knowledge which they haue gotten any indifferent forme or direction to gouerne themselues Besides many such inioy not the ministery of the Gospell ordinarily but as they get it by their painefull trauell abroad and many the more is the pity do not tye themselues conscionably to preach the most necessary doctrine to their people yea I may say with griefe are altogether vnfit to do it and the diligentest Preachers and best able for the most part tarie not long to season the hearers throughly with such matter but by death or other occasions are quickly remoued or so mightily discouraged by their people and the diuerse kinds of crabbed teachy scornefull hollow proud prophane and the like ill qualities of them or some other wayes that rarely it may be found what an admirable and lamentable thing do I vtter in this golden time of 44. yeares peace scarsely to be hoped for halfe so long againe yea rarely I say it may be found that in all this time there are growne many able to guide themselues with sweete peace through their troublesome liues And we who know that men without direction by Gods word wander and walke in vncomfortable darknesse what can we better do for the easing and helping of them to their hearts desire and satisfying of their necessities then shew them the easiest and plainest way to escape and come out of it as God hath shewed vs And therefore for mine owne part I haue endeuoured in this worke to do the same and although neither fully nor perfitly to set downe in a litle roome that will of God which is dispersed throughout the canonicall Scriptures yet so farre as God hath reuealed vnto me that which I count the best treasure and commodity that God hath bestowed vpon me in this transitory life and that which how small soeuer it may seeme in the eyes of any yet of whomsoeuer it be imbraced and esteemed shall be no lesse then I haue sayd that is necessarie gainefull and comfortable The reason is great for that whiles we walked before without some certaine direction we were neuer long setled especially with religious minds how to bestow the day nor the parts of it in the actions of our liues neither how to begin nor how to end it and therefore were much wearied and distracted with forgetfulnesse and rashnesse I speake of good people vnsetled oft and yet knew not how neither how to returne againe But since we haue bene guided more clearly and particularly we haue seene much better how one thing commeth to be done after another and one duty not neglected for another and so haue bene deliuered from much toile and tediousnesse by it we learne how to rise out of fals and to keepe well whiles we are well It is profitable for all sorts in what lawfull trade of life soeuer they liue hauing already begun to change their liues and thereby being fit and meete to practise it And such are all that by faith in the Sonne of God are set free from their sinne and assured of his fauour No other can well set themselues about it but shake it off as they do al other good things which I thought meete to put the reader in mind of that although he shall not see this doctrine commonly practised in the world yet he may not thinke it for all that any nouelty which Gods word doth not warrant or therefore needlesse for himselfe to go about For some no doubt will be ready to count it ouer-strict and
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
also the comfort by our preaching which may easily be greater to vs then to them which heare vs oh what can be in this life comparable vnto it whereby also our hearts are sweetly seasoned and our liues farre better gouerned and wee more safely kept from euery euill way as Salomon saith Prou. 2.10 vnlesse we be carelesse of our owne good More then this we haue incouragement and perswasion to doe our duties in this behalfe more cheerefully by considering that so many as we turne from their euill waies so many soules we are counted to saue Iam. 5.20 And this wee should doe now whiles wee may doe it in peace and whiles there are many willing to heare whose example may draw on others who if they should not be taken whiles they may will not afterterwards perhaps be brought on though we should neuer so much desire it fearing that which the Apostle saith 2. Tim. 4.3 that the time will come when they will not suffer holesome doctrine and hauing their eares itching shall after their owne lusts get them an heape of teachers and shall turne their eares from the truth and shall be giuen to fables And lastly we know that the reward after this life is a stronger motiue then all these which I haue mentioned but I am sure that all together are most strong and should be to vs as the threefold cable that is not easily broken and that is set downe in Daniel thus They which instruct others shall shine as the light of the firmament and they which turne many to righteousnes as the starres for euer This is that which I thought meete to say to my brethren in the Ministerie who according to their diuers estates places people and other occasions shall I know too well meete with discouragements enough but if they be wise against the greatest of all other which are within them I meane the distemperatures and contradictions and disputes of their owne euill hearts I doubt nothing but that the other shall be resisted and ouercome All obiections which might trouble and hinder from this worke and dutie are infinite Therefore only looke to God and haue him going alwaies before you and let his word be the man of your counsailes in which estate alone sound and durable peace is to be found and he will teach the teachable aboue their expectation and giue wisedome to the simple and strength to the weake that by him they shall finde that easie which otherwise were impossible I meane to swallow vp discouragements and finde the greatest ioy in the diligentest performing of dutie Now I turne to you my brethren or people and hearers who as I haue said raise vp lets and hindrances to too many against your selues though ye had none offered you by your Ministers Whose case for the greatest part I pitie and bewaile that you are so farre from knowing and duly considering this great mercie of God towards you in sending his preachers among you that very few of many see the end of their ministerie and therefore receiue them not as from God as the instruments by whom ye may beleeue and be reformed and consequently look and waite for the accomplishment of your happines after ye haue first tasted how good the Lord is to them by their preaching vnto you Know ye therefore that God hath appointed them as messengers of your reconciliation with him who were farre sequestred from him before and estranged and wheras he might haue taught you by other meanes and led you thorough this long and wearisome wildernes by other guides he hath seene this the fittest way to doe it by men his ministers seeing yee should neuer haue been able to heare the Lord himselfe if hee should haue spoken to you no more then the people of Israel were when they cried out at the hearing of his voyce and said Lord speake thou no more to vs but let Moses speake to vs and we will heare him in all that thou shalt say to vs by him Heare them therefore who are able to deliuer the Lords message vnto you whose preaching is life or death to you and if ye despise them in that their message ye shall doe all one as if ye despised the Lord himselfe that sent them Heare them I say in the Lords steed in all that they shall say to you from him Learne by their ministerie to see your selues to be the sonnes and daughters of God almightie who before the ministerie of the word worke vpon you mightily are his enemies your hearts being set on euill workes and vnder his wrath iustly Suffer your selues to bee launced purged wounded seeing ye cannot otherwise be healed Receiue the holesome word of exhortation and be content to put your neck in his yoke and willingly submit your selues to his word that so ye may glorifie God for his loue towards you in and by their labour and trauaile among you that ye may thereby gaine more then if you had al abundance and your hearts desire Which because you see not I will shew you how great it is in some sort and that is so much as if you attaine it ye owe no lesse then your owne soules to them for it Philem. 19. For they shall not only saue themselues who shal performe this dutie of teaching amōg you in such maner as hath bin before set down but they shall saue you also who intertaine them as Gods messengers 2. Tim. 2. and be meanes to make you see your selues happie both here and for euer Which being so who can sufficiently admire the blindnes nay the wilfull blindnes of the people the carelesnes yea the bold carelesnes and blockishnes of them who see nothing of this which I say though wee speake oft of it and aloud among them that they may regard it I thanke God to see some thing that I see in some persons I meane their reuerent and thankfull receiuing of the Gospell and their care to be reformed by it but that in so long a time of peace and free passage to the Gospel vnder her Maiesties most prosperous raigne so few make that the flower of their garland and their best portion it is most worthily to be bewailed Which testifieth too cleerely that either there are many enemies of the Gospell among vs besides Priests and Iesuites and open Recusants and among them that loue it as they pretend many of them loue darknes more then light because their deedes are euill and who doe not esteeme Gods messengers as sent from him for their singular benefit For then would not some and those not a few denie them their due which God hath giuen them that labor among them nor withhold their earthly things from them to whom they deliuer spirituall nor esteeme meanly and basely of them who would faine win them to God Neither would many of the people lay such blockes in their owne way as they doe descanting of them in such
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
added publike fasts when the people of God by some especiall calamities either hanging ouer them or alreadie vpon them or for greeuous transgressions against God do abase and humble themselues more earnestly and feruently to intreate God against them Also publike thanksgiuing for some rare benefit or deliuerance sent vpon the Church In all which publike actions the Lord requireth streightly besides that we should loue desire and procure them by all meanes that we can so that we shew all reuerence in the vse of them as by bowing our neckes in making our prayers lifting vp of our hands or eyes as occasion is offered so casting downe of lifting vp the countenance with cheerefulnesse as the matter heard requireth An other part of Gods worship is when the most of these now spoken of are vsed priuately of vs Also the talking and conferring of the word of God in mutuall instructing admonishing exhorting comforting or any way else which is fit for edifying as singing of Psalmes and thanksgiuings in Christian families both ioyntly and seuerally according to their particular occasions and oportunities and namely at meate and at rest And to conclude we must all both magistrate minister and people carefully auoyde and watch against all occasions of superstition and idolatrie and be zealous against the same to the rooting out and abolishing of them as much as in vs lieth and carefully retaine and hold our company and familiaritie with the true professors and worshippers of God and continue daily our frequenting of the places of publike assemblies of Gods people and not breake off our fellowship as the manner of some is Neither giue or take occasion one or other of vs in our seuerall estates or places of hindring or cooling our holy and comfortable proceedings in the Lords pure worship and seruice But seeing the Scripture teacheth that he is not a Iew which is so onely in the eyes of men neither is the drawing neere with the lips and bodie onely spirituall therefore the manner of doing these duties in Gods outward worship is also to be learned as in a word I haue touched before that as in themselues they are good and godly so they may as they come from the beleeuers be also sweete and sauourie in the Lords nostrils namely that as they proceede from faith so they may be seasoned with holie affections as oft as they are offered to him So that wee are to know this that when wee shall set vpon any part of his worship which now hath been spoken of it is highly displeasing to him to goe about the same lightly rashly falsely hypocritically and vnprofitably for that were abominable to him as a dead sacrifice But contrarily wee must vse them with al high reuerence being prepared rightly before wel affected in the vsing of them and ayming at the most profitable end which he hath appointed that so we may be approoued and allowed of him Now if I should particularly declare how and after what manner euery part of the outward worshipping of God should be vsed as I haue shewed in generall I should tarie too long in this matter but in some few of the principallest particulars I will shew it that thereby may be seene what is required in the rest In the preaching of the word being the way to inlighten vs first with faith and after to settle and establish vs in the truth wee should come prepared to the hearing of it after this manner laying aside all filthines of heart and hands which might hold out wisedome we being readie and desirous to receiue it with a hungrie soule and therefore not rashly and little regarding what we goe about neither comming with a captious and malitious purpose to heare In the action it selfe we should be thus affected with our whole soule to marke and weigh the matter that so we may bee touched with it accordingly that is to say with hearing our faults wee should bee pricked and relent with hearing promises beleeue and receiue comfort by them by doctrine of dutie to be fullie resolued to practise it and therefore not to haue our heads full of other matters running vpon our profits and pleasures or in hypocrisie and though wee take some delight in that which we heare yet not to bee contented to rest therein without the feeling of the true worke of it in vs. After wee haue heard wee should giue all diligence to muse and conferre of the things which we haue heard examining them by the Scriptures with the good men of Thessalonica and finding agreement betwixt both with more boldnes to set our selues forward in euery good way by the helpe thereof This is the right manner of hearing the word of God preached which the Lord hath taught his people to endeuour after as whereby he warranteth them singular fruite and blessing And although this be but the vse and helpe of one part of Gods worship yet if wee were alike directed in all the rest how greatly thinke wee might a Christian bee holpen and enabled to the true worshipping of God by the same which now being not knowne of many neither reuerently practised is a thing most vnsauourie and irkesome vnto them Not much vnlike to this is the true manner of the priuate exercise of Gods word in reading and conferring vpon it that with high reuerence in hope to get profit thereby and praying earnestly for the same we should goe about it whiles we are at it withdraw our mindes from all other things and after applie it profitablie and readilie to vse it To the Lords Supper if we desire to finde it as it is in it selfe an heauenlie banquet we should see that we come in our wedding garment meet guests for such a table apparrelled with the robe of faith and repentance without which the Lord of the feast will neither looke vpon vs nor welcome vs but expell vs rather In the time of our receiuing we should be heauenly minded much comforted and made glad as feeding vpon such dainties whereby our soules and bodies shal liue happily for euer And afterwards to be thankfull to the giuer of so great good things and a long time after to retaine the strength we receiued by them to the end wee may feele ourselues readie to testifie the same by all dutifull obedience for the time to come Of prayer also which shall be more fully spoken of in another place there is an holie and reuerent vse to be made though many are little acquainted with it namely that we should seriously weigh Gods almightie power and how fatherly he is affected to vs which two things should be our pillars to leane vnto so that we may be the better prepared thereto that whilest wee are in powring out of our prayers vnto him wee may through this confidence feele our selues effectually moued to lift vp pure heart and hands vnto him with cheerefulnes and after
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
that they loue to lie in it still more foolish then children who cannot bee made to come nigh the water when they haue once been in perill of drowning and so they verifie the words of Christ Prou. 1.22 O ye fooles how long will ye loue foolishnes Which is the cause why not onely the most part of hearers are dead and cold practisers but euen many of the teachers though they do boldly vtter that which they haue read yet are faint followers of that which they teach or conceale much of that which they should deliuer because they finde the contrarie to be done of themselues which they see they should teach others and would shunne the reproch of the prouerbe Physition heale thine owne disease But they who turne their thoughts consideration wisedome and studie to this marking what is the blessed course of life and how it is attained vnto as they shall declare that they are wise so shall they bee sure to finde a singular helpe to godlines which they shal neuer repent of trauailing for It followeth in the next place that we see how God hath prouided no lesse helpe for vs in companie which because we haue much vse of and occasion to be often in it therefore least we might possibly returne out from it worse then we went into it as the most companies are such as doe make men more corrupt then they were before therefore the Lord hath taught his people how to carry themselues in all their meetings with others in such wise as not onely they may shunne the harme which is easily gotten therein but also haue much helpe and furtherance thereby to goe better forward in Christian duties But this point is handled at large in the next treatise Therefore I referre the reader thither CHAP. 10. Of prayer and the parts thereof thankesgiuing and request whereunto is added confession of sinnes HAuing now made mention of the two first kindes of the priuate helpes the third followeth containing the helps which may be vsed by ones selfe alone or with others also as prayer and reading Prayer is a calling vpon God according to his will and hath these two parts thanksgiuing and request whereunto is added the confession of sinnes Thanksgiuing is that part of prayer in which we being comforted by some benefit which in fauour God bestoweth vpon vs are drawne to loue and praise him and shew forth the fruites thereof In the which description we see three duties to be required of vs and three motiues or perswasions to drawe vs to performe them I will first mention these latter and then proceede to the duties The first motiue is knowledge and remembrance of some benefit receiued or promised vs. Which may be seene in the thanksgiuings of all Gods seruants as in Dauid after that he had receiued the sauorie and seasonable counsell by Abigaile and in Abrahams seruant when God had blessed him in his iourney to Aram. The same may be said of the leaper when he saw that he was clensed after he had made request for it to Christ And where there is no knowledge and due consideration of some particular mercie how can there be any true and hartie thanksgiuing howsoeuer in words there be a protestation for fashion sake as in them who say we must thanke God for all when yet they consider of nothing that moues them thereto The second motiue to thanksgiuing is ioy and gladnes of heart for the benefit which we thinke of or call to minde As appeareth by the psalme in them which returned out of the captiuitie saying When the Lord brought againe that is turned away the captiuitie of Sion his Church we became like them that dreame then was our mouth filled with laughter and our tongue with ioy And except we finde such sweetenes in Gods benefits either alreadie receiued or by faith embraced being promised the dutie of thankes can in no good sort be performed But that is verified which is commonly spoken that is a worke is vntowardly done which is not cheerefully gone about The third thing that should moue vs to this dutie of thankes is that which is most fit to worke the foresaid ioy and that is a perswasion that the benefit for which we giue thankes commeth to vs from Gods fatherly loue which is a farre greater matter to make vs glad then the benefit it selfe which is bestowed on vs. For if we should feare that it is sent as a snare to intangle vs or to heape hot coales vpon our head and to make our condemnation the more iust smal sweetenes should we finde therein but that which would be quenched with that feare and by an accusing conscience As for example what hartie ioy or sound thankes could that of the Pharisie be though in tongue he gaue the one and in countenance shewed the other when he had not this perswasion But God be thanked it is not so with his beloued ones but they knowing that their most louing father hath giuen them his Christ which is the greatest doth much more of fauour giue them all other things which are of lesse account which both reioyce their hearts when they remember any of these his blessings and stirreth them vp to a much more heartie performing of this dutie And as these three former things must be found in vs to moue vs to true thankfulnes for our comfort so to make it effectuall three duties are required First a continuance of our loue to God Secondly a desire to set foorth his glorie and in words to professe and confesse his goodnes Thirdly a further proceeding in obedience and walking worthie his kindnes For how can we choose but loue and set our hearts vpon him when wee may see the fruites of his fauour on euery side whither soeuer we turne our selues and the same euery morning renued Euen as the Prophet saith I loue the Lord because he hath heard my request and for his great and many mercies which there hee reckoneth vp So that they whose loue is set vpon the gift it selfe and the benefit being little affected towards the giuer and bestower of it how wide soeuer their mouthes are open in giuing thankes they are farre from the right offering of thankes to God Now if we loue the Lord we cannot but be carried with a feruent desire that God might bee knowne and beleeued on by others that they might come out of darknes neither can we satisfie our selues in seeking to aduance and magnifie him As wee may see in Dauid who being stirred vp by the consideration of Gods benefits had this affection in him thus declaring the same What shall I render to the Lord for all his benefits As if he should say Oh that I knew and could satisfie my selfe herein And where this affection and desire is can it otherwise be but that by all good opportunities there should be an expressing and
an acknowledging of this his goodnes Euen as the same person setteth himselfe downe to vs for an example I will praise the Lord and call vpon him with thanksgiuing and elsewhere in the congregation in heart and tongue and with instruments well tuned and of many kinds Now with these before mentioned if this last propertie be adioyned that we walke worthie his kindnes and within holie compasse which is to doe the will of our heauenly father then doe wee rightly performe this dutie of thanksgiuing The which one if it be wanting from the rest maketh them all lame and maimed and as odious to God as the mortlings and vntimely first borne of the beasts which were offered to him in sacrifice And how with our thanksgiuing reformation of our liues should goe Moses sheweth by setting downe the daunger of the contrarie saying When the Lord thy God hath brought thee into the land which he sware to thy fathers Abraham Isaac and Iacob to giue thee with great and goodly cities which thou buildedst not and houses full of all manner of goods which thou filledst not and welles digged which thou diggedst not vineyards and Oliue trees which thou plantedst not and when thou hast eaten and art full beware least thou forget the Lord in steed of remembring his kindnes and bountie but feare and serue him So the Psalmist saith What doest thou taking my word in thy mouth either in thanks prayer or speaking of it and hatest to be reformed by it And these are the three duties necessarily required to be in true thankfulnes Thus I haue shewed what thanksgiuing is and what properties are required in it to the end it may rightly be performed to God Now then if this dutie be thus performed of vs in aduersitie as in prosperitie for so God will haue them doe who worship him aright Iob. 27.10 and alone by our selues as well as in companie with others that so we may be free from hypocrisie in offering it must it not needes be a singular helpe with the rest vnto godlines I say when wee shall many times from day to day thinke vpon Gods louing kindnes how great it is and hath been towards vs and finde sweetnes in his benefits as being perswaded that wee haue them in Gods fauour when for them we shall haue our hearts inlarged to loue the giuer declare his goodnes to others with a desire to honour him and be more readie to our particular duties when wee shall frame our selues in all estates to this thankfulnes is it not a mightie and forcible meanes to mollifie the hard hart and to hold vnder the sturdie corruptions of it so that they may be subiect to God yea euen when strong prouocations doe draw to the contrarie Then we cannot be ignorant that thankfulnes is one helpe and that not the least to the continuance of a godly life whether wee vnderstand it of that solemne thanksgiuing which wee adioyne ordinarily to our supplications or that which now and then wee doe vse in a more briefe manner by any occasion offered And this of thanksgiuing With this we are to adde supplications which also containe confession of our sinne all which three are indeed but one action generally but particularly haue euery one of them an especiall and seuerall vse Therefore it followeth to shew in what sort we should make confession of our sinnes and our priuate requests to God that they may much more be helpes to godlines altogether when one part euen thanksgiuing is so great an helpe alone And first of confession of sinnes as in order it is to bee vsed next vnto thankfulnes and afterwards of the making or offering vp of our requests and suites vnto God and namely for the remission of sinnes with the which it is euer to be ioyned Now this is an acknowledging of our selues to be guiltie and worthily to haue deserued Gods wrath and manifold punishments for our grieuous faults and offences and an acknowledging of them also with a free and humble bewailing of them before the Lord such as are vnknowne to vs in a generall manner but those which wee doe know according to the nature of them particularly And this dutie is rightly done and practised of vs first when we feele our sinnes odious and burdensome to vs. Secondly when we accuse our selues of them to God Thirdly when we confesse them to him hauing examined our life and that we stand at his mercie deseruing to be condemned And fourthly when wee abase our selues thereby and so are meekned and our pride abated In all the confessions of the seruants of God all these foure are to be found that I may shew it at once and not stand long about euery one of them As in Dauids confession after that Nathan the Prophet had accused him saying thou art the man euen this great offender he answered I haue sinned in which one word he found and shewed al things that are required in a true and penitent confession that is that he both had his sinne in a detestable execration accused himselfe to God of it confessed that he had iustly prouoked God against him and was greatly humbled by it In the Psalme if any doubt of this hee may see them particularly described The same may be said of Daniel his confession in the ninth chapter and in the Publicanes when he knocking on his breast and looking downe to the ground as ashamed to looke vp said God be mercifull to me a sinner All these are likewise in the confession of the prodigall sonne The first in these words he came to himselfe and entred into consideration of his life past with himselfe whereby he felt his burden so great that secondly he commeth and accuseth himselfe to his father and thirdly what hee thought of his deserts may easily be gathered when he asked not such mercie as to bee counted a sonne but thought it a large fauour to haue the place of an hired seruant which also doth cleerely lay foorth his abasement What manner of confession therefore we should make ordinarily in our prayers to God by this may be seene if it be otherwise framed that is out of our owne braine God will reiect it and then shall we not as many doe to their little comfort coldly confesse our sinnes in generall nor for fashion but in particular and those especially by which wee haue most offended God Now this confession being from time to time oft made vnto God shall not suffer vs to goe farre and lie long in any sinne but hunt it out before it be warme and nestled in vs. And when we see euery while in comming to confesse our sinnes how we haue burthen enough of our sinne although we sinne not wilfully who seeth not but that we shall be much preserued euen by confessing them in this manner that I haue set downe from daungerous falles and offences So that the
feruencie of the spirit so in other solemnities beside a longer time of continuing the same This dutie when the occasion of it belonging to a whole Church is publikely performed ought to be accompanied with the preaching of the word to quicken the assemblie to the more liuely professing of their thankfulnes accordingly as their solemne feasts vnder the law were with an holie conuocation And if the cause of this extraordinarie helpe be priuate concerning some one person alone or a familie or some few then it is to bee offered in priuate of them whom this great benefit concerneth with Psalmes and praisings of his name speaking of his workes and reading Scriptures tending to that end as Psal 105. 106.107 And because I finde one place very fit for this purpose which teacheth a most right manner of the practise of this dutie whether we shall be occasioned publikely or priuately to doe the same I thought it very expedient here to put in the same which manner of praising God was appointed by the man of God Dauid at the setting vp of the Arke of God in the tabernacle Some of the words are these Praise the Lord and call vpon his name declare his workes among the people sing vnto him sing praise vnto him talke of all his wonderfull workes Reioyce in his holy name let the hearts of them that seeke the Lord reioyce And this of solemne thanksgiuing The other extraordinarie helpe is fasting ioyned with most feruent prayer And this is a most earnest profession of deepe humbling our selues in abstinence with confession of sinnes and supplications for the greatest part of the day at the least to God to turne away some sore calamitie from vs or for obtaining of some especiall blessing This description in few words I will lay open for their cause who perhaps haue not read nor heard much of this exercise of fasting neither haue bookes at hand to helpe them to the right vse of it I say we must be deepely humbled and make earnest profession of it more then in the ordinarie abasing of our selues For though as oft as we doe pray and confesse our sinnes we ought to doe them hartily and deepely yet neither in the like continuance of time nor in the same measure of feruencie can they alwayes be as at and in this exercise they ought to be Secondly I adde that with this abstinencie must be adioyned I meane thereby that we must depriue our selues herein of the lawfull pleasures and liberties of this life as meates drinkes more then for necessitie costly apparrell earthly dealings which yet at other times are free for vs to inioy thereby declaring that we haue by our sins made our selues vnworthie of them And thirdly in that I say it must be done the most part of the day that is to the end that by this long time of our humiliation and abasement our hearts may be more cast downe and throughly touched with our distressed estate then in a shorter time they are like to be Fourthly supplications which containe our suites and confession of sinnes are added to teach vs that the chiefe part of this exercise consisteth therein Fiftly in that this is done for the remoouing of some great calamitie that is to be vnderstoode either of some sore affliction outwardly hanging ouer vs or the whole Church or alreadie vpon vs or for some greeuous sinne committed or long lien in of vs. The which when weaker meanes remooue not from vs these are inioyned vs of the Lord to deliuer vs from them wholy or in part or else to stay vs that we may rest our selues on God that his grace shall be sufficient for vs. And here we must know that to be required which I said to be in thankes whether priuate or publike that to enable vs to this dutie the rather we must in the one vse the benefit of sermons and fit scriptures to stirre vs vp hereunto and in the other to meditate of the like scriptures priuately for the well carrying of our selues through that so weightie a busines but in both let this be regarded that we take them not in hand except we come in true and vnfained repentance which as surely as we bring thither so sure we may be that God will be with vs there and heare vs which will make the whole action more sauorie and the end of it to be with comfort which is the right manner of taking it in hand Now therefore the nature and qualitie of this exercise being in some sort laid out vnto vs as the former was if we duly weigh the force and vse of them both in their proper kind namely how the one raiseth vs to a ioyfull recording of Gods wonderfull kindnes the other bringeth vs loue for our owne vilenes more especially remembred both of them doe exceedingly draw our hearts in more loue and obedience to God who can deny that they both in the time wherein they are to be vsed euen as a long time after are most effectuall meanes to set vs forward in the godly life To say more of the meanes and helps I haue not thought it expedient Therefore to end this whole treatise of the helps these few cautions I would wish to be had of thee the diligent reader to the end thou maiest haue the right vse of them namely to vnderstand them well and consider throughly of them and of the commoditie which they may bring and so with a quiet and meeke heart set vpon them in that manner that thou hast them set downe vnto thee And incourage thy selfe hereunto by this reason that seeing some one of them hath so great force to the wel framing of the heart and life each in his kinde then all of them together being so vsed must needes bring a more large and liberall blessing that way But as they are pretious and haue an excellent end so hold still that account and estimation of them and vse them with all high reuerence as frailtie will permit and not for fashion as the counsell of flesh will be to make the best things vile and common in a short time Neither giue place to wearines and slacknes in vsing of them either in the first entrance or after longer continuance yet if by vnawares or any other way these faults escape be diligent and readie to espie them and hide them not but checking thy corrupt heart confesse it to the Lord in secret and he will heare thee and forgiue thee and then set vpon the vse of the forementioned helps freshly and sauourly againe as thou diddest before There remaineth onely this at what time so farre as we may know it we should vse them and which of them should be vsed euery day and which otherwise which is a poynt most needefull to bee knowne But this requiring another place cannot conueniently bee done here but shall follow in the next treatise of the
keepe them as Psal 119.2 and .8 Luc. 11.28 Blessed are they which heare the word of God and keepe the same as is to be seene by conference of other places as 1. Chron. 28.7 If Salomon thy sonne shall indeuour to keepe my commandements I will establish his kingdome for euer And in Hosea 6.3 then shall we indeuour our selues to know the Lord. In which places the keeping of Gods commaundements is interpreted by the holy Ghost in the Scriptures to be an indeuouring to know and keepe them And this indeuor is euery day necessarily to be found in vs to please God euen as euer we did any day neither can it be neglected of vs at any time but God is offended For it is a neare companion to the feare of God euen a fruite of it which must be in our hearts continually Which is to be marked the rather for that we see how commonly it is neglected many dayes of Christians and how they thinke it meere bondage to be tyed to this care of looking to their waies without which yet they lye open to all the craft and malice of the diuel being taken of him at his will And therefore it is that when the Apostle hath charged the Ephesians to take vnto themselues the whole armor of God he addeth that they must stand fast in it and giue no place to the diuell So that as we must not be preassed with practise of that which is out of our power but rest with peace in this that we indeuour and go about it neither can there be lesse offered to God of vs then this but we shall be iustly charged to be secure and carelesse And this meant the holy Apostle when he said I indeauour alwaies to haue a good conscience both before God and men But we must remember that this indeuour must be heartie and constant heartie not constrained or hollowe that our beginning may be good as well as our proceeding and constant that we faint not but hold out therein For many make faire shewes but they are not sound and true from the heart and therefore soone vanish other meane well in practising that which they haue bene taught but seeing they do not strongly renew their couenant from day to day and that with as good courage and desire as they beganne first and nourish and preserue integritie they therefore breake off and waxe faint and wearie before they haue brought their worke to an end that is before death Wheras we should know that forasmuch as the diuels attempts will euer be great with new deuises and by new occasions in euery part of our life to breake off our care and yet we can neuer grow cold in it but it shall be to our cost seeing whensoeuer it shall be so it will be our great sin therefore we should go as chearefully about it as at the first we began it I meane to continue our care that so we may proue our selues to be constant and not charged as they in the Psalme 78.34 to be vnfaithfull in our couenant The third thing in this description is whereto our indeuour shall tend euen to this that we may please God in all things for God will not admit anie into his seruice to do it by halfes neither can we serue two contrarie maisters This is Saint Paules prayer for the Colossians That they might walke worthie the Lord euen that they might please him in all things and in the Epistle to the Hebrewes Pray for vs for we trust that we haue a good conscience desiring to liue honestly in all things Now who doth not see that this is a worke of great weight and requireth the taking vp our hearts wholy from other hinderances that we may attend to this And therefore this much condemneth the backwardnesse and rebelliousnesse of such as looke not after this dutie especially we may say so if we adde the other two points in this description mentioned as that this must be daily and continue to our end Both which points are included by the Apostle in this one word alwaies when he saith Act. 24.16 Herein I do exercise my selfe that I may haue a good conscience both before God and man alwaies that is both through all the dayes of my life and to the end And hereto agreeth that of Salomon Prou. 4.26 Ponder the path of thy feete and let all thy waies be ordered aright If all our waies must be ordered aright then no day can be excepted but euery daies actions and waies must be ordered aright So Paule Act. 26.7 when he would note the constant and continuall course of the fathers in a godly life saith thus The twelue Tribes instantly serued God day and night And this dayly walking with God is the life which honoreth God 1. Cor. 10.31 and that onely which worketh our ioy and peace 2. Cor. 1.12 as the last part of the description of the daily direction declareth By this which hath bene said though it may in some sort be gathered and that of the most of Gods children how the day ought to be passed of them yet for the simpler sort whō I do chiefly respect and regard through this my whole labour for their sakes I say I will adde vnto this direction somewhat more particularly a briefe summe of such rules as of necessitie must guide vs and which do bind the conscience to a daily practise of them which I may call the necessarie parts of it and they among others are these CHAP. 8. Of the necessarie parts of the daily direction being the second branch of the second part of this Treatise FIrst that euery day we shold be humbled for our sins as through due examination of our liues by the lawe of God we shall see them 2 Euery day we be raised vp in assured hope of the forgiuenesse of them by the promises of God in Christ 3 Euery day we prepare out hearts to seeke the Lord still and keepe them fit and willing thereto 4 Euery day we strongly and resolutely arme our selues against all euill and sinne fearing most of all to offend God 5 Euery day wee nourish our feare and loue of him and ioy in him more then in any thing and endeuour to please him in all duties as occasion shall be offered looking for his comming 2. Thes 3.5 6 Euery day our thankes be continued for benfites receiued and still certainely hoped for 7 Euery day we watch and pray for stedfastnesse and constancie in all these 8 Euery day we hold and keepe our peace with God and so lye downe with it And this is the direction which euery Christian must practise euery day in his life and these are the necessarie parts of it which may not be omitted any day at all without sinne nor carelesly and wittingly without great sinne To the which if it shold be said that they are darke and hard to be vnderstood much more
daily CHAP. 12. Of the declaration of the first dutie of awaking with God AND of the first three parts of this treatise thus much Now for the better vnderstanding of the nine last mentioned duties and more cleare insight into them especially for the helpe of them which cannot so easily gather so large a matter out of so few wordes I will more fully open euery branch thereof one after another And whereas I teach Christians in this place first when they awake to be with God and to accustome their thoughts to be holy I meane indeed so much that so soone as they awake they should be taken vp about heauenly things for where their treasure is there should also their hearts be as to thinke of Gods kindnesse and loue towards them and that they abide still in his fauour as at any time before the remembrance whereof at our first breaking off our sleepe what can be like sweet and comfortable euen as a prisoner condemned but to temporall death doth on the contrarie at his awaking out of sleepe fall into most dreadfull thoughts and feare They are also to thinke how they haue bene refreshed by their rest and kept from the manifold dangers of the night c. by the which many haue miscaried And all these and such like meditations should salute them when they first awake to this end to reuiue that foundnesse of heart wherwith they lay downe the night before if they lay downe as became them and also that no roote of bitternesse breake out of them to staine their actions at their first entring into the day which were very like to be if it should not be preuented and held out by some such gracious thoughts Also by this meanes they prouide well for the better keeping their liues in frame all the day after without the which regard had in purpose to performe it assoone and as well as they can they are so ready to range and go astray one way or other that although they did lye downe the night before in peace and with quiet and meeke hearts yet the diuell as we know it well watching his oportunitie they may easily be vnsetled and so runne into sundrie euils which cannot be auoided All which being considered who doth not see how great a meane this kind of awaking with God is and how worthily it may be reckoned for one of our duties to indeuour to take vp some time thus when sleepe departeth Neither let any obiect that this is more then poore Christians can attaine to for all such would faine attaine to that grace if they were taught how and directed the Lord hauing framed and fitted them for it euen by this that he hath made them Christians and therewithall hath giuen them hearts which are willing thereunto but yet euery man in his measure and as he hath receiued of God which giueth to no man nigardly who seeketh heartily And if this satisfie not some who desire to begin the day aright after their first perfit shaking off of sleepe and awaking let such for their better direction breake their minds to those who through longer experience are better exercised in the wayes of the Lord then themselues Onely this caueat and watch-word I giue that if through barrennesse in good things thou art not able to set thine heart a worke when sleepe is gone from thee to fasten vpon somewhat that is profitable to thy soule or to thy companion if thou hast any with thee arise if it be conuenient if not and that thou feelest thy heart to be caried vnto prophanenesse or to cause thy mouth to sinne any way checke thy selfe rebuke thine heart and so take occasion euen by thy euill to do good And remember him who at his first awakings in the morning did thus giue vnto the Lord the first fruits of the day as I haue taught thee to do as in the Psalme where he saith O Lord thou wilt heare my voyce early in the morning Early in the morning will I direct my words vnto thee and will looke vp and in the Prouerbes Wisdome shall commune with thee when thou wakest and guide thee when thou walkest The words of the Psalme although they be not to be vnderstood only of the time of our first awaking yet they include that time as well as any other in the day but that place of Salomon doth plainely shew that it ought to be as vsuall and ordinary to set our hearts on worke about some holy and heauenly things when we first awake as it should be to looke to be guided by Gods word all the day through And there is no doubt but if this Scripture and such like were beleeued and well weighed directly tending to this end to teach Christians to take vp their hearts in holy cogitations and heauenly desires before the diuell hath poysoned them and euilly imployed them and further if they would be willing to see this first letting loose their hearts to sundry sinnes as iesting vaine laughter light and loose talke iarring contention depth of worldlinesse and such like to be one chiefe cause of an vnprofitable yea an offensiue life in the day afterwards it should be farre better with them then it is I meane if they would thus do they should find much more ease in seruing of God and fruite therein and comfort thereby both in the morning and all the day after whereas I see with mine eyes heare it with mine eares that many passe the day very vnbeseeming Christians who haue long sought the Lord though only in a generall manner indeed and others see that it is not with them so well as both it might and they themselues know it should be who do perhaps some one time in the day now and then go to prayer but otherwise they haue litle regard of many their actions yet their prayers which they make are not for the most part powred out to God till their heads and harts both are so filled and fraught with the world and other matters that they haue made themselues in a maner vnfit to pray And as for such as say they haue other matters to thinke on as soone as they be awake and they cannot bestow their time after that manner it may please them to know that as for the time if their heart were ready and did know how to do this duty it might very sufficiently and well-nigh be performed in so much time for a need as the Lords prayer distinctly vttered might be sayd ouer in For in such a space might a Christian lift vp his heart to God and salute him with an holy remembring of his fatherly kindnesse and namely for present preseruation in soule and body and confirme himselfe in his former sound-hartednesse which if he did no more were a true and right awaking with God and the onely right way to thinke of other things as they ought Therefore with thine heart thus seasoned if it
in the day come seeing thou hast appointed them to be especiall helpes for my weaknesse labouring that my heart may be affected with them and strength obtained thereby from Christ Iesus my head to go forward in my seuerall duties Let me in all these and other actions this day hold fast my confidence in thee that thou hast a fatherly care ouer me both in turning my afflictions which it shall please thee to send to my great good and granting me many sweete blessings for my further incouragement that when I shall be perswaded that they are both from thee of a fatherly cōpassion and tender care I may greatly be vpholden and comforted And whatsoeuer I shall haue to deale in with any man though I be not in presence with him let me euer giue that which is due to him as farre as I see it to appertaine to me especially in the commodities of this life that none may haue any iust cause to complaine of any iniurie done by me neither may I haue any wound of conscience at any time for such gaine or substance and the rather for that I am giuen too much to looke after mine owne right and with this let mercy and compassion be ioyned that I may as thou hast inabled me glad the hearts of such thy poore seruants as whose necessities it most appertaineth to me to relieue And so long as in thy fatherly wisedome thou hast purposed to grant me health and prosperitie let me vse and inioy the same with much thankfulnesse and soberly humbly and meekly cary my selfe in that estate not thinking my selfe any thing better then such as want it let me not disdaine others nor my selfe be drowned in idlenesse sensualitie and sortish ease but let me be so much the more profitable in euerie good worke whiles thou giuest me so many helpes thereto then in afflictions I could be that so I may serue thy maiestie with a sound mind and bodie so farre as thou shalt see it expedient And yet not promising to my selfe continuance of peace and prosperitie but to looke for my chaunge to learne to be abased and to want and contentedly thankfully and patiently to take vp that crosse which thou shalt allot vnto me receiuing much comfort in the triall of my faith by thy chastizing of me and for that I know that in great mercie and loue thou doest it And good Lord keepe from me heauie iudgements which are aboue my strength and when thou freest me from manie troubles let me in no wise trouble my selfe with an euill conscience And because I am occupied about many things in the day and therefore am more readie through the Diuels malice and vigilancie who seeketh all occasions against me to be vnsetled and brought out of frame graunt most louing Father that I may at such times remember how I ought to haue a stayed mind and constant euer counting one thing to be necessarie in the middest of all my businesse dealings and varietie of actions and that is that I may highly prize thy word that so I may do thy will seeing I haue then most need of this grace of faithfulnesse and care when the danger is greatest And yet if I should be ouertaken with any forgetfulnesse and vnawares be preuented by Sathan slipping into any securitie rashnesse earthlinesse of mind or such like blind-folding of me that I should be thereby vnsetled and this my course of holy walking be broken off yet good Lord leaue me not ouer-long in that danger graunt me to espie my fall and offence whatsoeuer it be and not to hide it in any wise but speedily to acknowledge it that I may obtaine mercie for it at thy hands so may returne to thee againe because I haue sufficiētly seene and tried that it is no liuing but worse then death to haue thee at any time against me Lastly I most humbly beseech thee that I may so warily cary my selfe throughout this day in all that I go about that I may not be vnwilling to view my doings and what hath bene done amisse at euening and reuerently looke backe and examine how I haue spent it and that by these rules whereby I haue prayed to be directed and that I may be willing to see where I haue failed that I may the better know what badnes doth still remaine in me that so I may haue iust occasion to humble my selfe and confesse my sinne to thee and may make an end of all breaches not lying downe in any of them vnrepented Let me count this no burthen nor toile to do it as the most of the world do who thereby prouide so many after-reckonings for themselues that they cannot answer one among a thousand of them And by all my weaknesses neglects of dutie and out-strayings let me not be discouraged to leaue off this daily looking to my waies but to increase my care rather And wherein so euer I shall see and find that I haue obtained grace in any good sort to be guided by the direction which thy word setteth before me there I may be ioyfull and thankfull that thou makest any part of my dutie easie to me which I know to haue bene farre otherwise And thus let me haue good proofe that in all the cariage of my selfe and in euery part of my life I am a stranger on earth as my forefathers were and lie downe in peace at night euen as this morning through thy goodnesse I appeare before thy Maiestie And for the nourishing and preseruing of this Christian libertie in me and that I may walke after this direction carefully let my prayers be oft as I may be able to offer them and earnestly continued this day and watchfulnesse adioyned thereto as thou hast taught me that although this manner of liuing be not regarded in the world yet I hauing obtained of thy Maiestie to make it my delight and knowing the incredible gaine that commeth by it I may be resolute and throughly perswaded to make it my practise not onely this day but euerie day hereafter wheresoeuer I shall become or in what estate and condition soeuer I shall be That by the faithfull continuance of this Christian course I may see my profiting daily in the denying of my selfe and litle esteeming of this world and so haue good testimonie that I liue by faith and that when I shall be gray-headed and waxe old I may haue mine old age blessed vnto me and not full of tediousnesse and wearinesse idlenesse and vnprofitablenesse waywardnesse frowardnesse and such like annoyances whiles I acquaint my selfe now with the renouncing and forsaking my will in these and such like that thus my latter dayes may be better then my former And for the obtaining of grace to the practising of all duties this day arme me with the armour of a Christian that my particular actions may by the helpe thereof be well ordered that by the armour of faith I may be
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
vnderstand or to practise For although many shall haue no neede of this directing of them to reade it with profit because they can easily direct themselues when they once know the generall parts and argument of it as before is mentioned yet because my desire herein is as well to helpe and benefit the plaine and simple such as many of them are amongst whom I haue preached the same as well as to bring the wiser and more learned sort acquainted with the practise of it therefore I know they shall haue neede thereof Now when they shall vnderstand it in some good sort let them weigh and consider how far forth they haue had vse of it heretofore as whether they haue according to the first part of this booke by the ministerie of any sound preacher of the Gospell attained to the assurance of their saluation and of the forgiuenes of their sinnes wherein if any will take it as granted though falsely as they are most readie to doe so who haue least felt the burthen of their sinnes and therefore are indeed furthest off from it herein I say if any will needs deceiue themselues I cannot helpe it but they are like to reade the rest with lesse fruit and comfort and to goe without the vse of it in their liues whatsoeuer they hope for And therefore such I aduise to take most paine in the first part I meane in the doctrine of it and reading other treatises concerning the matter as Master Mores and other catechismes and Maister Perkins workes namely his booke intituled the graine of mustard seede And to raise all the doubts they can to any experienced teacher or brother and to looke for and see those things worke vpon them which are taught there both the doctrine of humiliation and also of iustification and deliuerance If this be attained let them consider for the better assuring themselues hereof that they cannot but affect loue imbrace and delight in the doctrine of sanctification and repentance from dead workes I meane they shall desire to practise the godly and christian life when they see that it is the commaundement of him who loueth them most dearely and what it is and wherein it consisteth which is the summe of the second treatise of this booke And to this end let them reade and by marking seeke as such who would finde that they may see what sinne there is in them which they are not willing nor desirous to forsake if there be any or among duties generally appertaining to all or particularly touching themselues which they cannot submit themselues vnto If there be either of these found in them as that they cannot leaue nor be brought to renounce some particular sins nor obtaine of themselues to be subiect to some speciall duties as thinking it too strict as thus it may be with many and no doubt is such must know that it is the doctrine of the Scripture that all the commaundements of God be had in account of vs and conscience made of one as well as of another which if they see and acknowledge according to the word of God they cannot but submit themselues thereunto if they haue rightly imbraced the doctrine of the former treatise that as in iudgement and knowledg they yeeld so their heart and affections may goe with the same And so doing God will worke in them by little and little seeking it by prayer of faith euen as he wrought the like in them before and weakned such rebelliousnes in their hearts alreadie If therefore the teachable and christian reader be thus farre wrought vpon by the spirit of God that he thus fauour approoue and giue ouer himselfe to be made truely repentant which is that that is required in the second treatise of this booke then is he fit to occupie himselfe about and to be conuersant in the third and fourth part of it that is to say in the doctrine which requireth a daily walking in a Christian course by the vse of such helps as are appointed of God for that purpose and some of them also daily as in the proper place shall appeare For euery true Christian is to know that the religion and worship of God must be in vse and practise among the imbracers of it as well one day as another But how shall any be able to keepe his heart in frame and reforme his life daily by the meanes which God hath appointed as in the third and fourth part of this booke is required except he be first a liker and an allower of all knowne points of dutie and doe hartily renounce all euill as is required in the second part Which being done let him looke to grow daily more strong in faith whereby he may hold and keepe fast the certaintie of Gods fauour daily and constantly And not as too many and yet the people of God doe who are not acquainted with this that their confidence should be maintained daily or a good conscience in their particular actions regarded and that on one day as another but thinke it enough at sometimes to haue this care Neither let any looke to repell this as too strict vnder pretence of weightie affaires and their owne infirmitie For this is but the delusion of the diuell as shall be shewed who will easily perswade it to be more then needeth This is that which must be learned out of the third and fourth part And when this is vnderstood approued consented vnto and aymed at the fift part of the booke shall be cleare and easie to vnderstand and what vse he should make of it namely of the lets and hinderances which the diuell raiseth vp to hold him backe from this course of life and the practise of the same of the which some I will set downe and helpe him the better to know many others thereby And he that shall indeuour to direct his life and take heede to his wayes as he shall by Gods word be taught shall breake through many of the lettes which yet shall strongly hold backe and hinder other men as the fift part will shew and if he be for a season withdrawne from a godly course yet he shall there finde helpes and remedies to recouer againe and little ease otherwise And if there be any difficultie in conforming a mans selfe after this forementioned doctrine as I deny not but the flesh will finde many yet against them all let him proceede and reade with good regard the sixt Treatise wherein are set downe the manifold and goodly prerogatiues and priuiledges which God hath bequeathed to his people to hearten them on and incourage them to godlines and to make the christian life easie and he shall see great light and finde exceeding force therein to stirre him vp to goe forward mightily against all fainting And then he shall not be moued for all the obiections cauils and fleshly reasons which he shall reade in the seuenth part For the comfort and experience which he shall partly enioy
but this which I say is the lesse beleeued and regarded seeing many and those as great sinners as most others are as merie or at least as farre from any wound or sting of conscience as any which a man would thinke were not like to be if they were in such depth of miserie Let them know they haue little to take comfort in that for as I haue said this is so with some because they neither know nor beleeue this but they lie in ignorance and vnbeliefe and therefore neither suspect nor feare any such thing and so it is with all the world vntill they haue knowledge by the law and Paul sheweth that it was so with him till the law reuealed it to him for so he saith Rom. 7.8 I once was aliue before the Lawe that is I thought myselfe in most perfect safetie euen through this ignorance I say and vnbeliefe it is that this which I haue sayd lieth as dead and not a man of a thousand dreameth of or is feared with any such matter And this is furthered by the vnskilfulnesse and carelesnesse of the Ministers who as the Lords watchmen should awake their people out of their deepe and deadly sleepe when they yet haue oft-times healed the hurt of the daughter of Gods people with sweete words saying peace peace when there is no peace Ierem. 6.14 For with such as by the loue and labour of their faithfull teachers haue been wisely plied and followed it may be seene to be otherwise and there ye may find many though all take not good thereby which haue knowledge of and beleeue these things which bewrayeth the blindnes and bondage of the rest almost the whole world who would laugh out and mocke at this doctrine and make al beleeue that there is no such matter But I haue bin long in this I will now proceede to the next point and shew further how God worketh in him whom he will saue when he hath brought him thus farre The second worke they consult in this case what to doe AFter that he seeth by the doctrine which hee hath heard how the case standeth with him namely that he is guiltie before God of eternall punishment and wrath and seeth not how to escape the same hanging ouer him the Lord directeth him and guideth his heart to enter into further consideration with himselfe of and about his present estate and consulteth what to doe in that his extremitie Neither doth he this lightly or houerly as many after he hath heard the necessitie of that dutie taught him and the same earnestly vrged vnto him but mindeth it seriously and goeth about it as a matter of life and death That God thus moueth him to deliberate in so weightie and doubtfull a case no man neede to call it into question when nothing is well done without it in earthly matters of any moment where the wit of man is the chiefe or only agent and dealer For we know that rashnes doth nothing well how much more then may we think that God will not suffer him whom he meaneth to bring to so great honour as the assured hope of saluation is to goe about it without due regard and consideration especially he dealing by ordinary meanes where they may be had and come by But that he entreth into consultation what to doe it is euident by that the Prophet Ieremy saith with a vehement complaint when the people were called to repentance and the Prophet waited to see what fruit should follow that there was none that said What haue I done that is none entred into consultation about the matter Therefore it is said that the prodigall sonne who resembleth most rightly the sinner and in his returning home to his father resembleth the penitent sinner in turning to God that he did before that come to himselfe and say How many hired seruants in my fathers house haue bread enough and I die for hunger Which what other thing was it then to consider and deliberate what he were best to doe And the Steward questioning with himselfe what to doe when hee was warned to giue an account of his stewardship doth plainly teach this Besides all that hath been said if the godly who had fallen could not repent before they remembred and considered their fall and from whom they were fallen as we reade of the Church of Ephesus and Peter before he wept bitterly remembred the words of Iesus and how he had transgressed against them Vpon all these considerations let vs not doubt but that God draweth his to consult about their estate what they should doe being in anguish and distresse of mind And that they may looke for little good to come of their casting downe and sorrow which by the law is conceiued in them if they doe not in the most serious manner as they be able and as the case requireth thinke and deliberate about it And therfore they whom God watcheth ouer if they be not able to counsel themselues yet the Lord guides them to aske counsell of others as the forementioned example in the Acts and of the woman of Samaria doth teach And in what manner hee doth this what thoughts he hath about the same is not hard to coniecture but euen as other in the same estate mentioned in the Scripture doe testifie namely what he is to doe and whether there bee any hope how hee was bewitched to come to that estate what he hath lost and depriued himselfe of in this his estrangement from God by following and seeking his owne will and foolish libertie he seeth an end is come of the cursed race which he hath runne and that little time which he hath yet remaining will also full soone be gone His delights iests merrie conceits dreames and vaine hope that hee had of long life of promotion increase of riches of good cheere with his companions or such like alas they are gone he is ashamed to thinke what deceiueable pleasures they were And as for safetie and sound peace he seeth how farre off from them he is He seeth that his former life will be called to an account and is alreadie And although he thinketh of delaies excuses or other vaine shifts and deceiuing of himselfe yet he seeth that these cannot put away the deadly remembrance of his wofull estate especially when hee considereth that God will not be mocked nor his word be frustrate which hath bewraied his miserie He will therefore consult no longer with flesh and bloud as he hath done but putteth away all fleshly and carnall shifts and holds and by Gods gracious direction taketh counsell by the knowledge that hee hath and considereth that no man can come to Christ if the heauenly father draw him not by his spirit And therefore although the sorrow of hypocrites vanisheth away and commeth to nothing yet by Gods gracious working in him it becommeth an occasion of humbling and breaking of heart vnto him and of much other good as
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
at least so many as whereby the most are hindred by the diuell from imbracing and beleeuing the promise of life that all which list may see how they are held backe from their happines and peace And these they are briefly 1. First some thinke it impossible to be assured of their saluation in this life and therefore seeke not after it 2. Others think it possible but not necessary that men should busie themselues about it for the obtaining and keeping of it and that they may be saued without so much adoe 3. Another sort are such as thinke it both possible and necessarie but they see it so hard to come by that they are loth to take the paines therefore they will not goe about it 4. Another sort are careles and as ignorant as they are careles euer learning but neuer comming to the knowledge of the truth who though they come to heare yet regard not when God speaketh vnto them out of his word their minds being taken vp about other matters Now by this manner of hearing they come not to vnderstand the doctrine much lesse affect it 5. Others see that if they should labour so after heauenly things they must lose their liberties in sinful pleasures which they wil not by any meanes forgoe and contrariwise that they must suffer reproch and afflictions with the children of God and therefore they looke not after the promise of the life to come as Esau 6. Others are presumptuous who through selfeloue perswade themselues that they doe beleeue and yet keepe some one sinne or many in their hearts which they will not renounce contenting themselues to thinke they haue faith when they haue it not and so neuer seeke for the truth and power thereof As they would follow Christ but first they would goe burie their father 7. Others with these though not so grosse offenders were neuer broken hearted through the sight of their sinne and miserie and therefore the doctrine of faith cannot enter 8. Others thinke that though they begin yet they shall neuer continue or hold on in a godly course or els doe take offence some other way and therefore will neuer goe about it or hauing begun will soone reuolt againe 9. Others will say it is a comfortable thing to know our selues to bee the children of God and they hope they are so they speake well of the Gospel they are glad to heare it and like well of the promise of eternall life but they neuer goe about to fasten it to themselues by meditating of it weighing the truth and vnchangeablenes thereof and making their account to liue by it and to be conformed to it 10. Others like well of it as the former and sometimes weigh and consider the doctrine and thereby thinke themselues to be in good case but this comfort is sudden and quickly gone againe And thus they are driuen and tossed to and fro yet being close men will not disclose their hearts and lay open their doubts to such as may helpe them and helpe to set them at libertie from their lets although they be vtterly vnable to helpe themselues These are the chiefe lets whereby the people are holden from this grace of beleeuing without which it is impossible to please God or to be his children And now that I haue set downe a taste of both kindes of le ts I thinke it not amisse to stay a while in speaking to both sorts of them by whom these arise that is to say the Ministers and people And first I turne to you my brethren in the Ministerie And you I exhort to consider your duties laid foorth at large in the word of God sometime by the names and titles which he giueth vs and sometime in plaine commandements and charge The names are many as watchmen Ezech. 33.7 Cant. 3.3 labourers Mat. 9.37 the salt of the earth and light of the world Matth. 5.13.14 shepheards Ioh. 21.15 and the good Scribes which bring out of their treasurie both old and new things Matth. 13. and stewards to giue euery one his portion 1. Cor. 4.1 and nurses 1. Thess 2.7 with such like In cōmandements thus Take heed to your charge and to the whole flock ouer which the holy Ghost hath made you ouerseers to feede the Church of God which hee hath purchased with his bloud Act. 20.28 And againe to Timothie I charge thee before God and the Lord Iesus Christ who shall iudge the quicke and dead at the appearing of his kingdome preach the word be diligent in season and out of season conuince reproue exhort with all long sufferance and doctrine 2. Tim. 4.1.2 All which with the like what other thing doe they teach but that all such as the Lord hath put in trust with his people bought with so great a price should loue them tenderly as nurses doe the yong children and beare their weaknesses kindly rather then break their hearts with sorrow Also that they should prouide for them liberally and with good allowance and teach them the whole counsaile of God as good Scribes and regard all sorts as the Lords stewards by wise applying themselues to all Then that they should be diligent and painfull as the Lords workmen and labourers going before them as lights to guide in example of vncorrupt life in all wisedome and grauitie but especially as Christ taught his Disciples at his departing from them in humilitie Ioh. 13.14.15 not thinking themselues too good for Christs sake to be their seruants And to the end they may bring them to him and preserue them as chast spouses to him their onely husband to doe them good priuatly as their needes should require by confirming the weake comforting the afflicted admonishing the vnruly and being patient towards all Ezech. 34.4.5 1. Thess 5.14 These duties I say the Lord inioyneth vs by the forementioned titles which he giueth to his Ministers and by the commaundements and charges annexed thereto Now as we would be glad he should heare vs in the time of our necessitie and especially in our last and solemne day of our departure from this life so let vs heare him thus calling vpon vs to haue compassion on his sillie ignorant and shiftles people And although the burthen that he laieth vpon vs is great yet are not our incouragements for that purpose exceeding great also The honour that hee putteth vpon vs to be his ambassadours and to bring the message of so great a king and the message it selfe not about things transitorie or earthly but eternall what can bee like vnto it Besides the comfort which wee may reape both by our priuate studie in giuing attendance to reading and as hauing that as our ordinarie labour to talke with God as I may say and his good seruants when other men must toyle and trauaile in all weather with much care and trouble and
thereon in such wise that he dares ieopard his soule vpon the truth and doctrine of them euen as he is to looke for saluation only by our Lord Iesus Christ euer counting that for sinne which shall be found to iarre or iangle with the same either in his heart or life But though all who haue hope to be saued should doe this yet it is manifest they doe not They make not conscience of many sinnes they looke not to many promises they feare not many threats all which doe much testifie against them that they be not so well fenced as they might be and by meanes hereof they holde euen the promise of saluation it selfe more weakely And this commeth to passe the more commonly that they be no better stablished and rooted in the truth to beleeue it because these things as they be worthiest and most excellent so they be not plainely soundly and thoroughly beaten into the people and that againe and againe till they that are willing haue them for their owne And another cause is for that the people who haue some taste of this doctrine namely how they should ioyne good life with their faith take not paine when they haue been well taught them to call them to minde and digest them onely they haue pieces and fragments of many good points but rarely it shall be found that one Christian among many groweth to see this which I now speake of by teaching much lesse hath it in vse and practise for his owne that is to giue credit to one part of the word as well as to another and not euery one to take that which liketh him And therefore when they haue some work of true faith in them yet they see not how to set vpon repentance and a godly life how to begin and how to proceede therein but are off and on now forward then backward and scarcely at any time setled and staied the which although it be so in great part through their owne weaknes yet is it also in respect of their ignorance I speake of the better sort of people and such as haue receiued the first fruites of the spirit Whereas if they were perswaded that they ought to make conscience of all sound doctrine that they heare and to giue assent to euery part of the word of God and submit themselues thereto promises threats and commandements they should hold more firmely the perswasion of their saluation and also be better prepared how to flie euill and how to doe dutie and how to trust God in all kindes of his promises Therefore it is said to the Hebrues To vs was the Gospell preached as also vnto them but the word that they heard profited not them because it was not mixed with faith in those that heard it Againe Without faith it is impossible to please God With the which agreeth that which is written by S. Paul to the Romanes Whatsoeuer is not of faith is sinne that is whatsoeuer we doe not being perswaded in our consciences that we please God in doing of it we sinne against him Now then when our iudgements be not setled in this doctrine and truth and consequently we follow no such rule in our actions must wee not needes wander vp and downe the more vnprofitably and heauily or when we be at the best must we not needs be doubtfull and vncertaine whether wee please God or no whereas our chiefe care should be least we doe any thing which might crase or cracke our faith especially when it is tender and weake and like the bruised reede which is easily broken Therefore if any beleeue to be saued let them beleeue also that they shall be sanctified for with one and the same faith we beleeue both and that they shall receiue grace from God to bring foorth fruites of amendment of life and that they shall be made able by him through the hearing of the holie Scriptures to cast off their old conuersation This faith much auaileth to the furthering of the deare children of God in a godly course euen at their first comming vnto God as it doth alwaies after to liue by it And although God by the same spirit regenerateth them by the which he assureth them of their adoption yet is it wrought in them much more hardly and in greater feare when they doe not first know and be perswaded in their iudgements that it shall be so And though it can be but weake in any at their first conuersion to God yet shall they sooner wade through their doubts and grow out of their feare if they haue this faith as a foundation to vphold them and incourage them to goe about it But otherwise they shall faint and feare oft times and be without hope nothing is more cleere then this if we obserue it in weake christians And thus must they be perswaded also concerning all blessing good successe deliuerance out of troubles or patience and meekenes to beare them as well as to beleeue the forgiuenes of sinnes and finally whatsoeuer God saith in his word either the forbidding of any sinne or the requiring of any dutie they are bound to beleeue it as the truth of God to depend vpon it and to be built vpon it and to trust him vpon his bare word and to suffer themselues to be led by it and that because it is his word hauing in them alwaies a setled purpose to doe so and this is called by the Apostle the obedience of faith For they must be resolued of this that to whom God giues Christ to them also he giues all things needfull for this life and the life to come in and by Christ And thus Noah did not only beleeue that he was made heire of righteousnesse but also that he and certaine of his household should be saued in the flood and Abraham likewise beleeued not only that he was iustified but also went to a place which he knew not only seeing God commaunded and abode in the land of promise as in a strange countrey and beleeued that he should haue a sonne in his olde age And they who beleeued among the Israelites in the Sauiour which was to come of whom Moses though darkely had taught before the same beleeued other promises as that the walles of Iericho should fall downe after they had bin compassed about seuen daies Many other such examples who shewed themselues not only to beleeue the promise of forgiuenes of sinnes and of eternall life but also other temporall promises yea and precepts also and threats which God had set downe in his word very profitable for vs to this purpose many such I say both thoroughout the Scriptures and namely in that eleuenth chapter to the Hebrues are set downe vnto vs. And this generall faith so called for that it giueth assent and credit to the word of God in the elect as well to one part as to another with an honest heart ready to
it and after And according to the prouerbe like tree like fruite for a good man out of the good treasurie of his heart bringeth forth good things and the wicked man out of the ill treasurie of his heart bringeth forth euill things This heart of man therefore must be good and holy and pure it must be brought to yeeld and submit it selfe willinglie to better instruction then naturallie it hath been acquainted with that so it may bring forth fruite of amendment of life and be readilie disposed vnto euery good worke But as I sayd that men may not deceiue themselues who for the most part being ignorant about the heart and the nature and properties of it doe thinke that they may liue godlie whatsoeuer corruption doth infect the heart it shall be requisite to know it better and how all godlinesse is but fantasie or hypocrisie vnto the heart be reformed and changed We must haue it clensed and well seasoned and afterwards kept so that it may be no longer an enemie to vs or an hinderer of vs in any of our good actions but contrarilie that by the helpe of it we may dailie goe forward in well doing at least by striuing or after a repulse to returne againe For this we are to know that the heart of man before it be emptied is a dungeon of iniquitie before it be inlightened a denne of darkenes before it be clensed a puddle of filthinesse and that which Saint Iames speaketh of the tongue may much more be said of the heart that before it be tamed it is an vnruly euill If then such an heart be the guide of our life how monstrous and loathsome must that life needes be Hereby therefore it is cleere that the heart must be purged of this corruption as I haue said it must be changed from this nature and custome that when any departing from sinne should be or any dutie to God offered this may not be a pulbacke and hinderer but ready to giue consent thereunto and a furtherer thereof in subduing the corruption of the same from time to time For who seeth not that this were otherwise a toile most tedious yea a thing altogether impossible as oft as we should goe about any good dutie then to haue our heart to seeke as they say and to be set in frame as if an husbandman should alwaies be driuen to mend and sharpen his plough share when and as oft as he tilleth the ground or a Carpenter to grinde his tooles so oft as he goeth to worke but much more seeing the heart is backward and not willing and ready to any good thing yea rather rebellious against it must not all of necessitie the more preposterouslie goe forward But to proceede more particularlie to anatomize and describe the heart and in few words to say much of it we must know that it is ouerspread with vnbeleefe deceitfull vnruly loose hardned wilfull vaine idle blockish cold in goodnes and without sauour and soone wearie of it high big proude disdainefull selfe-louing vncharitable vnkind conceited impatient angry fierce enuious reuenging vnmercifull froward and tuchie churlish sullen medling worldly filthie and vncleane louing pleasure more than godlinesse vnprofitable repining earthlie greedie or couetous idolatrous superstitious vnreuerent hypocriticall disobedient to betters iudging rashlie hardlie reconciled and in a word prone to all euill is it not then hardlie tamed Which must needes be graunted when the most part of people vnder the Gospell doe either not know nor suspect this and therefore are farre from abilitie to hunt these corruptions out and they who know it doe yet loue them as their owne flesh and therefore be neuer the neerer to the purging out or remouing of them It is not without cause therefore that Salomon saith there are seuen abominations in the heart that is many And Ieremy in like manner affirmeth that the heart of man is deceitfull and deepe aboue all things who can gage or search it out Euen I the Lord saith God am the searcher or finder out of it Therefore also our Sauiour to set out the nature of the heart saith Out of the heart come euill thoughts murders adulteries fornications thefts false testimonies slaunders Must it not then needes be a filthie sinkehole out of which so vnsauorie stinkes doe arise So that it may truly be said the heart of man is euill aboue measure and in the kindes thereof in number as the sparkles that come out of the furnace and as the sand of the sea shore which is innumerâ—â—le And what should I say more The time would be too short to proceed further and I shall haue occasion in another place to speake of the same But by the way this is worthilie to be lamented that where the Scripture is so plentifull in describing and setting out of the manifold and foule defilements of the heart that men are so blind in vnderstanding them and see so little when the holy Ghost bewraieth so much And hereof it is that they feare so little danger and suspect so little hurt to be comming towards them thereby in the middest of so great and iust cause to feare and suspect both For who is merrier or more secure than he that hath most sinne in his heart to witnes against him Which being so who doth not see that such a draft-house is to be emptied and that much grace and water of life had neede to be poured in to sweeten and season it before it be fit to be imployed to good vse and to be made a temple for the holy Ghost to dwell in and a good treasurie that out of it a good man may bring forth good things Yea an admirable thing it is that it should euer be brought to good But to go forward now to shew what this purging of the heart is and how it should be purged For the first we must know that it is a renuing in holines and righteousnes by little and little of all true beleeuers they being first deliuered and freed from the tyranie of sinne and feare of damnation for a man is no sooner set at libertie from the feare of euerlasting death and the wrath of God but he is also sensiblie drawne to let goe his holde and interest in sinne which before he had and feeleth the same to receiue a deadly wound in him and the power thereof to be abated and crucified And so findeth that verified in him which the Apostle setteth downe to the Romans that is to say How can such as are dead to sinne liue any longer therein And withall he is quickened and sensiblie stirred vp to a loue and earnest desire of things holy and heauenlie euen that he may please God and being renued in the spirit of his minde doth affect and long after righteousnesse and true holines And herein consisteth this purging and changing of the heart which I now speake of and such a thing it is shewing
vp in their spirituall life Desire saith he that sincere milke of the word that ye may growe thereby And these are the especiall things which are most apparantly to be seene in them by others and felt of themselues who also are much troubled for want of stronger faith thirsting after and ioying in the sense and feeling of Gods louing kindnes True it is they haue little minde to the sinne which they were wont to offend in yet that is not so much to be counted sound practise of godlines for that they oft times little marke and consider how they are tempted and inticed hauing their minde taken vp in that wherein they most desire but are more like to fresh and vnexpert souldiers who haue not as yet been feared in the field but where they see that they haue offended God they take it heauilie Their calling is cheerefullie followed whilest their small faith is vpholden by cleauing to the promise and as vncheerefully when that faileth moning and pining if it be long wanting There is great danger to be feared in both these their estates through Sathans malice and subtiltie which they yet are ignorant of and vnacquainted with as they are with most of the other hindrances of their going forward The one of them is least whilest their comfort continueth they should neglect their lawfull busines as thinking it to be the greatest let which they haue seeing by meanes thereof they cannot attend to reading praying and thinking of Gods loue to the quickning of their hearts when they would although when they haue leasure and opportunity to such duties they haue no such desire for the most part neither doe they vse it commonly to the most and best aduantage of their soules as they might Here Sathan appeareth as an Angell of light The second danger is least when they be voide of this comfort they fall into heauie dumpes distrustfulnes and feare that all was but a shadow and a dreame from hence may arise despaire for a time and after a sleepie and secure conscience as fearing that the Lord will no more restore to them the grace that they were wont in him to finde Here the diuell sheweth himselfe as a roring Lyon But before experience teach how to deale herein counsell and helpe of other who are able to minister it with calling vpon God as well as ordinarie hearing of Sermons is chiefelie when they are so weake that they cannot helpe themselues to be sought for and regarded And the rather for that their childishnes doth require the same For many follies weakenesses grosse ignorance are in the most of them and many deceiuings of themselues many phantasies and ouersights are carried about of them yea and these not only long lien in if they be troubled with melancholy and not teacheable following carefully the light which God reuealeth to them but also the lusts which ruled them before will hardly be maistered but keepe their hold and abide in great strength to their disgrace and discouragement especially when after that they haue a while ioyed in their saluation they afterwards not well knowing how to occupie themselues shall waxe idle and vnprofitable and so growe to their olde course againe when they cannot get into a better which Sathan doth mightily labour to bring them to For we must remember that they are compared to children for that they should daily growe out of childishnes and not looke as it were to be alwaies set on the lap Which wisdome God giueth teaching euen his weake ones to know themselues better from day to day and to looke to beare some crosses which God sendeth for the exercising of their faith and patience because he their father doth see it meetest for them to haue it so and to prepare them for greater by little and little And as children growe to leaue childishnes so they should begin to mislike such faults as they espie in themselues and not to thinke that they should be from time to time borne with and winked at in them Therefore our Sauiour compareth the estate of his Church and people in the first age and beginning of it to a graine of mustard seede which being once rooted how small soeuer it be groweth forward from appearing aboue the ground to be a blade and so to branch Teaching his thereby that they should so looke to go from one degree to another that though they did not knowe what was to be done of them in this their christian course when they first entred into it yet now after they haue been trained vp in it for a season and haue tasted of the promise of life they should hasten thither thorough all lets which might hinder them and purge out as they come to espie them many vnbeseeming qualities and customes as excrements And seeing their happines is not here below therefore they may not dreame of any such thing that is to haue their heauen here nor for their professions sake looke that the ignorant and wicked world should commend and esteeme of them but contralily yea perhappes of their owne flesh to be despised and hated for it They are to begin to know the multitude of fleshly lusts which secretly lurke within them seeing they are now much fitter to discerne and finde them out in themselues then euer they were at any time the Lord tenderlie dealing with them as not to shew them all at once which were enough to dismay them nor how many afflictions abide them which were like to confound them Their religion must not be to espie faults in other for that religion is soone learned and to hold a vaine and deceitfull hope of their own righteousnes when it is but froth for that is readie enough to take holde on them especially where they are not vnder good teaching Neither let them thinke much to heare a rebuke which sauoureth in them of much pride and blindnes nor to thinke euery good thing rare and admirable in themselues when many euils are within them which they doe not yet espie and finde out but reuerence Gods graces in others that they may the sooner be like them Thus I haue shewed in some sort what are the thoughts affections and desires vsually and for the most part of the weaker sort of Gods children about matters of the soule this being added that they are grieued when they are led of the contrarie and this is to bee vnderstood of that part of their estate which is free from strong and vehement temptations for otherwise it may best be gathered out of the former treatise how it is with thē the which I haue partly laid foorth and described plainly and partly set downe in the way of exhortation For the same things that I exhort them vnto are the verie anatomie and representation of their hearts except the diuell hath cast them into some spirituall sicknes as I haue said which he doth to many of this weake sort as also he
of the greatest commandements I giue herein a taste of the rest of their qualities of like sort Is this behauiour seeming Christians To whom may bee referred these who goe for zealous persons who liue inordinately without attending vpon any honest trade idle vnprofitable busie bodies and counting it godlines to talke of the faults of others yea and oftentimes speake to please such as are in the companie and this not by vnawares or suddenly at some one time but oft and without any heartie repentance for then they would amend which when they haue done how can they deserue any such name of reuerent Christians or to bee so accounted when they who will be thought forwarder then other shall not looke also that they liue more without offence then other but in their dealings one with another shall be worse then ciuill men who haue no religion what a reproch is it to thē when there shal be contending in words bitternes open braules vnseemely crowings one ouer another casting one another in the teeth with their infirmities reporting in all companies what wrongs they haue sustained one by another laughing for ioy when they are fallen whom they mislike when there shall be froward and currish answers taking all things in the worst part and for no perswasion remitting any thing of their vttermost due toward such as be in their dāger What reckoning is to be made of their religion when men will be taken for earnest professors and yet they shall be found hollow and double in their dealings one speech to some and at some time but contrarie at other times to other persons and so be void of plaine dealing so that for commoditie they depart from manifest dutie What are they in respect of that which they do pretend when they dare yet feede their eyes with vnchast lookes thereby making way to the defiling of their bodies when they will nourish the occasions thereof although not so openly as others doe by companie talke amorous lookes lasciuious and wanton stage-playes and to conclude when they carrie about them such other bad qualities though more subtilly couered and secretly hidden in them let no such please themselues in their seruing of God by praying hearing the word or in the best things that are in their liues for all their hope is but deceiueable they are grossely guiltie of great vngodlines the which the true Christian hath banished from his life and renounced Now if this sort partly mentioned alreadie and partly to be mentioned who I must needes say for some religious duties which they do come most neere of all other to the godlie life as no doubt they doe doe yet faile of it and haue little part in it I shall not neede to shew how farre others of what profession soeuer they bee are off from it I meane Papists the Familie of loue which sect are no better then coloured Atheists or any other such of whom as a matter needlesse I will now be silent For the benefit and good of the offenders whom I haue bewraied and to gather into a summe that which I haue said of the renouncing of inward and outward euils this I say if by any meanes I may set before their eyes and perswade them how odious their estate is and I say it in compassion of them that neither the inward rebellious lusts which I haue spoken of nor the outward behauiour which I haue mentioned is any way or in any manner beseeming the Christian man But whiles the Lord vrgeth this at his peoples hands that they haue no fellowship with such vnfruitfull workes of darknes but clense themselues from all that is euill both of soule and bodie so long shall it be reprochfull for all which reioyce in the name of Christians to bee either in their hearts stained with such corruptions or in their liues defiled with such treacheries Which being so is it not to be wondred at especially seeing the will of God is so cleerely reuealed that this should be so harsh vnsauourie a thing yea foolish euen among such as will be thought zealous that wee should so particularly sift our selues from these when yet the Lord by the Prophet requireth that this be done againe and againe saying Soph. 1. Fanne your selues fanne your selues O nation not worthie to be loued It is manifest in the better sort of those forenamed that in their particular actions daily course of their liues there is small moderation of their affections and vnbridled desires or watchfulnes ouer them so that well ordered gouernment is as farre off and therefore rash and vndiscreete going about their matters is almost euery where to bee seene which beside offence to God and men bringeth bitter repentance if any to themselues Beare with me gentle Reader though I go farre and abide long in them it may be some shall take more good at the hearing of them and their hearts more relent then euer they could be brought to doe at the committing of them Such frowardnes heartburning and most sore broiles there are one against another and that for trifles such earnestnes is also in their worldly dealings and yet deadnes of heart and little courage in matters of the soule such nimblenes and vnweariednes in the one and such tediousnes and irkesomnes in the other that all which see their conuersation in the one and the other would gesse that the things which they contend about were matters of life and death the other very light and of small reckoning such griping of the poore and needie in their sales couenants and other dealings especially not forgoing or yeelding the least piece of their right be their necessitie neuer so great nor any regard had of their distressed estate who can thinke of it without lamentation Such giuing mens selues the bridle in their merie makings I speake still of such as fauour the Gospell to talke what they will so as it be not meerely impious how vnprofitable soeuer it be to edifying or hurtfull to example when yet for euery idle word men shall giue an account when as also such times of friendly meetings should be vsed for the gaining of one another to God or confirming one another in their most holie faith as also for the prouoking to loue Such vnquietnes in the gouernours of families for euery thing that is not to their liking as pettie losses and discommodities in house or without by neighbours or seruants when yet their owne vnrulie hearts and impatience doe make their losses farre greater then they are and they should haue learned to be prepared in the day for the troubles thereof I vnderstand this of professed Christians let such as exceede these in euill little reioyce in themselues Such broiles and breach of dutie betwixt husband and wife such strife and oft contentions that euery small occasion of dissenting one from another about any thing must bring peeuishnes heart-burning strangenes sowernes
care ouer their hearts to keepe them well ordered they should shew it in their talke and dealings at the market in their buyings and sellings in their families and among their neighbours as well as among strangers and in all things about which they may lawfully be occupied In all these I say men should behaue themselues plainely and simply iustly peaceably patiently meekely kindly gently faithfully temperatly and humbly of what state and degree so euer they be and yet without any disgrace to them nay the greatest honour and credit yea and mercifully also as occasion should be offered which I thinke if they were found in christians as where else are they to be looked for they would no lesse ioy the hearts of them who should behold them then adorne and beautifie them who should be paterns of them And who can say otherwise but that it were a little heauen to deale with and liue among such Euen as we see it is a peece of hell to dwell with them that are of the contrarie disposition As Iacob must haue been constrained to abide with Esau and as Gods people in their captiuitie did with the Edomits God of his singular loue I confesse restraineth many from the excesse of euill that they would otherwise doe seeing otherwise none could be able to liue by them But whereas some are thus bridled by good lawes and some for shame and vaine glory doe depart from much iniquitie and thus patch vp a kinde of life among men yet know they that without religion that is a feare of breaking out of christian bounds which onely is to be found in an heart well gouerned they shall neuer please God nor haue fauour nor approbation no not euen of common men But of this we may complaine and cry out till we haue worne our tongues to the stump without redresse For the fowle staines and shamefull blots which are contrary to the forementioned vertues are still vsuall as they haue been almost euery where both in many of the ministery and people and so will bee as though godlinesse were tied to the Church walles and to the pulpit And for a further illustration and proofe of the benefit of the well guiding of the heart this I haue said Thus we may see that the heart being well ordered will neither suffer the affections to stray farre nor willingly harbour euill lusts and though they may creepe in by stealth yet by examination we shall finde out many of them and shall be readie when they are found to purge them out and expell them also before they shall being so nestled in vs be able to poison our liues Oh gaine vnualuable for who can say lesse of it that by the benefit of a well ordered heart we may conquer many daungerous sinnes which others for want of it doe vsually commit with shame and much sorrow accompanying them Now when we see the fruite of this well seasoning and keeping of our hearts in frame what should be in more account with vs yea what should hinder it from being so or what should we thinke more needefull to be done then the labouring for it when we see it so great a treasure and such fearefull bondage for want of it to come vpon vs But alas this looking to our hearts by fittes now and then when the good moode taketh vs as it is too common so it is most daungerous and suffereth not christians to see much lesse to inioy one halfe of the sweetenes which God bequeatheth to them I meane if we gouerne and looke to them but as men in the world commonly looke to their outward seruing of God that is to pray when night commeth goe to the Church when the Sabboth commeth to fast when Lent commeth and repent when death commeth And so the wisedome of the flesh counselleth vs to looke to our hearts sometime but that we resolue and arme our selues that the heart bee thus looked to in all that we doe as frailty will permit and care had ouer it that it follow the light of knowledge going before it oh that is thought too heauie a burthen and an estate too vncomfortable To reioyce alwayes to pray continually in all things to be thankefull as the Apostle commaundeth 1. Ephes 5.16 Day and night to be meditating on the word of God and the varietie of the infinit good things contained in it and aiming at it as at a marke how we may walke after it oh that is counted tediousnes and bondage intolerable And yet none of all these precepts can be vnderstoode of the outward actions of our life the eare and tongue cannot doe these things alwayes but the heart may meditate reioyce praise and pray at all seasons and vpon all occasions if once it hath gotten a pleasure in them for it shall neuer want occasion And if we can obtaine to haue God in our remembrance more vsually then we were wont or then others desire to doe and spend our thoughts and set our delight on him shall we thinke any thing too good for him should we not constantly take vp our hearts in heauenly cogitations as we are willed Col. 3.2 when we see that all other are but vanitie and vexation of spirit If it pleaseth him to aske our hearts as he doth when he saith My sonne giue me thine heart should we not thinke our selues happie that he will take any thing at our hands when Dauid being a King wished that he had any thing that would please him This taking vp of our delight in the looking to our hearts as we are able should the more be sought after of vs if it were but for this cause that if wee haue not rule ouer them in our common actions thorough our life we cannot haue them at commaundement in the chiefe seruices of God And from hence it is that christians of good hope doe complaine and that oftentimes with bitternes that their hearts are so swarming vsually with vaine thoughts euen whiles they are in hearing and praying the reason is because at other times they are vsually so occupied throughout the day feeding vpon their delights that God is almost wholy out of their remembrance especially to direct and leade their hearts and therefore also their actions and speeches are much offensiue in lightnes rashnes and vnreuerence The which being common with them in the daily course of their life they cannot possibly haue them otherwise at hearing or praying All which yet are contrarily done when the strength of concupisence I meane the corruption of the heart which is without measure euill is mortified and asswaged first and then still subdued after and restrained and daily seasoned with good meditations and watched ouer that it may be kept cleane and fit to dutie And thus I conclude that the onely way to curbe vp and hold in our intemperate lusts and euill desires that they breake not out into further vngodlines is
desire and purpose of heart we doe it Psal 119.10 Act. 11.23 Outward when in our liues wee expresse and declare the same in our walking Act. 9.31 But to begin with the first We must haue our hearts prepared and readie to bee set on worke and imployed in any good seruice to God or our brethren as I shewed at large before in the renouncing of euill and therefore the lesse shall be spoken of it And this well ordering of the heart is a most precious grace of God as without the which no good can be well done But when wee haue such awe ouer our affections as to choose desire and delight in that which we know to be good and as occasion shall be offered yea and to bee vehemently grieued with that which hindreth vs therein the members and powers of our mindes shall be readie to put in vre and practise the same Therefore this inward readines of the minde and feruent desire of the heart we see must be blowne vp in vs and nourished as a sparkle or coale of fire that as it may bee obtained there may bee some abilitie and strength thereunto For the which cause the Lord requireth that wee loue him with all our heart soule and might This strength although where it is not knowne there is felt no want of it yet such as see it requisite in their actions doe soone feele it to be missing and a great piece of the beautie of those workes which are done without it to be wanting As when they are gone about coldly and in deadnes of spirit and so likewise they can best tell how well it beseemeth their actions who haue obtained it of God and testifie it throughout the course of their liues For when men vnderstand that God hath so appointed that they should be zealous in doing their duties as remembring that of him they shall receiue their reward and that his busines ought to be gone about feruently and with conscience though they haue no great example of such practise in the world it will harten them on with courage vnto the same by the helpe of his spirit which leadeth thereto And yet if the zeale of Gods house consumed them as the Prophet saith it did him this were no perfection but that which ought to be laboured for as euery one may attaine it and in the whole course of mens dealings and duties to God some measure of it in so much as where it is not found and inioyed of men they should count it their sinne And here this one thing is to be considered that our affections of choosing and imbracing good things be so ordered that they may be equally more slacke or strong as the goodnesse of the thing shall be greater or lesser as in praying to God rather then giuing their due to men Also that in an equall comparison the duties of holines to God be preferred before duties to men and with more bending our force and strength when we goe about to performe them rather then these And if it be demaunded here how we shall come by such grace as whereby we shall be able to imbrace choose and follow the good which we know I answere that we receiued such grace when we first beleeued in Christ whereby our hearts were purified and clensed from the strength of our old corruption which if we remember doth warrant vs not onely that our Lord Iesus Christ hath taken away the guilt and punishment of our sinne and imparted to vs and giuen freely his obedience but also grace and will to loue pietie and goodnesse and power as to kill sinne so to quicken vs to newnes of life So that if we feele it not vsually and ordinarily we haue lost and forgone it either through our forgetfulnes slouth or careles negligence or if it be through infirmitie weakened in vs wee ought to stirre vp our selues with cheerefull confidence to the recouering of it againe and not to be content to be spoiled of so great a treasure But if this earnest desire after goodnesse and vehement zeale of honoring God by that which we know be quenched whether it be ouerwhelmed with sorrow feare or such like passions or dulled and made blunt in vs through lightnes and in following the desire of our hearts amisse we are in no wise fit to honour God in any seruice Thus much of the first part of practise namely inward I will now goe forward with the second part which is a branch of the second rule and helpeth forward to the leading of a godly life that the beleeuers may by it be able to guide themselues aright and with much ease in respect of those who be not acquainted therewith And this it is that in well doing we stay not in our good desires and in the readines of the heart to doe good but procure accomplish and performe the same duties outwardly that we indeuor at least euen where we cannot performe as occasion shall be offered and that in one commaundement as well as in another so farre as it may be obtained So that in all parts of sanctifie and holines which shall be wrought in and by vs this ought to be as a perpetuall law that all the members of our bodies and our particular actions may all become most fit instruments and helps to shew forth and expresse the same And that is it which the Apostle to the Romans meaneth when he saith Let not sinne raigne in your mortall bodies that ye should obey it in the lustes thereof neither giue ye your members as weapons of vnrighteousnesse to sinne but giue your selues vnto God as they which are aliue from the dead and giue your selues as weapons of righteousnesse vnto God By this we see that not only the heart with her members that is the cogitations and desires in those which are iustified by faith must be consecrated to the honour and seruice of God but also the bodie with the parts thereof the eare in hearing the tongue in speaking the eye in seeing c. that so we should be his wholy and in one part of our life as well as another doe that which pleaseth him No man doubteth but that we should doe good works as well as haue our mindes and hearts inwardly purged but that we should be diligently giuen vnto euery good worke and make a trade of godlines to applie and follow it so that while we doe one good dutie we should not neglect another which in good husbandrie about things of this life is much regarded that few will grant or be readie to yeeld thereto yea and that our conuersation should be in heauen that is that our common course of life should be heauenly whilest we liue here vpon earth and that we should not only giue no occasion of offence in any thing but also in all things seeke to approue our selues as the faithfull seruants of God Thus much of the rules
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
sinnes before According to that which is in the Apostle where he saith that the knowledge of saluation teacheth vs to liue holily c. and to giue vnto God the things which are Gods And first of all to begin with the duties of the first commaundement the life and light of all the rest it is first required that we seeke and desire to know God though not perfectly which we cannot doe yet as he may be knowne of vs as his word doth reueale him to vs that in his nature and properties he is spirituall infinit pure holy righteous onely wise constant omnipotent onely good one in essence three in person and in his workes as his constant decree and execution of the same in creation and gouernment in all most admirable as wee see in the earth with hir furniture wherewith we are best acquainted although that be but as his footestoole to conceiue of his glorie in heauen which is as his throne But alas this knowledge of God is weake euen in many a true Christian beleeuer but that euery one is then fit to learne it aright when he is once a Christian Furthermore we must acknowledge that is allow and in heart yeeld and consent vnto the truth of those things which we know of him that then we may safely and boldly beleeue in him and cleaue to him For this knowledge of his maiestie causeth al his faithfull ones to be truely knit vnto him and to fixe their whole delight in him so that they say with the Psalmist Whom haue I in heauen O Lord but thee and who is he on earth whom I desire in comparison of thee So that none is as the Lord vnto them We thus cleauing vnto him and knowing our selues to be safe vnder his winges grow to put our confidence in him that he will helpe vs in all our necessities and tribulations And from this confidence arise many other Christian duties as to hope and looke for that helpe which in confidence we assure our selues of from the Lord yea although meanes be wanting yet we giue glorie vnto God as the three children which being cast into the burning fornace committed themselues vnto his protection although at that time they saw no likelyhoode of helpe at all Againe through this confidence we are not afraide no not in greatest daungers but are patient and without murmuring hold our peace because we know the Lord hath done it and that which is more we count it good for vs that wee are afflicted and receiuing all as from a father doe reioyce soundly and heartily in them through hope at least And through the same confidence we reioyce in euery condition of life vnspeakably yet no otherwise then as we be afraide to doe any thing which may displease God as I shall say afterwards because we know that although this is wearisomnes to the wicked yet there is cause continually offered vs to be carefull that in all things we may be approoued of him And seeing we behold how all good things doe flow to vs from God therefore we offer vnto his maiestie this other dutie in all things to be thankfull namely with a kinde heart testifying that all our well-fare commeth from him and so doe we in our wants and necessities lift vp our hearts vnto him by prayer for the obtaining of the things which we want And when he thus bountifully imparteth to vs all good things which yet are but the smaller fruites of his fauour and yet if they were not enough he would send vs more and greater who doubteth that with al our hearts and strength we are affected to loue him more then wife children house land or whatsoeuer is of greatest price in the world beside yea that in comparison thereof the best things of price are reckoned but as doung And in token of this true loue to God we giue our selues to solace our soules in him as Dauid euen when he was in daunger of his life did comfort himselfe in his God 1. Sam. 30.6 because it is so sweete and beautifull to thinke and meditate oft times vpon the infinit good things that doe flow from him vnto vs but most of all desiring to inioy his presence in heauen which shall be with fulnes of pleasures for euermore And further because all which know God and put their confidence in him and loue him are ouerwhelmed as it were with the infinitnes and excellencie of his glorious maiestie therefore they are drawen to behaue themselues more reuerently and vprightly before him then before the greatest potentates in the world and therefore are prepared to walke before him continually in an holy and childlike feare desiring that he will teach them by his wisdome direct them by his prouidence and blesse their whole course so as they may comfortably feele the same through their life Now besides these duties of holines which we owe directly to the person of God meerely spirituall and inward there are other whereby we worship him outwardly which also are parts of this holines towards God it followeth therefore now to mention some of the chiefe points of this externall worship of God both publike and priuate and in what manner it should be vsed but before it is to be knowne that he will allow of no other meanes of worshipping him outwardly then he hath appointed and prescribed himselfe in his word And therefore the office of the ministerie it selfe by which God is truely worshipped publikely must not be an office to sacrifice and say masse for the sinnes of the quicke and dead which Gods word plainely condemneth neither must it be any other then that which God acknowledgeth for his that is a publishing and preaching of the Gospell and glad tidings of saluation by Iesus Christ to penitent sinners and beleeuers and a ministring of the sacraments which he hath ordained for the comfort of them Such ministers they must be at the least which serue him whatsoeuer graces they haue beside if they would that God should acknowledge and take them for his and after such outward manner must they worship him in all dutifulnes of heart both magistrate and priuate person who will worship him aright And amongst the publike seruices of God these are some and the principall with prayers by voice expressed thanksgiuing confessions of sinnes and singing of Psalmes the fruite of the lippes with the censures of admonition and excommunication as cause doth require which I knit together for breuitie sake seeing I haue onely taken in hand to set downe shortly what the partes of Gods outward worship are not largely to handle them that all may see the better hereafter when I shall come to it how the daily direction for a Christians life may fitly bee drawne out and made vp of the whole body of godlines layde together in the commaundements To these may be
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
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
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
be iustly charged to doe them any wrong First therefore let euery man see that his vocation and trade by which he getteth his liuing be approued of God and profitable to men as the Apostle willeth and therefore that they be no idle persons Parasites Iesters Iugglers sturdie Rogues Players or other gamesters dicers carders and such like Then that they deale lawfully in euery part of it that righteousnes may be preserued by them In buying and selling that the one giue his peny for his penyworth fully satisfying also the trauaile of the other and cost that he hath been at and that the seller performe his peniworth as good as is agreed for and faithfully and therefore deceitfull ware vniust waights vnequall measures delay in time wherein it should be performed and such like ought to be farre off from the practise of a sound Christian for herein promise is to be kept though to the mans hinderance that made it The same I say of hiring and letting that neither partie alone be regarded but indifference vsed as much as may be for the mutuall good of both vntill the time agreed vpon betwixt them be expired Partnership and fellowship in bargaining when both are at the like cost or the ones labour and trauaile goeth with the others money by their mutuall agreement this kinde of contract I say giueth no libertie to the one to prouide for himselfe without regarding the other but faithfully and truely to deale that they may both be partners in losses and in gaine neither iustly openeth the mouth of others to condemne it These being the most vsuall kindes of contracts doe shew the nature of the rest which are in vse amongst men and doe leaue no place to that oppression in the world called vsurie or any other such seeking of mens priuate profit in their dealings without regard of the common benefit of both when both parties are not prouided for to their contentation and satisfying according to equitie and to the meaning and prouision made by God in that behalfe which is that the one without the other should not be benefited nor inriched but the one to haue care and consideration of the other and the commonwealth of both as I haue said respected Which if it were regarded betwixt both parties could in no wise be iustly complained of neither is such dealing of the nature and kinde of vsurie whether it be in hiring and letting or in any other kinde of contract whatsoeuer but that common dealing for ten in the hundred or nine or eight or any such like which is without due consideration of the commonwealth and vpholding of both is vtterly to bee condemned Which if it bee well and duly considered will soone answere all conscionable men about the question of vsurie and oppression that there can bee no vse of them in the Church of God nor the Christian commonwealth the Law-maker hauing said of both as of witchcraft of idolatrie there shal be none such in Israel that is among Gods people And as for teaching others their dutie especially in money matters who haue not giuen themselues in full resolution to be guided by Gods word Preachers may sooner weare their tongues to the stump then they may preuaile with them But there is another thing of which some professing the Gospell desire to be resolued and that is about the buying and selling of annuities and whether they be not vnlawfull Of this therefore by so good occasion as is here offered I thinke it conuenient to set downe the wil of God and our duties and the rather for the ignorance of many about this point and for the satisfying and answering of the well disposed Christian For this purpose we are to know that by annuities are meant certaine yeerely rents or reuenewes comming in for some yeeres space and that the owner may sell them quite away for his owne behoofe there is no more doubt then there is of selling his patrimonie or inheritance it selfe if it be expedient which is as we call it perpetuall Now further there are two sorts of annuities bought and sold among men The one is a yeerely summe of money for yeeres when the seller hath no such annuitie but as hee hopeth to make it of his labour and commodities The other is a certaine reuenew rent or part of rent which he inioyeth and is willing to forgoe it The first sort is full of daunger and causeth much wrangling disagreeing and contention betwixt the buyer and seller And no meruaile when that is bought sold which the seller hath not I meane when there is no such either for him to inioy at his time who hath bought it or for the other to performe that hath sold it Much like them who sell Hops or Corne before they see whether they shall haue any to performe or no. In this case the change of the price causeth the one partie to repent him and so hee studieth how hee may shift for himselfe by what meanes soeuer And indeede no former bargaines doe commonly end without iarres and controuersies neither ought any to make them before the proofe of their commodities except they be both able to beare and also willing to stand to the vttermost of the hurt that may befall them But to returne to annuities let not him who is wise and peaceable meddle with this first kind of them Now concerning the second there is no doubt as I haue said but that a man may helpe himselfe with his owne and therefore such annuities may be lawfully and Christianly bought and sold But where then is the daunger in this kind of trafficke I answere it may be on the behalfe of both parties On the sellers by fraudulent and craftie dealing as if he haue either sold the same annuitie before to another or if he know it to be litigious and incumbred and so he selleth sorrow and trouble to his neighbour in steed of a commoditie This dealing is so grosse and branded with the marke of infamie and dishonestie by the Lord himselfe that I need say no more of it On the buyers behalfe the sin and offence is when he knowing the other must sell and within a certaine time holdeth him off as though hee cared not for it to the end he may haue it not according to the worth of it and as many other will giue but for a little perhaps halfe the value and so copeth him vp and sucketh out of him no small aduauntage This is a grinder of his neighbour Thus come in the annuities that gripe more then ten in the hundred when the seller might if he had had good measure haue made his benefit almost as much more This dealing if it be vsed towards the wealthie is ranke oppression when the buyer lieth thus in the winde as it were and will not giue according to the value but
them their sinne is their owne and shall double their punishment in as much as they haue deceiued our hope which we had of them for if there were any sparke of goodnes in them our good hope of them would make them ashamed to deceiue our expectation Yet let vs not be fooles in iudging well of them whose mindes and purposes we know to be euill by their words conuersation and long knowledge of them or by such like testimonies of their profanenes and boldnes in sinne for that were vnsauorie and silly foolishnes and whiles we would goe about to be charitable to shew our selues vngodly in calling euill good and to forget the commaundement of our Sauiour who saith beware of men therefore much more beware how ye commend them Of such we should make no scruple nor doubt to know and thinke of them to be wicked as they be and to giue warning to others who are simple and innocent and therefore might easily be deceiued and mocked by them as Peter did to them who were conuerted when he said to them Saue your selues from this froward generation meaning those who had been their companions Thus it behooueth vs to examine our dealings with our neighbors credit and good name that as we haue learned to thinke and conceiue so we teach our tongues to speake the best of all men and ill of none whose doings haue not in an obstinate and stifnecked manner spoken worse of themselues so that they haue cast away their good name themselues although more pretious then gold and not we who giue that due to them in making this account of them which they themselues seeme to desire and doe most truely deserue So we shall in this part of righteousnes also as in the former make our reioycing sound But aboue all that hath been said of this argument let our chiefest care be that we staine not our owne good name and credit any way but maintaine and preserue it The last part of dutie to our neighbour is to acquaint our hearts with the thoughts and desires of his good and to bring our selues to this custome and practise that whatsoeuer in these fiue former precepts and fountaines of neighbourly dutie we are commaunded to performe to him the same by vertue of this we oft wish desire and delight in seeing our God will haue it so that thus the contrarie lustings after that which is his may as the most vnsauorie vomit be cast vp and auoyded of vs. But this dutie of desiring that our neighbour may prosper which should be felt to dwell in vs as a daily guest and which should rise vp and lie downe with vs and throughout our course accompanie vs behold it is at this day such a stranger to the most euen who goe for good Christians that it is almost buried amongst men saue that God of his goodnes hath some few who keepe it in remembrance that the rest may know that such practise he looketh for of all his seruants For though it be written in the booke of God neuer to be raced out by the Serpents subtiltie yet except some liuely paterne of it may be seene in mens liues the practise of it as of many other excellent truths beside doe grow into vnaccustomednes euen as the manifest and cleere path being not vsually troden is soone couered with weedes and grasse And this part of righteousnes must finde more care in vs for the performance of it because the well regarding of this dutie maketh vs the better able to serue our neighbour in all the former And ought we not to weane our hearts from dreaming after any thing that is his when wee can in no wise abide that the like measure should be offered vs and also because wee haue consecrated our hearts to the Lords vse to bee taken vp in the delighting in those things which please him And if wee loue him wee should consider that loue thinketh none euill of our neighbour nor intendeth any hurt against him yet when his profits and lawfull liberties and delights are wished to be ours I denie not but we can and doe perswade our selues that for all this we loue him but the Scripture which saith as ye would that men should doe vnto you euen so doe ye vnto them shall condemne vs for it Alas doe we not see that all the incouragements and helpes which wee haue in this life through the exceeding naughtines of our hearts are all little enough to carrie vs through all hindrances and shall we then adde sorrow to sorrow vpon such as wee our selues are or repine that they may more easily go on to eternall life by such helpes as God giueth them and therefore desire that which is pretious to them that so they may be holden backe if not vtterly oppressed through the want of them with heauines It was farre from him who said I would thou wert altogether as I am that is vnfainedly a Christian but yet without the bands which I haue Therefore let vs know and rest in this that the marke which we must aime at is this that in liuing with our neighbor we desire neither his hurt in person goods or name but count it the greatest ioy y t wee haue by our fellowship and acquaintance with him when we can reioyce in his welfare prosperitie both outward and inward and therefore heartily desire and wish it from time to time and in one thing as well as in another and giue those thoughts or lusts small rest in vs which stirre vs to the contrarie That so wee may declare that we haue the same spirit which was in the Apostle which taught him to say I wish that thou prosperedst euen as thy soule prospereth And here to shut vp this matter with a word or two of sobrietie which is a vertue more properly concerning our selues rather then the person of God or our neighbour consisting in the moderating of our affections in the vse of things lawfull this I say in few words that we must haue speciall care to vse al our lawfull liberties both in the workes of our calling and in buying selling moderatly and aright And the same I say of eating drinking mariage recreation prosperitie youth age beautie friends strength because I would briefly conclude with the Apostle in this wise This I say brethren because the time is short hereafter that they which haue wiues be as though they had none and they that weepe as though they wept not and they that reioyce as though they reioyced not and they that buy as though they possessed not and they that vse the world as not abusing it For the fashion of this world goeth away He therefore that looketh to these things so that hee liue in the vse of his lawfull liberties to make them serue him that he may better serue God and not he them that man may be said to
when our conuersation shall be such as his word laieth foorth to vs. Another reason why men should with full resolution addresse themselues to passe the time of their dwelling here in reuerence and feare is because it is the only estate wherein they can prosper and be in safetie and when they are stripped of this heauenly robe they are naked and exposed to infinite falles shamefull reproches and dangers out of the which they shall finde it no easie matter to deliuer and free themselues againe For this consider what Salomon saith When wisedome once entreth into thy heart and knowledge delighteth thy soule then shall vnderstanding keepe thee and counsell shall preserue thee from euery euill way and from the straunge woman and from those which leaue the way of righteousnes to walke in the waies of darknes When a man setteth himselfe to seeke the Lord and is willingly weaned from vnlawfull liberties and hath made it his pastime to be well occupied hee shall not feare the accusations of his aduersaries for he hath made innocencie his defence neither shall he fall iustly into the reproch that other doe For why he hath setled himselfe against it when thousands shall fall on euery side yet shall he stand and not be remoued Yea the longer hee is acquainted with this estate the better hee shall like it howsoeuer to the worldly man it be most irkesome and vnsauourie and be much grieued when through naturall corruption and vntowardnes hee shall feele and perceiue himselfe to be any whit weakened or cooled And how much such an estate is to be desired as they can best tell which haue any time inioyed it though such as know it not finde no want of it it shall better appeare hereafter in place more conuenient when I shall speake of the priuiledges of true Christians yea and though he be drawne by his calling and necessarie occasions to affaires and dealings in the world where no prouocations to breake off this course shall be wanting and be occupied amongst men of all sorts which shall be a strong coard to draw him after them yet shall he be the more estranged from them and loathe them by as much as they are differing from that vprightnes which he hath purposed to walke in And if he be vnsetled or broken off at any time yet shall he neuer thinke himselfe well nor where he should be but as the bird which is wandring from her nest and as a stranger heauie in heart from his owne countrey vntill he returne to his place againe And if any shall thinke this little and of small account which I haue spoken and among the rest a man to liue vnrebukeable in the middest of a froward and filthie generation for I reserue to a further place as I haue said to set down the manifold prerogatiues that accompanie such a life let such compare it with the liues of those which count it ouermuch strictnes to looke carefully to their waies and they shall finde it by infinite degrees worthie to be wished and preferred for what is there in the liues of such men as haue but this world in possession to draw one to be in loue with it who looketh for a better I will not sticke to goe further that not onely common professors of the Gospell who yet lie dead in their sinne may bee constrained to commend and reuerence them that haue attained to it as knowing how infinitly they be blessed aboue themselues but euen such also as haue receiued some likelihood of grace from God yet slenderly going about to nourish the same shall see many outstrayings and offences in their liues which the other shall be discharged of For it is not enough that we purpose no wickednes nor euill but we must be strongly armed alwaies with full purpose against it especially that whereto we be most prone and wherein wee haue had by wofull trials experience of our weaknes For while we doe commit none yet we make a way for it to enter into vs a fresh while we become secure and improuident This which I say is manifestly to be seene in Peter whō no man wil iudge so vncharitably of that he came into the hall of the high Priest with any mind or purpose to denie his master yet his sleight regarding of his masters so weightie admonition watchword a little before that is Sathan hath desired to sift you and that rashnes of his neither casting with himselfe what daunger might rise by occasion of the place and persons there as Christian wisedome would haue moued him neither weighing his owne weaknes how easily he might bee snared hauing no commaundement to be there into what lamentable woe and bitter anguish did it bring him by his fearefull denying and swearing that he knew him not And can wee in charitie iudge any lesse of the old Prophet that dwelt in Bethel when he hearing of the man of God that came from Iuda to crie out against the Idolatrous Altar of Ieroboam did curteously inuite him to his house as he saw his dutie did require but being answered that he was commanded to eate no bread in that place at that word he began to stomack it that he being a Prophet of God should not bee beleeued and did hastily replie vpon him againe saying that an Angell was sent to him who commaunded him to bring him into his house to eate But the Scripture sheweth vs that he lied And the like example is that of Iuda the Patriarke who went out in the morning to his sheepshearers thinking of no such matter as fell out by the way but meeting with a woman in harlots apparell hauing not strongly armed himselfe against all sinne agreed and lay with her By all which it appeareth that when men feare not their frailtie and arme not themselues against the same they come home men lesse godly then they went out and for that they will take no warning from the Lord of the slipperie paths that they walke in here in the world therefore they cast themselues into fearefull daunger And what is more plainly prooued then this by daily experience that as God directeth vs when we commit our selues to him so when we willingly betake our selues from his gouernment we run headlong into many and daungerous euils And yet when I consider the course of mens liues and those none of the worst how egarly and greedily euery one for the most part is giuen and set about his worldly busines and commoditie hauing little thought of heauenly rules in the meane while to moderate him therein this walking with God shall be thought so needlesse a companion for them yea and vnwelcome that they would willingly haue their earthly troubles increased rather then that ye should fasten vpon them such a burthensome yoke of commandements as this is to walke armed against euill For if ye will force their thoughts with delectation to
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
publike cannot be daily had and inioyed and yet we neede daily reliefe and helpe neither although they could were they sufficient to inable vs to honour God as it becommeth vs therefore God hath commaunded vs to vse priuate exercises whereof these eight be chiefe First watchfulnes meditation and the armor of a Christian vnto the which is to be added our owne experience and these properly belong to euery one alone by himselfe The next are the vse of company by conference and family exercise and these are properly to be vsed of a mans selfe with others the last two which are prayer and reading are common to both The necessitie whereof is so great that if they be not knowne and vsed rightly and in good sort the publike will proue but vnprofitable and the whole life out of square as shall be seene when we come to handle and speake more particularly of the right vse of them And of the helps or meanes to continue a godly life which they are and the kinds of them thus much be said Now I will as I promised in the entrance into this treatise more fully shew what euery one of these is and what force they haue God working thereby to vphold the weight of a godly life That all who list to consider it wisely may see it and so many as will vse these meanes may proue and finde it themselues And first I will begin with the publike and afterwards speake of the priuate And I will so handle and speake of euery one according to the skill which God hath giuen me as may make most for this present purpose that is most largely of those meanes which with their vse are lesse knowne and more briefly of those with which men are most acquainted Neither let this trouble the reader that I haue made mention of some of thē by other occasions in some other places for whereas it may be obiected that these meanes called helps are spoken of in other treatises of this booke as parts of a Christians dutie I answere it is true for I haue spoken of vprightnes one piece of the armour and of watchfulnes and prayer in the former treatise and so of the rest And there I speake of them as of common duties and parts of godlinesse as the loue and feare of God be but here I speake of them as speciall helpes to godlinesse for though I denie not but that all the duties of a Christian man are also helps to liue happily yet who doth not see that these here mentioned as the Word and the Sacraments watching and prayer with the other are more properly so called as more specially fitting vs for the right performing of all duties Besides in other places I speake of them by occasion and therefore more briefly but here of purpose and therefore more largely But let it suffice that I vnderstand these which I mention in this treatise to be helpes and meanes especially And more particularly of the armour and of the parts thereof this I say because otherwise I must haue giuen a watch-word about it afterwards when I come to speake of it in due place that though I speake of all the parts of it by occasion in one treatise or other yet there I speake of them for the most part as particular duties to be done in our seueral actions but here I speake of them as of such duties as must alwaies abide and be lodged in our hearts and that we may haue thē as a Larderhouse alwaies full of good and holesome victuall and not as one dish to serue for some occasion where we may obserue that though the one is not without the other yet there is a manifest difference betwixt them so that the one is not the other And so I take it the Apostle meant in the Epistle to the Ephesians where when hee had named diuers duties as mercie loue kindnes Ephes chap. 4. 5. which are parts of the armour yet he saith after Ephes chap. 6.14 Stand fast in your armour when ye haue put it on as if he should say it is not enough to shew kindnes mercie to some persons at some time and to haue the vse of the other parts of the armour when occasion shall be offered but to put and keepe them on that so we may euer haue thē in a readines to be vsed Euen as women doe not onely trimme and dresse their houses with flowers but they haue also their gardens be set and filled with them from whence they may haue them alwaies for such vses This I thought good to say about the matter in hand to free the reader from some doubts Now I will proceed to the next chapter CHAP. 2. Of the publike helpes to increase godlines and namely the ministerie of the word TO begin therefore with the publike meanes and helpes whereby God hath appointed to strengthen the beleeuer and settle him in a godly life know wee that the word is the first and principall And there shall neede no great marueiling at this which I say if we mark the royall and most excellent commendations that we heare and reade of the Scriptures which are this word of God For besides that they are by good euidence and testimonie proued to be the very truth and word of God not the phantasies of mans braine which hee willeth vs to search sending vs vnto them if we desire to know his mind and will towards vs so the authoritie of them is such that by whomsoeuer it be gainsaid or called into question we neede not bee troubled at it and so be discomfited no although it were an Angel from heauen if any such thing were possible much lesse the man of sinne who yet chalengeth authoritie to be heard before them And that we may not doubt but that all Gods will is reuealed in them we are taught that they are all-sufficient that is containe whatsoeuer is able to make one either an inheritour of saluation or a true Christian in which two consisteth true felicitie Now for the plainnes and euidence of the heauenly matter that is contained in them by the meanes which God hath vsed and the order that he hath taken for laying out the sweetnes beautie of them they are in the most necessarie points easie to be vnderstood and conceiued euen of the simple and ignorant For besides that he hath commanded them to be reuerently and distinctly read in the assemblie he hath giuen vnto his Church most excellent gifts I meane pastors and teachers to interprete and teach his whole counsell out of them and to shew the people how to profit by the doctrine of them and to make the right vse thereof in such wise applying the same to them as if they had been particularly and onely appointed for them And in like manner he hath prouided to haue these his holie Scriptures turned into those tongues and languages which are vnderstood of the
is one with him and therefore seeth that while Christ liueth he must and shall liue also so he hauing thereby perpetuall vnion and fellowship with him doth drawe strength and grace from him euen as the branch doth from the vine that so he may liue the life of a Christian If then he haue that power of renewing him which is signified and sealed by baptisme namely the power of Christs death mortifying sinne and the vertue of his resurrection in raising him vp to new life is not baptisme throughout his life a forcible meanes to helpe him forward in a Christian course as oft as he doth duely consider it So in the Lords supper the faithfull communicant by the oft receiuing of it is not onely by the bread and wine assured that his soule may be comforted by Christ and so inioyeth the same but also is spiritually strengthened to all good duties so that he findeth a most soueraigne helpe by it to growe vp vnto a perfect age in Christ Iesus And this shall more appeare if we consider how manifoldly the faithfull Christian is furthered and set forward in the well framing and amending his life thereby both in preparing himselfe to it before it come in the action and present vse of it when he doth come thereto and after the inioying of and departing from it Of which three seeing they may serue as well for a perpetuall rule to examine himselfe by and to direct him in the right vse of it alwayes after as well as to proue the matter which I haue in hand namely that the Sacraments are great helpes to godlines I will stay a little while about them And for the preparing or making him fit to receiue with profit this is the manner how it ought to be done namely First that he proue and trie himselfe in these things whether he haue the knowledge of mans miserie of his redemption of his renewing and of the nature and benefit of that Sacrament with the knowledge of other principall points all which it is meete that he should haue who looketh for comfort by it Secondly that he hold fast his faith in the promises of saluation which God hath wrought in him before by the preaching of the Gospell the which at this time may not be wanting but holden fast and after particular falles recouered The third is that he keepe his heart diligently to the renouncing and subduing of all sinne and readie to any dutie that he shall be called vnto Fourthly and more particularly that he haue no swelling nor rising of heart against any man or woman no although they be his vtter enemies but be reconciled to them and at peace with them as he desireth to be with the Lord. And fiftly that he being thus qualified desire as he shall haue opportunitie to be partaker of this Sacrament and to receiue the benefit which God offereth by it And this is the manner of examining a mans selfe vnto the which rules he that is sutable he is a welcome guest to the Lords table But because much slouth forgetfulnes darkenes corruption and weaknes do soone gather together and so grow vp euen in good men to the choaking of these forenamed gifts of God that such as haue sometime found all these in themselues yet at the time of receiuing cannot finde them therefore at the comming to the Lords supper God giueth especiall charge that if in any of his people these graces should by their owne negligence and default be weakned dimmed and decayed that they doe not rashly put themselues forward to it in that case but speedily seeke to recouer themselues againe by a due examination of their estate according to the forementioned rules Which if they do then more hardly and difficultly obtaine and going about it cannot see cleerely that they are thus furnished as they were sometimes they may thanke themselues the fault is their owne for that they did so long neglect the same and did not labour when they were well to keepe well constantly Let them not cease therefore till they recouer which of them that knowe how being sanctified shall be obtained Now the recouering of themselues is on this manner Let them goe apart by themselues and laying all other things aside seriously enter into due consideration what accuseth them and troubleth their conscience which in no wise may be omitted then whatsoeuer bee found amisse be it slouth carelesnes worldlines distrust vncharitablenes or any other like sinne let it be sensibly and heartily bewailed acknowledged renounced Prou. 28.13 and lastly a recouering of their faith by apprehending Gods mercy Prou. 28.13 and their wants therein and in their repentance supplyed againe by renuing their couenant with God This manner of behauiour in Christians before they offer themselues to the Lords supper is necessarie after they haue fallen as I haue said before and herein standeth their preparation to receiue the Lords supper Which preparation is one of the three things necessarily required of them who shall with profit come vnto the Lords supper And can this preparation be any lesse then a great helpe to all which shall inioy it He who was before snared in the world who had been filled with strong corruption as with poyson fallen into some particular sinnes who had neglected the nourishing of his faith been at some bitter variance with his neighbour or had done any such other like thing now by this preparation calling himselfe home repenting and returning as this examination teacheth doth he not finde thereby a singular helpe thinke we to the recouering of his strength and the doing of his former workes againe And if he haue done none of all these offences and therefore shall not neede to offer such violence to himselfe but hath kept a Christian course in his life and followed a good direction to the peace of his conscience as I doubt not but many doe yet as oft as he shall repaire to this Sacrament in this estate shall he not be much confirmed and more strongly setled in the duties of Christianitie when he shall by examination finde and see that he though fraile is a meete guest for the Lords table and therefore welcome and not thrust out of the companie for want of his wedding garment Shall it not be a great comfort at many other times as oft as hee shall remember and thinke vpon it and that it hath been thus with him alreadie when he receiued and thus may be also as oft as he shall repaire vnto it againe So that euen the preparation to the Lords supper is a great meane to goe forward in godlines Now to come to the action itselfe when a man rightly prepared inioyeth the present benefit of the Sacrament and there is comforted and made glad by the words of Christ himselfe the maker of the banquet who biddeth him welcome and to be merry saying his body which is meate indeede and his bloud which is the onely
holesome and sauourie drinke are prepared for him how can he but be much heartened and be set forward in a Christian course when he shall be thus reuiued and quickned in his soule with the spirituall duties which by true faith he feedeth vpon and that no lesse sensibly then he eateth the breade and drinketh the wine And yet thus much I will say that if this merry making at the Lords boord were either in hollownes on the behalfe of him that biddeth as it is with many men who inuite other to their table or onely a temporarie and earthly benefit on the behalfe of the receiuer it were not so much to be accounted of but it being farre otherwise namely both in goodnes and perpetuitie a benefit that hath no companion euen a continuall feast it hath therefore great force to stirre vp the partie to honour God And from hence it is that the communicant as one admiring the goodnes and kindnes of God there declared to him and of himselfe felt and inioyed breaketh forth into praises and saith as is figured in Salomon his song O Lord thou hast made me drunke with the wine of thy seller how sweete is thy loue and thy kindnes past finding out What shall I render to the Lord for all his mercies Is it hard now to see is it hard now to iudge how this heauenly banquet doth for the present time and in the receiuing therof or may at leastwise inlarge the heart of the faithfull seruant of God and make him fit for dutie and fill his heart with comfort while he communicateth in the supper with the rest of the faithful so welcome to the Lord who inuited him to it For there he may and ought to meditate on the daintines of the banquet on the loue of him that ordained it on the communion he hath with Christ and his graces and on the outward signes what they assure him of and on the word preached which sheweth him all this All these things with such like he may thinke on and apply to himselfe For although the flesh striueth against the spirit as well herein as in other workes of it yet the faithfull communicant in his measure findeth his heart readie to yeeld vp to the Lord in this heauenly banquet no lesse then I haue said euen the sacrifice of praise and thankes though all doe it not in a like measure And euen so to come to the third point it is of the same force after he hath receiued the Sacrament and inioyed the benefit therein bestowed vpon him to hearten him on and strengthen him to euery good worke euen as a man well refreshed with meate is made strong to labour this Sacrament I say doth after the receiuing of it where right vse is made of it according to Gods appointment through the remembrance and due consideration of the kindnes of God therein offered and reaped easily carry on the seruant of God in a feruent desire of all well doing In all that I say of the Sacrament the wise reader I doubt not vnderstandeth me not that this alone without other meanes and helpes doth this but as the Lord in great fauour to his Church hath prouided varietie of them for it as the weakenes of it doth require as some publike some priuate so he hath made this amongst the rest to be one by the which as by the rest a godly life is much furthered Which I thought very meete to adde because of all other helps to the practise of Christianitie I am perswaded that the Sacraments are least thought or found to be so and that they are vsed for the most part without the benefit which God hath ioyned with them that is in ceremonie onely And this holesome or right vsing of them because it is little seene or inioyed therefore is there such negligence in repairing to them and vnreuerence disorder yea and prophane behauiour in the administring and receiuing of them which is the principall matter that is to be regarded about the Sacrament and looked vnto both of the minister and people But it is not my purpose to enter into this treatise I conclude this point therefore that seeing the Sacraments doe seale vp the promises of God to the faithfull receiuer vnder a visible and infallible signe and againe binde him in reuerence be it spoken to the performing of his couenant and seeing particularly the first Sacrament of baptisme doth ingraffe him into Christ and that other of the Lords supper doth by so holy preparation before he come with such comfort ministring in and at his receiuing and such strengthening of him after worke vpon him as hath been said that therefore the Sacraments are singular helpes for all true beleeuers to growe in a godly life And consequently I say of the receiuers of them as of them which vse the other helpes that he who is not made more able to conquer his lusts and weaken the strength of sinne and is not more hartened to the life of godlines doth abuse them and seeth not Gods purpose in ordaining them Which sinne how seuerely God will punish the Corinthians example doth testifie and proue CHAP. 4. Of publike prayers also of the priuate helpes in generall THe publike prayers solemnly offred to God in the congregation and praising of him with Psalmes is another of these publike helpes In the which if that minde be in vs with the which we haue been taught to come to all holie exercises and so be prepared for them who doubteth but that wee may receiue much helpe by them yea and the better a man is the more he shall profit by them For when the faithfull from God himselfe haue a promise that they shall be heard in all things that are good for them euen the most excellentest and doe then emptie their hearts by confessing their sinnes and with the rest of the godly lift vp their spirits and voices together in praising him is there any doubt but that they are afterward in priuate more cheerefully bent to serue him And in that the ignorant which in the best places is the greatest number take no more profit by them it is not long of the exercises but that they are vnfit to receiue benefit by them and a preiudicate opinion in some that they can take no good by them and therefore partly in ignorance partly in rash zeale they giue themselues to sleight and negligent hearing of them The direct remedie to redresse both faults as farre as in man lieth were an ordinarie able ministerie whereby both the ignorant might besides other good things learne rightly how to vse them and the preiudicate ones which conceiue the worse of them for that they see small fruit to follow of them should be silent and haue nothing to say against them except with the Brownists they will despise all publike assemblies But whatsoeuer the ignorant get the children of God may find especiall good refreshing by them
things as good Christians amongst men neither any other but such as doe know it would euer thinke that so much poyson could be inclosed in so narrow a roome as within the compasse of one silly man Oh the fruite and benefit which by our meditation and priuate prayer we reape is so great the spirit of God changing our hearts thereby from their daily course and custom more and more and bringing the heauenly life into more liking with vs and making it more easie and sweete which with the men of the world is so yrkesome and vnsauorie that none can well expresse or conceiue it but he which hath felt the same For by it God bringeth to passe that the sugred baites of earthly delights and transitorie pleasures of the world though Sathan kindleth an excessiue and an inordinate loue of them in vs become not deadly poison vnto vs as they doe to many the Lord teaching vs to see the painted vizor and deceiueable picture of them by looking into them throughly that we may beware of them And as the Scripture noteth how the men of God who are most commended there for their pietie as Moses Dauid Paul and others were much taken vp of this exercise so I dare boldly affirme that the most godly of our time may thanke God much for their acquaintance with it and much vse of it and others that are strangers to it how wise and forward soeuer they be in practise of Christian dutie should be much more purged and cleansed from euill if with their other seruices of God they were conuersant in this meditation ioyned with their priuate prayers and this secret talking with God and with their owne hearts And therefore although I looke not by this speech to perswade prophane men and such as are addicted and giuen ouer to the full inioying of their hearts desire in the things of this present world to regard this practise of musing yet my hope is that I shall easily preuaile with those Who haue been readie and willing long agone if they might haue had any plaine direction to teach them how to vse it to preuaile I say with them to haue it in greater reckoning for the neere and inward acquaintance which they may haue with God by it as by little and little they shall be inabled But the truth is indeede that it is new and strange to such as haue not been accustomed to it though people of good hope in somuch that when they heare by the word of God that such a dutie is required by him at their hands they are readie though it tend to their great benefit to reason against it as needles and too hard to be attained vnto contenting themselues to serue God without it rather then to imbrace it immediatly vntill they may see further into the necessitie benefit and possibilitie of it And for the first two how necessarie and profitable it is I haue shewed as also it will further appeare by that which followeth of the lettes which doe hinder it and the remedies against them And then I will shew how possible yea in time how easie it will become and then will the benefit and fruite thereof most chiefly appeare And concerning the letters how many and great soeuer they be before I speake of them I haue no doubt notwithstanding them by Gods assistance to make the way so easie and plaine to the true Christian to meditation in this treatise of and about it that by the same the difficulties and discouragements which doe most trouble them shall be remoued or at least weakned that howsoeuer some take no profit by it they shall haue the way shewed them in a few leaues which they also may learne in a few weekes to make good benefit of it which otherwise they may without helpe be voyde of for many yeares To say somewhat therefore of the impediments first which hold Gods people strangers from the vse of meditation with profit they are of two sorts For either they are such as hinder them altogether from going about or entring into it or else they keepe them from taking any good thereby although they set apart all other things of purpose that they may giue themselues for the time wholy thereto Of the former sort there are three The first is when a Christian knowing this dutie to be required of him goeth about it either in the morning as I here perswade if it may be or at any other conuenient time but he hath no matter in readines to meditate vpon he is emptie barren and vtterly to seeke about what to bestowe the time and his cogitations for although he hath heard many things in sermons and wanteth many graces which might driue him the rather to meditation the better to come by them and carrieth about many corruptions and hath receiued many blessings and mercies from God yet the diuell holdeth him as it were blinde forgetfull and his minde confounded it being occupied and taken vp vsually other waies amisse so that he can finde nothing to muse or consider vpon whereby he might season his heart Which when he seeth and thereby that he cannot proceede in the dutie which he hath been taught to performe and desireth also to doe the same he is exceedingly discouraged made heauie hearted and thereby the more hardly perswaded to goe about it any more but vnable to aske the way to redresse the same For they who are so snared and ouermatched by the diuell can hardly seeke remedy if any thing be amisse with them but leaue of altogether from the good in the which they perceiue themselues to be stopped which is cleane contrarie to the practise of the children of this world who are so wise in their kind that if they be disappointed and broken off from their purpose one way they will seeke the accomplishment of their desire many other waies rather then to be frustrated Now against this Let I haue set downe hereafter in this treatise a way to remedy it vnto the which I referre the reader that is to say certaine rules to helpe him to meditate and examples also to set him on worke yet least euery weake Christian should not be able sufficiently to direct himselfe this I adde further and more particularly that it shall be expedient for him principally to propound to himselfe as he is able these foure things till he shall be better able to helpe himselfe to muse of them First of his vnworthines vilenes and other his seuerall corruptions and sinnes Secondly of the greatnes of Gods bountie in forgiuing so many and subduing daily more and more the dominion of sinne and Sathan in him Thirdly he is to thinke how he may be guided through that present day after the rules of his daily direction especially those that seeme hardest to be followed both the well ordering of the heart and framing his life so farre as they agree with Gods word Fourthly let him meditate
on the seuerall parts of the Christian armour how God hath appointed to strengthen him thereby and by the other helps which I set downe to be vsed daily for his better going forward and how sweete his life shall be by these helps in many respects more then otherwise it can possibly be and how to watch against all lets which may arise to hinder him from this course These or so many of them as he may conueniently when he goeth about it if he hath no other thing more necessarie and in the best manner that he can be directed through the counsell of any who is able these I say are an especiall remedie to helpe him who for want of matter to meditate on should neglect or omit it and for varietie those meditations which I shall set downe shall helpe him forward also For there is no true beleeuer how weake soeuer he be but he is fit if he be willing to follow this direction The next impediment of the first sort that hindereth a Christian from meditating is an vnfit minde vnto spiritual and heauenly duties as when it being carried after other desires is slow and vnwilling to be occupied in cogitation or consideration of any holy matters and therefore letteth passe this meditation as finding himselfe vtterly vnable to enter into the same He that knoweth it should be performed it may be is sometime grieued for the omitting of it but if the minde be impotent as hauing lost her former strength for the time it is constrained to yeeld to the omitting of it Now for the redresse of this I answere if he who omitteth it thus through the vntowardnes of his heart and vnfitnes to good duties be such an one as hath learned and resolued to serue God euery day he can the more hardly beare this disordrednes of the minde and therefore he will seeke more speedily to haue it remedied But if hee hath not yet obtained any such gouernment of himselfe but doth dutie to God more generally seldome and vncertainly it must needes be the more hardly redressed for it is manifest that such an one hath giuen his minde more libertie to wander in the world from the Christian course The remedie to both as they can receiue it is one and the same although not to both alike easie yet seeing they are both the Lords let them bring their minds to these considerations and say with themselues I haue receiued a minde to please God to be teachable and readie to any dutie I haue opposed my selfe against mine owne will and the diuels secret and malitious counsell though sweet to the flesh I am not a debter vnto it how can I then yeeld to this vntowardnes of my heart and so sinne against my God Where are the manifold and comfortable priuiledges which hee hath giuen me that I might bee faithfull to him Am I wearie of my peace and doe I haste after mine owne sorrow Lord therefore bring backe this ranging heart of mine from the deceitfull dreames or feares or doubts that it hath been snared in and restore it to the libertie which it was wont to inioy that is to solace it selfe in thy fauour and communion with thee and to count it my greatest happines to commune with thee when I may And this gift being decaied through mine owne fault and Sathans crueltie and subtiltie restore againe vnto me and forgiue my weake loue towards thee who haue prouoked thy maiestie if thou wouldest bee prouoked to frowne and looke amiablie on me no more Thou Lord chargest me thus to seeke thy face euen thy sweete presence which I haue gone from and for a time been blinded as hauing no abilitie to muse of any good things and haue not seene that I was seduced till I perceiued that I had lost this sweete libertie now therefore O Lord shew thy louing kindnes in my distresse and weakenes and restore to me this libertie of my minde which many of thy children doe finde Thus fall into consideration with thy selfe and discourage not thy selfe who hast learned to vse all thy wants to humble thee and to bring thee neerer to God rather then to goe further from him So that I conclude that the remedie to such a one as through an vnsetled heart cannot meditate of any parts of Christianitie and godlines hauing otherwise knowledge yea the best remedie is to meditate of his present vnfitnes loosenes of heart and earthly mindednes to count it as an heauie burthen to accuse his heart and so to bring it to relenting by considering how farre off it is presently from that mildnes humblenes heauenlines and readines vnto dutie which haue been in him at some other times But let no man giue any libertie in any sort to his euill heart when it is turned away from cheerefulnes and willingnes in any part of Gods seruice to goe forward therein for that were to bring him into vtter bondage And this for redresse of the second let The third followeth and that is want of opportunitie leasure by reason of necessarie busines taking vp the time vnto the which may bee added this that there is no conuenient place to some wherein they may goe apart from company as the sea-men or such as must go farre from their dwellings when they should vse it as hauing neither choise of roome and yet the same taken vp with children and stirring vp and downe within and compassed round with other houses adioyning without as in small and poore families it is to be seene To them which alleage that they are hindred by necessarie busines I denie not but such may and doe fall out sometimes especially to persons who are occupied about many things whom I exhort to weigh as it behooueth all such to whom this belongeth that one thing is necessarie and that the ordinarie workes of their callings are not to put this dutie out of place for if they doe it is by the vnskilfulnes or vntowardnes of them who commit this fault but the one of them is appointed of God to goe with the other and both of them to stand together to the vpholding of their inward peace And if they say that their hindrance is not thereby but by workes more then ordinarie I further beseech them by the mercifulnes of God that they seeke not cloakes for their slouth neither hold themselues backe from so profitable duties by occasions of no great weight or importance but rather for yeelding to the flesh I call those businesses occasiōs of great weight when the omitting of them although they be but household or worldly affaires yet may trouble them more at that time then the omitting of their meditatiō which may be performed another time but their businesses cannot As it commeth oft to passe that the neglecting of necessarie worke through want of discretion and heede taking when it should bee done although in the meane while prayer reading meditation or such like be gone about troubleth
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
a one may approoue of a Christian life and giue good precepts to another finding them in the word which he neuer followed nor practised in his owne life And thus whiles it is not found nor seene by experience what is the beautie fruite and comfort of this Christian life but amongst few and they for the most part not of credit with the men of the world to perswade that which they know it lieth dead in a manner and so Gods exceeding kindnes in appointing vs such an happie and sweet way to his kingdome is not onely not enioyed but of the most counted wearisome and tedious I say more it is vile and in no reckoning nor account with many without which they forgoe a great part of their happines It is not missed among men nor asked after though it be the best of all other It might worthily grieue him who knoweth the gaine beautie sweetnes and honour of it to see so many hunt after all these where they cannot bee come by and if they bee attained yet as a flower they soone fade and are gone and to bestow no labour for them where they may all be had and constantly kept and enioyed And whereas it is graunted that one day in the godly life is better then a thousand elsewhere yet what curtesie is amongst men who should begin to make proofe of it and what holding backe is there least they should doe too much And therefore that this Christian life may be brought into some more estimation and reckoning with men then for a long time it hath been with the most I haue taken some little paine to vnfold and lay out this happie estate and to teach a more sound vse of it then the most that professe haue acquaintance with by shewing how it is to bee made an euery daies worke and to be brought into daily practise that so the whole being seene in her parts euery thing in it may be better perceiued and discerned with the manifold priuiledges and benefits thereof as a great house when the seuerall roomes of it are with their furniture particularly viewed and not confusedly beheld For by the faithfull obseruing of our liues through the day and taking heede thereto by the helpe of such rules as God laieth out to vs in his word we shall see our selues carried through the diuers and manifold actions of the day safely and peaceably seeing the following of a well ordred course bringeth greatest peace and safetie and thereby wee shall learne what to auoide and what to imbrace and that with such ease and freedome from vnquietnes and daunger that we shall say wee neuer saw the fruite of godlines so sweete and great nor the true seruing of God though to the flesh a yoke as it is meete it should be so easie safe and comfortable And thus hauing declared what I intend and propound in this treatise with some reason thereof I will shew how I meane to handle this point First therefore I will by good proofe declare that the beleeuer and true Christian must haue direction for his life euery day and that Gods word doth lay it out to him and leaueth it not to himselfe to serue God by the great nor the grosse as we vse to speake Secondly I will shew what this direction is and what are the parts thereof Thirdly I will helpe him against all thoughts of counting it too tedious by shewing how much to be desired it is yea profitable and comfortable And fourthly I will adde an inlargement of the direction and parts thereof more briefly handled in the second point of this treatise But I will say no more of the daily directing of a Christian in generall at this time nor of the fruite and comfort that it bringeth nor in the commendation of it it shall speake for it selfe what benefit the faithfull practise of it doth bring to euery one as he shall endeuour to performe this dutie carefully and for that I haue appointed in the third part of this treatise to speake more particularly of the benefit of it CHAP. 2. Of the first reason why there ought to be a daily direction to guide the beleeuer THerefore to come to the first point because it is like it will be denied to bee necessarie by many whose practise little sauoureth of it I will set downe some reasons to prooue the necessitie of it namely that wee ought to bring the godly life into euery daies practise and that not at aduenture as euery man thinks best before he haue learned how to goe about it but to be directed therein by some certaine rules in the word of God without which he shall faile exceedingly whosoeuer he be These I will set downe both to take away all scruple and doubt from the weake Christian that I goe about to draw him after any noueltie whereof God is not author though I feare it is somewhat too new to most men and to set before the eyes of the carelesse and prophane how farre they are off from that which they thinke they haue and I hope to them that haue well begun alreadie it shall not be vnprofitable though I know that the vrging of this that it must bee looked to euery day will be so vnsauourie to many with whom little godlines will serue that the diuell will open the mouthes of such to disgrace and discredit as much as lyeth in them whatsoeuer is more then they are willing to follow till they most disgrace themselues among those who are godly indeede And first to shew that Gods word doth direct the Christian beleeuer how hee should liue euery day and therefore that it is to bee knowne and practised all that list may easily see by that which the Apostle Saint Peter writeth namely that we who call God father should passe the whole time of our dwelling here in feare and that we should spend as much time as remaineth of our life not after the lust of men but after the will of God Now therefore if we bee commaunded to liue in the feare of God and according to his will the whole time of our dwelling here vnto our end then are we commaunded to doe this euery part of this whole time and consequently euery day and throughout the day as we may attaine to it Whereunto belongeth that which is written to the Hebrewes 3.12 Take heede that there be not at any time in any of you an euill heart therefore not any day To the which most liuely agreeth that which wee reade in the song of Zacharias the father of Iohn Baptist Luke 1.74.75 who testifieth that God had sworne that he would grant vnto vs that we being deliuered out of the hands of our enemies might serue him in holines and righteousnes before him all our dayes without feare By all which it followeth that we should cal in our hearts and affections from carrying vs disordredly and against dutie euery day and
the contrarie Furthermore the workes which must of necessitie be done daily are to carry our selues both in prosperitie and vnder all blessings rightly that is cheerefully thankfully and fruitfully and in our afflictions patiently and with contentation And who doth not know that these both should bee daily For first that praises and thanksgiuing in our prosperitie are required to be daily as long as that estate abideth consider what the psalmist saith my tongue shall talke of thy righteousnes daily Psalm 71.24 and that meant Saint Iames Chap. 5.13 In our prosperitie to sing praises and Saint Paul wishing vs to giue thankes in all things bringeth vs to the same dutie euery day And although the word daily be not there mentioned and where he saith reioyce in the Lord alwayes Phil. 4.4 yet who doubteth that he can meane any lesse then this when hee saith in all things euen such as come to passe daily and euery day and yet euen this word daily is in other Scripture vsed For as the mercies of God are renewed daily vpon his so Gods people are in the example of the man of God whose praise is so great in the Scripture taught that as they enioy them euery day so they are euery day to sound forth his praise thankfully and cheerefully as such who feele and acknowledge thereby the exceeding sweetenes of Gods louing kindnes and benefits and that is to make the true and right vse of them And as daily praises are to be offered for benefits so must the patient and right bearing of afflictions bee daily also and earnest prayers to God made for the remouing of them as we reade the Prophet Daniel did daily and three times in the day Dan. 6.10 But about afflictions God requireth these two things of vs the one that we should prepare and make readie our selues to beare them as from him in such quiet manner as that we be not vnsetled nor troubled at the heart by them when we heare of them the other that when they come we shew our selues to be such indeede and through the incouragement which we haue from him we submit our selues euen as our necke vnto the yoke willingly to goe vnder them Now though no wise man doubts but that Gods meaning is that we should be patient and obedient in one as well as another and one time as well as an other yet that it may plainely be seene it is to be knowne that both these are giuen vs in commandement euery day For first God hath taught vs in the fourth petition giue vs this day our daily bread so to pray for all things needefull to this present life as his most wise prouidence seeth meetest and best for vs and therefore if he in wisedome doe see afflictions fit for vs though we are not to pray for them we offer our selues readie to receiue them and take them as a part of our daily bread or else we vnderstand not what God teacheth vs to pray for nor what we offer to him in making that prayer For we desire of God in it blessing fit for the time wherein we are euery day and therefore not onely in peace and prosperitie the blessing of thankes c. but vnder affliction patience contentation and such like graces euen the thing of the day in the day as Agur saith that is euery thing in his time and as the time requireth For in prosperitie the time requireth one blessing in affliction another that so wee may hang on God euery moment By this it may bee seene that Christians ought euery day to prepare for troubles and that is a speciall part of their dutie in the day The other thing about afflictions is that wee beare them willingly when they come euery day And this is that which our Sauiour Christ teacheth when he saith he that will come after me must deny himselfe and take vp his crosse daily and this is an other part of our dutie in the day so needfull to be looked vnto as none more So that God hath taught his that whether their life be incombred with afflictions or whether it be passed in the vse commodities and benefits they shall in both estates learne of him how to be directed daily Yea and to shut vp this poynt and make it more full not onely euery day he hath directed vs how to liue in both estates but euen through the day also according to that which is written by Moses in Deuteronomie The beloued of the Lord shall dwell in safetie vnder his protection all the day long When Christ saith watch and pray least ye fall into temptation what day or part of the day doth he warrant vs to be free from daunger without these meanes as experience also sheweth By these things which I haue now spoken of namely daily to be giuen to euery good worke and to looke to our selues that both in prosperitie and aduersitie we be daily well ordered we see that a Christian may be able to gouerne himselfe safely through the day although hee had no further direction But yet more particularly the word of God doth direct them how to passe the day in their calling in company alone by themselues and consequently in all the actions of the day Which because I haue appointed afterward to prooue it and would auoyde tediousnes in not repeating it againe I will deferre it till I come to the more particular handling of the daily direction But yet the meanes and helps whereby a godly life is preserued daily as I promised before and least I should not so particularly handle them in the direction following I will in few words set downe and shew how God hath inioyned so many of them as doe necessarilie helpe to the practise of godlines daily to be vsed and though not the same yet one or other as prayer meditation exhorting one another praise and thankes attending to the publike meanes of the word daily as oft as we may inioy it These meanes God doth not onelie inioyne daily to bee vsed but also in such wise as he who weigheth how the commaunding of them daily to be vsed goeth with the commaunding of the godlie life daily to be continued by the helpe of them shall cleerelie see that God meant not coldlie and ceremoniouslie to haue them performed of vs but that of them both a true and holie seruing of him daily should bee framed that so we might be one daie as another and not fickle and chaunging alwaies as otherwise we must needes be For prayer and praises in Dauids example thrise in the day we are taught to offer them besides occasions at other times of the daie which a man that looketh well to his waies shal finde to be many Watchfulnes which is a due considering of our waies a taking heede to them is required to be through the daie and all the daie long not on some more then other
Our exhorting one another is commaunded to be daily as we shall haue occasion howsoeuer the practise of it be straunge and out of vse with many Christians who yet are they which ought to vse it if any bee and this when wee haue opportunitie is to be vsed to supplie the roome of other helps which cannot then be well inioyed As for reading the booke of his law and speaking of the infinit wisedome of God reuealed in the same howsoeuer that place of Iosua doth not so precisely and strictly tie them to euerie daie as other scriptures doe to prayer thanksgiuing c. because the daie may possiblie be passed in the seruice and worshipping of God aright without that but not without these and a good Christian may necessarilie bee hindred from that by other duties for a time more necessarie yet who doubteth that euen that was commaunded by the Lord to be vsuall and oft that is so farre daily vsed as when more necessarie things in the way doe not occupie vs The same I say of publike hearing the word of God as may be gathered by that in the Prouerbs in these words Blessed is the man that watcheth daily at my gates and giueth attendance at the postes of my doores And the like is the saying of Saint Luke of the godly who were in Ierusalem that they continued daily in the temple hearing the Apostles doctrine I goe not about to tie any as I said to the vse of the same particulars euery daie which cannot possiblie be vsed euery daie but onely of those that may and of the rest but one or other that we may be well able to answere for the Christian passing of euery daie The summe therefore is this that God hath commaunded and in his word set downe so many parts of a daily direction for a Christian as by the which hee may bee guided holily and safelie through euery daie and therefore that one daie as well as another is to be consecrated vnto God and not left free to our selues to passe it as we thinke good and as too many in a very vnprofitable manner doe and yet such as professe the Gospell CHAP. 5. Of the fourth reason ANother reason for the perswading of vs to looke to the daily guiding of our selues in some certaine manner is for that hee who will let loose his heart any day or time of the day to any intemperance or vnlawfull libertie doth fall into some of Sathans snares and is caught with the deceitfulnes of sinne immediatly some way or other if he be not hardened also yea though he be the best of many hee shall finde to his cost how needfull the counsell of the Apostle is watch in all things and therefore at all times so that there shal be no time wherein he may cast off feare of euill that so he may be the man which is spoken of Blessed is he that feareth alwaies Yea he shall find that he is more weakened and indaungered by one daies negligence in little regarding his soule and his actions whiles other things of lesse value are carefully looked to then in an hundred wherein his care and conscience were continued besides that he shall not easily recouer himselfe againe For although God keepe his children from many euils while they desire it yet if they be secure hee leaueth them to themselues and doth punish their sinnes as he doth other mens And who would bee willing to haue his life filled with many feares disquiets reproches and such other crossings when he might be free and merrie But besides nothing is better prooued to vs then this that the enuious man watcheth all opportunities yea when men least suspect it to sow tares with the good seede to vnsettle them to steale away their heart and loue from God to giue it vnto creatures And therefore much more when we haue remitted our care and left off our watch whereby hee knoweth and seeth that we are now as an house swept and trimmed vp readie to receiue such a guest much more I say doth he then take his opportunitie to enter and keepe possession in vs more strongly and so depriueth vs of our former liberties And euen as Sampson when his lockes were clipped off was afraid and troubled at the voyce of his wife saying The Philistims be vpon thee Sampson but yet thought with himselfe I will arise and escape their hands as in times past but could not so when the diuell hath secretly stolne our hearts from our true treasure euen from attending vpon God and hath fixed them vpon some other thing as pleasure profit aduauncement or such like wee thinking to doe as in times past when we had our hearts at commandement doe goe about it in vaine For our strength which we had sometime is gone and we by seeking libertie amisse and shaking off the Lords yoke doe finde by experience the fruite of such follie I may more fitly call it madnes It is not therefore without cause that wee are so earnestly warned by the holie Ghost that we keepe our hearts with all diligence And againe Let thy heart be in the feare of the Lord continually which a man would thinke should be vnderstood by vs of one day as wel as another that it be not neglected at any time For although God will direct and guide vs in the way wherein he hath set vs as I haue said yet out of this way if we will needes waxe wearie of it we shall finde nothing but awknes and crossing of vs wandring and vncomfortablenes because that in no such state hath God promised to gouerne vs. But stirre vp the gifts of God which are in thee and that powerfull grace which thou hast receiued daily pray to haue renued in thee by such direction as may be giuen thee and thou shalt finde thy selfe to bee set forward with such ease as thou wilt beware that thou forgoe it not againe Moreouer if any would shake off this doctrine as sifting him more narrowly then he can well like of and therefore would for the seeking of more libertie to the flesh cauill at these Scriptures as misalleaged such an one must needes maintaine that there is some time and some daies more libertie giuen to man then at other times and on other daies But hee is driuen from that hold by manifest Scripture as hee is tied to a daily direction by the former For to the stopping of such mouthes is that written by the holy Ghost Take heede that there be not at any time in any of you an euill heart and so a departing thereby from the liuing God If not at any time then much lesse any day wherein are many times seeing it is manifest that there are many times yea houres in the day wherein the heart may start aside from God that is from doing his will So that nothing shall be gained by resisting the truth but it
shall turne to the swifter damnation of them which doe it Men may say I denie not that it is hard to haue that rule ouer their hearts but it will not serue them to the reiecting of the truth which God hath brought to light to them and made manifest to their consciences but that they must for all that grant that it is a dutie to be yeelded vnto of them and therefore to bee set vpon and gone about rather then resisted assuring themselues that an honest endeuour shall not be in vaine And if we see this in common reason that a man which hath a long iourney to trauaile as an hundred or two hundred miles will not count this sufficient directiō to go on Eastward or Westward as his way shal lie or by a generall rule only but will take a particular note by what townes he must goe euery day and how hee must passe from one to another what marueile should it be that they who are to trauaile this great and long voyage to the kingdome of heauen yea and that through this large and wearisome wildernes of the world doe not reckon their way generally by the yeere but particularly by euery day and through the day consider the diuers kindes of dutie which they are to performe as a part of the way by which they should goe that at night they may reioyce that they are so much neerer their iourneys end and that in safetie and quiet then they were in the morning at their setting foorth and haue not with the greatest part lost their labour by going out of their way Euen as Moses teacheth vs by his owne example in the Psalme where hee saith Teach vs O Lord to number our daies that is to consider the shortnes of our life by the daies of it that we may applie our hearts to wisedome that is in those few daies thereof And as the Steward of some Noble mans house doth not make a generall reckoning and account of much money laid out but writeth the particulars daily and hourely as he giueth out and receiueth that hee may not bee deceiued so and much more as the Christian life is more precious then all earthly treasure doth the wise man looke daily to his waies and through the day that his account may the lesse trouble him at his lying downe and consequently at the day of his death Yea and more then that so will hee euen set downe many parts of his life in writing also such as are principally to be kept in record as Gods benefits and his owne sinnes as he is able and all to helpe him to be better directed in it To the same purpose of daily looking to our waies our Christian life is compared to a course or race that as they which runne keepe their bounds and course and goe not aside out of the way so should they who runne in the Christian race looke before them and see that they keepe in their way and not runne on vncertainly or wandring they know not where whither nor how by peruerting their waies It is also compared to an high way in the which if we guide and keep our beast although it be loden it commeth safely to the market with the cariage or burden but if we suffer it to goe out of the plaine way into cartrakes and to climbe vp to the browes and rough waies it is cast and wearied so if we keepe in the knowne and beaten way we goe on our Christian course safely although with some difficultie and with many incombrances but if wee peruert our way and goe out of it by and by we fall into daunger we know not how great as by wofull experience many fearing God haue found it with them who then wished they had been circumspect when it is too late So it is compared to a rule to guide vs that as well in our talke with other as alone by our selues in our earthly busines as our spirituall seruice of God in our affaires abroad as well as our dealings at home and in one thing as well as another we should haue certaine direction for euery part of it And the very same thing did the faithfull seruant of God S. Paul teach Timothie his beloued and naturall sonne in the faith by his owne example when he said Thou hast knowne my course and manner of liuing c. as if hee should say what hath been my daily carriage of my selfe for else hee could not haue spoken so and particularly that it hath been beautified with faith loue patience in great afflictions and persecutions with gentlenes to all and long suffering and bearing much at the hands of vnworthie persons thou hast knowne also my minde and purpose what I haue desired yet further The same is to be said of other faithfull seruants of God as Enoch walked with God Noah was a iust and vpright man and walked with God And Moses was faithfull in the house of God Which speeches vttered of the holie people of God in those times wherein things were set downe more darkly what can they testifie of them lesse then this which I say So that it is manifest both by the doctrine of the word of God and also by the examples thereof that not onely there ought to be a generall guiding of Gods people by the word but also a particular trying of their waies therby and a framing of them thereto and that this ought to be as a trade to be followed in one point as in another according to the knowledge of euerie one and therefore to be made an ordinarie course of them euery day to seeke to haue direction in all things CHAP. 6. Of the fift reason sixe seuen and eight FVrthermore if a certaine direction daily to guide vs doth best keep vs well when we be wel and when we step aside or wander out of the way by any occasion if this be fittest to bring vs easily to consideration of our selues and hold vs from going further from God if I say it be the best and fittest estate thus to order well and settle our liues in comparison of any other then who doubteth but that it is chiefly to be laboured for and looked after and holden as most necessarie But that it is so who can denie who will say but that he which resolueth with himselfe euerie morning to looke to his waies all the daie following and to keepe a good conscience towards God and men and for that purpose setteth himselfe to follow such speciall and particular rules as by the which this may be best effected shall in farre better sort performe this bringing the daie to a good end then they who though they be in Christ also yet are not so prepared and well furnished I meane such as haue onely a minde to doe well in generall but doe not particularly set themselues to obserue their waies but as it falleth out which is the
case of many much lesse doe they one daie as well as another keepe an euen course for they omitting their care any one daie are the easilier brought to the like securitie many daies after Which men although I denie not but in some of their actions and at some time doe honour God highly and performe many duties well and that is for the most part when they haue been quickned by the preaching of the word or their owne meditation and prayer or reading c. yet they being vsually carried by such libertie taking to themselues farre out of the way doe pull downe againe that which they had builded and cause their holy profession to be ill spoken of and the former commendation of them to become ridiculous and are themselues soone vnsetled by euery light occasion dulled by worldlie dealings vnquiet by prouocations incensed to reuenge by iniuries and much estraunged from the life of godlines in many points whereas some proportion and sutable agreement should bee in the whole course of Christians And yet thus it will be as I haue said which is bad enough if it bee well weighed with such Christians as doe not learne how and seeke with all diligence to be able to preuent such daungers For they being subiect to the same infirmities occasions of offending and prouocations inward and outward vnto the which the best armed people of God are and yet not so afraide and suspitious of them not daily making it the chiefest matter to walke well fenced against them as the others doe which without a dailie and continuall watch as farre as frailtie will permit cannot bee they must needes finde much discontentment in their liues and discomfort as also far more loosenes and distemperature then the other doe Besides this they not accustoming themselues to any certaine course of walking with God nor following any direction to order their waies they doe bring this burthen vpon themselues that when they are fallen they lie long and hardly rise vp againe and make it also an harder matter for them to serue God as they were wont to doe vnlesse which is worst of all they make a light matter of sinne and so returne too hastily for mercie to God before they haue well weighed and considered their falles and offences And by this consider on the contrarie what the safetie of the other is who count Gods seruice perfit freedome and therefore will not be drawne from it at any time or if they fall yet lie not still because they haue setled themselues to be well guided daily Besides all that hath been said this appeareth cleerely that God looketh for it that Christians should euery daie be directed as well as some one daie by the order that he hath set in the tenne commaundements For whereas all dutie to bee performed of vs is either to bee shewed towards God or men he to teach vs in what sort and manner this is to bee done hath thus set downe his will vnto vs saying Concerning my selfe for the sixe daies throughout the weeke yeare your whole life worship and serue me both inwardlie and outwardlie as in the three first commaundements I haue bound you and on the seuenth daie as the fourth commaundement inioyneth And this is your direction in all dutie to me for euer Concerning men without any respect of any daie or particular time frame your selues daily and alwaies as the sixe last commaundements doe require Who doth not see that the Lord setting downe his minde in the commaundements after this manner hath of purpose set downe a perpetuall direction for his people throughout their pilgrimage For though all see it not neither consider it what then Shall the will of God be of no effect because of the ignorance of men but they who see the will and meaning of God aright in them see no lesse thē this that I haue said Neither let any obiect here that there is no other direction giuen vs then generally to follow the commandements for our guide seeing euery commandement is to be vnderstood spiritually and therefore reacheth to all particulars of that kind yea euen those which are inward For he setteth downe more then that namely that both on the sixe daies and euerie of them one euen course of worshipping and seruing him be vsed and aimed at in our particular actions and on the seuenth daie another perpetuallie to bee obserued on the sabboth for euer diuers from the former And because the duties that wee owe to men are in the sixe last commaundements indifferentlie on all the seuen daies to be performed therefore indifferentlie on the one as well as on the other and not at our pleasure when wee list or as we thinke good our care to practise and faithfullie endeuour after them is to bee continued and so the contrarie sinnes in like sort are to be renounced Now in that many of Gods people see it not to be thus nor make any such vse of it it is by reason of their ignorance of Gods will in the commaundements and vnwillingnes to take paine about the same and vnacquaintance with a daily endeuouring and setting themselues to the particular practising of dutie in euery commaundement according to their knowledge as euery one hath heard the same laid open vnto him But further that we should thus be fullie resolued euery daie to liue religiouslie and that in particular and not serue God by the grosse it is plainelie declared in the Epistle to the Galathians namely that we should not esteeme one day aboue another neither attribute holines to one more then to another and so neglect one in regard of another And although it may be said that they in so putting difference in daies did therein shew themselues superstitious but we are not so to bee iudged of though wee doe not as carefullie worship and obey God one daie as another I answere that both in that place and to the Colossians he rebuking that sinne of putting difference in daies doth condemne as well our securitie who seeke not to glorifie God as sincerelie and holilie on one daie as another as their superstition who groslie thought one daie holier then another And consequentlie looke what certaine and cleare rules the Scripture giueth vs for directing our liues one daie the same must conscionablie bee applied to euery daie And in this respect the sabboth it selfe though appointed by God to holie exercises more then other yet is neither in it selfe holier then other nor we to thinke that we may be lesse holie on other daies then on that but so to looke to our hearts and our waies that although euery daie cannot bee as the Sabboth through want of the helps which on that daie we may inioy and by reason of many hinderances which fall out on other daies rather then on it yet wee should endeuour to walke in the sanctification of our hearts and innocencie of life on the other daies as
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
our whole course And therefore to see how this forme of daily direction is drawne out of the word of God let euery part of the whole proue and testifie vnto vs. CHAP. 9. Of the illustration or more full declaration of the former part of the direction FOR the first point that we must be displeased with our selues and humbled for our sinnes euery day as ignorance deadnesse of heart rashnesse vncharitablenesse and wrath or any other that shall giue vs occasion yea euen the body of sin it selfe that verse of the Psal 51.3 doth proue where Dauid seeking pardon of his sinne acknowledged it to God saying I know mine iniquity my sinne is euer before me thē no day to be forgotten So the Apostle saith the sunne must not go downe vpon our wrath meaning thereby that we must soone forget and forgiue and compound our controuersies and breake off our strife and not lie therein till the euening therefore daily confesse and be humbled for thē which cannot be done we know to the pleasing of God except our harts be broken with relenting and melting for them And if the sunne may not go downe vpon our wrath neither by the like reason any other sinne may be suffered to lurke or abide any such time in vs who doth not see that it should be a good part of our care throughout the day both to cast out such draffe as we haue drunke in by lamenting our estate euen as it ought to be another part of it to hold and keepe it out And if Iob when his sonnes and daughters did feast together for the preseruing of loue euery day in their course if he I say did command them to sanctifie and cleanse themselues euery day and did in like manner offer burnt offerings for them himselfe euery morning because he thought they had some way displeased God would he thinke we on other dayes when they were like more to offend count it a needlesse matter for himselfe or them to do the like which clearly teacheth vs that we should purge and cleanse our hearts from all such sin as might infect them euen euery day we should do this I say as well as vpon any one seeing there is cause and need euery day and when we go through the day in the best maner that it may be passed new guilt by sin ariseth against vs that if Dauid for his great grieuous sins did euery day wash his bed water his couch with teares for a space as he testifieth can we thinke but that he kept some proportiō on the other daies although he had not euer the same particular cause in lamenting bewailing and acknowledging his sins especially seeing we reade of him that three times in a day his vsuall maner custome was to praise and pray vnto God And if the wicked are said not to be vp and readie any day as the Prophet speaketh vntill they haue wrought some mischiefe so naturall and ordinarie a matter it is with them should any doubt but that we should hold it for one peece of our chiefe worke daily to cast downe our selues before the Lord and to humble our selues in the heartie confessing of our sinnes And it was one of the principall things that God meant to teach vs by the morning and euening sacrifice prayer daily in the lawe of ceremonies But I would all good Christians did as duly and conscionably perfourme this dutie to God euery day and bind themselues resolutely thereto as the word of God doth clearely proue that they ought to do so as for them who may please themselues in outward humbling of the bodie and confession of the mouth in a word they must know that the chiefe glorie of it is inward The second point followeth namely that euery day we ought to be raised vnto a cheareful and liuely beleeuing that our sinnes thus bewailed confessed and repented of are forgiuen and freely remitted vnto vs for and through the onely and sufficient satisfaction of Iesus Christ And for the proofe of this it is sufficient that these two are neuer parted but go together as Peter saith Repent and ye shall receiue the forgiuenesse of your sinnes and in Hosea the people were thus taught to seeke and come by it Returne vnto the Lord from your iniquities and then say to the Lord Take away all our iniquitie and receiue vs graciously and he will heare your rebellion and loue you freely for his anger is turned away from you And our Sauiour commanded his Apostles to abide in his loue euen as they had tasted how sweet it was Now then if euery day we ought to turne from our sinnes we ought also euery day to embrace the promise of mercie Besides in that the Church of God is taught this for an article of her faith to beleeue her sinnes to be forgiuen and the articles are firmely and constantly to be holden and beleeued and all vnbeleefe is sinne at any time therefore as we are to be raised vp by faith in Christs merites that our sins are pardoned now euen so we are at other times and one day as well as another to be so vpholden Againe as in our common prayer which is called the Lords which serueth for euer to square out our prayers by and therefore for euery day the word this day is expressed seruing for euery day of our life that wee may know that there is no day of our life wherein this prayer in effect is not to be made no day wherein we pray not for our daily bread euen all necessaries for this present life so is there no day in which we aske not and so in which we ought not to enioy it by faith I meane the forgiuenesse of our sinnes And if euery morning Gods mercies be renewed of which this is chiefe then we also must in the same manner imbrace them by faith as our owne and so partake them So that this bindeth the conscience also as the former that euery day the true Christian must be perswaded of the pardon of his sinnes and that no day he should loose his part in so great a treasure though it is to be feared that many good Christians enioy it not Neither indeed can this second rule be faithfully obserued and kept but it will cause all the other to be well looked too and regarded Bring we therefore our hearts daily to count it our treasure that so they may delight in it for where our treasure is there will they be also and then we haue well and wisely prouided for our selues in that day and our greatest toyle is ouer as they say for the whole day following And this will be done if as it is the greatest of all other so we resolue that none is greater with vs. To speake more largely of these pointes here is not my purpose for that they haue bene handled before in the first and third
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
for necessity onely or for feare of punishment or shame of the world or because they would be rich all which are carnall sensuall and diuellish respects as I sayd before in forbidding all vitious affections in mens lawfull actions neither do they please God which thus go to worke And further they must do these lawfull workes in perswasion and confidence that God will blesse them therein and giue them good successe and take that for their daily bread and blessing which God in their thus-going to worke doth bestow vpon them And lastly they must do these without adding the common sinnes which wicked persons do vse at their worke as swearing lying negligence idlenesse falshood and deceiuing cursing quarrelling impatience and contention These and such other of their owne deuising the wicked do bring in among the lawfull workes which God commaundeth them to do and mixeth such euils with the doing of the workes which of themselues are good that they vtterly marre and deface them thereby depriue themselues of Gods blessing and it causeth their callings and trades to be meanely accounted of and in discredit with such as are not able to iudge as though none could vse them better whereas others as poore as they and as much put to their shifts yet taking better direction and depending on God and carefully abstaining from such sinnes as are wont in the most to accompany their lawfull workes and dealings do liue in them contentedly peaceably and holily and do in that manner put honor and beauty vpon their callings and testifie that God hath to singular ends and purposes appointed and giuen them vnto vs. And thus would God haue Christians go to their worke and do all their lawfull businesse not as hirelings onely in regard of their bellies And this were a goodly and most beautifull sight to behold in all sorts maisters seruants buyers sellers and euen in the poore labourers yea cutters of wood and drawers of water and they that are of meanest place in families may liue godly in them while religion rules their actions and while they desire to do them as they are taught in the word of God And they who go to worke after this maner may be merry at their worke and merry at their meate and yet I meane not as the prophane and earth-wormes who sometime are merry when they haue more cause to be heauy seeing neither they nor their worke are pleasing to him but the other may reioyce and be glad by Gods allowing yea commanding it them where he saith Reioyce thou and thine before the Lord thy God in all that thou puttest thine hand vnto And againe Serue the Lord thy God that is in that thou art appointed by him to do in ioyfulnesse and with a good heart for the aboundance of all things And this is the mirth and ioy of heart which the Apostle willeth vs to take our part in saying Speake to your selues in Psalmes and Himnes and spirituall songs singing making melodie to the Lord in your hearts with thankes for all things through Iesus Christ In this sort hath God allowed his seruants who haue learned and are resolued to obey him in all things to reioyce and go about their worldly affaires and in like maner doth he allow them to vse all their lawfull liberties in this life all which he knoweth they haue need of to allay the tartnesse and asswage the painfulnesse and griefe which through their afflictions are infinite wayes ready in all places to meete with them And not to do lawfull businesse and workes thus and with the three former rules set downe but as the vnruly and disordered people of the world do them is to make the lawfullest and excellentest callings base and meane and to the persons themselues most hurtfull while they stand forth against them as accusations for that they haue vsed them vnlawfully which in themselues are very honest and lawfull which I say that I may answer the brutish and irreligious sort who say they know no difference betwixt those who are counted godly and themselues seeing they are faine say they to worke for their liuing as well as we their godlinesse will not feede them The difference let them learne from that which I haue sayd I haue also spoken this by occasion for the satisfying of the simple-harted that they may not thinke that in requiring that we should liue euery day in a godly maner I do vrge any to leaue off and lay aside their callings and businesse and yet this I shew to be required by the Lord how and in what maner those lawfull workes ought to be done of them that he therein may be pleased And so I conclude that the beleeuer ought euery day to arme and frame himselfe to a godly life and to cast off all that sauoreth not thereof as in some which are most vsuall actions I haue shewed seeing his whole conuersation must beseeme the Gospell remembring what the wise man saith All that thine hand shall find to do do it with all thy power for there is no worke in the graue whither thou goest Which if it were perswaded throughly to men that it ought to be so and that it is as necessarily to be looked after as their maintenance health yea or their life it selfe which none wel aduised wil deny then should there not be this posting it off from one to another which now there is nor this refusing to be subiect to God in this maine and great commaundement of doing all to his glorie which they that refuse do refuse godlinesse it selfe And there should not be this parting of stakes betwixt God and our selues that sometime we will be forward and sometime backeward in some things obedient but in others denying our obedience which causeth such patching and peecing of duties as is farre from holinesse without which yet we shall neuer see the Lords face whereas yet by constancy in duty and keeping of a daily course therein much dulnesse deadnesse barrennesse slouth idlenesse and the fruits thereof lewd lusts and many such dangerous euils should be auoided with which euen many good Christians to their great heart-smart afterwards are annoyed because they know not how to do better The sixt point of our daily direction in thankfulnesse I meane a renewing of this duty to the Lord euery day that so we may still see and acknowledge our selues indebted vnto him and be the fitter to go vnder any of his fatherly chastisements which he shall lay vpon vs which without it will presse vs downe and raise bitternesse in our hearts and also that by it we may the ofter call to mind Gods many kindnesses to cheare our harts which are too soone forgotten of vs. The Prophet Ieremie forceth this daily duty to be continued of vs when he saith that the mercies of God are renewed vpon vs daily and what followeth vpon that but this that our
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
time or other of the day to be thought or spoken of thinke not this to be my meaning in saying we must haue them euery day for so we might possibly be litle the better for them as if once in a day a man should pray giue thankes looke to his waies to his peace c. a man might do all these the like and yet not of necessitie well guided for all that through the day but this I meane that this holy furniture should cloath and beautifie our soules throughout the day and haue their setled abode in vs and not ebbe and flow as the tide doth nor go and come as passengers that tary not but home-dwellers as for example that our peace should not be broken off by any occasion our watching should not cease we should keepe our selues from euill the whole day and so likewise be ready to one duty or other and we should cherish our weake faith from time to time retaining minds thankfull and walking in the strength of our prayers though we be not euer vttering and expressing in words either prayers or thankes So that our hearts may be well seasoned with these as the chiefe things which we should regard and looke after and yet neglecting no needefull worke that must be done but doing it much the better by meanes of these and so the froth of our owne braines as endlesse and needlesse wandrings vaine cogitations and foolish and noisome desires shall be much restrained and allayed in vs. This is it all wise men do know that most troubleth vs and of the which we be euery day in greatest daunger I meane the loosenes and disorderednesse of our hearts for they as they be neuer vnoccupied but prone to euill a thousand waies so if they be not bridled holden vnder and suppressed they are so soone fixed vpon some obiect that commeth in the way that they carie vs headlong after it we being then impotent for the time and vnable to resist when we haue let them loose and giuen them scope And from thence arise I speake of the better sort of vs great heauinesse and vnquietnesse to see such chaunges wrought in vs and this is the best that commeth thereof vntill we recouer our selues againe if a worse thing follow not that we fall not into some further vnsetlednesse and distemperature which will cause no small annoyance Now what is a like remedie against this and all other baites of this deceitfull world which the diuell layeth in our way as to haue our hearts daily fenced thus with watch and ward against them as I haue said to hold such sinne execrable alwaies to keepe in loue with pietie and goodnesse to retaine hope and confidence that God will make vs strong against them to liue in his fauour still that we may want nothing that is good and to enioy most sweet and sound peace to comfort vs so to our liking that we may not neede to hast greatly or gape after such allurements which are no better then deadly poyson What I say is like this precious remedie to keepe vs in safetie euery day Which God hath therefore giuen vs that we may be preserued from infinite fearefull dangers which are in this world and that we may also liue with much comfort yea he that giueth his heart to the Lord that it may be taught all these rules of the daily directing of a Christian can tell how true this is and what reward is found and enioyed daily of such as take delight in them But many Christians who beare a good affection to the Gospell and generally meane well yet will not particularly trouble themselues as they count it to be brought in their whole course within a narrower compasse and to a more neare acquaintance with the Lord yea when they heare that it is to become by but would faine beare themselues in hand that they are well inough when yet they are oft constrained to feare yea and to feele the contrarie for what do they find but much wearinesse and griefe checkes and accusations yea and are sometime also noted of others to be but cold and barraine professors when they haue followed so much and so farre the deuises and desires of their owne hearts And besides this how much detract they from the beautie and excellencie of the godly life and what iniurie offer they vnto it when they are able no further to commend it then as they find for as they find so they will speake of it whereas it cannot sufficiently be esteemed and accounted of neither can the seruants of God who haue experience of the benefite of it satisfie themselues in setting out the excellencie thereof I deny not but there are many who for want of knowledge do not see that which sundrie others of their brethren do and yet are faithfull in that which they know but they rest not satisfied with their present estate but long much to see the will of God more clearely and desire feruently to attaine to greater measure of grace And to all such I know how welcome it will be to haue more cleare direction then as yet they haue found and such I would haue know that for their causes I was perswaded to vtter that which God hath reuealed to me so farre as concerneth them But as for such as like so of their present estate that they hast not to be acquainted with any better seeing there is euer in Gods children a desire to grow and a longing to be better whatsoeuer they thinke of it and how highly soeuer they account of themselues in it they shall go forward euery one his way till they be as blind as the moule as deafe as the adder as dumbe as he that openeth not his mouth and as vnprofitable as the salt that hath lost the sauour and is good for nothing but to be troden vnder foote and cast vpon the dunghill Neither let the people of God count this any burthen to be thus directed but it is their flesh and corrupt wisedome which burdeneth them whereto they are not debters And what do I perswade vnto but the vse of and continuance in that holy condition which euery true beleeuer hath tasted of and had his part in but that many such through ignorance and vnacquaintednesse with it haue not attained vnto stedfast continuance in it But to return a litle to the other ô people to be lamented and euer pitied that they being borne to great honour euen here in this life should forgo it so contentedly and suffer others to enioy it whom I require to heare me saying vnto them that if they were wise and well aduised though they might liue as their heart desireth here and should neuer be called to their account for the same yet they would flie from a licencious life being but a sweet poison and would chuse to spend one day godly euen for the fruite and pleasantnesse of it
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
for no such labour doth God approoue of But contrariwise we must so play the good husbands that we become not worldlings and such as find more sweetnesse and pleasure in our earthly dealings and the comming in of our profites then in our heauenly trafficke through the practise of Christianitie we must so follow our owne businesse and shunne medling in other mens matters vnnecessarily that we be not shut vp in our owne without regard of our brethren or care for their matters when cause shal require for that were great vnkindnesse and want of charitie towards them ioyned with too much selfe loue toward our selues To be short we must so vse the world as though we vsed it not not lifting vp our hearts when we prosper nor casting them downe with deadly sorrow when we sustaine losses and discommodities but so carie our selues throughout that we may be patternes and examples to other of right vsing the world for so hath the Lord appointed men to liue in and vse their vocations And this kind of walking in them is highly pleasing and acceptable to him For they who thus set vpon common actions and worldly businesse are not caried after their owne earthly minds as men of the world but set the Lord before them and looke what he will haue done they bridle their desires which would else carie them after them So Moses was faithfull in all Gods house and Iosua in his place and Iob who had much to do in matters of profite and commoditie yet was a rare patterne to all men of vsing the world aright euen earthly things with an heauenly mind that they may haue the more to accuse them and that iustly who will not in farre meaner affaires take him for their example This regard must be had of all Christians and of all sorts both of rich and poore one and another in their earthly dealings though it be a lesson most hardly learned that whiles we auoide slouth and idlenesse on the one side yet walking in our callings we be not worldly minded on the other side that it may come to passe that our calling being one part of Christian obedience and dutie to God may not onely for the time while we are occupied in it witnesse well to vs that we please him but also make vs more fit to other christian duties after and that we seeing this maner of passing our time to be enioyned of God who hath promised blessing thereto and seeth what is good for euery one and considering duly with our selues the infinite fruite that commeth thereof we may more willingly and of conscience betake our selues thereunto that so we may find in this faithfull walking in our calling a peaceable course of liuing here which may bring happines with it in the end The necessitie and benefite of this in a Christian few do sufficiently know or consider For all are naturally giuen to seeke libertie amisse and stolne waters as it is in the Prouerbe are sweet and many who zealously professe a godly life not painefully following some lawfull calling doe by wofull practise proue this to be true and so shall find much sorrow in their dayes which others shall be free from Now to the end we may thus chearefully go about them as knowing that God alloweth such workes of ours and so thereby be disposed more readily to other parts of dutie which we see to be no common thing in the world first this must be considered that it is the Lord that setteth vs in our callings and hath promised to be with vs and to giue vs good successe in them and to helpe vs beare all tediousnesse therein and further that he hath willed vs to do all such duties for his sake in such manner as if we did them vnto him and from him to looke for a reward Now what true Christian is there who if he beleeue this is not encouraged to do his businesse readily and willingly who would not be glad to do any thing which might please God and whose heart should not be ioyfull to go about the Lords worke whereby tediousnesse vnquietnesse and manifold vnsetlings are remoued And so should we not grow out of frame but haue our minds readily prepared to other duties And most sure it is that mens callings and labours are so burthensome vnto them euen for this cause that they do not thinke thus of them Neither are such chearefull at their worke but onely for the gaine that moueth thē or for that they must needs being so vnwillingly corruptly occupied in them neither are they fit for any good thing or dutie after The Minister who is consecrated by the Lord euen to diuine studies and passings of his time and hath it enioyned him for his calling that he attend daily to reading priuately and to doctrine and exhortation publikely how hardly obtaineth he it of himselfe as heauenly and sweet a calling as it is to abide and hold out therein yea and how few do it I speake euen of such as haue receiued good gifts of God not of the worser sorts onely but trifle out their precious time as other do As though it were litle to be regarded which is written He that winneth soules is wise and they that haue instructed others shall shine as the starres Dan. 12.3 And therefore of others whose calling is not to be occupied through the day in that heauenly maner how were it to be looked for if they should not of conscience tye themselues thereto and walke chearefully and faithfully therein But when men shall know and may be bold to remember and consider that they are appointed by God to bestow the most part of the time in their callings though they be not meerly spirituall actions to the end that they may with better appetite returne to exercises of religion againe after and that they haue a promise of blessing therein with what peace may they be occupied in them and ouercome that tediousnesse and wearisomenesse which would otherwise cleaue vnto them Thus I could wish that Christian men tooke their callings to be in such sort enioyned them of God that they neither durst neglect them nor yet find them burdensome and wearisome to them but that they could wisely see how when and why to intermit them that is to say for necessarie and profitable causes and considerations as for the ministerie of the word the visiting of friends moderate lawfull and necessarie refreshings of themselues and in good sort to returne to them againe more fitly Furthermore we shall not be vnsetled by the workes of our callings nor wearisomely cast them off when we shall be able to see that we haue practise of most duties in Christianitie therein as diligence obedience faith patience truth c. and thereby learne experience that God who hath giuen vs wisedome chearefulnesse patience and the rest heretofore to beare the burthen of them contentedly and willingly when in the prayer
rule or dutie directing vs in company NOw followeth an other dutie for the guiding of vs in companie that is to say when by any occasion we be in place with others that with the same well ordered harts with the which we haue bene taught to discharge other duties in the day we carie our selues in companie because it is a part of our life in the passing of the day very diuerse and distinct from that wherein we are solitarie and deale with our selues And although a man may be both in his calling and in companie at once yet as I haue shewed how euery one ought to be conuersant in his calling without respect had of companie so now I shew particularly how companie should be vsed without respect of mens callings Now as the companies be of many sorts with which we are occasioned to be occupied and the matters infinite which fall out to be debated of in the same so can there not therefore any certaine and particular rules be giuen to direct our selues in them but yet some generall obseruations may helpe vs much the rather seeing they to whome I direct my speech and who may take profite by this haue attained to the heartie desire of keeping a good conscience alreadie and haue for a great part of them some measure of sound knowledge of the will of God which will greatly further them in the same And because all companies among men are not for and concerning trafficke in earthly dealings and matters about this present life as bargainings and couenants but some are among neighbours and friends partly for the increasing of loue and partly to make merrie and othersome by other occasions and some by accident without any purpose thereof before in all which kinds we often take much hurt and be in farre worse case by them for want of good direction and heed-taking then we were before we entred into thē First therefore I will speake of those companies wherein we haue more libertie to benefite our selues one by another to God-ward as hauing no weightie dealings to hinder vs and then of the other which belong to the affaires and dealings about this present life how to vse them In both which generally this is a generall rule to be obserued in all companies That we feare daunger and be harmelesse in them and without offence leauing no ill sauour by example behind vs but more particularly the marke which we are to ayme at in all our familiar companies is this That wee should not rush vnaduisedly into them as most men do but determine before to do good in them to others as we be able and to helpe them forward vnto eternall life by all good oportunities we can or purpose to take good of others as occasion shall be offered This rule to make no doubt of the former Mat. 18.7.8 is according to the Scripture that as we should draw vnderstanding out of them whom God hath plentifully enriched with it so we should be moued with pitie and compassion towards them who are ignorant and carelesse or though they were neither of both yet many wants and infirmities at least they haue as we our selues haue and therefore haue neede beside the preuenting of other daungers to be exhorted stirred vp called vpon and instructed that so both they and we might be edified and built vp in our most holy faith and haue our loue and mutuall peace confirmed betwixt vs that so our lippes may feede many and through Gods goodnesse we may be meanes to turne some from going astray out of their way and we may haue also cause to thanke God for the like by others and reioyce in our Christian fellowship together All which vses Ionathan and Dauid enioyed in their meetings the one by the other And to what great purpose shall it be to inioyne watchfulnesse ouer the other parts of our life if in companie we haue not an especiall regard of it thereby to take all good oportunitie to make our companies profitable For daily experience teacheth how many occasions of offending God and of troubling our selues are offered and occasioned therein and were we not better be absent one from another then in such sort meete together Besides what an vnruly member the tongue is though it be small the Apostle declareth when he saith That it setteth on fire the whole bodie and is it selfe set on fire by hell And as for the heart which setteth it on worke who is ignorant how readie that is euery way as the companie shall be to offend either by teachinesse conceipts misconstruing or by loosenesse and lightnesse and such like And both these being well considered how many companies shall be found where one is not the worse for another where one corrupteth not the other where there are not fallings out quarrels and debate or prophane and endlesse talke of the world ieasting vaine and idle speech if not filthie communication and ribaldrie or where there is not buying and selling of those which are absent And as for lying swearing as Hosea speaketh with such other abhomination it goeth through the land and where these faile what other speech is in stead of them most commonly but telling of tales needlesse newes and such like foolish and heathenish talke euen in such as professe which were bad enough for them which haue not heard of the Gospell The most tolerable communication amongst the rest which is vsed is as I haue said to be deepe in and about the world and matters of commodity wherein as I deny not but that there is a lawfull vse permitted to men sparingly soberly and wisely when and so farre as there is cause euen so as it is most commonly vsed it is made well nigh as bad as the other that it hindreth and holdeth away all other matters profitable and drowneth the persons ouer head and eares in it Now seeing we know it is thus should not this common and daungerous corruption preuailing and continuing thus in most companies cause the seruants of God to bewaile it seeke to stay and to hinder it and euery one for his owne part both Pastor and people as much as in him lyeth labour earnestly to redresse it And therefore what is more needfull about our companie then to haue it euer in purpose to learne and get somewhat where we may in companie and to helpe forward others which we may do any good vnto as we are able or to make some other good vse of it That we may haue testimonie within our selues that we had made better vse of our companies then the most seeke to do or then we in times past had done our selues And whatsoeuer exceptions may in probabilitie be brought against the performance of this dutie which after as conuenient place shall require I will answer yet for those who reioyce in the hope of the life to come when they meet together it should not be
counted hard amongst them to meete with this mind that they might make the best vse of their companie in some good talke about such things as might be profitable and for the mutuall edifying of them prouoking one another thereby to greater loue as seeing and feeling causes therof and what decay of it there is for so hath the Lord commaunded Exhort one another daily while it is called to day And if among heathen men friendship was increased by aduising one another and by good turnes done and receiued mutually one of another should not Christians much more bind themselues one to another as by other pledges of loue so by this one that there be drawing on to dutie to grow in the knowledge of the Gospell and to auoide the daungers which might otherwise be fallen into That so there might be more mindfulnesse one of another in absence when there was reaped so great good fruite of the one by the other in presence By reason of mens callings and distance of places there is seldome meeting amongst good men if therefore when they meete they should not be the better one for another they might repent for good cause that they had lost their gaine which in that time they might haue had in their calling at home beside that it would accuse them after their departure that they had neglected so good oportunities which when they would cannot be enioyed I know there is cause why this should be looked vnto euen amongst good people seeing through the corruption of nature the diuell layeth stops enough in the way of the best whereby although he cannot bring them to the common euill course of other men to walke in excesse of riot as they do yet he keepes them from the good which might be done betwixt them as may iustly be complained of where I haue acquaintance So that Christians whensoeuer they meete either of purpose and by consent either for neighbour-hood and as we say to make merie or by any other prouidence of God and yet not about trafficke or earthly dealings this mind ought alwaies to be in them that I haue mentioned and therefore the one to seeke to benefit and edifie the other by good speech waiting for and taking the best occasions thereof and oportunities thereto they beginning who for their giftes are fit to bring on the rest not entring beyond their skill and reach neither the one crossing the other but through loue bearing one with another and one helping another for loue is their greatest vpholder and therefore either conferring of the things which they haue learned or stirring vp themselues mutually to hearing of Sermons to diligence in going forward to inoffensiue walking and also singing of Psalmes together and if there be any occasion of reprouing exhorting admonishing or comforting one the other to do it priuately if the matters be priuate and betwixt so many as it concerneth in meeknesse of spirit and a thankfull receiuing of such duties and that they that offer the same be readie to submit themselues in humilitie againe to receiue the words of exhortation as they through their weakenesse shall giue occasion The simplicitie of the times hath bene such as men haue met louingly together in this manner prouoking one another thereunto but it is iustled out with a proude conceipt of their owne wisedome who count it too base now to conuerse together after such a manner But as this dutie is to be mutually imparted among neighbours so much more it ought to be in vse and force in particular families besides the ordinarie worship of God in prayer and familiar instruction where euen the seruant who is the meanest member therof hath libertie so as it be in humilitie and wisedome to make his complaint as Iob permitted his seruants to do that thus peace and godly vnitie may be maintained and all may grow vp and be edified more and more Which duties we are not to doubt to haue bene performed in the families of the noble gouernour Iosua and of Cornelius a valiant Captaine so farre as there was knowledge of the same amongst thē seeing it is said That the feare of God was in those families and such liuing together in one house doth giue good testimonie that God hath a litle Church there indeed but of this in another place But seeing there ought to be no lesse vse of all these fruites of companie betwixt the godly Pastor and his people then amongst those whom I haue mentioned therefore let the former rules most especially be obserued of thē and somewhat more that is to say mutuall consent betwixt them that their conference be of the things which are most fit for the estate of the persons which by good warrant from God who requireth such wisedome labour and loue and approued experience of men should be after this manner That such as are ignorant and yet willing to be taught should be taught question-wise the grounds of Christian religion and the way how to be saued and to amend their liues They who haue knowledge hereof should be laboured with to make vse of it namely to be humbled by the law comforted by faith in Christ and to be reformed in their liues They who are stayed in these chiefe matters should be taught how to grow by the helpes and auoide all impediments that so their life may be full of fruites and comfort And they who haue profited thus farre should haue libertie giuen them to demaund questions of their pastors for their edifying euen as to be questioned with by them for their instruction about any particular doubts in the whole religion and true worship of God and in confuting the contrarie or about any point touching conscience in the practise of dutie I will not say what gaine the teacher himselfe might reape hereby beside the poore people neither are many hastie to proue but oh times oh dayes yea oh people to be lamented so happie by the long raigne of thy Prince and continued peace as thou mightest haue bene and so litle of this fruite to be enioyed or Christian dutie practised The best thing euen the pearle and tidings of the kingdome to lye as wares out of request not asked after and that through vanitie and folly These and such like as God hath giuen wisedome to both parties should be endeuoured after betwixt the pastor and people when no other necessarie things do hinder which maner of meeting were no doubt like to be as a strong band to tye them in loue and christian peace together And this I haue seene and that not in one place nor two but I must say as it bringeth a sweet life so the diuell layeth many blockes in the way to hinder it that while they liue straunger-like and conceipted one with another or loose worldly and vnprofitably they may be as others be who haue no acquaintance with the Gospell For let men thinke and say what they
will there is not one halfe of the benefite that might be enioyed no not of many professors themselues by the preaching of it But to proceed it is an harder thing for a man which feareth God to haue vse of this rule before set downe that is the libertie of good talke in the companie when he shall by occasion light among such as are not of his owne mind and the worser the persons be the harder It will be counted harsh if not ridiculous among such whose tongues as they speake are their owne to vse them as they list though the best way be taken for entring into it Here therefore another consideration is to be had of vs for the making of best vse of the time namely that we waite for some fit occasion to be offered by some of the company which though they purpose no such thing will from their talke arise if we attend vpon it as Paul did before Agrippa if not then speake we of the workes iudgements or blessings of God which are among them or fresh in memorie by the which we may in as wise a manner as we can vtter somewhat to the holding out of euill at the least and further it shal be expedient to like and commend that which is well spoken by them the rather to fasten vpon it so farre as it may be done without suspition of flatterie and hurtig of them By which manner of dealing I haue oft seene the euill which began among men and appeared to be staied and suppressed and attendance giuen to better communication being wisely and kindly offered But here loue towards them must shew it selfe which will make our labour seeme small to vs while we seeke all oportunities to winne them and whiles we are content to forgo our owne pleasures liberties in other talke that we may do good to them To this purpose it were meete that when we should resort to any such company yea or any other we should bethinke vs of somewhat before as of some good questions among them of whom we might learne and some other good matter fit for edifying as the company should require it being such as we might do any good vnto especially seeing godly communication is so seldome in place but banished vtterly from most companies This may be thought of many who go for good Christians somewhat too much to haue such regard of others but it is indeed slouthfulnesse and want of loue not to seeke the good of our brethren and selfe-loue to seeke that which pleaseth the flesh in trifling out the time with the neglect of the good of others and our selues The which if Preachers of the Gospell especially and other Christians would consider I know it would be farre better with the people and much more good done in many places then there is now for want of it and they themselues should haue no cause to repent it And though there should be no great likelihood of any good done thereby for the present time yet ought we not for all that to be discouraged forasmuch as we are commanded to vse edifying talke and we see that good things take not alwayes effect by and by but afterwards in time as the Lord seeth best it may preuaile with them as also we may see it appeare in many in some part of their life and in others many times at the day of their death and yet if no good should be done is it not to be liked that euill is remoued But if men which feare God be not resolued to seeke such profitable and Christian vses of their meetings in some sort when they may be inioyed I would wish them to thinke that it shall be better for them to attend vpon their familie and their affaires and charge at home rather then frequent company much abroad seeing in much common talke there is much sinne and for idle words men shall giue an account I graunt that neighbourhood and loue amongst Christian men is nourished by meetings as feastings together and such like but these are not hindred but much helped whiles our tables after we are refreshed and haue shewed tokens of loue therein be seasoned with good communication and a carefull regard had to keepe out that which is euill and needlesse and if there be any to whom this is vnwelcome who perhaps will not be thus directed in the vse of company-keeping let him set downe a better and I shall be well pleased in his refusing of this aduice and direction and with all my heart learne of him And as for them which obiect that they haue not bene acquainted with such communication when they meete and therefore looke not after it they should rather blush at their ignorance and want of experience in so manifest a duty for our talke should be to the edifying of the company and all ought to follow their teachers in it who are commaunded to be examples to their flocke in the same Be an example in communication Neither let any please themselues in this that they will not looke after such precisenesse It were more to be commended and better to be liked if they had sayd They were sory that they had not their benefit in such a sweete libertie as God hath vouchsafed vs. It was the speech of a learned godly man I neuer depart out of company where I haue wholly omitted good speech hauing oportunitie but I am checked and accused But to go a litle further if it shall fall out that we be to our griefe in company as beset with scornefull prophane and brutish persons so that we see no oportunitie nor place for any good it shall be our wisedome to keepe our selues from hauing any fellowship with their vnfruitfull workes of darknesse vsing Sampsons wisedome when we feare any such thing by sauory ridles or such like to breake them off and to giue apparant tokens of our mislike if we can go no further to the suppressing of it fearing otherwise lest while we are silent whē God should be honored the stones in the street should speake yet let all be done wisely and peaceably and regard had how and when to speake And this is to be done vntill we can conueniently depart from them and be carefull after that we fall not into the like company againe For so doth Salomon counsell Prou. 14.7 Depart from the company of a foolish man when thou seest not in him the words of wisedome I speake of such company as one spake of Rome If he go thither at the first time he shall see an ill man if he like so well that he go the second time he shall know him but if he will needs go the third time he will surely bring him home with him But in other companies we must be carefull as hath bene shewed vs that we banish euill and indeuor after some good both for our owne benefit other mens as it shall
in men and to the good that commeth by it that he may stirre vp this gift in himselfe whosoeeuer he be that hath any such and not be dismayed if successe follow not by and by as he would wish I haue seene much good done by it euen in the mouth of priuate men And if it were kindly vsed of Christians as they shall haue occasion and much more by the Minister there would much good blessing followe it but if men take not heed the Diuell doth so craftily hinder it that it will take small effect but rather be frustrate and broken off That will be if he who should be occupied in this seruice to God be a loose liuer himselfe he shall do no good by it to others and he shall soone waxe weary of it and especially if he be not very watchfull in his earthly dealings that there grow no conceipts straungenesse and other dislikes by meanes of them betwixt him and others for they will soone hinder it But here I cannot omit to bewaile the vnseasonable speeches of some as also vncharitable and discouraging that as though they saw no vse of these duties namely of exhorting admonishing and reprouing nor of the Apostles commanding that they should be continued aske What Papists any conuert from their poperie hereby whereas it is well knowne that the common sort of them admit small talke about religion their common answer being this They meane not to reason except the learneder sort of them who of a wilfull and malitious mind against religion and Prince maintaining it do of set purpose abuse their gifts to the peruerting of the truth But God be thanked this charge of exhorting and rebuking one another was giuen before poperie was hatched and there should haue bene need inough of it though it had neuer bene bred and so it shall be a Christian duty much pleasing the Lord without any regard of them who scorne it wheresoeuer it be wisely and religiously vsed and without controuersie much blessed this being regarded of them towards whom it is vsed which is written I beseech you brethren suffer the words of exhortation For consolation also and ministring comfort it is another worthy duty when in mens bodily sicknesse or trouble of mind or otherwise in their wants we do ease their sorowfull hearts with sweet words from God wisely and fitly applied to them and comfort them as he hath comforted vs. When a penitent soule counting that his greatest miserie which is a token of his greatest happinesse I meane the feeling of the burthen of his sinne desiring nothing more then to be eased shall be brought to be perswaded so and that his sinne is forgiuen him what can be like comfortable to him For he shall be one of a thousand to him that can do it as we reade in Iob. So when another in case of bodily distresse or necessitie shall in like sort be spoken to as the woman of Canaan was by our Sauiour saying O woman great is thy faith be it to thee as thou desirest what a reuiuing of her was it thinke we Not much vnlike to the dealing of Boaz with Ruth a desolate and poore widow and a strannger which caused her to breake foorth and say O my Lord thou hast comforted me and spoken to the heart of thine handmaid For if the diseased person be much cheared by Phisicke bodily what maruell though spirituall comfort worke vpon the soule mightily It should be in request therefore aboue all other priuate matters euen as it is the waightiest that there should be not Ministers onely who yet chiefly should do it but euen priuate Christians also who should be able in some measure to comfort one another in their heauinesse but this also is to seeke with men Not one of many can speake to the purpose to a sicke bodie to comfort him but vnsauorily that which may more increase his heauinesse by telling him they are much grieued for his sicknesse c. when who seeth not they had need of other comfort As for other companies they are of another kind some about honest refreshings some about bargainings couenants-making other agreements some about suites debates controuersies and such like and although there cannot certaine rules be giuen concerning them all yet they must be all gone about and done in such wise as that they may be sutable and correspondent to the other parts of Christian life that there be no breaking off our comfort with God by loose and carelesse doing of them but that we hold the vnitie of the Spirit in the bond of peace neither that there be a following of the fashion of other men in them but that we being armed with such grace as is fit for those occasions may shew that we are attired with the furniture of Christians which wee ought continually as with seemely apparell to be cloathed with to make our whole conuersation comely For example to speake of christian recareation wherein a part of companie keeping is taken vp for the most part which is an exercise not separate frō godlines of some thing that is indifferent for the necessary refreshing of the mind or bodie or both who doubteth but that God hath taught his seruants how to vse it although others will neuer come vnder any rule or gouernment For they who will not be subiect in other parts of their liues to Gods commaundements much lesse will be controlled or directed by them in this wherein they imagine they haue free libertie to vse it as they list Such therefore as do claime the benefite of it must be as carefull to vse it aright as to looke to enioy the libertie of it not as they who if they once get this by the end That it is lawfull neuer enquire further of the lawfull manner of vsing it The time when it may be vsed is not when we list but when we haue neede of it through wearinesse and other vnfitnesse for to that end the Lord appointed such intermission for vs. And though some desire it not greatly to driue away from themselues annoyances of mind or bodie thereby yet to othersome it is not to be denyed in either of both those respectes they being carefull to vse it as God doth allow and in going about it because through the corruption of our hearts we become easily vnsetled by such actions it shall be very expedient to strengthen our selues by some looking vp to God in our vse thereof that we may take no hurt to our soules whiles we refresh our selues seeing all the creatures of God are good to the faithfull vser of them if they be receiued with prayer and thankes by which they are sanctified and he who counteth it too harsh and sad a matter to desire grace of God to vse it aright may well feare that hee shall offend in it For the kind of our recreation it must be honest and of good report
directed in these common things nor to be called to our reckoning and account for offending by impatience anger back-biting and heart-burning against any man and for such like passions which declareth that as it is an hard thing for Christians to walk in the vprightnesse of their hearts by perfourming other duties in the midst of their houses so it is no lesse hard and rare in this bearing of discommodities and other troubles to shew themselues lights and examples to the rest of their familie But these vnquietnesses which are counted small are not to be admitted at any time in our liues seeing they vnsettle and draw vs out of our course Therefore that neither one nor other kind of affliction become vnsetlings of vs this counsell we must take from the Lord which I haue now set downe that euery day we arme our selues against the feare of such as may come and against impatience by such as alreadie are come vpon vs. Let vs thinke it no toyle to watch and looke to our selues thus if we may by this meanes be rid of that which is toile indeed yea greater toile and ease our selues on the contrarie an hundred fold For we shall not onely prouide well hereby against those which are present but as experience and proofe of Gods helpe bringeth hope which maketh not ashamed so by our experience we shall find the like in our troubles to come What strength got Iosua by this that he had oft times beleeued Gods promise and found that he neuer failed him trusting in his word which he had spoken concerning victorie ouer his enemies or deliuerance from them Insomuch that he after some proofe of Gods keeping promise with him in bringing him ouer the riuer Iordane in giuing Iericho and the citie Ay into his hands in the battell against the fiue kings of Canaan he triumpheth in his hope of conquest the Lord hauing promised to him victorie ouer them and therefore saith to his souldiers and men of warre before he ouercame them The Lord hath deliuered them into your hands and therefore be of good courage And what other thing made the Apostle Paule in great afflictions to stay himselfe vpon God and to cast his care vpon him but this experience and long proofe which he had of Gods tender care ouer him It was I say that which made him expresse the same in these words God hath deliuered out of great tribulations and doth deliuer daily and I am sure also that he will deliuer in all time to come This experience if we haue as who may not haue it in many afflictions if he haue rested vpon God therein it shall be a strong weapon to defend vs from fainting distrust or dispairing and to keepe vs from vnsetlednes and able to vphold vs in an infallible hope of a good issue euen before it come But to this end we must hold our selues fast to the prop of Gods promises and lye close to them as an anker and thus we being armed we shal see the Lords deliuerance for vs as clearely as we may discerne the arrow to flie in the ayre It is a great point of wisedome to learne of God thus to beare our trials and troubles that first we commit the ordering and disposing of them to him as Hester did by fasting and prayer of faith secondly that we vse all lawfull meanes whereby we may haue a good successe and end as she did in going to the king for helpe against Hamans diuellish deuises and then the third will follow that God will turne them to the best These three in one short verse the Prophet setteth downe together saying Commit thy way to God and be thou doing good and verily he will bring it to passe But if we will not be directed by the Lord in bearing our afflictions as the rebellious heart will be soone readie to cast off his yoke but will take counsell of flesh and bloud as Saul and many such haue done yea and Dauid at that one time though smally to his comfort then this shall follow either for want of preparing our selues meekely for them before they come or for not thankfully receiuing them when they are come they shall sore flaight and astonish vs and raise in our hearts such passions and distemperature as will vnsettle our whole course and bring vs out of frame In which estate as we shall be vtterly vnfit to any seruice of God so shall we be also vnmeet for any Christian societie with men we being so confounded in our selues for our vnwelcome troubles and so disguised in our speech countenance and behauiour by yeelding and giuing place to the frowardnesse and vnbridlednesse of our hearts By all which who doth not see that we do both adde new troubles vnto the former and make them which God sendeth vpon vs farre more grieuous then otherwise they should haue bene For all who haue experience can tell that the intemperance of our hearts and the impatience which is suffered to beare sway in vs do raise many distractions and vexations in our liues which we might else haue bene voide of and the Lords trials and fatherly chastisements are thereby made farre more irkesome vnto vs. And of this seuenth dutie thus much whereby we may see how necessarie it is for vs daily beside the well beginning of the day and care for right vsing our prosperitie moderately that we be also very watchfull that our afflictions breed no disorder in vs but be quietly borne that so all parts of our liues throughout the day and the whole course of our waies may be ordered commendably and aright that euen in the dayes of health and peace we looking for our chaunge and labouring to bring our hearts to more humilitie through continuall watching and oft and earnest prayer we may not onely not count it straunge when euen sharpe visitations shall take hold of vs but in respect of the end thereof which is to do vs much good we may with willingnesse receiue and go vnder them especially seeing as hath bene said our most louing father hath fully certified vs that he hath no other meaning in sending them And here marke that as poore and rich are both taught their dutie in common together so there is somewhat to be learned of them both seuerally the one to be more specially armed with contentation vnder his pouertie the other with humilitie and sobernesse for the right and well vsing of his wealth and plentie CHAP. 19. Of the declaration of the eighth dutie namely Of vsing religious exercises in our families VNTO all the former duties which we must labour to perfourme this is to be added to the end we may enioy as many liberties as we can that with the same wel gouerned heart which we haue bene taught to bring to the perfourming of them we look that both in the morning and at euen as it shall stand best with the well performing of
other duties we and the other parts of our familie do reuerently worship God together that is to say that we solemnely vpon our knees make confession of our sinnes and requests to him with thanksgiuing And because it is required that the word of God should be taught by vs to our children and charge Gen. 18.19 therefore that when we may conueniently we instruct them as they be fit to conceiue in those things which are most necessarie for them training them vp to answer to the same and that they be incouraged to haue acquaintance with the Scriptures and to be exercised in them from their childhood 2. Tim. 3.15 that so the word of God may dwell in them plentifully Col. 3.16 and to edifie themseues in singing of Psalmes to the praise of God the putting of themselues in mind of the heauenly melodie and reioycing which they shall haue with the Lord and his Saints in his kingdome Euen this I say is another of those duties which is as oft as may be to be perfourmed in our families I say as oft as may be because no mans conscience should be accused for the omitting of it on some dayes vpon necessitie which may fall out but yet no man for all that may faine necessitie to passe ouer a dutie of so great vse and for so long continuance euen throughout his life except he supply the omitting of it in some answerable sort otherwise And whereas by the examples of Gods holy seruants this dutie of calling vpon God is commended to vs as to haue bene offered to God three times in the day the other of teaching their families as a thing ordinarie and vsual what cause is there why we in whose dayes the light of the truth shineth more clearely then it did in theirs should be behind them in any such duties sometime by our selues sometime with our families vntill we might say that we haue bene sutable to them in testifying our loue to God whome we obey in perfourming them and the religious care of our owne good which we are sure can neuer be enough As for the daily continuance of this dutie from time to time throughout our life although I doubt not but that many do it now and then who yet will not tye themselues vnto it constantly and therefore reape the sleighter fruite of it some reasons I will alleadge to perswade them And first it may please such to vnderstand that our necessities do require it one day as much and as well as another except necessitie hinder as hath bene said before seeing some are rude some worldly some ignorant and the best are forgetfull and we find that euery day bringeth with it sufficient cause to renew our faith and strength against sinne and all kinds of discouragements and to honour and praise God if it be well considered for his daily fauours and kindnesse For such duties being in vse daily do hold vs from some euill which we should otherwise do Besides seeing particular families are the members and parts of the church and euery gouernour is that in the familie that the Minister is in the congregation therefore if they be not accustomed to worship and serue God at home how shall they be able to do it with profite in the assembly especially seeing experience teacheth that the mind being vnseasoned all the weeke at home is further off from goodnesse on the Sabbath and yet all which is done this way both publikely and priuately is litle enough euen in the best Christians And that we come the oftener and more chearefully hereunto as oft as it shall behoue vs we must know and consider that we haue therein communion and fellowship with the Lord and are admitted to speake and breake our minds vnto him and so haue our soules most sweetly refreshed thereby as if we met before him publikely And what is like vnto such libertie that in a reuerent sort we may be admitted to speake vnto the Lord and to haue him make aunswer to vs againe So that it should not be hard for vs to be brought to enioy so great commoditie but rather to count our state the more happie the ofter that we may be partakers of such a benefite Againe it is meete that we should in this sort haue our recourse to him daily to the end that our whole conuersation may sauour of him that as all aboundance of heauenly odours that is of spirituall grace do flow from his Maiestie to all that are about him and by the prayer of faith come neare him more fragrant then Aarons ointment so we being conuersant with him in this heauenly manner may hereby as by a sweet preseruatiue keepe our selues from all annoyance of Sathan and the world And therefore it is no wisedome for vs to be long from him in this manner especially hauing such free accesse vnto him whensoeuer we list This reason should the easilier perswade vs because we see how by occasion of earthly dealings our earthly minds draw vs to be altogether earthly in our talke one to another churlish hote bitter or light prophane rash and so in our behauiour testifying nothing else but a worldly mind And is any thing more to be desired then the chaunging of this course But what is fitter then this when we ioyne daily together in such holy manner against it euen there where the faults are committed And thus I hauing shewed that there is no cause why we should thinke much to tye our selues daily as we shall be able to these duties weigh now a litle what companions we haue in the Scriptures in the performance of them Abraham is renowned of God for his diligence and faithfulnesse in the perfourming of these exercises of religion in his familie for instructing them and therefore no doubt praying with them seeing all things are sanctified by the word and prayer 1. Tim. 4. Iosua also who professed openly that he and his houshold would serue the Lord did not darkely declare therein that the chiefe parts of Gods seruice were not neglected that is prayer thankes and the teaching them their duties And Cornelius hauing this commendation in the Scripture that he feared God with all his houshold and besides that he was giuen much to prayer hath left sufficient testimonie that both he prayed with his houshold as well as priuately by himselfe alone and also that he laboured and vsed the meanes of instructing the same whereby he might bring them to that feare of God which was in them Therefore seeing such worthy seruants of God haue gone before vs in the performance of these duties in their families and so haue continued them as there is no doubt as they haue seene their daily necessitie to require and that they reaped singular fruite thereby therefore it shall be necessarie for vs oft and vsually to meete together for the priuate worshipping of God in our familie the whole together be it small or great For this may
all see and easily know that God hath commanded that parents and fathers of families should rehearse his lawes continually vnto their children and as it were whet their memories with them by talking of them in their house and when they lye downe and when they rise vp and to bring the word of God into familiar acquaintance with them which is no more then he saw necessarie for them By the which commandement we may see how this latter age of ours is degenerated from the holy custome of religious exercises in our families which were in vse so many thousand yeares agone For there can be no time found throughout the day nay the whole weeke in many Christians houses to be occupied about such matters and yet which maketh their sinne the greater how are they letted from them by more weightie occasions No but partly through ignorance so that they could not through the trifling out of the time in idle and vnnecessarie talke or folly and partly through continuall taking vp of it in one worldly thing or other or nourishing teachinesse and such like by which their prayers as well as all other good things are broken off whereas they should do it by themselues alone also rather then neglect it with their houshold the Lord so requiring of vs the one that we should do the other also and not so tyed vs to one time that we should looke after it at no other for it should be oft times as we heard in Deuteronomie but thereby teacheth vs in wisdome to appoint to our selues some certaine time or other for that his seruice lest we should obserue no time but omit it altogether And as for the fruite of this dutie if it be perfourmed with reuerence of vs as the Lord himselfe hath taught vs it is an opening of the doore of his treasurie vnto vs as we who haue any experience can truly say That by it we haue not bene meanely enriched So that such prayer and holy exercise is sutable and answerable to the other parts of christian dutie which are to be perfourmed throughout the day as by the other duties before mentioned may appeare And so our prayer as I said before of the vse of it in the morning shall be an helpe to godly life to make vs liue better and our good life an helpe to our prayer that we may pray more feruently Therefore to say no more of this point because I haue before set downe after what manner we ought to pray and present our selues before God in euery Christian exercise if we purpose and indeuour constantly to continue the same about euening and morning there remaineth no more but this that we take heede to our couenant indeed and that we breake it not off by euery light occasion neither giue place to such lets as Sathan will raise vp in our way as by the vntowardnesse of our heart by sleepe and slouthfulnesse the comming in of straungers and occasion of ordinarie businesse neither vse it for fashion yea and this let vs know that if the ruler of the family performe not this dutie yet is the Christian familist to perfourme it by himselfe And of the eighth rule thus much CHAP. 20. Of the declaration of the ninth and last duty Of viewing the day NOW the last dutie remaineth that thou must with the same wel-ordered heart whereby thou hast bene taught to go through all the actions of the day looke backe before thy lying downe how thou hast passed it how farfoorth thou hast walked with God in it as thou art directed and taught and wherein as thou art able to remember thou hast offended whether thou hast remitted thy care and watch and how thou hast wandred thereby after the desire of thine owne heart That thy soule may reioyce in the blessing which thou hast found so farre as thou hast bene guided aright and thou mayest by this experience hope more confidently that thou shalt with more ease keepe the same course hereafter and for thy strayings and infirmities be sorrowfull and displeased with thy selfe that so thou mayest both humble thy selfe and craue pardon for thy sin be the more carefull to sin no more in that manner This I am sure euery sound-hearted Christian must needes approue of and thinke him in good case who thus lyeth downe to his rest For this is indeed to lye downe in peace and safetie that it may be sutable to his awaking and entring into the day on the morning And the benefite and fruite of this trauell who would not be glad to reape and enioy which is continuall safetie and a prosperous estate whiles a Christian thus setteth himselfe to passe the dayes of his pilgrimage and one of them as another when his heart is looking after his actions in and through the day that God may be pleased This were to lead a stranger-like life indeed and a walking with God which is no more then should be aymed at by him and the necessariest worke which he hath to do Such an one shall well proue that he seeketh a kingdome elsewhere and looketh not for his heauen here And if it be asked whether we looke hereby to be voide of sinne I say no. But yet if in this course there haue notwithstanding the care of pleasing God in the day some thing escaped which ought worthily to trouble vs as by Sathans malice and vigilancie and our owne corruption may easily come to passe yet by this order taking with our selues that hath bene mentioned it shall not sleepe with vs but we hauing so farre preuailed with our selues as thus to hunt and pursue it and to expell and banish it and so reconcile our selues to our God as it is said If any man sinne we haue an Aduocate before our lying downe what a quiet and sweet estate is this like to be But it is will some say an offering of great violence to our selues to doe thus daily and more then Gods word imposeth vpon vs therefore except it be proued to vs by authoritie of Scripture we will leaue it to such as list to be subiect to it To whom I answer That the violence which is offered is but to the flesh to the which we are not debters and therefore are not to take thought to fulfill the lusts of it but to hinder them rather which shall be graunted of necessitie if it be prooued that God commaundeth vs to offer such violence to our selues and that he straightly chargeth vs that we lye not downe in our sinnes neither be bold to sleepe in them the which what other thing is it then that we so consider and looke backe vnto our actions in the day that we may haue peace when we lye downe at euen The words of the Lord which I alleadge to this purpose are these Be angrie but sinne not let not the Sunne go downe vpon your wrath neither giue place to the diuell In the which
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
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
we not know that as we sow so we shall reape and if to the flesh that of it we shall reape corruption What is to be done then of vs but this namely That we looke to the roote and fountaine of this mischiefe And if it be growne by litle and litle trace it out by footsteps know that thou art beguiled For thou before didst delight and take pleasure in godlinesse as finding no safetie elsewhere and renouncedst all whatsoeuer might hinder and hold thee from the christian course and what shame is it that thou shouldest after be much backwarder Remember also that ease slayeth the foolish and the way that seemeth pleasant to the flesh is the way to death And how hard soeuer it be to go backe out of this course yet God hath encouraged thee thereto infinite wayes especially by this one that he in any thing that he setteth thee about will be with thee and not leaue thee nor forsake thee but will giue thee more then thou couldest aske or thinke and therefore much more that which thou doest desire The longer thou art led by any such slauerie the more hardly thou knowest thou shalt find recouerie CHAP. 9. Of other vnruly affections tetchinesse peeuishnesse frowardnesse c. AMONG the inward lets of godlinesse I meane the vnstayed affections of the heart though the particulars are infinite this is not the least when it waxeth tetchie peeuish and froward either against persons or things being crossed by them that we cannot haue our will yea though it be but in trifles For such is the nature of sinne to the end it may shew it selfe to be out of measure sinfull that we may be taken in such a time with the deceiptfulnesse of it and found so naked and vnarmed that the smallest matter may be an occasion fit enough to make vs trefe and fretting as if one shold stumble at a straw wheras at another time great prouocations could not moue vs and all for that the desire of the heart is not satisfied as it wisheth as Dauid could not be angry with Saul for all the iniuries with which he pursued him and yet was caried headlong by his passions against Nabal for one discourtesie offered him Which is neuer done but a sensible disquietnesse of mind and vnsetlednesse of heart doth arise therewith which ouerthroweth the wel-ordered course seeing he that is led and caried of his lusts as the cart drawne by wild horse is made vtterly vnfit for the time to pray or walke before God in peace or to do any other dutie acceptable to him And therefore who can deny but that such are caught with the deceitfulnesse of sin as well as he who is ouercome of anger wrath or any fleshly lust another way And if in this tetchinesse we haue to do and deale with men our peruersenesse sullein and disguised stomacke cannot be hidden no although we would hide and conceale it from the sight of men yet such is the nature of it that it ouerwhelmeth and couereth grace from shewing it selfe or exercising any power in vs as the cloude couereth the sight of the Sunne and as though we had alwaies bene impotent and had neuer enioyed any other estate and it blindeth the iudgement from seeing the foulenesse of such disguising and hardeneth the heart that for a time it cannot relent for it nor be humbled vnder it vntill the burden grow so great to the soule that it can no longer beare it and the partie come to himselfe and can no longer suffer or abide it It may be perceiued how this cankred corruption taking hold of a man not otherwise destitute of grace so carieth him to be incensed against some person or thing that it can no way be stayed or contained A shadow of this appeared too euidently in two rare seruants of God Paul and Barnabas when they dissenting betwixt themselues about taking Marke into their companie were so snared that they departed one from the other and with no lesse offence to others then checke to themselues brake off their fellowship for a time In such a case therefore this is to be done for the redresse of it that seeing it is an high offence to God a needlesse and fond troubling of our selues and a bereauing vs of godly wisedome yea and of common reason that I say no more this I say is to be done that we make diligent search inquirie whither we be prone and disposed to such seruile and base maisters and so shake off that yoke of bondage and if we haue fallen into it and haue bene deceiued and disguised with it that as soone as we can we do in trembling and detestation of our sinne separate our selues from all other affaires and dealings and fall into the consideration of the vnseemelinesse and absurditie of it with all speed possible till we feele perceiue our stomack to fall and relent which will be by litle and litle if we harden not our harts but go aside of purpose that we may faithfully debate the case betwixt God and our selues The Lord hath promised that such going apart one frō another yea if need so require euen the husband apart and the wife apart that such seeking of him shall find him and such dislike of our corruption and namely of such impotencie for want of grace shall be the next way to recouer it againe and when we haue seene what we haue gained thereby or rather how much we haue lost that as our Sauior admonished in the like case we go our way and sinne no more in that manner lest a worse thing befall vs. And this for a tast of the corruption Now when we shall consider how many of these sores there are to blemish wound and feeble the soule that it may be as it were in the seuerall powers thereof made vnfit to euery good worke by one or other of them and how the diuell waiteth as a fowler hauing set his net to catch vs with one or other of his ginnes snares what constancie and care thinke we had there need to be kept in a Christian mans life to the end he may be rid of them or that he may not lye long in them or not fall from one to another which is the cause why we call vpon men as the Apostle teacheth vs that they should worke on that is hold fast and maintaine the assurance of their saluation with feare and trembling giuing all diligence to ioyne with their faith vertue knowledge c. But if we escape this snare are we out of daunger Nay he hath many more to catch vs in For through our ignorance or vnbeliefe he maketh the Christian life seeme so difficult and tedious to vs that we shall waxe faint and be wearie of proceeding therein or at least in speciall duties thereof who knoweth not how fickle and inconstant we are in all good things and how soone vnsetled Insomuch that
they are most prone and besides except they haue a wise care to keepe themselues beseeming the Gospell especially in those parts of their liues which lye open to greatest daungers that therein they be best furnished and if they take a foile and sustaine a checke to their conscience yet to seeke the curing and ease of it by due humiliation speedily But this will not much preuaile except their owne hearts haue bene brought to take sound delight in the christian course and waine themselues from that which they shall know to be against it and to be glad to be aduised and directed how to recouer But of this second kind of lets thus much CHAP. 10. Of worldly lusts and namely The loue of carnall pleasure and the inordinate desire of riches BVT further as he findeth best oportunitie he deceiueth vs many other wayes and namely in taking vp our hearts in endlesse foolish and vaine desires of things which we neither can nor ought to enioy as the lust of the heart of the eye and the pride of life and so feeding vs with the ayre euen with most vaine and deceiptfull dreames besotteth vs with too much pleasure-taking in transitorie liberties and commodities of this life which pull our mindes as much from godly duties as they carie them after such vnsauourie follies About many daungerous fantasies he occupieth our heads that we may neglect the seeking of better things especially in the time when we should be best occupied I meane by these all sorts of worldly lusts which are more noysome and daungerous then the euill affections mentioned before though one would think we had litle need to be shaken and distempered with greater then they but rather studie how to make them weakened and subdued in vs. These worldly lusts are lusts of the flesh which belong to the present state of this life and world as the exceeding loue and desire of pleasures riches and estimation or honor c. For if he can fasten our delights on these we are caried headlong as the chariot by wild horses is ouerturned I will shew the daunger we are in by meanes of these worldly lusts in two kinds The lustes of the flesh properly so called and the inordinate desire of riches and cares of the world How a true Christian may possibly be disguised by these I say that he shall be thereby as another man and sometime grossely ouercome of them I will first shew and then adde some remedies against them The first is when he shall be drowned in sensualitie and the sottish pleasure of the bodie so that he is blind and imporent and hath no power to consider what the Scripture saith Fauour is deceiptfull and beautie is a vaine thing And what is the cause of this for it would not easily be beleeued that a true Christian should fall so farre The cause is this that he hauing giuen his heart libertie to desire stolne waters and to count them sweet when he should rather haue loathed and cast them vp as vomite and haue made a firme couenant against the nourishing of such delights and he hauing giuen his eye leaue also to feed it selfe with such sights he was made vtterly blind And that being done his prayers became feeble and weake though sometime attempting it to expell and driue out such sottishnesse but it lodged in him and made him a slaue vnto it Which cannot be plainelier seene then in Sampson a man of great gifts as may be gathered by the storie but made so impotent by the looke of a woman that he yeelded himselfe to her lure most reprochfully and being caught with that which was precious in her became a foole in Israell who had bene wise enough before to rule the whole land And to this bondage doth a man indued with grace bring himselfe when he will not see the daunger which he cannot but know is readie to meet with him For can a man take fire in his bosome and not be burnt No more may such an one who will be caried of his raging lusts looke to be free from great euill and daunger But behold further what goeth with it euen this that he is senslesse at the sight of it when he should rather tremble to behold in what estate he is For besides that he knoweth he doth euill which makes his sin the greater his prayers are lost which he bestoweth about it his burden of conscience is importable the losse of grace thereby is vnspeakeable the griefe of the godly that heare of it vnutterable and the reioycing of the wicked vnsatiable And yet this is not so to be taken as though it could be no otherwise with any of Gods people for many are free from that slauerie who yet haue the same allurements but they giue not place to their vnruly desires beleeuing that which is taught them How deare it will cost them Oh subtilties of Sathan hardly to be discerned and deceiptfulnesse of the heart not to be trusted so soone to let loose not a filthie man or woman onely giuen ouer to euill desires who can do no other but fulfill the same to the vttermost but a sonne and daughter of Abraham who doth loath and abhorre such wickednesse and yet to be taken in such a time that they should be readie to venture vpon that which must needs worke their vndoing and to wish that by the enioying whereof they were better be dead But I must say such do purchase to themselues the iust fruite of their labours for though they may be sealed vp by the spirit of God to saluation for of such onely I speake yet what then Ought they not therefore to be more holy and beware of the least occasions of emboldening them to sinne And of all other sinnes to be most suspicious and fearefull of those to the which they know that they are most prone and inclined and by the committing whereof they are sure that their shame and sorrow must needes be greatest Which two when they are by their iust deserts once brought vpon them they will confesse with vs then that we cannot be too circumspect and warie and that it is no precisenesse to beware of the deceiptfulnesse of sinne at any time or in any place or companie the which grace yet and care was thought to be too much austeritie till they smarted so bitterly for the want of it But euery one can tell that this is true He that standeth furthest from a raging flame is freest from burning and he who goeth farre off from the brimme of a riuer is safest from drowning A word to the wise is more then an hundred stripes to a foole And I pray God that numbers of them who mocke some for their precisenesse haue not oft times iust cause to blush and be wounded for their bold sinning I meane as well the sinne which I now here speake of as other kinds and all for this that
let them labour in their calling diligently both they which want and they who haue much for that becommeth vs all well so as with it we prouide that we be not hurt by the worldly goods that is by diuerse sinnes which they cause whereby we should vtterly disgrace our profession And thereby and by no better way we shall proue that we are not couetous while we arme our selues against al such euils as riches do cause men to commit for the excessiue loue that they beare to them a great number of the which I haue set downe And this of the third remedie The fourth and last is this that we not onely prouide that we be not hurt by them but also that we looke to it carefully that we be much bettered by them towards Gods seruice more then if we wanted them For although poore and rich are commanded to consecrate themselues to God yet they may best do it who haue most helpes thereto And who can deny that in the wealthy estate there are many more helpes hereto then are to be found in the needie and poore this being graunted that both sorts feare God with whom onely I haue here to deale For first they haue more time and freedome then these to all exercises of religion and the worship of God both publicke and priuate I meane they may ofter inioy the preaching of the word haue recourse to reading Christian conference in good company meditation also and prayer which how great helpes they be to the keeping of a setled course in godlines hath bin before set downe whereas the poore besides that they shall looke to themselues commendably if they be not discouraged and made impatient by their wants so they cannot for the most part take the benefit of the afore-mentioned helpes in any such sort as the other may Now if any here will obiect and say as indeed he may if he marke the course of the most wealthie at this day yea euen of those who will seeme religious That these benefits of God do rather draw mē away from feruency and forwardnesse in a godly life then further and helpe them thereto I answer that if it be so it is the sinne of the persons who are so vnthriftie vsers of Gods blessings and their grosse vnthankfulnesse to him who do thereby prouoke him to take away his bountie from them or to giue it them in his wrath and heauie displeasure For I am sure the Lord teacheth them the contrarie namely that where much is bestowed there much shall be required and that this is the end of the abundance of all good things which he giueth vs that we should serue him with ioyfulnesse and with a good heart Indeed as men go to worke in the world who haue receiued great riches at Gods hand it is hard to proue that they be most fruitfull but let such know that their account shall be the greater Therefore the obiection being thus answered it remaineth cleare and without controuersie that men who haue receiued greater outward benefits of God then others may and ought to be the better for them to God-ward as from whom iust cause of care and thought taking is remoued then the poorer sort who lie open to them both This good therefore we must see that we do to our selues who haue receiued of him the commodities which many of his deare seruants do want that we hold the profession of our hope with ioy from day to day that we may say it truly that our soules are much more well liking by the abundance or necessaries of this life which we haue or else we shall neuer be able to free our selues from the blemish of worldlinesse But if this grace accompany the three former in vs we shall well declare that we nourish an heauenly mind and labour against this great sin of coueting worldlinesse But to go further our riches should do vs other good beside that which I haue spoke of For we should make them our friends to helpe vs into euerlasting habitation so our Sauiour counselleth vs saying Make you friends of your riches and that is by laying them vp in the Lords hands while we be carefull to bestow them on Gods poore Saints For thus we giuing them to the poore do lend them vnto the Lord and do as it were put them in his hands and so whatsoeuer we lay out shall plentifully be payed vs againe euen an hundreth fold in peace which passeth vnderstanding in this life though not alwayes in riches againe and in the world to come eternall life Yea verily such acts shall not be forgotten but shall be witnesses and testimonies of our faith for why do we giue but because we beleeue in the liuing God who is a plentifull rewarder of all that seeke him and the sauiour of all that beleeue in him and the workes of such shall follow them Euen thus should we do ourselues good with them and therefore we must not thinke all too little for our selues and those which are ours And it will one day be wished that we had thus done good to our selues by them rather then to be seruants yea slaues to our children in prouiding greedily for them for it so falleth out with the most while we dare scarcely take any part of our goods to honest and necessarie vses lest we should thereby plucke from them therein verifying the saying of the wise This is an euill sicknesse that in all points as we came so shall we go and what profit haue we that we haue trauelled for the wind that is in vaine and for nothing Oh the good that many might do with their goods I say not to others but euen to themselues if they were carefull to bestow well but some part of that which they haue But this is no place to bewaile such cases neither haue men almost any eares to heare or hearts to lament such neglects of duty To conclude therefore this last remedie against couetousnesse and worldlinesse the monster of many heads euen this good which I haue sayd we might do to our selues with our riches euery one in his seuerall estate who is able to giue and hath no need to receiue which if we did carefully looke to who seeth not how it would chase away the grossenesse and daunger of this foule sinne And therfore much more if all these remedies be vsed 1 that we do no man hurt 2 but good as occasion shall be offered 3 nor hurt our selues by them but benefit our soules we may be bold to assure our selues that we shall disgrace couetousnesse in vs one of the greatest mischiefes that the Diuell can worke vs. For if we did take heed that no man in any dealings might charge vs iustly with vnmercifulnesse or iniustice nor our owne consciences if our hand and our heart did go where we are bound to releeue and discharge duty
was offered vs either in prayer conference or the ministerie of the word and to a sensible desire at least of some declining but euen in the time of our enioying of them our hearts deceiued vs that we could not make I speake of the most times any great vse or profite of them at all But that the euill of the heart may the better appeare and so the cause of our vnprofitablenesse the more clearely be seene it shall be good to set downe some of the particular corruptions of it and how easily they breake foorth and shew themselues by the smallest occasions Now the heart is deceiptfull whereby when we are towards or in the way to great daunger yet we are not willing or not able to see and decline it It is hardened in great part so that it is not easily brought to relenting nor to be touched and to melt and so good meditation and the fruitfullest doctrine doth hardly affect vs. Frowardnesse which disquieteth and distempereth the whole life peeuishnesse when we cannot abide any word vttered but it is taken in ill part and most rancke poyson gushing out against them that displease vs and impatience and vnquietnesse vnder our afflictions and crosses are in it hypocrisie also It is also idle and slouthfull in going about dutie yea and vntoward in the same It is fraught with self-loue which is when we fauour our selues too much and please our selues in our sinnes when yet the smallest prouocations thereto should displease vs. Earthly-mindednesse is another streame running from this fountaine when we are drawne to the loue of the commodities of this world and are led with a desire of growing rich which snareth vs and calleth backe our minds from liuing holily and causeth such as wisely resist it not to haue their treasure in the earth In prayer great coldnesse and wearinesse of wel-doing possesseth as it were this heart of ours when by any occasion we haue attempted it anger malice and reuengement in degree one exceeding the other do easily appeare to haue their abode in this hart pride of heart though sometime priuie is one among the rest which poysoneth our best actions and soone ariseth when any good hath bene done of vs the repining at the gifts of other doth many times assault vs what barrennesse and emptinesse of Gods grace is too commonly found in vs our wofull experience doth cause vs to remember vncleane desires among the rest are here an innumerable rabble of other vnsauourie daungerous and carnall thoughts do swarme in vs and temperancie and moderation is so meanely reached vnto that we can hardly be merie without lightnesse sad without vnfruitfull dumpishnesse beleeuing God without presuming or feare him without some doubtings and inclinings to dispairing These here set downe with others many like vnto thē hauing place in our harts long continuance without any occasion offered do set themselues a worke in vs but especially by occasions do fearefully breake out from vs we being if we could marke it not long without some of them whatsoeuer we go about What maruell though other causes did not go with them if by meanes of these we should haue our best actions blemished yea poysoned and our common behauiour and course of life to be vtterly vnholy But now when these shall be let loose in vs when they are not holden in as it were with bit and bridle when they shall gouerne vs and not wee them but we become slaues seruants vnto them how can it be otherwise but that our liues should giue litle light vnto men and glorie to God and for all our profession of the Gospell and the account that we make of it yet that the fore-mentioned offences be found in vs And this is the second cause why we bring foorth no greater fruites of amendement For when our harts which in themselues are too euill shall wander where they will without checke and feed themselues by occasions without controulment litle watching ouer them or keeping in of them with diligent care and obseruing of them full easily and right soone is this vnsetlednesse and vnprofitablenesse which we complained of ingendred in vs and so bringeth foorth fruite accordingly euen like vnto it selfe as hath bene said Now for our owne parts we cannot but confesse and remember against our selues that we haue either not knowne many of these forenamed corruptions and therefore could not vse any violence against them or if we haue seene them in our selues yet haue we made light matters of them dallied with them and delighted in them and if time or other dealings haue not brought vs into the forgetfulnesse of them yet with some sodaine sighes and weake mislikings they haue bene beheld of vs which hath bene no decaying nor cutting off of so ranck corruptions but that they haue budded foorth againe immediatly and so haue sowred our actions with their bitter leauen most daungerously Whereas if we had bene iealous ouer them if we had first cleansed and purged our hearts of them if we knowing that the greatest offences before men are first nourished in the heart to the prouoking of God and therefore had set our selues against them we should haue seene that with much comfort to our selues in sound practise of dutie we should haue proceeded in our christian course as being hereby at libertie from such bondage to our lusts according to that which is written Iam. 4. Resist the diuell and he shall flie And in this estate we haue pleased our selues most commonly because we haue sought ease to the flesh and haue bene loath to take such paines as to abridge and cut off our manifold vaine delights and fleshly liberties Oh it hath bene a death to vs when we must be rowzed out of our luskishnesse and be enforced to graunt that such a life hath bene but meere security when we must confesse much against our selues which hardly we haue bene brought vnto and yet not rest there till we haue also obtained of our selues to cast it vp as an vnsauourie gorge For when in our decay in grace we haue feared secretly that all hath not bene well with vs and yet for all that because we would feele no smart and it was irkesome and tedious to vs to thinke that we must enter into a streighter course we haue lyen still in it as long as we could or durst so truly is it said That ease is a sweet poyson and slayeth We dreamed like the Apostles in their foolishnesse of an earthly happinesse that it was the sweetest life of all to thinke what riches and treasures we had alreadie and more hoped to come vnto daily to feed our appetite with thinking on our outward peace in hoping though without warrant that it should be continued to imagine how we might here be setled after our hearts desire though we neuer perhaps shold attaine vnto it and not weighing that although we at any time might yet how rotten a
also to liue well and godly Of the which making cleane and purging the heart as this is no fit place to speake so they must haue learned it and haue attained to it who are here mentioned that is such as haue couenanted vnfainedly to watch and obserue the same Therfore to returne seeing the heart is a deepe dungeon and pit full of all vncleane thoughts and yet deceiuing men so that they shal thinke farre otherwise and suspect no such thing as 1. King 15.8 seeing in all their actions some one or other portion of it is readie to corrupt and staine euen the best of them so that not the holiest parts of Gods worship can purely and holily be fulfilled without the careful holding in of it it is worthily and for iust cause made one part of this wholesome remedie of the well ordering of our liues So that if any be giuen to seeke the libertie which God hath not allowed him to let loose his heart after any folly and vanitie and counteth it too great streightnesse and precise curiousnesse to keepe a dominion and a superioritie ouer it so as he might thereby bring it into subiection he is iustly to be pitied if he cannot be otherwise perswaded but if he thinke that way to build vp a godly life vntill the Lord call backe his word which now standeth for a perfect direction of well liuing he shall neuer attaine to that which he seeketh Now this watching ouer the heart that it may be with the more fruite must haue accompanying it a suspitious and iealous feare lest at any time it breake forth into such delights as are worldly carnall c. Of the which feare for the great good that it doth those who are ledde by it the wise man saith Blessed is the man that feareth alwayes that is his euill heart in one point or other and therefore taketh the more paine about it This being so farre to be vnderstood and practised as our weaknes will giue leaue i. so as we do not willingly nourish idlenesse and vnprofitable liberty and loosnesse in vs we are to take view of the fruite which it bringeth vs and to measure by dayes by weekes and so forward what ease to our consciences what chearfulnesse to our soules and what better fruit in walking in our callings more then we were wont is reaped of vs and inioyed And when we shall see that there is no comparison betwixt the one and other that is betwixt a wandering heart and betwixt a circumspect care we may more fully be resolued to hold out in this course still because although much foolish and fleshly licentiousnes is forgone which is naturally most desired yet it frameth and maketh vs fit for the Lord weaneth vs more and more from the world and is a meane by which with great ease and readinesse wee go on in our Christian course For this is that which we hope for hereby And there shall be no doubt but when the meditations of our hearts shall please the Lord that the wordes of our mouthes and the practise of our liues shall also be acceptable in his sight To conclude this point it is againe to be remembred that we weane our heart from earthly delights which oftentimes tickling it with a pleasant sweetnesse do steale it away from heauenly things and hold it here below and so by little and little bring it to find a contentation here and breed a wearisomnesse in that godly life And further that we be very wary that our hearts be not stolne from a liking of good waies neither brought out of frame by loathing our duties and so depriued of their peace especially that we be not hurt nor wounded that way where there is greatest cause of feare and daunger nor brought into subiection to those sinnes to the which by nature we be most inclined as to the loue of the world vncleannes breaking off of brotherly affection c. And here if at any time we should be ouertaken which is not to be doubted of no not of the most circumspect and best aduised we resolutely purposed not to sleepe nor slumber in our sinne neither promise to our selues forgiuenesse too easily but first to awake our selues to be amazed that we should let go the strength and hold which once we had to rebuke and checke our selues sharply till shame and sorow for so offending may humble vs and then we may be bold to assure our soules hauing an aduocate with the father Iesus Christ the righteous that we are receiued of him againe And to the end that in this worke we may more happily go forward and this watch be the better kept our purpose was to auoide carefully all outward hinderances and to auoide occasions of quenching Gods spirit in vs as we shall haue wisedome to see them as too farre entring into dealings or talke about the world to call our selues backe from all excesse that way also vnprofitable and dangerous company and acquaintance any vnnecessary and idle talke and whatsoeuer else like vnto these And contrarily to be carefull to continue with diligence and delight not onely the exercise and vse of such holy meanes of meditation and prayer as well by our selues as with others also reading hearing and conference c. but also with minds to reape fruite by the same which is not alwayes intended nor sought for so oft as the things themselues are vsed As for example seeing the readiest and best way to nourish and continue this holy desire and carefull watching ouer our hearts is increase of knowledge by the helpe of hearing and reading for zealous and holy affections are like a flame of fire which without the adding and putting to of wood as new matter will soone be quenched and extinguished so will our looking to our hearts and obseruing of them be loosely and lightly continued it is our purpose to stir vp our selues with more earnestnesse hereunto because we know that we shall otherwise frustrate and make vaine our whole couenant That is to say as foloweth We do acknowledge that our negligence and vnreuerence in these haue so greatly depriued vs of fruite in vnderstanding and iudgement as well as other wayes that before our hearing we trust we shall prepare our harts by casting off that which would hinder vs namely rebellious gainsaying the truth security hardnesse worldly affections c. that with meeknesse and teachablenesse we will bring honest and good hearts to the hearing of the word in the action it selfe be attentiue and marking that which shall be taught so as it may worke in vs and raise vp answerable affections to that which we shall heare as ioy by comfortable doctrine feare by that which moueth fear c. after we haue heard we wil beware that it perish not in vs through our owne default or negligence in minding other matters more then that which we haue heard whereby we should bury it in forgetfulnesse
but carefully seeke oportunitie to muze vpon it by our selues or commune of it with others as our small abilitie will suffer vs or both And when we shall haue learned to put in vre this part of the remedy we intend to marke how this with the former doth bring our minds better in frame that we may both take incouragement in beholding any fruit to continue it and in seeing the contrary to marke where the fault lieth that it may be remoued And to sharpen our desire to heare and reade the more willingly seeing there is much vntowardnesse in our nature to such exercises and we haue strong temptations to perswade vs that it is as needlesse as we feele it irkesome we haue seene it necessary for vs to stirre vp our dulnesse not onely by the commaundement of God that we should search the Scriptures and so reade thē that we shold giue eare daily to the Apostles doctrine and therfore heare the same in season and out of season that by both the word of God may dwell plentifully in vs but also to haue in fresh memory the power of the Scriptures which besides that they are able to saue our soules so they can fill vs with goodnesse and comfort euery way as we shall haue need and haue done so often in times past vnto vs. For many times we haue bene brought so low in feeling of any present cōfort to such a barrennesse emptinesse of all good instructions sometime which was worst of all to such an vnsauourinesse in the good things of Gods word and so vnapt and vntoward to them that we thought in our weaknesse it would neuer be otherwise with vs yet when we haue come againe to the ministerie of the word the Lord hath scattered our darknesse raised vs out of our deceiueable dumpes and drowsinesse and shewed vs ioy and comfort againe so that we haue bene taught thereby that this is the fountaine which refresheth vs in our vnsatiable thirsts and cooleth the heate of our sinne and finally giueth greater grace then Sathan for all his subtilties and tyranny And further because experience hath taught vs that we easily lose that in the world amongst the manifold incombrances discouragements and dealings thereof which we learned of the Lord by any good meanes we haue faithfully couenanted for the better keeping of our hearts watchfull and safe frō euill once in the day if it be possible to set apart a time from all other law full and necessary duties for meditation and priuate prayer to the seasoning of our hearts with grace and to the stablishing of them against all temptations afflictions and other hinderances Not to free our selues hereby from other times of communing with the Lord as occasions shall be offered necessity shal require but because our vntoward harts would otherwise draw vs altogether to breake off this duty if we should not determine of some speciall time therefore one quarter of an houre or as euery one shall find himselfe able we haue seene meete to appoint hereunto if we can haue good oportunity that is to say if God giue vs minds fitly disposed thereto and minister profitable and plentifull matter accordingly or if we faile in both so much the more to take occasion by our present wants and infirmity to repaire vnto God And because the morning when we arise is both meetest to be imployed that way as wherein our minds are best able to thinke vpon heauenly matters when we haue not yet bene about our worldly affaires and for the most people the best time that may be spared therefore we haue purposed to allot the first part of the day thereunto with this prouiso that if through necessarie occasions we should be hindered from it we may yet carefully performe it on some other part of the day And although at the first we shall see some vntoward beginnings herein by which discouragement from the continuance hereof might arise yet we resolued with our selues that it is some profiting to begin though in weaknesse and there is hope that good proceedings and great shall come euen of small beginnings being faithfully entred into And if by these meanes we should not become better seasoned in our harts it is litle to be hoped for that other meanes should do vs the good that we haue need of But when the day is thus begun that wisedome communeth with vs in the morning and awaketh vs with heauenly salutations we are for the most part kept more sober and continent from all out-straying the whole day following for when good things either concerning the life to come and the glory of it or the vanity and change of this present life are deeply digested and throughly thought vpon it is no small occasion to make vs more stranger-like to this present world and to cary about vs greater freedome ouer our secret corruptions And because it is hard especially for priuate persons to haue alwayes matter in a readinesse which is profitable to meditate vpon for he that shall be furnished herewithall must be one which hath a daily obseruation of his life without the which grace euen the learneder sort shall be to seeke therefore some points were set downe for those which are least able to helpe themselues that by some few of those which are very fit auaileable they may set themselues on worke and by them learne to find out others like vnto them which do most nearly tend to the well ordering of the life By which meanes appointed and found out for their helpe and furtherance if yet vnfitnesse of mind an vntoward heart shall hold them backe being troubled with cares of the world or deceiued with dreames of vaine pleasures which make the meditation of heauenly matters loathsome they are to know that they can haue no better occasion offered them to the performing of this duty then for them to complaine of and seeke redresse euen against this euill and earthly heart of which they presently complaine and as they can bring that vnder so to proceed in musing of and praying for such grace as they shall see most needfull Lastly we concluded to obserue what fruite we reape by these remedies what release of our strong and vsuall maladies and diseases what weakning of any such lusts as sometimes had strongly preuailed against vs Also what liking we find of this manner of dealing with our selues or contrarily whether we feele any watchfulnesse ouer our hearts throughout the day since we entred into this couenant and whether any bettering of our waies by the same whether in company we haue bene more wary of taking or doing good according to the occasion offered in our dealings more carefull not to be found offensiue And weekly and by daies to marke it and to communicate our estate with some faithfull brother with whom we may freely and faithfully open and impart our whole course what meanes and how farre foorth we vse them what we see cause
great part against their will as shall be said afterwards for else they should haue their heauen heere which may not be but as they espy it they giue it no rest but with hearty mislike they oppose themselues and fight against it and because they haue sweetnesse and pleasure in in the Christian life therefore the gainesaying lusts which rebell against that course and striue to hold them from it are neither so forceable as they haue beene neither doe so long time as they were wont hold them vnder But this which I haue said of the remainder of sinne and of rebellion of nature abiding still in the best of Gods seruants I would haue well to be marked for that many will be ready to take occasion otherwise to cauill and quarrel against that which I haue said namely that God hath giuen this priuiledge and liberty to serue him with delight For thus they reason If you can goe forward thus easily in a Christian life that you can take pleasure in it which to so many Godly people is toile it seemeth that you are not hindered nor clogged with the rebellion of the old man which is our corrupt nature but that his force and strength is extinguished and killed whereas the scriptures tell vs farre otherwise and the best men that euer were borne after the maner of men felt it smarted by it and complained of it Therefore say they you set before vs such a Christian as is no where to be found But to all this I answere somewhat more fully than I did before that if it were not for the stirring and rebellion of the old man and the corruption and naughtinesse that cleaueth fast vnto vs we should by many degrees farre exceed the greatest measure of holinesse which we can now possibly reach vnto although we denie not but that through the grace of God we haue attained to somwhat already For as we serue God with delight now and may God be glorified do so for the most part so we should but for the sinne that sticketh fast in vs doe so perfectly and continually without intermission and contradiction as the heauenly spirits do And as our Sauior Christ seeing he could neuer be conuicted of any sinne when he was heere vpon earth as his words prooue Which of you can accuse me of sinne therefore when the Prince of this world namely the Deuill came he found nothing in him which he looked for namely sinne euen so should it likewise be with vs but for this fountaine of spirituall leprosie whereas now we finde through the vncleannesse of our hearts that there is imperfection and weaknesse euen in our best actions that I say nothing of those which are common And although with delight we goe forward in duty both to God and men yet through weake knowledge faith memorie c. through subiection to sinne and Sathan euen the best estate that we can attaine to is with much infirmitie and with iust cause of crying out as the Apostle by his example taught the perfectest in this world to doe saying O wretched man that I am who shall deliuer me from the body of this death So that the olde man is not killed nor his strength extinguished we say no such thing but abated indeed and weakned much aswell as pardoned through the grace and power which wee receiue dailie from our Lord Iesus Christ by faith And this for answere vnto the former obiection whereby it may clearely be seene what I meane when I say that God hath giuen power to vs if we acknowledge and beleeue it to leade a Christian life with delighting in it which though it be not without change full and absolute yet in that it is so great libertie as it is it ceaseth not to be worthily accounted a most great priuiledge as I haue said before For is it a small thing to finde pleasure and the greatest reioycing in the subduing of our euill hearts and in the forgoing of our vnlawfull liberties which other men fight for with tooth and naile and would count their life worse than any death except they might inioy them Nay is it not an high degree of honour that we may from day to day be admitted to reioyce before the Lord in the duties which we doe euen all that we shall set our hand vnto when yet others are so farre off from it that they would chuse to lie in prison all the daies of their life rather than they would be thus yoked as they account of it O therefore praise the Lord all ye seruants the Lord I say who doth so wonderfull things for his for in this is that Scripture fulfilled which saith Honourable things are reported of thee that is which thy God hath done for thee O thou citie or people of God And if it were not so that the Lord hath done so great good things for his people how could that be true which is said in another place of their happie estate that it is better to be a doore-keeper in Gods house because we are there in his seruice and vnder his gouernment than to dwell in the tents of the vngodlie wheresoeuer yea though it were in the palace of Princes If it be further demanded Where are such as inioy this prerogatiue in their liues I say I know no cause why Gods people which haue an acquittance and discharge against the day of iudgement and the wrath to come and haue sound knowledge and assurance of their saluation and of Gods fatherly care ouer them while they liue here I say I know no cause why all they should not haue some good and liuely resemblance of such persons For did they holde fast this perswasion that God hath giuen this libertie vnto them the Deuill who it is which iniuriously deteineth it from them should deceiue and defeat them no longer in the grosse sort and maner that he doth But this I must adde because it is a common bait whereby they are snared earthly pleasures and profits yea though lawfull must be in meaner reckoning with them They are too eager and greedy in their dealings and their hearts especially must be pruned of much drosse rubbish as vnwillingnesse vntowardnesse in the vsing of those helps by the which men may wait vpon God with ease from time to time Also men must thinke it the greatest libertie to haue their hearts readilie framed and disposed to their seuerall duties and be perswaded that nothing is better for them then thus to bridle the vnruly affections which are euery while ready to breake off the best course that can be entred into of them And if we thinke it much to be inioined thus to curbe vp the old man which most hindreth from going forward with delight and readinesse consider what iniury we offer to the Almighty that whereas nothing goeth forward well that is vnwillingly gone about so neither should this worke of the Lord
doe in vs except we should prouide so that much vntowardnesse and awkenesse in Gods seruice which is wont either to breake it off or to be the greatest hinderance therein be remoued or at least resisted Which shall not be hard to doe if we daily consider that he hath promised to make vs fitte for that which he sets vs about and that we beleeuing his said promise shall finde the trueth of it in vs our hearts incouraged our backewardnesse and slougth repelled or much abated as Iosua and other his faithfull seruants haue done which grace if it may be obtained of vs and who doth not see cleerely that it may I meane that all true Christians may obtaine willingnesse and cheerefulnesse in their daily duties doing and to be much freed from the contrary vntowardnesse and vnfitnesse which is the greatest let that can stand in their way if I saie God haue prouided so mercifully for his that they may with delight walke in his waies set themselues to watch against their infirmities and so in their common dealings and actions practise a godly and innocent life and that they may doe earthly businesse with heauenly minds which the vnreformed cannot in the least manner attaine vnto I conclude this priuiledge as the former that the Lord hath in giuing this gift vnto his children bestowed an vnualuable blessing and prerogatiue vpon them and let vs waite for and inioy it and when we faile most acknowledge such weaknesse that we may find release of it from God and if any of his finde it not neither see it to be so it is their vnbeleefe which depriueth them of such a treasure but when they enter into Gods sanctuary they shall see it farre otherwise This were worthy to be harkened after some perhaps will say if we might indeed attaine heereto But what triumph call ye this ouer sathan and sinne when the best of vs are priuy to this that we are carried by them both to doe that which we know to be displeasing vnto God For besides this that some perticular sinnes doe draw vs through the deceitfull inticements thereof the diuill changing himselfe into an angell of light to winde vs in the more subtilely there are also strong corruptions which breake out in vs preuailing dangerously to the hindring of vs from many good duties and that often times as in the examples of Iob Dauid and Peter it may appeare These two obiections of great waight doubtlesse I must first answere before I goe further And first of the formost though they I meane the Godly be not voide of the sinnes which I haue spoken of yet that hindreth not the honour which God hath set them in and giuen vnto them For there is left in the most holy a strife betwixt the spirit and the flesh and that for this purpose by the lord himselfe euen in his elect as the Apostle teacheth by his owne example not that they should perish but partly lest they should looke to triumph before the victory which sathan would most of all wish partly that the best men being priuy to their owne weaknes and that throughout their life might not rest vpon their owne strength but alwaies depend vpon God yea and further also for this cause he doth it that the more hard the combat is and their strife with sathan sinne the more vehement the more glorious might the victory appeare And therefore as it is in warre and battels fought amongst men we doe not measure the victory by any thing done one either side whiles they are contending or skirmishing for the vhemency of the one or the remissenesse of the other neither will we count him a coward who shall be grieuously wounded no although he sometime giue backe like one which is ouercome so as he doe afterwards take heart and courage to himselfe againe euen so in this spirituall fight conflict when we shal see the good Christian to be ouer-matched as it were for the time driuen to hard distresse by sustaining the shame and reproch of some euill action committed or ranke rebellion nourished which is no lesse then if a man should in war loose some member of his body yet must we not thinke that the spirit hath yeelded it selfe vnto the flesh neither hath beene ouercome of it though sore and greuiously wounded if it shall by the feeling of the smart which it tooke by the sinne committed gather againe greater heart of detestation against it and strength and courage by spirituall armour to repell sathans poisoned dartes for heereafter Now of the examples and first of Iob yee will say How could he cry out as he doeth in the third chapter against the day of his birth crie out I say yea howle and charge God but he must needs shew himselfe to be ouercome of the flesh There is no doubt I graunt but that his aduersary the deuill did now make full reckoning that he should fall into very loathsome blasphemy and vtter desperation and it cannot be denied but that he was caried verie farre out of the way But yet as he is not to be freed from all fault so he is not to be further charged then he gaue iust cause forasmuch as the Lord himselfe doeth so determine the controuersie in the end whose sentence no man doubteth but that it was most righteous that although he reprooue him yet of his singular goodnesse he doth not make his fault so heinous but chargeth his three friends as the chiefe prouokers of him to that euill which he did and crowneth him as it were for that in so great a combat by his valiant wrestling he had preuailed yet for our further edification let vs see somewhat more particularly into this action directing our selues by that which the Lord hath said of him I say therefore that Iob sinned many waies but yet through humane frailty For his intemperate speech proceeded not from a setled and constant purpose of the mide but was wrung from the exceeding greatnesse of his griefe and paine which hindred for the time all sense and light of faith iudgement in him For in that he thought he could by no other meanes be deliuered from those so great euils which he suffered but by death it shewed that he did not throughly nor sufficiently weigh the power and might of God In that he wished either that he had neuer beene borne or together with his birth to haue died it must needs be granted that it was a speech of a man little considering what he said but which had forgotten what great mercies he had receiued yea what he himselfe had sometime vttered .i. If we haue receiued prosperitie from the Lord why should we not suffer aduersitie in that he earnestly wished deliuerance from his suffrings but asked it not of God it bewraied a minde in him sore troubled And lastly in that he had regard onely to his owne quiet and ease and thought at that time
power of the diuell which might hinder them from it But all beleeuers may and ought to know that they shall haue eternall life as Saint Iohn teacheth I write vnto you that beleeue that ye may know that ye haue eternall life therefore they may know that they shall be kept to the end that they may also inioy the same Furthermore to perswade this point more strongly to Gods children of whom many are long held in doubting of the same and for that it is by the church of Rome flatly denied we ought not to doubt of this but that as God hath been with other of his seruants in all ages so he will be with vs which are his in this age or which shall be his heerafter And therefore as he hath giuen them a good end of their pilgrimage although not without many combats and conflicts so will he do also vnto vs which remaine after we haue suffered a little as the Apostle speaketh Euen as Moses Caleb and Iosua with others suffered many things after they first became faithfull vnto the Lord yet because he had chosen them and had promised to be with them therefore he also did gather them vp to their fathers and they finished their course in peace Besides this all such as in whom the Lord maketh his worde to take roote framing their hearts to be good and honest to receiue the same into them and so to be fit to all Christian duties they through patience continue and holde the confidence and reioicing of their hope vnto the end euen as the good ground yeeldeth her haruest in due season when in the meane while sundry giue ouer recoile and faint who seemed for a time to be as forward as the best And to conclude these reasons what is he amongst the people of God who for any long time hath had proofe of Gods fatherly kindnesse in granting him increase of knowledge faith peace of conscience and the like but in his first entrance into the Christian course he thought it wonderfully vnlike that he should euer attaine to any such measure of the gifts of God as he now inioyeth nay it seemed vnto him vtterly impossible And yet being nourished vp by the Lord vnder a good diet and once learning to know by what helps and meanes he doth cause his to goe forward he hath growen vp to setlednesse and constancie he hath found much libertie and ease as I may say in the true worshipping of God euen so it seemeth not a small matter doubtlesse to any of Gods faithfull seruants when they deeplie consider of it to thinke that they shall passe safely thorow all temptations and tribulations especially seeing they finde within themselues many wants and weaknesses many feares and likelihoods of fainting and giuing ouer and doe see without them sundrie discouragements allurements perswasions threatnings and both by the deuill and world many hinderances from going still forward I say it seemeth not an easie and small matter to them to thinke that they shall see a good end of their conflicting daies yea surely it may be truly affirmed that they who are not troubled about this or haue not beene neuer made any good beginning But yet when Gods children set a deepe and due consideration of the mightie power of God against their owne timorousnes and frailtie and against the strength of the deuill and world againe when they weigh the force of Gods promise who hath warranted a good end vnto them and the many helps by which God hath prouided to bring them well home they rest quietlie cast their care vpon him and trust that he which hath said it will also do the same The which perswasion when they haue once fastened vpon and the ofter they thinke on it the more surely they shall hold it it is hard to say how it reuiueth and gladdeth their hearts it is a treasure inualuable when they once soundly know it as they can best tell the price and value of it who haue sometimes doubted of it and haue felt extreame anguish thereby who if they might haue been assured of it in some former feares and distresse would haue preferred it before the greatest commodities These therefore when they once know and beleeue it receiuing it with such ioy as I haue said doe not as carnall men imagine they will abuse this precious libertie to loosenesse and licentiousnesse as not caring what they do or how carelesly they looke to themselues seeing they haue a promise from God that they shall perseuere in his fauour and in a godly life vnto their end They doe not I say by this occasion waxe slouthfull worldly idle vaine or any other way seeke to shake off the Lords yoke as weary of the same and yet I denie not but that this doctrine is thus abused of many but as they know that perseuerance commeth not but by daily good proceeding so they gather strength and incouragement from thence to goe forward more cheerefully yea they goe about all duties which they know to perteine to them and the meanes also which helpe thereto much more willingly and readily because they are persuaded they shall not lose their labour being assured that God hath ordeined the varietie of helps that they should grow thereby And indeed so they do for the same meanes being daily continued with reuerence by which they haue attained to any measure of Gods grace alreadie they become faster setled in the Christian life and waxe more sound and constant as also more fruitfull in faith loue patience obedience c. and withstand all hinderances on the contrarie and thus make an end of their life accordingly It must needs the lesse appeare I grant how glorious the death of manie good Christians is because they do not liue vnder the ordinarie preaching of the Gospel who except God doe worke in them the more extraordinarilie must needs die with lesse signification of faith patience and comfort neither doth he grant to all a like ending of their daies nor to shew the like tokens of an happie departure neither ought we to iudge of men thereby But this is more certaine and sufficient to vphold vs that of a good life commeth a good death according to the saying of the Psalmist Marke the end of the righteous and ye shall see that the end of them is peace And so it shall goe well with the people of God howsoeuer any of them may as a fatherly correction and for the example of others receiue such a maner of death as might breed question and doubt of the fauour of God and of an happie end as the Prophet of God which came from Iuda to Bethel to rebuke the idolatrie of king Ieroboam for that he was not obedient to the commandement of the Lord but did eat bread in that place which was forbidden him and therefore was slaine by a Lion in the way And Iosia the good
other and do not beleeue nor regard the doctrine of the Scripture which teacheth the trueth more soundly than it can be seene in the holiest persons and perfectest patternes therefore they grow to these absurdities And yet when their infirmities appeare and afflictions take holde of them God seeing it expedient that it be so for a season euen then is their estate more to be desired than the other in their greatest flourishing For they are beloued of the Lord yet still for all that and most deare vnto him as it is written I am blacke ye daughters of Ierusalem yet comly c. And of their falles and infirmities I say that therefore they departed from the good and perfect way for a moment that they might thereby see and bewaile their vilenesse and so returne againe to stand more constantly after Yet this watch-word I would giue to many which are of good hope that diuers grosse and ranke corruptions do so broadly appeare and so mightily preuaile in sundry as frowardnesse vncharitablenesse conceitednesse rash iudgements breach of promise and other heat and intemperancy of heart c. to the offence of many that they do exceedingly abate the beautie glorie of their profession And it must needs be confessed and granted that few Christians are as they might and ought to be but goodnesse is too sparing and grace is too sore dimmed and darkened in most euen of the best and forwardest and few carie themselues as they might and ought to doe in their course by giuing good example And this maketh the Gospell to be lesse honoured and imbraced of many whereas if it were a more common thing that the well-willers of the Gospell were more faithfull wise watchfull louing harmelesse fruitfull c. it would cut and wound the hearts and consciences of the bad and also incourage many of the weaker sort vnto their duties But yet shall the liues of them be glorious before God and shining lights to such as can see and discerne whiles they that carpe at them and seeke to disgrace them shall be as the mists and clouds that shine not but hinder the light rather And whereas it may be said that some of them haue excellent gifts of God in them yet the trueth is where sanctification euen the salt of grace is not to season them they are but as a pleasant and beautifull flower growing on a dunghill and as Salomon saith like a ring in a swines snout And thus much of the priuiledges of the true beleeuers The end of the sixth Treatise THE SEVENTH TREATISE OF THE OBIECTIONS AND CAVILS WHICH may be brought against the doctrine before set downe and an answere to them CHAP. 1. Of the summe and order of this Treatise NOw that I haue set downe the summe of the matter which I tooke in hand and haue shewed how it behoueth the people of God to be directed and guided daily vnto the Christian life and what impediments are in the way to hinder from it and priuiledges to incourage to it I will now in the next and last place as I appointed in the entrance meet with the obiections and cauils which may arise from thence that all the Lords inheritance may walke after that course more resolutely and boldly especially when such obiections as may trouble them shall appeare to be but weake and vaine As I nothing doubt but whatsoeuer shew of reason may come in the way against it shall be seene to be but the froth of mans braine and carnall And I likewise hope that such as shall be acquainted with the doctrine before set downe shal not onely be incouraged by these answers to practise it but also inabled and perswaded to continue therein till more light be giuen them for the well gouerning of themselues and that in a more perfect maner than I can set downe in the meane season that this which I heere haue propounded may helpe to direct the common sort of Christian people as the godly learned haue bene taught of God to direct themselues For who knoweth not this that euen many of Gods deare children doe and haue through ignorance and for want of direction very dimly seene into the beauty of a godly life and vncomfortablely gone about it and haue made a meere toile of the seruice of God which should be the greatest pleasure Therefore as it is not to be doubted but that numbers will rebell against the doctrine which rangeth them within holie compasse and will refuse to be subiect to it and that they which doe so will frame their iudgement to their practise to excuse and defend that to be good which they doe and besides there is no doubt but that questions will arise in the weake beleeuers about it to trouble them I will therefore as I said in this Treatise set my selfe against such carnall reasonings answering the cauils and quarrels which they shall raise and bring for the defence of their euill liues against the former doctrine and then remoue the obiections which weake but yet teachable Christians would or ought to propound for their satisfying before I end And I will do it in this maner First to answer them who obiect that there is no need of any daily directing of vs as long as we haue the Scriptures and therefore neither this which is before set downe by me nor any other is of any vse or to any purpose this I will answer in the next chapter Then I will shew the obiections and cauils of them who say that neither this nor any other like it can be obserued that is daily and set downe their reasons and shew what great inconueniences they thinke would follow and to these I will answer in the three next chapters After both I will mention sundrie of the particular doubts which are like to rise in the minds of such as are teachable and well disposed Christians and arme them against the same to the tenth chapter And last of all I will shut vp this Treatise and the whole booke exhorting all the faithfull to make vse of it and the vnreformed to repentance CHAP. 2. Of the first obiection That their needs no direction daily besides Gods word and therefore this is needlesse ANd first if any doe maruell why I write any direction at all as though God had not set downe in the scripture a way for vs all to walke in to this I answere That if that were a good reason why no helpe for mens weakenesse should be set forth in writing because it is the same which is in the scripture then it should follow with as great reason that nothing should be preached because all that which is preached if we preach in the name and by the authority of God is out of the scripture But seeing there can be no doubt made of that therfore that both preaching writing are singular gifts of God for the building vp of his church that al helps are not
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
setled in beleeuing What will follow of applying Christ Faith though weake yet sound after experience in a godly life shall be confirmed and bring rest to the soule Faith is rather discerned by the graces that goe with it then by it selfe A description of the smallest measure of faith Some attaine assurance in one day others labour long for it Faith vniteth to Christ Common professors haue not this faith By what meanes it is wrought Why many want it The conclusion of this third part Markes of faith CHAP. 5. THe second head generall of the treatise Le ts of faith Many deceiued in faith A generall let of faith the diuels bewitching The minister is the watchman to giue warning Fault of not beleeuing in the minister and people In the minister 1. Not teaching 2. Seldome teaching Necessitie of often teaching 3. Not plaine teaching 4. Want of catechising The people should be examined how they profite The Minister should haue authoritie to doe it What good would come of it Commendatiâ—n and necessitie of catechising Good life of ministers Priuate conference CHAP. 6. LE ts of faith in the people Light esteeming the Gospell Fewe that receiue the doctrine haue faith Practise of true Christians None beguiled by Sathan but wilfull and foolish Particular lets of faith 1. Some thinke it impossible 2. Not necessarie 3. Too hard 4. Others are carelesse 5. Feare losse 6. Presume 7. Neuer broken hearted 8. Feare continuance 9. Too slightly seeke it 10 Sudden flashes soone out An exhortation to the ministers The titles of ministers Their charge What their practise should be Incouragements to the minister to doe their duties 1. From their honour 2. From their comfort 3. The peoples benefit 4. From their owne reward How to answer the obiections which might discourage vs. An exhortation to the people to imbrace the ministerie The 1. reason they are messengers of reconciliation The 2. reason from the benefit reaped thereby The peoples sinne How the people hinder themselues There are fit remedies to these lets Euery desire of saluation is not faith CHAP. 7. TRue desire giues not ouer It must be feruent and constant It is strengthened by an high account of the the thing desired No paines and labour in seeking it thought needlesse Difference betwixt sound and vaine desire The heart is set vpon Gods promises if the desire be sound Gods will we should beleeue Aduise for the weake Christian If any doubting arise Not to harken to any contrary voice The danger of it Remedie against feare of continuance Conclusion of the former CHAP. 8. HOw the weake in faith should be established Two sorts of weake ones The first sort described The first perswasion to vphold a weake faith The second The third He that is new borne can neuer die The fourth The second sort more weake in faith then the former They are described How melancholie worketh in such Perswasions to vphold such weake ones Sathan worketh vpon vs by suggestions and by outward occasions He conceiueth our intents and purposes and how His properties He perswadeth and tempteth to sinne which we delight not in He laboureth to dimme our knowledge and and the sight of Gods grace in vs. He troubleth much by outward obiects The obiections of the weake in temptation The Lords eie watcheth ouer these weake ones Remedies against Sathans temptations Further remedies What we should doe when we feele not the sweete taste of Gods mercies A fifth perswasion to vphold weake faith A sixth perswasion A seuenth perswasion CHAP. 9. HOw farre an vnbeleeuer may go in the profession of Christianitie What vse is to be made of this doctrine Forwardnesse in religion was sometime in many Apostataes The falles of many professors haue made them vile Some haue fallen away before trouble come Let such repent What is required in effectuall calling and how men are deceiued about it The lawe is not to be preached without the Gospell Why the lawe is preached How men abuse their afflictions through sathans wiles Men content themselues with a shadow of of religion Looke to that which is principall Troubles inward or outward commend not a man to God When a man is none of the woorst he may be farre from being good How men should trie themselues Vnstaied ones must vse all meanes to be conuerted Men are carelesse in the weightiest matter How they deceiue themselues or what weake foundations they build vpon Some heare willingly but will not be warned by it Why men are so loth to come to triall 1. Because they haue no good euidence to shew 2. Their hearts are not vpright they keepe some sinne The maine cause why men loue not to examine Other causes Gods children do not so The sinne of such as mocke at them that are forwardest Exhortation to euery one to try his state CHAP. 10. THe third generall head of this treatise Eight companions of faith 1. Ioy. This doth not alwaies appeare outwardly How this ioy is felt in afflictions The want of it argueth weake faith Obiect You zealous folke some of you are euer sad Answer Some are weake in faith they must mourne till they be â—â—mforted What mourning is good Answere to such as take offence at the heauinesse of Gods children Obiect The sadnesse of some professors makes many shun religion Answer All mirth is madnes that proceeds not from faith 2. Holy admiration This is not in a Christian at his first calling onely but is after continued and increased Answere to such as thinke we must not wonder alwaies What letteth this grace 3. Loue. None haue this but they that are loued first The true beleeuers feele sensibly the loue of God to shadow the loue of other things 4. Thankefulnesse It must be daily Euen in afflictions Praise God alone aswell as in the assemblie 5. A desire of an holy communion with God Gods presence in heauen to be preferred before it on earth The estate of them that cannot abide to heare of death 6. To forsake the world A great grace not to be tied to the world Great folly to set our hearts on things below Make much of them til God shew vs better A great libertie to be willing to die such onely are fit to liue The forsaking of the world is not to leaue necessary duties For what respects we may desire to liue Cloistering and such like no point of godlinesse 7. Shame for our former vnkindnesse vnto God The beleeuers reuenge themselues for their former sinnes 8. To conuert bring on others Edifying talke good for our selues and others Vse it aâ— it may be though we see not present fruit of it CHAP. 11. HOw weake faith is confirmed The first meane To account it chiefe The best things must best be regarded Euill must be auoided and lawfull liberties soberly vsed The second Earnest prayer with meditation c. True beleeuers soone faint and are fearefull They must much helpe their weaknesse and oft Obserue how God keepeth promise
vp with dreames and hurtfull thoughts These lusts be causes of all woe CHAP. 7. 3. EVill lusts concerning our selues Fretting when we be crossed of our will Excessiue delight in aboundance Pride of life Frowardnesse Selfe-loue c. The word of God maketh his Children wary against these A speciall part of a godly life to renounce these It is not done without daily striuing Lusts marre all Weake seruice accepted if it be sound He that obserues these lusts and resists them is occupied in a godly life All ouercome not these alike The better sort how farre they come and how Examples of such The weaker are not to distrust for not matching the best These lusts are resisted of all beleeuers in their measure They who be ruled by their lusts can claime no part in a godly life The weake may stay their comfort in these three speciall graces 1. That they haue a cleere knowledge of their saluation 2. That they account it as their chiefe treasure 3. That they be set forward in some good course whereby they may grow in faith and obedience These three must be earnestly laboured for The chiefe end of this booke is to set forward a weake Christian How to make godlinesse a pleasure The gaine of such a course Why God witholds some grace from his Causes in our selues of not growing Ignorance Slouth Fauouring sinne Timorousnesse and vnbeleefe Remedy of our vnbeleefe CHAP. 8. HOw the minds of the godly are occupied Three ages of Gods children 1. Childhood 2. Middle age 3. Old age The highest degree of Christians How the mindes of such are vsually taken vp The best are molested sometimes with lusts They are not comparable to the Apostles Paule had speciall priuiledges These are called fathers The second sort of the godly in battell The practise of such Sinne is odious to them though not euer ouercome ef them These are sometime discouraged Glad to vse all helps Set against smaller sinnes They are held vnder their infirmities for their good The third sort of the godly About what their thoughts are chiefely occupied The dangers that these are subiect vnto 1. Danger in comfort 2. Danger when they feele want of comfort Many defects are in these Yoong Christians compared to children These must grow Their duty Gods children are in danger sometimes to be dazeled and without feeling Yet euen in this estate they differ from hypocrites and vnregenerate How they differ These degrees may in some respect fall one into another Examples of these three sorts of Gods people CHAP. 9. OVtward wickednesse must be renounced Prooued 1. by doctrine of the scriptures 2. by examples The sinnes that he loued best are renounced of the beleeuer CHAP. 10. FOure sorts of men which hope for saluation and yet renounce not open sinnes 1. Grosse offenders The vngodly will scorne professours if their liues be faulty Such are seldome reclaimed 2. Sort of bad professors ignorant and carelesse The wofull estate of such Yet there want not such as flatter them in it Many laugh at the rude for their homely speeches who yet are like them in qualities 3. sort Ciuill professors Some of all these three sorts are sometimes prickt in conscience Notes of their hypocrisie Sudden flashes of grace 4. sort Schismatickes They are taunters railers and slanderers of their bretheren Censurers of others Soone ripe in their owne conceit Inordinate liuers Worse in dealing then men who professe no religion These with the former are farre from a godly life Other disorders of such professors Earthlinesse Vnquietnesse Vnprofitablenesse Pride of life Ill educating their children Vncharitable surmises CHAP. 11. OBiect Are all such damned Answere No if they repent God shoales out some from others h. Infirmities in all The godly somewhat infected with common corruptions Difference betweene the falles of the godly and the wicked The godly fall not but when they are secure and take liberty How we may be fenced No warrant of not falling dangerously We may be preserued from soule falles The ends why God suffers some to fall so 1. To humble men 2. To magnifie his mercy in forgiuing great sinnes 3. In regard of others Otherwise no feare of falling Gods tendernesse ouer his Sweet comfort to the weake What infirmities the godly be subiect to The state of weaker Christians These differ much from all wicked What the sinne of infirmitie is The wicked sinne boldely Their sorrow is carnall CHAP. 12. THe heart purged must so be kept How the heart is kept What danger growes when the heart is not kept Great labour thus to keepe the heart With this heart it is easie to renounce euill An ill gouerned heart the cause of all disorder Little acquaintance with our hearts brings great bondage An high grace to liue well without the whip The faithfull in part thus kept downe Sinne is not shaken off as a burre Grace to vanquish sinne may be attained and more and more from day to day The good treasurie of the heart being kept bringeth forth good things A peece of heauen to liue with such as keepe their hearts well Without it nothing sauoury The fruite of a well ordered heart The looking to the heart in a good moode onely dangerous The heart may alwaies be lookt to An other cause why the heart should be lookt to otherwise it will not be ready to any duty How we may be fitte to pray and meditate The onely way to curbe vp our lusts is to looke to our hearts Without this small fruite or comfort This clensing of the heart is not perfect This clensing though weake is a great priuiledge CHAP. 13. THe second generall branch of the life of a beleeuer More hard and excellent to doe good then to eschew euill Not to rest in eschewing euill Three branches of this second part of this treatise 1. Setteth downe rules to direct to the practise of duties 2. Sheweth wherein this part of godlinesse consisteth 3. Answereth obiections Necessity of rules to liue well by The first rule to liue well is Knowledge Knowledge what To grow in this knowledge With this knowledge must goe Delight in it Without this delight no fruite of knowledge Knowledge an excellent gift But without the salt of grace vnsauory The second rule Practise Practise is first in an hearty desire Our affections must be stronger as the good is greater As we desire so must we indeauour to doe good All parts of our bodies must be giuen to serue God Make a trade of godlinesse Vertues that further vs to the former rules 1. Vprightnesse 2. Diligence 3. Constancie or perseuerance Vprightnesse what Pretences in good actions Necessity of these rules and vertues Vnarmed venturing abroad is cause of sore wounds CHAP. 14. OBiect We cannot doe as we desire Ans 1. Gods grace shall be sufficient 2. The best desire without looking for Gods helpe is vaine Why Paul ouercame not all rebellion Paul was not caried into grosse iniquitie We may looke for the like grace
that Paul had in our measure Many weake discouraged for want of this victorie Many know not their libertie The two next vertues Diligence and Constancie Diligence and Constancie bring great matters to passe What diligence is required What constancie The gaine of these Many pay deare for their liberties Want of these vertues dangerous Other two vertues Humilitie and Meekenesse These alwayes necessarie The Christian life no idle nor vnsetled life The end of one worke the beginning of another yet without toile Keepe alwaies an appetite to some new dutie CHAP. 15. COm 1. Duties to Gods person Knowledge of God Trust hope patience Ioy thankefulnesse Request loue Desire of God presence reuerence feare Com. 2. Gods worship ministery sacraments Publike prayers Censures Publike fasts Extraordinary thanks Priuate worship Maner of Gods worship spirituall How Gods worship is to be vsed The word 1. Preparation 2. In hearing 3. Hauing heard How conference and reading should be vsed How the Lords supper should be receiued How prayer should be made Com. 3. In all things to glorifie God In an oath 1. Trueth 2. Righteousnesse 3. Iudgement In beholding Gods works Com. 4. Keeping holy of the seuenth day Varietie of holy exercises Publike duties Priuate 1. By our selues 2. With others CAAP. 16. SEcond Table Dueties to God and man are not to be separated Beare loue to all Brotherly kindnesse to Christians Many duties to our neighbour Com. 5. Duties of inferiors Common to all inferiors Subiection Reuerence Superiors duty Diuers kinds of superiors Duties of subiects and seruants Duties of all in authority as Princes Masters Childrens duty Parents Ministers Hearers Strong Christians Weaker Others excelling in gifts Ancient in yeeres Duties towards our equals By examining see our wants and need of Christ Maintaine our owne reuerence Com. 6. Duties towards the life of our nighbour Bodily life and health To hurt none By mildnesse of spirit to beare much Cut off all occasions of discord To do good to their liues In their miseries To pitty them To shew mercy To seruants distressed To the sicke in visiting them Helpfulnesse and harmlesnesse vertues of singular price What vertues accompany them Pittie to the soule of our neighbour Good example To winne and confirme others Helpe the poore Luk. 16.8 Reuel 18.15 Iam. 3.6 Tit. 1.15 Iob. 34.3 Act. 7.51 Philip. 3.8 Rom. 6.17 Iere. 6.29.30 Act. 11.24 The intent of the author and generall summe of the whole booke The fruite and benefit of it to the true Christian What the vngodly may learne by it The second point The reasons of setting out this The first The authors desire that they might profit by it This worke especially tendeth to better the good It is of vse to all sorts of good christians and that was one reason of setting it out The second reason of setting it forth The third The fourth The fift The sixt Iasper Loarte Heb. 10.22 Act. 15.9 Esay 61.1 Ezech. 34.4 Ioh. 8 32. Rom. 1.16 1. Ioh. 5.4 The seuenth reason The third point in the preface The contents and particularly of the whole booke in seuen seuerall treatises The first treatise The second treatise The third treatise The fourth treatise The fift treatise The sixt treatise The seuenth treatise The fourth point of the preface directing the reader how to reade this booke with most profit Iam. 2.10 Heb. 13.18 Matth. 5.18 Hovv any may knovv they be the Lords Most are deceiued in the assurance of saluation 1. Papists think it impossible 2. Carnall Protestants thinke it easie Luk. 12.32 Matth. 7.14 Luk. 19. Matth. 7.21 3. VVeake Christians full of doubting Three generall heads or parts of this first treatise Three branches of the first head The first head The first point of mans miserie Gen. 1.26 Heb. 2.7 Reuel 12. Gen. 3. Two parts of mans miserie first his sinne Gen. 6.5 Hosea 1.2 Coloss 1.21 Mans sinne vvhat Euery part corrupted Vnderstanding Ephes 4.17 Conscience 1. Cor. 2.14 Heb. 10.22 VVill. Rom. 8.5.6 Conuersation Thoughts Desires Outvvard behauiour 1. Tim. 1.15 Rom. 8.7 Prouer. 28.9 Iohn 9.31 Psalm 50.16 Fevv thinke it thus The second part of mans misery The curse first on the body Deut. 28.15 Gen. 3.17 Heb. 1.2 Men shift off this This curse is to all The curse vpon the soule The necessitie of this knovvledge of mans miserie It must be knovvne as vvell as our miserie Ioh. 3.16 1. Tim. 1.15 2. Cor. 5.21 Act. 4.12 1. Ioh. 2.1 The first point about the remedie Gal. 3.10.12 Heb. 9.22 and 12.14 Rom. 8 3. The second point about the remedie Act. 4.12 1. Ioh. 5.12 Rom. 58. Ioh. 3.16 The third point about the remedie Rom. 1.16 Luk. 2.10 Matth. 11.12 The fourth point about the remedie Matth. 11.28 Act. 26.18 Hebr. 4.1 Rom. 10. Rom. 5. The third poynt of the first part of this Treatise Rom. 7.9 They are most light who haue most cause to mourne Prouer. 14.12 Act. 14.16 Col. 1.9 Rom. 15.4 Act. 2.37 Matth. 24.27 Iam. 4.9 Psalm 73.4 Luk. 13.2 The lavv is to be preached 2. Tim. 4.2 But not vvithout the Gospell 1. Tim. 1.13 Ierem. 21.18 Iudg. 2.3 10. 1. Sam. 7.2.3 Obiection Ansvvere Ierem. 8.6.7 Luk. 15.17 Reuel 2.4 The complaint of the penitent sinner Rom. 7.24 Luk. 17.9 Matth. 12.20 Matth. 11.24 Matth. 5.4 Matth. 9.12 Luk. 7.38 Prou. 28.9 Matth. 15.27 Luk. 15.17.18 Iob. 33.23 Acts. 9.6 Ezech. 36.26 Luk. 15.18 Rom. 10.14 Matth. 13.44 Ezech. 16.6 Heb. 12.2 Matth. 13.44 He whom God loueth highly priseth the pearle Luk. 16.12 Esay 55.1 He hath nothing of his owne but sin Yet hard to renounce that Matth. 19.29 But he despiseth it Hos 14.9 This is a great worke of God Ioh. 6.44 Ier. 13.23 He forsakes not sinne as the wicked 1. King 21.27 Ioel. 2 13. 1. King 22.8.26 Luk. 19.9 1. Sam. 7.3.4 Pro. 28.13 Psal 78.36 Phil. 1.7.8 God sealeth vp his promises to the beleeuer 2. Cor. 1.22 Rom. 8.16 The beleeuer reasoning with himselfe Act. 16.15 Luk. 15.20 He weigheth all things hereto belonging He seekes helpe of others Ioh. 7.37 Gen. 45.26.27 VVhat will follow of applying Christ 1. Cor. 1.30 Ioh. 10.27 c. Mat. 5.4.5 Psal 48. A description of the smallest measure of faith How God worketh faith Luk. 19.9 Faith vniteth to Christ Matth. 16.17 Common professors haue not this faith Phil. 1. How God worketh faith Act. 14.1 VVhy many want faith Luk. 18.8 The conclusion of this third part Markes of faith Ioh. 3.23 Seeing God commandeth vs to beleeue Psal 77.3.8.9.10 1. Pet. 2.2 Psal 32.5 Many deceiued in faith 1. Let of faith the diuels bewitching 2. Cor. 4.3.4 Fault of not beleeuing in Minister and people In the minister Prou. 29.18 1. Not teaching Rom. 10.17 Matth. 15.14 Prou. 29.18 2. Seldome teaching Heb. 8.11 Phil. 3. 1. Thess 2.11 1. Tim. 4.13 2. Tim. 4.1 2. Pet. 1.12 Ioh. 21.17 1. Pet. 5.2 Necessitie of often teaching Rom. 12.9 Ezech. 33.3 Ierem. 48.10 1. Pet. 5.5 3. Let of faith in the Minister not plaine
al. 1. Pet. 2.10 Iam. 4.1.2 This shall be accepted Psal 130.3 1. Ioh. 2.2 He that obserues these is occupied in a godly life Iam. 4.7 All ouercome not these alike The better sort * Moses meeke Numb 12.3 Abraham beleeuing Rom. 4.3 Ioseph continent Genes 39.10 Daniel zealous for the Lord Dan. 1.8 6.11 The woman in Luke full of loue Luk. 7.47 with many more such Therefore they ruled their euill hearts from the contrary corruptions The weaker are not to distrust for not matching the best These lusts are resisted of all beleeuers in their measure They who be ruled by their lusts cā claime no part in a godly life The weake may stay for their comfort in these three speciall graces Cant. 3.3 Note These three must be earnestly laboured for Luk. 8.1 Matth. 13.36 A chiefe end of this booke is to set forward a weake Christian How to make godlines a pleasure Note Deut. 33.12 Gaine of your course Why God withholds some grace from his Note 2. Cor. 12.9 Causes in our selues of not growing Jgnorance Slouth Fauouring sin Timorousnesse Iames 1.6 Remedie of our vnbeleefe How the minds of the godly are occupied Three ages of Gods children * 3. Childhood 1. Pet. 2.1 2. Middle age Ephes 4.14 1. Olde age Heb. 5.14 Heb. 12.12 13 Heb. 5.14 Ephes 4.14 1. Pet. 2.2 The highest degree of Christians Heb. 5.14 1. Iohn 2.13 Heb. 10.24 Matth. 13.31 Prou. 14.8 Prou. 2.10.11 Prou. 6.22 2. Pet. 1.8.9 Acts 24.16 Coloss 1.10 Hebr. 12.12 Rom. 13.11 Reuel 2.22 Acts 2.25 26. Psalm 1.2 Psalm 119.67 Luk. 19.42 The best are molested sometimes with lusts 2. Cor. 12.9 Rom. 7.24 Not comparable to the Apostles 2. Cor. 12.4 Paul had speciall priuiledges Zach. 12.8.9.10 These be fathers Tit. 2.4 The third sort of the godly in battell 1. Ioh. 2.14 Sinne is odious to them though not euer ouercome of them These are sometime discouraged Cant 3 2.3 Glad to vse all helpes Set against smaller sinnes These be held vnder their infirmities for their good The third sort of the godly 1. Iohn 2.14 1. Pet. 2.2 The first danger in comfort The second danger when they feele want of comfort Many defects of these Young Christians compared to children These must growe Matth. 13.31 Psal 88.9 Their dutie Gods children are in danger sometimes to be dazeled and without feeling These degrees may in some respect fall one into another Exod. 3.11 Exod. 10.29 Outward wickednes to be renounced 1. Sam. 7.4 Vide Iudg. 10.14 Hos 14.1 2. Cor. 7.1 2. Pet. 2.20 Beleeuers must forsake their former sinnes Iam. 1.25 Rom. 6.2 Examples Genes 39.10 Hebr. 11.24 Luk. 19.2 Luk. 7.37 The vngodly will scorne professors if their liues be faulty 2. Tim. 3.5.6 The second sort of bad professors ignorant and carelesse Note the wofull estate of the rude ignorant Ierem. 8.11 Many laugh at the rude for their homely speeches who yet are like them in qualities Note A third sort Ciuil Professors Matth. 21.31.5 20. * Some of all these 3. sorts are sometimes prickt in conscience Exod. 9.27 1. King 21.27 Mark 6.19 Hos 6.4 Mich. 6.6 Iob. 27.8.9.10 These be hypocrites Psal 78.36 Psal 50.16 Ioh. 3.19 Sudden flashes of grace A fourth sort of bad professors schismatikes inordinate liuers They are taunters railers and slaunderers of their brethren And censurers of others Soone ride in their own conceit Tit. 3. Inordinate liuers Worse in dealing then men who professe no religion Rom. 1. Ephes 5.11 2. Cor. 7.1 Other disorders of such professors Earthlines Note Matth. 12.36 Vnquietnes Heb. 10.25 Gen. 2.18 Luke 9.23 Ill educating their Children Rom. 12. 1. Iohn 3. Prouerb 20.7 Vncharitable surmises Iames 3.1 Ob. Are all such damned God shoales out some from others Psalm 1.2.50.16 1. Thes 1.9 Iohn 1. 10. Infirmities in all Matth. 7.22.25.34 The godlie somewhat infected with common corruptions Difference betweene the fals of the godly and the wicked Cant 5. Note Cant. 3.4 5. The godly fall not but when they are secure and take libertie 1. Sam. 35.24 Psalm 89.31 Psalm 91.11 Philip. 3.13 2. Chron. 16.9 Philip. 4. 2. Sam. 11.4 Psal 51.5 Prou. 4.23 Heb. 4.1 Heb. 3.12 How we may be fenced 2. Tim. 3.13 No warrant of not falling deadly VVe may be preserued from foule falles 2. Pet. 1.5 Col. 1 2◠Iam. 1.27 2. Pet. 1.10 1. Cor. 4.3.4 Act. 26.18.19 The first end why God suffers some to fall so Some to be humbled by their falles VVhy many fall The secōd end to magnifie his mercie in forgiuing great sinnes Ioh. 21.15 A third end why the faithfull fall in regard of others 1. Tim. 1.16 Otherwise no feare of falling Psal 130.3 Luk. 1.54 Gods tendernes ouer his Deut. 33.12 Rom. 5.10 Col. 1.23 Sweet comfort to the weake Note Rom. 8.31 2. Pet. 3.16 Tit. 1.15 Cant. 3.4 Cant. 2.14 1. Ioh. 5.4 VVhat infirmities the godly be subiect to Luk. 17.10 Rom. 7.24 Gal. 5.17 The state of weaker Christians These much differ from all wicked Phil. 2.12 1. Iohn 3.21 Psalm 4 8. What sinne of infirmitie is Note Wicked sinne boldly Their sorrow is carnall Note The heart purged must so be kept Prouerb 4.23 How the heart is kept Psal 119.9 Luk. 12.35 Great labour thus to keepe the heart VVith this heart easie to renounce euill An ill gouerned hart cause of all disorder Little acquaintance with our hearts brings great bondage An high grace to liue well without the whip The faithfull in part thus kept downe Sinne is not shaken off as a burre Heb. 12.1 2. Cor. 2.11 Grace to vanquish sinne This may be obtained and more and more from day to day Psal 51.5 Luk. 6.45 Gal. 5.22 A peece of heauen to liue with such as keepe their hearts well Psal 120.5.6 VVithout it nothing sauory Fruite of a well ordered heart Good moode Psalm 1.2 Psal 119.15 Heart may alwayes be looke to Pro. 23.26 Psalm 116.12 Another cause why the heart should be lookt to other wise it will not be readie to any duty Note How we may be fit to pray and meditate The onely way to curbe our lusts is to looke to our hearts Without this small fruite or comfort Matth. 19.29 Matth. 6.6 15.7 Note This clensing of the heart is not perfect Hebr. 12.1 Rom. 7. Psalm 130.3 This clensing though weake is a great priuiledge Luk. 18.9.10 The second generall branch of the life of the beleeuer Matth. 5.16 Prouer. 19.22 More hard and excellent to doe good then to eschew euill Not to rest in that Three branches of this second part of this treatise and which they are Obiections if any be Necessitie of rules to liue well by The first rule to liue well is knowledge Knowledge what And to grow in this knowledge 2. Pet. 1.5 Rom. 2.29 Iob. 13.17 VVith this knowledge must goe a delight in it Prou. 2.4 Prou. 2.10 Without this delight no fruit of knowledge Ioh. 3 10. Knovvledge an excellent gift But without the salt of grace vnsauourie 1.
delight not in the matters which were wont to be of greatest account and reckoning with them With what ioy may it be thought did Dauid performe the duties of religion after his hainous sinne in the matter of Bethshabe and Vriah when it is cleere that he slept in it as it were all the time before Nathan the Prophet was sent to awake him and bring him to repentance Or what comfort is it to be thought had Ionas in thinking of his happines or vpon any part of the true worship of God which yet had vsually been his whole delight after he fled away from the presence of the Lord who labouring to forget his sinne as may be gathered by his hastie paying the hire of the Ship-master before hand that he might be sure to be caried away frō the fulfilling of the Lords commaundement such a palpable blockishnes was cast vpon him that hee laid himselfe downe to sleepe in most great daunger in which the Heathen marriners fell to prayer and came to him to awake him and after being vrged to examine himselfe by them did not very hastily come to the confessing of it To omit others the daily experience that Gods children haue of their many complainings vnquietnesses discomforts such like tediousnes which neede not to presse them but for the conscience and remembrance of some treacherie against God and too vnkind and vndutifull dealing with him do sufficiently prooue that God taketh away euen the heart and life as I may say of prayer knowledge and other meanes of religion and leaueth his children without comfort in the vse of them when they waxe wanton against his maiestie and keep not holie compasse as they haue experience that both they may and haue done and as he in his word hath taught them to doe By all which it may appeare that much more they who worship him with vncleane hearts neuer washed nor purged cannot receiue into them the sweet and holesome liquour of his grace by what outward exercise soeuer they present themselues before him Thus much of the reasons why the beleeuer should labour with all diligence to practise this godly life CHAP. 19. Of answers to certaine obiections brought against the necessitie of practising this godly life ANd now that I haue added these reasons to the description of the Christian which beleeueth in God I would cease to say any more of this matter if I did think that men who haue receiued the Gospell among them were perswaded and resolued to yeeld to this doctrine and to cast away all clogges and cloakes of shame feare and other lets and heartily goe about to practise the same willingly when they haue heard it But I know there are few such For they who doe thus doe not onely themselues walke after the rule which I haue set downe aiming thereat as at a marke but also desire that many other were as they be But the multitude of such as haue either no faith nor grace but onely heare our doctrine who yet professe that they looke for saluation by Christ doe thinke that this which I haue drawne out of Gods word and set down for their edifying is more then they neede to looke after or trouble themselues with which kinde of persons seeing they swarme euery where I doe oft say and professe that I oppose my selfe throughout this my booke against that their damnable opinion and practise and doe bend the force of Scripture and sound reason against them For while these thoughts preuaile with them and possesse them they do but reason against their owne benefit comfort and happines yea and euen many of those who haue further tasted of the Gospell of whom it becommeth vs to hope well yet are for the most part ignorant of the course which I haue described and content themselues with this that they haue some good affections at some times and flitting desires to liue honestly And therefore I would meete with some of the obiections which they alleage why they should be no further dealt withall but suffered to goe on as they doe in a fruitles dead and dull manner Some of these say they hope their desire is to please God although they cannot doe it as some doe and namely such as endeuour to follow this doctrine which in this booke I propound For my part I doe not marueile that they should as it were shrinke and hold backe from such a course though they would seeme religious as hauing not yet seene how great incouragement God hath giuen them to walk in it neither what great cause they haue to lay hold of such incouragements hauing many things to hinder them These persons therefore so many of them as will be teachable and not resist the truth wilfully I will answere and giue them some worthie examples of such as haue gone before them herein that they may not thinke they are pressed too farre and to do more then they need if possibly they may see their error and so finde greater libertie and delight in well doing The which being done they shall see what difference is betwixt the estate they are in and that which they are stirred vp and called vnto And that which hath perswaded and moued me to this is as I partly said in the first entrance for that I see many of good hope and some not without a right and true beginning in this holie course to bee kept at a stay or driuen backe and seeme not to know what the Christian life is nor in many yeeres to come thus farre as to be perswaded how pleasant and profitable it is and by how many degrees to bee preferred without all comparison before any other course For many of the forwarder sort though they would not willingly forsake it yet complaine that they find much tedious heauines strong discouragements and many relapses which breed doubtfulnes and feare Some which are weaker are vnder deadly dumpes strange questionings whether they shall goe forward or no and such small comfort they finde in their profession that they declare plainly that they are farre from the staiednes which I speake of and this not at the first onely but many yeeres after they haue liked well of the Gospell Diuers others account the Christian life mopish solitarie and such an estate the which they hold great wisedome to auoyde that I say nothing of the Atheists whom I vouchsafe no answere Now therefore except these can be otherwise perswaded that the godly life is neither irkesome in it selfe nor full of deadly discouragements except to the flesh whereto they are not debters neither without great comfort yea euen in tribulation through hope which deceiueth not but such an estate as hath caused many for the delight they haue found in it to refuse all other which could not stand with it except I say they can be thus perswaded what likelyhoode is there that they shall euer be brought to be
before in our course of liuing Also it is duly to bee regarded that wee applie that which we reade wisely to our selues seeing all that is contained in the Scriptures is written for our instruction and comfort as perswading our selues that all precepts of dutie and good life are set downe to direct vs not others onely to the practise of the same that all sinne is forbidden vs and that all the generall promises which we reade to be made to the Church are to bee beleeued of vs whether they appertaine to this present life or to the life to come and the comforts that accompanie them Likewise that all exhortations and admonitions quicken and stirre vs vp from coldnes deadnes and drousines and all reprehensions to checke vs for faults escaped and all threats to feare our boldnes and appale our securitie which is too easily and readily kindled in vs that so wee may make that vse of them which the Apostle requireth when he saith that all Scripture is giuen by inspiration of God and is profitable to teach conuince to correct and instruct in righteousnes and thereof in matters as well concerning God as men and amongst men all particular kinds and therefore Prince and subiect noble and base men and women and more particularly in families husbands and wiues parents and children masters and seruants Thus to reade that thereby wee may be made fit vnto euery good worke and to glorifie God thereby is vndoubtedly to make our reading as it is appointed of God an especial helpe and meanes to grow forward in a godly life and therefore wee are commaunded to search the Scriptures and with the godly people of Berea to compare our hearings and our readings of them together For reading is much commended to be one of the three duties that make vs happie the Apostle saying thus Blessed is he that heareth and readeth and keepeth the contents of this booke But this one thing I cannot omit that the benefit and comfort of this exercise of reading being so great and the substance of the Scriptures being so brought to light as it is and such varietie of good bookes being granted vs of God that yet euen such as looke after eternall life delight so little in them I speake not of the prophane and vnruly whom nothing will moue to reade no nor so much as to heare Sermons till God make them see how they haue deceiued themselues But I am sure it is one speciall cause why heart is taken from many learned and godly men to set out any new workes in print seeing the professors of the Gospell doe bestow so little labour and time in reading of those which are extant alreadie And herein these two things I thinke meete to adde in regard of some Christians that such as haue not the gift of reading may endeuour to follow the foresaid rules by vsing the helpe of others exhorting all by their losse and discommoditie to haue reading in greater reckoning then it is with most at this day The second is that besides the former rules such as haue better helpes of vnderstanding memorie and leasure doe besides their publike hearing note their doubts and as they shall haue opportunitie seeke resolution of them at their learned pastors hands or of some others and mark the coherence of the Scripture how it hangeth together and the agreement that one place hath with another that thereby that which seemeth darke in one is made easie in another This shall suffice to haue said for making some better vse of reading then commonly men doe And though there are other things besides these which the learneder may take profit by yet they being more out of the reach of the greatest number of Christians they doe not so neerely nor necessarily concerne them And it must bee remembred that I propround not to say as much as may bee gathered together about reading but how it may bee profitably vsed to helpe the Christian to be fruitfull in a godly life And that which I haue said is auaileable thereunto For hee that shall consider how many waies the conscience is appeased the iudgement inlightened and inlarged the heart perswaded the memorie relieued the affections moued and in a word the whole man drawne by that which he may reade shall not neede to doubt how great the benefit of reading together with the other helpes is And that it being vsed as oft as possibly it may in such manner as hath bin prescribed and so many good things drunke in and receiued of vs as wee shall meete with in our reading who doubteth but it shall be a singular helpe and furtherance with the rest to a godly and Christian life For a mind well seasoned before shall be vndoubtedly better seasoned and refreshed when it shall vsually and oft drinke of the water of life out of the sweete fountaine of Gods word by reading And of the helpe of reading and so of al the ordinarie meanes both publike and priuate whereby a true Christian continueth a godly life and groweth to further ripenes and perfection therein thus much be said CHAP. 12. Of the extraordinarie helpes NOw follow the extraordinarie helpes which are not commonly nor daily in vse but sometime and that according to the extraordinarie occasions which the Lord offereth And these are especially two first solemne thanksgiuing and secondly fasting with prayer more then vsuall adioyned The first is when in some rare and vnlooked for deliuerance out of desperate danger wee doe by the commaundement of God and examples of the godly before vs in a most feruent manner yeeld praise to God for the same and reioyce heartily in the remembrance and consideration of it tying our selues as it were in a renuing of our holy couenant more firmely to the Lord and testifie both these by signes of vnfained good will to our brethren All which are to be seene most cleerely and liuely in that famous example of Hester and Mardocheus that I mention no other for breuitie sake who being with the rest of Gods people in those countries marked out and as sheepe appointed by Hamans subtiltie and cruell malice to be slaine did yet by prayer and fasting obtaine deliuerance when to mans iudgement all hope was past and not that onely but also their hearts desire against their aduersaries with great fauour of the King whom God had made of an heauie enemie a mightie friend and much wealth and prosperitie whereupon they caused a day and time to be appointed in the which the Lord might be praised and they might expresse their reioycing and send portions one to another to testifie their loue vnto them And this is that solemne thanksgiuing which I call one of the extraordinarie helpes to set vs forward in godlines which of all Gods people by the like occasion is to be offered vp to God differing as ye see apparantly from this dutie daily performed as in
rather then a thousand dayes otherwise which many heathens in their kind and according to the light and knowledge they had as Cato Scipio and others did that is in morall vertue and honestie to the perpetuall shame and iust reproch of many which go for Christians And this is that which I go about that in this shifting and godlesse world some who are very willing alreadie to be guided well but are vnable to direct themselues may haue some helpe by this which I haue written who if they should be hindred thus namely that they thinke for all that can be said yet there will be wandrings out of the way earthlinesse of mind frowardnesse and much rebellion and therefore to small purpose it might seeme to be to take great paines for little profite I say by the grace of God their profite shall be great and their paines small for the benefite which they shall reape by it yea in time it will become pleasure to them after they shall accustome themselues daily to seeke the Lord in such manner as I haue here taught and as his word prescribeth and they shal see their strongest rebellions much weakened and euill desires much abated and asswaged in them and they themselues prepared and made fit by this well seasoning of their hearts to make the actions of their liues correspondent And to vphold our selues in holinesse thus as it is required of vs no lesse helpe is needfull then the daily keeping of our hearts in this estate which I haue set downe For although while the heart is thus looked vnto as it wold be of vs if we counted it the necessariest worke that we haue to do throughout the day while the heart I say is thus looked vnto euery thing doth well follow our hands and much good is done in our liues so yet except we make great prouision that this worke may be daily and constant we cannot chuse no not the best of vs but we shall commit many things in our liues vnbeseeming our profession and smally to our owne comfort And howsoeuer the rebellious world cannot away with it yet as I said before all the godly if they knew it and so farre as they do know it do aime at it would thinke themselues happie if they could be partakers of this libertie I meane when they can and do aduisedly and with good consideration keep stedfast daily in this holy and sweet course and are not peruerted and turned out of it as sometime they haue bene I confesse all are not in a like measure enlarged either by knowledge to see the excellencie of it as I haue said or in heart to desire it seeing they are not acquainted with it but yet when they do see how God of his abundant kindnesse hath shewed them a way to make their liues more pleasant and his seruice more easie then they haue thought or could find they will wish a part in this wisedome thus to guide themselues before all other pleasures though the flesh should neuer so much rebell against it And it must be granted that the heart will striue sore against the continuance in this course and rebell and be discontented with this that all vnlawfull libertie should euer be denied vnto it But as they shall see more clearely into this blessed estate and haue daily more experience both that God doth giue them power to mortifie and ouercome themselues and make this holy course sweet vnto them the more their harts shall be set vpon it to desire and long after it and to haue it in an high account which is the greatest matter and the hardest peece of worke to be obtained especially with continuance and stedfastnesse therein For if it were mens pleasure and delight throughout the day to be well occupied one way or other and in all that they should go about to haue their hearts readie to guide them aright therein all other gaine-saying desires of the flesh should soone be withstood and resisted and the occasions by which they were wont most of all to be hindered and withdrawne should be shunned and auoyded And this may much set them forward in this course that if they seeke to retaine constantly any one of these eight rules which are set downe to guide them daily they may know that it will be no hard matter to enioy all the rest with it seeing they hang together as linckes of a golden chaine For they cannot arme themselues with a mind free from the loue of sinne present but they must be repentant for their sinne past and embrace forgiuenesse by faith and find rest to their soules and filled with thankes and so I say of the rest if they know this point of Gods will that he requireth it that one of them should daily go with the other as indeed the one cannot be without the other And if any say belike I go about to make men perfecter and holier then the Lord euer did and to perswade that they may serue God without strife and battell with their owne lustes and the diuell I aske them againe if this course of daily keeping our hearts in frame and spirituall gouernement can be without most diligent obseruing of our wayes and strong setting of our selues against all aduersary power And further I answer that I go about no other thing then this that Gods seruants may be best fenced against the common corruptions which are in the world through lust and may honour God in the best maner and themselues liue with the most comfort and that they may know and be perswaded that he of his mercy hath prouided this sweete path-way to heauen for his poore seruants who are despised in the world And they who haue not as yet experience of this seasoning of their hearts with grace daily I wish them to desire it aboue all other things and in no wise to hold themselues contented without it if they desire to do well and to see good dayes And let me obtaine this at the hands of all well meaning Christians that they beleeue it But now I hauing spoken of the foundation that should be layd in the heart of all Gods people vpon which the building of a godly life euery day is to be set and without the which indeuored after of euery one it can in no wise stand and that is an heart indued with the seuerall gifts of the spirit which I haue set downe I haue thought it very meete and necessarie to adde one thing to this which I haue said and it is that which the diligent reader will require and looke for especially if he be not well experienced in the practise of christianitie And this it is why men are not directed how to leade their liues daily and to gouerne their tongues as well as to rule and beautifie their hearts and why they haue not direction how to do all their outward actions daily for of these they say no rule hath
forasmuch as God hath giuen this liberty as a singular priuiledge to his people to vse these helpes constantly and continually it is our part to see whether we doe so or not or whether we suffer our selues to be plucked away with the errour of the wicked and so fall from our stedfastnesse For if we finde not our liues and our whole course in all dealings and affaires through the day to be so passed as that we haue peace to God-ward throughout and with peace lie downe at euen it is our owne sinne God hath taught vs and also prouided how it might haue beene otherwise with vs if we had beene but as carefull to finde it as we were carefull about our liuing and maintenance or to seeke vp a straied beast which we had lost and to bring it into the pasture againe And to speake more plainely if we doe not so begin the day with thanksgiuing confession of sinne and praier when we may doe it conueniently and so arme our selues with the whole armour of a Christian so watch and pray after so vse Christian exercise in family and remember Gods bounty towards vs and lastly so looke backe to our passing of the day that we may see by all these that we haue beene guided by God and that we haue beene holden in our course without any iust cause to wound our conscience then it is the diuill who hath detained and kept our right from vs and depriued vs of so good a portion as our God hath bequeathed vs when he shewed himselfe willing to haue had it otherwise And whither through ignorance we know not how to be safely led through the day or that which is little better although we know yet for slougth or for that we loue darkenesse more then light we let passe many knowen duties or suffer sundry offences to passe from vs in the day it is all one as if we would suffer our selues to be depriued of our owne proper inheritance by some cousener who shall tell vs that it belongeth not vnto vs when yet we are able to shew cleare and sufficient euidence for it For when the Lord shall say Let no man take away your crowne then the diuell sheweth himselfe manifestly in detaining it from vs. And therefore we must remember that to vse these helpes rightly is no bondage nor seruitude as men of the world count them who straine themselues and striue mightily to be deliuered from the holy and spirituall vse of them and not to be tied thereto we must rather be perswaded that they are most precious liberties peculiar to gods deerest seruants and a singular benefit of God that in such a dead world and frozen age as we liue in we may be counted meet and made able to honour our God which to most men is tedious and to haue peace with him throughout the day and that we may be taught of him to vse the helpes thereto which others are well content not to be acquainted with And if we be throughly perswaded of this that it is a libertie a benefit and honour to vs to hold our mindes willing from day to day to the reuerent vse of them and be resolued that we haue no worke more needfull to be done of vs any day then this we shall not need to doubt of such fruit heereof as is not to be repented of euen such as will cause vs to confesse that the meanes and helps to grow in godlinesse and a minde to vse them daily against the discouragements and hinderances of the day are a singular prerogatiue to a Christian And otherwise how precious soeuer they be in themselues yet if we thinke not so of them but shall be well content by euerie light occasion to omit and neglect them or sleightly and houerly to passe them ouer I testifie that we shall get no good by them no more than the common sort do but as they haue lost their beautie with vs so we shall lose our fruit of them Consider what I say and the Lord giue thee vnderstanding For be this knowen to the profanest and proudest contemner of God which seldome and onely for fashion doth pray or heare a sermon that these helps whereby we grow constant in a Christian life are not of little account because they are so with him but that they are so glorious that he is not woorthy of them nor to reape the profit that commeth by them his light esteeming of them causeth me to set the more by them his vnsauourinesse that he findeth in them and wearinesse of them causeth me to commend them the more highly and the more to admire the Lords kindnesse to me who maketh them so sweet and gainfull to me which are to him very gall and wormewood For otherwise how could they properly be called priuiledges if they were a like precious to good and to bad or were in as good reckoning with the one as with the other For the euill sort are not perswaded thus of them therefore they finde nothing They either know not these helps which may truely be said of the most of them or if they doe yet they know not how to vse them in faith especially I may say not constantly one day as another or one of them aswel as another that it may go better with their soules thereby but thinke that though they vse them not at all it is no great matter and if they doe vse them though it be but in ceremonie and neuer so houerly then they thinke that euen for that very cause they highly please God Which maner of vsing them is neuer able to proue to them what fruit and benefit may be reaped by them But we who beleeue in him may know them and rightly practise them though full weakly at some time we do it and looke for fruit by them and inioy it and when we see what blessing he giueth vs therof as he doth and that very great to the end that we may haue the better experience how manie waies he keepeth promise with vs and how he inricheth vs then we waxe more constant therein and are the more hardly withdrawen by any occasions from holding out in the same This I say we may do although with griefe it may be spoken that many euen of vs are too farre off from inioying this libertie as we might do But let all such know that it is their owne sinne who cannot therefore praise God for this sweet helpe while they be not the better for it Therefore to shut vp this point let this be perswaded to all Gods faithfull seruants that he hath of singular fauour giuen the helps which settle them in a Christian life as a great prerogatiue and priuiledge and therefore when vnder colour of weaknesse we yeeld to the waiwardnesse of our hearts which are soone vntoward to these gracious helps and wearie of them we must repent of such vnthankfulnesse and of
the nourishing of such fleshly libertie as shaketh off so needfull dueties So shall we shew our selues wise though the world count vs fooles and be in good saftie when their danger shall be great Now I would haue proceeded to lay foorth before the Christian Reader an other priuiledge which in this place would very fitly come in and that is that God hath surely prouided that they who are thus farre beautified and blessed of him shall thus continue vnto the end but seeing it is the last that is inioyed in this life it shall haue the last place among the temporall priuiledges But yet I thought not amisse to mention such a thing here both to stay them which after the hearing of so blessed beginnings and proceedings would be glad to heare of the end answerable to them both and also that they may looke for it in the place assigned CHAP. 8. Of the sixth priuiledge namely of the right vsing of prosperitie NOw the next priuiledge that I thinke may most fitly be ioyned with the former is how the Lord hath taught his the right vse of prosperitie and aduersity and how they may cary themselues in peace and be vpright in both estates two of the most principall parts of our life seeing the greatest part of it doth goe thorow them for the most of it is accompanied with blessings or chasticements The right vse of both although in some sort and in generall may be gathered out of the former discourses and namely of the third priuiledge yet because they are distinct points and it is hard to vse them aright and as precious as it is hard I know it is very necessarie to make a particular Treatise thereof And first more clearely to speake of the one I say God hath exceedingly declared his mercie and kindnesse this way to his people that although prosperitie be a slipperie path and riches and honour health and friends with all the other lawfull pleasures profits and liberties of this life doe deceiue and vndoe the greatest part of the world which inioy and possesse them yet the beloued of the Lord may be free from this danger and so directed that they need not be taken in these snares nor make them their bane which are giuen them as blessings this grace therefore if any shall be found to inioy they may be worthely said to be priuiledged aboue other men Now to proue this that Gods children may vse the world rightly which is impossible for any other to doe I doe not meane that because they haue right vnto earthly things through Christ and are heires with him of the blessings of the world that therefore they doe soberly and as they ought vse the same for many euen of them are I confesse farre from it and therefore that which they want I labour to helpe them to but as they are the persons which may be perswaded and brought to the right vse of these outward liberties and not the wicked so God draweth their hearts thereunto by his mighty power whereby he is able to doe all things For when he causeth this doctrine to be taught them Of the contempt of the world of contentation in their estate of moderation and sobriety in lawfull pleasures and profits c. he imprinteth it in their hearts by the holy ghost he maketh them able to beleeue that it is spoken to them and therefore to apply it to themselues he maketh them prooue how this doctrine worketh in them and try themselues by it that where they see themselues to haue gone beyond their bounds they may returne and bring their feet backe into the way of his testimonies he through the same doctrine seasoneth their hearts and wholly possesseth them with the loue of it that so their wants may be supplied and they thereby may grow better practised in this sobriety And although the inioying of earthly commodities be an alluring baite and easy to make a man forget his mortality as we see in Nabucadnezzar Herode and others yet the scripture giueth greater grace as to Daniell Iob and others who determined not to set their hearts on them But besides this through further benefit of the scripture God causeth his to set oft before their eies the daily changes of all things vnder the sunne Ps 102.26 the death of noble personages friends and acquaintance the most flourishing flowers to fade and loose their bewty and nothing to continue in one estate and by the oft and deepe considering of these their harts are much apalled the pride of life greatly abated in them And as they grow daily to see more cleerely their gaine heereby and that without these meditations vpon examples and doctrine of death and mortality c. they cannot keepe their heartes freed from infection by the world and earthly dealings so doe they more resolue with themselues daily to thinke of them still and to purge out their old and accustomed delightings in worldly things their dreames of long life desire of ease and increase of earthly commodities with all which the diuill stuffeth and filleth their braines that while they begin to giue themselues ouer to these they may be perswaded strongly that there is no other happinesse to be attained vnto and so therby destruction may suddenly come vpon them Thus I say the Lord frameth his to the contempt of the world and to temperance and contentation to desire no more then their most wise prouident father thinketh meet for them nor no longer to inioy any of their temporall liberties then he shall see it to be expedient Thus he teacheth them both in wanting to thinke themselues yet neuerthelesse beloued of God and in the inioying of aboundance not to thinke themselues the better for it nor to be proud of it I say he teacheth them for neither bring they this grace with them from their cradle but learne it and study how to learne it so as they may practise it and yet they learne it not by their owne wisdome but by God who is onely able to teach it them who by the meanes that I haue shewed doth bring to passe that they so buy as if they possessed not and so vse the world as that they abuse it not so vse mariage as they are not hurt nor hindered from godly life by it more then if they were vnmaried but much furthered and helped by it neither neglect they thereby the caring for the things of the lord but as two are better then one so finde they as God hath appointed much helpe thereby vnto euery good worke Neither though they haue much in the world do they therfore loue it much but are glad to follow holy Iob in that when he said If I haue made gold my hope or haue said to the wedge of gold Thou art my confidence If I reioiced because my substance was great or because my hand had gotten much this had beene an iniquitie to be