saying he that hath this hope purgeth himselfe To this I will speake somewhat at large seeing it is a point of great moment and weight It is true indeede that our hearts are made new and purged by faith wee knowing thereby our selues to be made the beloued of God For it is faith in the pretious promises of God which the holy Ghost worketh in vs whereby wee flie the corruptions that are in the world through lust and which purgeth the heart casting out the draffe and filthines which was in vs. And vntill our minds be thus inlightened that wee see cleerely that our sinnes are forgiuen vs and we vnited to Christ and made one with him and partakers of the graces of his spirit wee neuer come out of our selues neither haue any desire to heauenly things but our wisedome is earthly diuellish and sensuall For we being not yet assured of the happines of heauen doe know no better delights then our blind and deceitfull hearts do dreame of here on earth The which though wee see by experience that they are short and momentanie seeing they who haue greatest part in them cannot keepe them long yet we who haue least part in them will neuer forgoe the loue of them vntill we see how we may certainly inioy better which may cleerely bee seene in the poorer sort of people destitute of grace that although they haue no wealth yet it doth their hearts good to talke of it in token that it is the thing which they loue best of all And hereof it is that many thousands through ignorance passe their time in sport play pastime and pleasure accounting that the onely life that is to bee wished to liue deliciously for a season Others in quarrelling contention murmuring debate suites and accusing of their neighbours The most tolerable and honest course seemeth to be the spending of mens yeeres in and about the worldly goods And thus are men occupied although one sort diuersly from another yet all to bee pitied seeing they walke amisse I speake of such as know no better Notwithstanding no one of these can be brought to mislike his course or to turne his hart and delight from it vntill he be assured of a farre better portion No although wee bring tidings hereof vnto them so as they beleeue that it is true and haue great liking of the same yet till they see that it may be their owne they will not so much as goe about the dispossessing of such vnsauourie and fond lusts from their hearts But when they beleeue that God is a plentifull rewarder of all that seeke him and that they who were once no people are now freely made his people and beloued of him which were sometime not beloued then their hearts turne and aske after him then they desire to know more of his will and mind and repent that they were so ignorant before and that so long time and that they drunke vp the draffe of vnsauourie puddles euen deceitfull pleasures when they might haue drunke of the sweet cesternes which were able to refresh their soules with the water of life And although there are many doubtings before they be setled in this perswasion assured of better delights yet they are no sooner resolued of their saluation and what liberties they haue by Christ whereby they are made happie which how it is attained hath been shewed in the former treatise but so soone are their euill harts and affections changed so farre as the iudgement is inlightened and they contrarily affected to that sin which they liked before as seeing now cause sufficient why they should doe so for they receiue from Christ by his spirit both will and power thereunto For faith worketh by loue and so causing them to loue God and for his sake their brethren it maketh them also readie to doe any thing for him whom they loue and therfore to auoide and cast off all allurements to euill and sinne which he cannot abide So that it is faith which purifieth and changeth the heart not as the chiefe and highest cause for that is the holie Ghost as hath been said which at the same time when it assureth vs of our reconciliation with God doth worke this change and sanctification also which is a purging of vs from the corruption of our owne nature and an induing of vs with a new qualitie and disposition of minde whereby wee begin to will well and sincerely to goe about the things which please God and both by the merits and power of Christs death and resurrection Which I do aduisedly mention againe briefly for the weaks sake who shall the point being somwhat hard to conceiue the better vnderstand the one by the other And these two faith and a pure heart cleere and appease the conscience from accusation and checkes and worke most sweete peace and holy securitie Rom. 5.1 For from faith and a pure heart ariseth a good conscience that is a quiet and excusing conscience euen as true loue to God and to our brethren proceedeth from both And these do set on work the will to hate sinne which before it loued and contrariwise cause the affections as feare hope loue ioy c. to be well ordered in such sort as the whole man is carried thereby euen as the chariot on the wheeles agreeably and the heart being thus renued doth worke that glorious repentance in vs a thing much in speech amongst professors of the truth but little in vse or set by being both a purpose of the heart Act. 11.23 an inclination in the will Psal 119. vers 44 57. and a continuall endeuouring in the life Act. 24. vers 16. to cast off all euill and to obey God both inwardly and outwardly according to the measure of knowledge in euery one For when we are sanctified wee are deliuered from the tyrannie which sinne had ouer vs into the libertie of the sonnes of God to walke righteously and obediently that we receiuing new increase of grace from Christ daily may hold fast the same libertie vnto our end This I haue said seeing it maketh way to the renouncing and forsaking of sinfull life and to the practising of the contrary of the which more shall be said anon it so necessarily following the change of the heart and for that the reader may the better see that if he can finde his heart to goe with this doctrine and that he hath a part in it he may be assured that all that I shall speak of hereafter being of the same kinde and necessarily depending vpon it shal the more easily be receiued of him to his singular comfort and that all men may see whatsoeuer the wicked world doth glorie of that without this effectuall clensing and purging the heart there is no sound repentance and currant and true fruites of amendement to be found amongst them And this though all true Christians cannot expresse as I haue
to these obiections Now as I haue promised I will shut vp this part of Christianitie concerning the renouncing of inward and outward euils concluding what infirmities the godlie shall be subiect vnto which shall both sufficiently proue that they count not themselues without sinne as they are charged by many yet for all this that they are not companions with the vngodly in harbouring and nourishing these worldly lusts and vngodlines which I haue spoken of The lesse shall neede to be said of this seeing it may and that not obscurely bee gathered by that which hath been set downe both that they doe not with the Puritanes dreame of any such perfection but that when they haue done all they are vnprofitable seruants and say with the Apostle Oh wretched men that we are and also further then they are glad to be ruled by God they feare the same falles that others doe But because they are not al spiritual that is spiritually minded wholy and altogether as they are not wholy flesh that is corrupt but both these contraries fighting together as the Apostle saith one against the other are in their soules therefore it commeth to passe that they are subiect through this concupiscence and infection which is in their flesh both to the diuels suggestions and delusions of the world and they may bee caried after diuers and strange lusts and to commit outward sinnes one after another further forth then by the grace of Gods spirit their corruption be bridled held backe and subdued But if that grace bee quenched or quailed then euill desires are kindled and gather strength to bring foorth fruite accordingly And this may be yea and no doubt is the estate of the many of Gods seruants such especially as for want of good experience and acquaintance in the Christian life and battaile are more easily deceiued and beguiled then others are And hereof it is that many haue been ouertaken and oft doe slide and fall daungerously and are carried from keeping a good conscience and from well doing And diuers commit those sinnes which they had long abstained from hoping that they should neuer haue fallen into them any more But what then Are they therefore like to the sundrie sorts of the former wicked ones of whom I spake before No nothing lesse for either they are wary and watchfull against them before hand least they should fall and it is their greatest care that they may not fall into them or when they see how they haue been ouercome and deceiued they lay it to heart by and by bewaile it and are much humbled to see how they haue been circumuented and cannot be quiet whiles they seeing God offended are not reconciled to him againe And on the contrarie if they preuaile ouer their sinnes and hold vnder their affections and keepe their consciences excusing them that so they may walke with God and abide in his fauour then are they more ioyfull then they who haue all that their hearts can wish And although all haue not the like knowledge how to doe and goe about it yet it is the earnest desire of their heart to haue it so In token whereof euen the weakest which are new borne are heauie and cannot be comforted for that they see continually how they haue displeased God And to this purpose I might say much more whereby all that can iudge may see that these sinnes are of infirmitie committed by them and that they are haled and drawen to doe such things as in no wise they would when they are come to themselues and when the spirit of God ouerruleth and subdueth their loose and ranging affections neither would they haue been carried after them euen then when they were haled to the committing of them but that they were weake to performe that which faine they would haue done I say who doth not see that these men sinne not like the other but in such wise as the best and dearest of Gods children in all ages haue done who neuer fully satisfied themselues no not the best of them in that which they did And this is properly sinne of infirmitie when partly of knowledge but more through frailtie an offence is wrought to the displeasing of God and when of such an one it is committed as because he hath his heart sanctified would not doe it and yet because the power of corruption at that time is greater in him then the strength of grace therefore he was ouercome of it and forced to yeeld to it But I demaund whether any such combat or conflict be found in the vngodly workers of iniquitie in them of whom I haue before spoken Haue they feare before the sinne committed least they should fall into it But by what signe doe they proue it and by what reason can they perswade it who neither watch against it neither haue their hearts out of loue with it nay they are so farre from striuing against it that they are set on fire to commit it and would hate him deadly which should earnestly disswade much more withhold them from the committing of it or doe they after the committing of it bewaile it for that God was offended thereby and for their vnkindnes against his maiestie and for his dishonour thereby It may be for feare of hell and damnation if they be neerely vrged and least it should come to light and so bring reproch and punishment vpon them They may bowe themselues like a bulrush for a season Which kinde of men that I may prooue it to be true which I say of them when that pange and qualme is ouer are not onely mery and quiet againe when yet they haue no word of comfort from God but are readie to the like sinne againe yea and many of them commit it againe indeede a little while after But will any call this wholesome and Godly sorrow which bringeth repentance Alas it is as farre from it as is the East from the West Neither haue they any strife or combat before or after the committing of sinne as distracted in themselues for that which they haue done or fearefull least they should commit the euill which they goe about further then this that their conscience may secretly tell them it is euill but they repell it and will in no wise heare the same And therefore they sinne not as Gods children doe that is by infirmitie And thus much for answere to the former questions And of the first part of godlinesse also of the life of the beleeuer this be said CHAP. 12. Of the keeping of the heart once purged in it good plight afterward NOw I hauing shewed how God maketh the heart new and changeth it before it be fit to be imployed in well doing and in bringing forth fruites of amendment and also how it being changed renounceth euill both inward and outward we must know how to keepe it in good plight afterward that so we may
it being so great should bee so induring also For who can thinke vppon his slippes and rebellions I speake of the best of vs which breake foorth from him daily for the which the wrath of God is iustly prouoked against him and what might bee feared thereby and how notwithstanding them all hee may come to God for refuge by Christ and bee without feare as if hee had not sinned yea and hold fast his confidence that God yet loueth him who I say can consider this but hee must needes bee astonished at the inioying of so great kindnes when a cursed man no better then ourselues must be sued vnto and intreated by vs and all the friends that we can make and being displeased must be pacified with gifts and yet hardly holden from vexing imprisoning and pursuing vs to the death and may not be intreated Therefore magnifie the louing kindnes of our God for euer euen as it indureth for euer Psalm 118.4 For though naturall reason euen flesh beare a great stroke in this matter yet wee are not debtters to it and we haue great cause whiles we liue to doe this So that although I confesse that in nature it is otherwise that a man cannot alwaies admire the greatnes of some rare deliuerance or fortunate estate befallen him by his friend which at the first raised great admiration yet it ought to be farre otherwise with the spirituall man being a beleeuing Christian he I say hauing the louing countenance of God shining daily vppon him as before which is a treasure vnualuable should wonder at the continuance of it especially seeing he prouoking the Lord with his sinnes daily renued might therefore feare that such former comforts as had been inioyed might haue been turned into as great sorrowes and his light into darknes rather then be continued and multiplied And this he shall do vnles through vnthankfulnes the corruption of nature leading him thereto hee burie the same in obliuion and begin to affect too much and to bee ouer neere glued to things present and temporarie setting the creature before the Creator and the gift before the giuer For thereby he shall no doubt slacke his meruailing at that kindnes of God that hath neuer end although it be most precious whereas otherwise he shall be able from day to day to beare downe all transitorie things before him with the estimation and high prizing of it And this of the second companion of faith namely holy admiring the greatnes of Gods kindnes But that I may not dwell vpon this matter who haue purposed but in brief manner to shew what a traine of heauenly companions do attend vpon this faith and certaintie of Gods eternall fauour and to leaue the meditation of and vpon it to the reuerent and deuout reader Another therefore is heartie and vnfained loue in him who feeleth this loue of God shed into his heart returned to him againe The which although in hollownes and hypocrisie the most affirme boldly to be in them towards God before they haue found and felt themselues to be beloued of him yet the Scripture teacheth vs that it is farre otherwise seeing we haue not loued him but he hath loued vs first But when we see indeed what great things God hath done for vs from what dreadfull bondage he hath deliuered vs vnto the which in all our life we were in danger and to what gracious liberties and priuiledges he hath restored vs by forgiuing vs all our sinnes then we see iust cause to say with the Prophet I loue the Lord because he hath done so great good things for my soule and with the woman to be thus affected that seeing many sinnes are forgiuen vs therefore wee must needes loue much So that although before this we were louers of pleasures more then louers of God as others are yet now that we know Gods bountifulnes towards vs and the vanitie of our fond delights we haue our harts more set vpon God then vpon the best pleasures which we inioy And although sometime before this wee loued father mother friends goods more then God when wee were meerely naturall yet now that wee know God yea rather are knowne of God we haue our hearts set on him as being our chiefe treasure For this our spirituall kindred with Iesus Christ hath knit vs to him with a farre more neere bond of loue and therefore wee rest in him ioy in him and satisfie our selues with him for there shall be euer cause so to doe and that without wearines There is no end of his bountie and kindnes his mercie indureth for euer and who doth not see that such infinite loue of God to vs may prouoke and raise vp in vs truth of loue to him againe that we be euer filled with the fulnes of him as it is said of the spouse in the Canticles I am full of loue yea sicke chap. 5.8 And yet they who shall say to vs for thus doing What is thy welbeloued more then another welbeloued We may answere them that know not the loue of our welbeloued Our welbeloued is the chiefest of ten thousand wholy delectable his head as fine gold c. Cant. 5.10 But indeede I must say except wee haue tasted of this our loue shall be cold enough towards him as may be seene too commonly euen in many who worship God with vs that all the loue and mercie of God which they boast of cannot make them forsake their vile lusts But to proceede where these before mentioned are found how can there be but vnfained thankfulnes and acknowledging of this gift of God to his great praise when we shall weigh what he hath done for our soules and what solace he hath filled our liues withall which otherwise must needs be full of deadnes or deceiueable and vnsauourie follie They must of necessitie worke the same affections in vs which were in the man of God mentioned in the Psal 116.12 What shall I giue vnto the Lord for all his mercies I will praise his name before his congregation and commit my selfe wholy to his gouernment hereafter who heretofore hath regarded me so gratiously yea and we shall be prouoked daily to this honouring of him euen to sing a new song of praises to him who will renew his kindnes and goodnes daily vpon vs still so that we shall say that his first receiuing of vs was but the beginning of our happines So it shall follow that our hearts being daily exercised in praise and thanksgiuing the more wee doe it the more wee shall see cause to doe it still and so shall waxe thankfull still in all that God sendeth and so in all parts of our life euen in our troubles as it is written In all things be thankfull And although the world see none other cause but to murmure and rage in their afflictions yet shal we see Gods fauour to vs euen in them and knowing that they turne as well
certaintie of it but pitying their miserie who cannot helpe themselues we thinke it meete to benefit them with whom we are conuersant with that which we haue found to be greatest happinesse to our selues And although our naturall corruption doth leade vs another way and our vntowardnes to good things doth counsell vs to refuse the labour and to count it toyle and tediousnes to doe so yet we knowing it to be a manifest signe of our loue and so of our faith and a dutie commanded vs of God we desire therefore rather to neglect our owne pleasure which we might inioy in the libertie of other talke then to let goe such good oportunities with hope of the fruite which may come thereby And mee thinkes seeing edifying talke is one meanes to season our selues with grace and to stablish our owne hearts more constantly in a good course as well as to glad the hearts of others me thinkes I say if we haue comfort by our beleeuing and know the benefit of faith effectuallie our selues it should doe vs the more good the oftener that we should vse it and giue hope to vs thereof also towards other The greatest discouragement is that men with whom we are wont to communicate such things are dull or earthly minded or light hearted so that we seeme to preuaile little thereby with them but seeing we know it to be a due which we owe to our brethren we ought to be patient towards them bearing with their ignorance infirmitie yea and with their waiwardnes also waiting to see if God at any time will giue them better mindes and not tie him to worke when we would nor to thinke our labours to be such that if we see not present successe and blessing we may therefore iustly leaue off But the truth is this grace is rare to be found in the world because men are louers of themselues amisse rather than of their brethren to seeke their good for while they labour themselues too much in medling ouer greedilie in the world or in taking vp their delights some other way amisse there is small place left to this dutie and where they liue with others vnkindly and vncharitably their talke is sutable to their hearts that is vnkinde froward and harsh seeing two cannot walke together if they be not of one mind Amos 3.3 Or if they conuerse more familiarlie with them and turne their meetings and companie to idle light vaine and worldly talke such can haue small part in this busines nor consequently any great testimonie of their faith nor comfort thereby if they haue occasions offered them to shew their loue seeing she goeth not without her traine whereof this is one to exhort and admonish one another and with our lips to feede many These with such holy affections constantly setled in our hearts are inseparable companions of faith vnfained as I haue said although it is not to be denied that a resemblance of all these eight may be in the wicked by starts and in their good mood their affections may thus be stirred vp to shew for the time some likelihood of them especially where they are vnder ordinarie teaching which yet otherwise and at other times for the most part are vnsauorie and wearisome to them And thus to make an end of this matter these are the graces which doe accompanie him which beleeueth and who holdeth this assurance of happinesse from the forementioned grounds of Gods promises Christs working of our saluation and the vniuersall publishing of this tidings by the Gospell to all beleeuers That by these infallible grounds to build his faith on and those graces following and accompanying it which haue been spoken of euery one may proue himselfe whether he be the Lords and if at the same time he find it not so yet how to goe about to recouer himselfe againe seeing it cannot be that he who hath had these fast setled in him at any time should be any long time to seeke of the true way to happines except in temptation when he is grossely bewitched and blindfolded but he shall finde it againe CHAP. 11. How weake faith is confirmed and the comfort of it ANd now a little I will adde yet further as I promised for the staying and satisfying of those which haue attained to lay hold of Gods promises and haue some measure of true faith how small so euer it be They who haue tasted how good the Lord is by any small light of true faith they finde and feele it to be so sweete that in feare of forgoing and losing it againe they desire aboue all things to know how they may hold and keepe it And it is indeede the most necessarie question that they can moue This question I thinke very fitly to be answered in this place because it is the doubt of them which are newly borne of God for otherwise of the dailie and continuall growing in faith it is more fitly to be spoken of in another place where I shall speake of the new life and the holy course of such as are the Lords people already Therefore to this question it is thus to be answered that as they came by that little measure which they haue by this meanes that they were led by God to thinke it the most precious iewell in the world of the which when they were perswaded they thought it no paine by hearing meditating and praying to seeke to beleeue euen so let them settle and accustome themselues to doe still And if they doe desire to keepe and hold their faith from day to day till they see that it is past the danger of losing let them daily account it their chiefest happinesse which they haue in this life euen their preciousest treasure and best portion which if they doe their heart will be euer vpon it their feare will be vsuallie least they should lose it they will thinke it most necessarie to regard and looke to it whatsoeuer they haue besides it worth the looking after Euen as the husbandman will more especiallie regard his cattell and corne being his chiefe substance then his pullen which is smaller and of lesser value And otherwise euery small occasion will hinder them from nourishing and looking to it and euery trifle and fond desire of their owne will carrie them after it and cause their hearts to be taken vp with it and much more their earnest busines and waightie affaires for the which they thinke that any exercises of religion ought by good right to be neglected and to giue place to them for we are not ignorant of the diuels enterprises what swarmes of euill lusts and noisome delights and other matters of like sort he filleth mens heads withall euen such as he knoweth doe like them best that they may minde no better things and euen such especiallie as are in the way to know Gods great kindnes towards them that they may be after some sort put
times dangerous outstrayings neither finde the going about it so pleasant as toilesome and tedious And it is so in great part because it is a worke whereto they haue not been trained but as they partly see by the examples of others and partly also doe gesse themselues but not able to direct their waies soundly as Gods word teacheth Now the generall rules are these First knowledge of dutie with a delighting therein Secondly practise of that which wee know the which practise or indeuouring to follow that which we know is that liuing by faith or labouring to keepe a good conscience which the Scripture so oft and diligently commendeth vnto vs. And for the better furthering of vs herein these vertues are necessarie vprightnes diligence and constancie And to begin with knowledge as it is in all sciences professions and trades that they who goe about to practise therein must needes haue some cleere and good vnderstanding of those things which appertaine to the same so much more in this practise of Christian duties it is requisite that he who beleeueth in God for such an one onely can be a practiser here should haue some true knowledge what is good and godly that he may discerne it from the contrarie and of things good which are the best so that by knowledge I meane such an inlightening of the minde to vnderstand the will of God about good and euill that wee haue with it spirituall wisedome to applie and referre the same to the well ordering of our particular actions that we rest not in seeing the truth onely but approoue and allow of it as that which is fit to counsell and guide vs but yet so as euery one is able to conceiue and attaine vnto that which I say that both he may grow and increase in this knowledge who is indued with the greatest measure of it alreadie and he may not be discouraged that hath any true measure of it at all This knowledge S. Peter saith must be ioyned with faith that particular duties as patience temperance and such other like may be practised and that not in the letter onely but in the spirit And it is that of which our Sauiour Christ saith If ye know these things happie are you if ye doe them This heauenly vnderstanding if it be loued and delighted in of vs and desired as gold and sought after as siluer and not weighed and esteemed of vs as a thing common and of no value will with her beautie so inflame our hearts and set vs on fire with the loue thereof that we shall thinke long till we haue been led by it to the practising of that which we know being the way to the King palace which is farre more pretious then the knowledge it selfe and will most certainly follow the same Therefore Salomon saith If knowledge once enter into thine heart and wisedome delight thy soule then shall vnderstanding preserue thee and counsell shall keepe and direct thee And they who haue not this knowledge in greatest account and delight not in it whatsoeuer learning or wisedome they haue they are as farre from practise of it or bringing foorth the fruite thereof in their liues otherwise then ciuilly as if they were blinde and ignorant like the common sort which in Nichodemus a great man in Israel and other of the Pharisies and Scribes is easie to be seene And this is the cause why many which are learned and of the Ministerie or otherwise wittie and acquainted with the Scriptures are farre from a godly life indeede for that they haue not their hearts led by Gods spirit to loue and delight in this knowledge of Gods sacred will vnles it be for some earthly aduantage which they hope for thereby or for vaine glorie more thē all other things beside nor spiritual wisedom to square their actions therby to the end they may follow it as their guide in their whole course as seeing it worthy to set their delight therein but account that a foolish thing and easie to be attained when yet it is the most pretious and the hardest of all other yea a farre more hard and difficult matter then the getting of all their learning by labour and studie What then doe I say that their learning and great knowledge is nothing or doe I goe about to deface and make both odious No I am farre from it but rather I say freely that they are great and excellent gifts of God and by many degrees they may be neerer to an happie estate who haue them then such as want them But yet this I say that many which haue them haue not therewith that which giueth an edge to them and which maketh them profitable sweete and pretious both to themselues and others they haue not the salt of grace which onely maketh them sauourie nor the loue which onely maketh them fit to edifie whereas knowledge without it pusseth vp and the tongues of Angels to expresse it were but as a tinckling cymbale Neither haue they eye-salue to see that except in humilitie they be content yea glad to be led in their dailie conuersation by the light and helpe of the same they haue no other fruite of it then earthly and transitorie in ostentation and comparing with others to disgrace them and to be counted great masters when they attaine to great applause when yet indeede many of them haue not the sweete fruite of it themselues nor shew that amiable vse of it to others as some meane countrie men which labour faithfully to make conscience of that which they know And I say with the Psalmist that he who hath fewer gifts of vnderstanding so as he liue after them which he hath is wiser then they for thus hee saith Thou hast made me wiser then my teachers then the ancient or men of experience because I haue kept thy commaundements Therfore with the Wiseman I conclude that the delighting in this spiritual knowledge which I haue spoken of is one speciall thing necessarie to the leading of a godlie and vpright life without the which the minde is not good and consequently the life cannot bee approoued so that they who care but little for knowledge to guide them haue as small pleasure in the godlie life whatsoeuer they thinke of themselues to the shame of such I speake it who say in their hearts they know enough for their parts for if they knew more they must follow more Therefore condemning both bare literal knowledge without the loue of and delighting in it and much more the loathing and contempt of it I proceed to shew that with such a well affected heart we must practise that which is commaunded vs that is seeke to walke worthie the Lord and please him in all things And this practise is the second rule to direct vs to the life of the beleeuer and is both inward and outward inward when in resolution of our minds and
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
acquainted with it For answere to all let such vnderstand and know that this Christian life is not to be peeced vp with some good actions in the which we may rest neither consisteth of good intents and in chopping and changing our course from good to euill and contrarily but it is the same which I haue said euen the keeping of our hearts sincere and vpright and vnfainedly bent to walke with the Lord after all his commaundements throughout our whole course according to our knowledge and that in such wise and with such delight that he who hath experience of it would not change it for any other for why it yeeldeth an hundreth fold for one in all carnall liberties or delights which we forsake And that it must be thus with the people of God and may possibly be also that of the Prophet doth plainely declare that the man which may reioyce and speake of his estate with comfort indeede is he which doth not by fittes and at some odde times lift vp his heart to God but who doth so loue his law that he meditateth in the same all the day long as he himselfe did meaning this that his thoughts should leade him to God from time to time and when they are occupied about euill or ranging in the world vnprofitabile and amisse that he should by and by without dallying or delay call them backe againe And what thinke we doth he meane in another place when not speaking particularly of himselfe but generally of all which are the Lords he saith The blessed man doth exercise himselfe day and night in this that he may please God as his word directeth him and haue peace thereby with him and so may testifie that God is his treasure because his heart and loue is set vpon his commaundements He doth not meane that we who will be happie must be occupied in prayer hearing or reading onely both day and night neither yet doth he meane that in some pange or when we thinke good we should be occupied thus and well affected and haue our liues well framed but this he meaneth that he who is godly and happie indeede indeuoureth to this that his minde may delight in and be possessed of good matters or rightly vsing lawfull or carefully resisting those which are sinfull And it is the same which the Apostle ment when he said our conuersation is in heauen though we are on earth teaching therein himselfe and all other Christians that their whole course so farre as mans frailtie would permit and how farre it may permit let this treatise out of Gods word testifie ought to be a setled and constant carrying of themselues as I said before throughout their liues in such sort as they might shew and approue themselues to be men of God If we desire to see examples of these things the Scripture setteth out many vnto vs and namely the life of our father Enoch that in his time which soone after the creation of the world was corrupted he did yet walke with the Lord as if it should say he did so liue in the world amongst men that he had yet through his life an heauenly and most happie communion with God Abraham though he be not exempted from infirmities yet from the first time of his calling vnto his death what a rare paterne did he set before the eyes of men in his example of a man consecrated to God and not earthly minded For wheresoeuer he came he set vp an altar vnto the Lord declaring thereby that no change of place time or companie could withholde him from following the Lord but as the first left countrie and kindred at his commaundement when he knew not as yet whither he should goe or what should become of him So when he had leasure after to returne yet he refused because he sought a better countrie namely heauenly witnessing still more and more that his obedience was sound and faithfull by looking to another inheritance vntill an hundred yeares were fully complete in an holy course And of Iob how cleerely doth the holy Ghost witnes this whereof I speake In somuch that he not onely withdrew himselfe and departed from the corrupt examples of the people of his time but also had a particular regard of the actions of his life both towards God and men For proofe whereof his strong faith with patience prayers and sacrifices doe testifie the one his iust dealing with all men and mercifulnes to the poore with rare wisedome in gouerning his owne family and in carrying himselfe toward all doe shew most cleerely the other All which were not at times but vsually and ordinarily performed and through his course of life looked vnto and continued And yet another thing I must needes adde as I am perswaded very admirable that he did vse to acquaint himselfe in the middest of his prosperitie with the looking for a change and did learne in his greatest abundance to want and being in so high a place yet he was not puffed vp because he considered how fleeting and momentany all things were and that his prosperitie was lent him onely for a short time and was not a patrimonie or inheritance to him for euer So that when he was afterward tried with losse of all which was exceeding much it might appeere that he was but little moued with it because he had loued it but a little when he did inioy it The which gratious man thus vsing the world as hath been said holding all so strangerlike while he had it and so willingly foregoing it when God would require it how could he doe it without a diligent looking to his wayes and the directing of the thoughts of his heart in a very particular manner and that in and about worldly goods in which case men thinke no bounds should be prescribed them As for Moses although it was a rare grace when he was of full and ripe yeares to refuse to be maintained as the sonne of Pharaohs daughter and to inioy the pleasures of sinne for a season yet it is more marueilous how in example he went before the rest in the things which God required and shining daily more and more as the Sunne till the noone tide not weary of his seruice as many are but liking better of it the longer experience he had of it so that there was no good being elsewhere to him and so accomplished eightie yeares in that righteous and holy course As for Dauids practise besides the Lords commendation of him that he was a man after his owne minde so that we may see more particularly how he passed his time that one place of his Psalmes doth cleerely shew where he saith This is the course of my life after the which I frame my selfe as the blessed of the Lord also doe with my whole heart I seeke thee O Lord as thy word teacheth me the which so farre as I haue
receiued I lay it vp and hide it in my heart as treasure and so farre as I doe not vnderstand it I desire to be further taught of thee I vse to speake of thy wonderous workes and of thy wisedome I take more pleasure in thy testimonies then in all manner of riches and I daily meditate and muse thereon By these with many other such properties of a godly man mentioned in the same Psalme we may conclude without doubting that a minde thus exercised was not voyde of a life full of answerable fruites And three times a day he did vse to refort to God ordinarily in prayer and thanksgiuing after a solemne manner besides other occasions oft moouing him that saue onely in that one matter of Vriah the Hittite we seldome reade of a man more taken vp of an heauenly heart then he was I make mention of these holy seruants of God the more particularly setting downe their course of liuing their properties and their whole estate rather then some of their actions and holy works to this end That they who loue to haue short worke made of this matter and content themselues with this as a sufficient warrant of godlines if they can reckon vp some commendable workes in their liues whereas the baddest haue somewhat in them that is commendable may not iudge so of a godly life deceiuing themselues but may make it their whole conuersation to be godly not fauouring themselues in any knowne sinnes or actions doubted of to be sinnes but sifting themselues daily to search and finde them out neither withholding themselues from new duties which they haue not been wont to practise but teachable and readie to heare whatsoeuer the Lord hath to require of them And my meaning is that after we haue made an entrance into a godly life we should not hold on by fittes now and then as I said and be off and on as many are but constantly goe forward as our yeeres growe vpon vs and carefully to indeuour that in one thing as well as in an other we may please God in reuerence and in feare Neither is it my purpose in all this to perswade that beleeuers must haue some godlines for that must be attained to alreadie of all such as I direct my speech to neither that they should rest in that which they haue but looke vpon such to follow them who in the Scriptures are set before them as the forwardest Christians and holiest examples So that they acquainting themselues still with their owne wants weaknesses and corruptions which they beare about them may daily gather strength against them and prosper as the Lords plants in euery part of their life to become fruitfull So shall they know by experience what this meaneth which I speake of namely to walke with God continually and after a certaine manner although wandering on the earth wrapped in with infirmities to haue their conuersation in heauen with him And so shall they more cleerely and fully behold the benefit of Christs death that it was not onely to saue them from eternall death and to bring them to euerlasting life but also to worke the death of sinne our most deadly enemie and to mortifie it and to purchase for them a comfortable passage thither also through the inioying of many goodly blessings in this life as pledges of the same though it be otherwise but a vale of miserie to all such as finde not this for their portion For this is to be knowne that as euery one excelleth another in the graces of the spirit thereafter is his measure greater in the priuiledges of a Christian more then others and with more sound and continuall comfort doth he passe his daies and free his life from reprochfull and fearefull euils And the more that any godly man increaseth in goodnes and goeth beyond that estate wherein he hath sometime been in knowledge and in an high esteeming of it and the right vse of the same the more shall his life be filled with matter of sound and pure reioycing Therefore to conclude this matter seeing the godly and Christian course of liuing is not a seruing of God when we thinke good but from time to time nor a looking to some of our actions when others are not regarded nor an estate vnpleasant to the spirituall man whom the holy Ghost directeth but easie sweete and comfortable seeing also we haue heard by many examples of godly men otherwise not without their infirmities any more then we that this life hath been practised in al ages I conclude that the elect and beloued of the Lord shall yeeld to the imbracing of it and must take vp the same though it be a yoke to the corrupt lusts not yet subdued and that such as see not cause to submit themselues to Gods commandements one as well as another but will take their libertie in some euill after the desire of their hearts cannot glorie with any sound peace of a godly life And consequently that the life of the common Protestant which counteth it precisenes to be abridged of any libertie that he hath been wont to vse or yet liketh to inioy how vnlawful or offensiue soeuer it be is nothing lesse then a godly and Christian life for such a one will come to the light that whatsoeuer is not as it ought to be may be made knowne and so remoued But he that will not be touched nor suffer his actions to be censured nor reprooued though he be farre from this practise but pleaseth himselfe in the things which he doth is without all question fraught and filled with infinit euils and a bondman to his own lusts whatsoeuer opinion he hath of himselfe and let such a one know that his damnation sleepeth not But many of these with whō I haue to deale such as goe for good Christians and who in sundrie of their doings are of vs well to be liked though God iudgeth the heart many such I say doe keepe at a stay or content themselues with this that they doe no great euill although they doe little good because they see few liue better by whom they might take any great light to amend To speake plainly they thinke there are none in these daies who doe follow the steps of the holy fathers whose liues I commend which kind of persons may be easily conuinced and I will say no more then I needes must The truth is that the generall state of those men who imbrace the Gospell is much to be bewailed For although they are infinitly the worse by reason of the swarmes of Atheists Papists Familists and others both Heretikes and Machiuilians which with their stinking breath doe poyson many thousand inhabitants which dwell in the land amongst them yet besides this the abomination is great without respect of them through ignorance little reuerence to the word custome in euill and sleight executing of sundrie good lawes among vs but this ought
helpes to set downe that they which vse them conscionably may not thinke that they doe any more then they ought and haue neede of they who vse them but slackly and coldly may bestowe greater diligence therein and that amongst all sorts they may bee had in better regarde if they desire to see good dayes here vpon earth CHAP. 5. Of the first priuate helpe which is watchfulnes ANd to begin with them according to the diuision made of them in the entrance into this treatise the first priuate help is Watchfulnes worthily set in the first place seeing it is as an eye to all the rest to see them well and rightly vsed And it is a carefull obseruing of our hearts and diligent looking to our waies that they may bee pleasing and acceptable vnto God And first that it is an obseruing of the heart Salomon prooueth saying Aboue all obseruations obserue thine heart for from thence commeth life And that it maketh a man to looke diligently to his waies who so is watchfull indeede let the words of the prophet testifie I thought I will take heede to my wayes that I sinne not with my toung I will keepe my mouth as with a bridle And that by both these God is pleased it appeareth by the contrarie For so it is said Hebr. 10.38 He that withdraweth himselfe from liuing by faith which cannot be without watching my soule saith God shall haue no pleasure in him euen as he delighteth in the contrarie This is in sundrie places of the Scripture commended vnto vs that we should haue a great care how we liue and watch ouer all our waies Saint Peter saith 1. Pet. 5.7 be sober and watch as though he should say notwithstanding we haue sobrietie that is a well ordering of our affections which is a most fit vertue to keepe the life in frame yet without watchfulnes it will be lost and depart from vs. So our Sauiour ioyneth it with prayer where hee saith Watch and pray least ye fall into temptation As giuing vs to learne thereby that the force of the one is much weakned and abated without the other and that men shall make but cold prayers if they watch not their liues yea and for oportunitie to pray also And both render their reason why watching ouer our selues carefully should be a companion to vs seeing without it we are by and by plunged into many noysome temptations by Sathan our owne sinful hearts Besides the necessitie of this one helpe may easily be seene in our owne experience by the contrarie sinne carelesnes and securitie For what doth more easily grieue the holy spirit of God and quench it in vs then that whatsoeuer chaseth away godlines or what doth so set open the dore to all confusion And further because of the vrgent necessitie of it Saint Paul warnes Timothie to watch in all things not in some one or few but in all and therefore at all times in all places with all persons and by all occasions It caused that holy man of God King Dauid to couenant and professe this that seeing he saw he could not discharge dutie to God without an especiall regard and taking heede to his life by reason of Sathans vigilancie I will watch or doe wisely saith he till thou come vnto me I will walke in the vprightnes of my heart in the middest of my house And that I may not be thought to speake absurdly because I speake otherwise then most mens practise doth approoue view other Scriptures and thou shalt see this truth more cleerely For I must make this foundation strong seeing there is a great weight to be set vpon it In the third to the Hebrewes Take heede that there be not at any time in any of you an euill heart this that he saith at any time what can it meane lesse then that from time to time the heart and the manifold affections and desires thereof should be looked vnto and taken heede of least thereby the Lord should be offended c. This taking heede therefore to thy selfe and to thy heart especially because from thence the words and actions doe come must be thy companion from time to time and thou must set this watch before the doore of thy lips and thou must be well acquainted with looking diligently to thy waies that it may goe well with thee and that thou maiest prosper But if thou beest a stranger vnto it and it vnto thee looke to fall often I meane to fall daungerously for otherwise he that watcheth most warily cannot be free from offending looke to finde many woundes in thy soule and to want many comforts in thy life And this I may boldly say is the cause why many and those not euil men doe make many iarres in their liues and breake often into vnseemely actions and doe many things against their holy profession which they by and by couer with the gentle name of infirmities when indeede they doe rather wilfully fulfill the desires of their hearts and rashly and intemperately giue themselues the bridle refusing vtterly in those cases this holy watchfulnes yea and sticke not to count it bondage and a depriuing Christians of their libertie and too streight an holding of them in whereas who seeth not that watching is that to the life which the eye-lid is to the eye and that which the eye it selfe is to the whole body and as it doth easily fall into many annoyances except it be carefully and wisely guided from wind and weather so it fareth with thy soule and life when thou doest not take heede to them as Gods word and good instruction teacheth thee for a due looking to thy waies is the safety to thy life And because this is seldome welcome to men and little in vse therefore is a wel ordered and setled course which should be diligently kept of them a meere stranger to thē But contrariwise because they are secure for the most part therefore they haue at least both their hearts out of frame and their liues voyde of good order For what other thing is to bee said when those which goe for religious shall be so hot hastie and furious that they are not fit to be liued with as Nabal Others so vntrustie and so hollow that they cannot be dealt with as Gehazi Alas I am weary of so often reprehending and complaining of the vnreformed qualities and actions of the most part of them who goe for Christians and many of them it may be thought are so indeede and yet vntill they will take knowledge of this want of watchfulnes and learne to bee acquainted with it they shall neuer be at better stay but out and in off and on neuer setled But they must goe about it to purpose and set their minde and delight vpon it if they desire to be the better by it They must be content in this behalfe to be dealt with as children whom we will
himselfe into the lions mouth Euery such therfore must put foorth himselfe to be more bold with reuerence to take vnto him this armour which none can want with safetie when hee seeth who incourageth him euen hee that is able to strengthen him to the obtaining of that which he setteth him about namely God all-sufficient He must be more bold to keepe his crowne and honour euen this holie armour which is more pretious to him then life it selfe and suffer none to take it from him This I speake for their sakes who desire as much as I exhort them to who yet doe but weakly know that there is such armour or that it hath any such vse to make a Christian strong against sin and Sathan much lesse doe themselues receiue any such benefit by it to their knowledge and yet are not without it that they may see their case better then they haue thought it and that God hath prouided for them farre better then they were perswaded Therefore let them for whom God hath prouided this not onely not be ignorant of it hereafter but neither let them be slouthfull or backward to get a part in it by putting and keeping it on And therefore let them vrge themselues if they waxe cold or vntoward to vse the meanes before mentioned wherby this armour is put on and held in a readines And if the meanes themselues grow vnsauourie with them ordinarie prayer I meane and watchfulnes as they may easily doe if the heart be discouraged or set in euill delights let them driue out that diuell with fasting and prayer and giue no rest to their eyes nor ease to their hearts vntill they haue in some comfortable manner recouered their first loue and strength which they had once by this armour I say let them not rest till they haue recouered it againe And let them perswade themselues that fearefull daunger is not farre off from them if they awake not and that speedily For although it be at the first with a weake Christian in the putting on of this spirituall armour as with a fresh souldier in putting on his bodily armour namely to account it straunge and wearisome as not being acquainted therewith and therefore to wish to be vnburthened of it yet weighing with himselfe that God hath giuen it him for his singular benefit he will be admonished and take counsell to doe otherwise CHAP. 8. Of the last point which is the benefit of this armour ANd thus to come to the last point in hand hee which will learne to put on this armour and to goe cloathed with it through the day shall finde euery thing true which God hath spoken and I haue here set downe vnto him that is that by resisting the diuell he shall flie from him and hauing these parts of it fast tied to his soule the depth and subtiltie of hell shall not preuaile against him which is the fruite and vse of it as no man should neede to doubt if he could take delight in being watchfull to be thus occupied For as S. Paul writeth to the Corinthians The weapons of our warfare are not carnall or bodily but mightie through God to cast downe holds euen imaginations and euery high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ So that whether the diuell and his instruments doe assault by craft and deceit or by force and might the Christian being armed as hath been said and furnished with that strength shall mightily preuaile against them and preserue himselfe Such is the power of this armour that euen of one part of it the Scripture giueth wonderfull commendation ascribing to faith alone victorie ouer the world and all the deceits of it S. Peter likewise saith that hee who is stedfast in faith resisteth the diuell himselfe So our Sauiour saith All things are possible to him that beleeueth For all things are not onely possible but also easie which we doe desire hauing a promise of God for the performing thereof vpon which wee firmely rest As the benefit of this one part of our armour faith is singular great and the power of it mightie so it may be said of the rest and namely of a pure heart For euen this one is able to carrie vs thorough strong temptations that we shall not halt and deale hollowly as men of the world doe but simply and in a good meaning yea it keepeth vs merrie and ioyfull as the Apostle saith when such as want it must hold down the head and that I say no more it maketh our estate happie according to that which is written Blessed are the pure and vpright in heart Now therefore if some one part of this heauenly attire and armour be so helpfull and of so great vse what thinke wee the whole to be Yea as I said to be cloathed with the whole complete armour of a Christian is such a safe walking against the subtilties of the diuell the allurements of the world and the deceitfulnes of sinne that a Christian may be vnwounded whiles he goeth through many daungerous attempts yea and inioy most sweete communion with God throughout the day thereby and yet without flattering of himselfe and daungerous securitie As in particulars he being resolued to put on and to cloath himselfe with righteousnes and preparation for the crosse by the defence and shelter of the doctrine of the Gospell whiles hee is to warre here in this life shall be brought hereby to meekenes patience and long sufferance with ioyfulnes when God afflicteth him by the one and to loue those which are his enemies and to be innocent towards all because these are branches of righteousnes by the other and not to be led after the contrarie euils for all these duties and many more such are the fruits of the tree of righteousnes which God hath planted and watered in the fruitfull ground of his heart al these I say shall he bring foorth and many more aboundantly Likewise he who hath set himselfe to seeke wisedome as gold and to lay vp vnderstanding as treasure within him he shal be taught the good and perfect way when others shall euer reele and fall yea when they shall walke in by-waies and be wandring although seeking it and that for euer he shall see the way before him as the Kings high way broad and plaine and know the will of God which shall be his guide and therefore his steps shall be pleasant as in the plaine and knowne way in respect of the rough and that which is vncertaine And the like fruite I would set downe of the rest but that I haue done it alreadie and would not grow tedious seeing much matter to arise If therefore wee can like to be accompanied with this holie traine and loue to goe armed with these weapons with that measure of knowledge which God hath taught vs and to enioy new increase daily armed with
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
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
would most gladly enioy the same How much more then when they are yet but weakely grounded and in this estate do want an able ministerie to set them forward which is many poore Christians case alas how much more I say must they needes be kept long at one stay or which is worse forget and loose the hold which once they had But although they be free from this daunger yet the diuell working vpon their infirmities casteth many moe mists before their eyes then we can reckon vp whereby he keepes them vnder Yet all this is done by the most wise prouidence of God disposing euen these hinderances which Sathan layeth in their way to the most earnest stirring vp of them to fasten and lay hold on his mercie besides the which they see nothing but deadly vnquietnesse And this vse all such weake ones are to make of their doubting feare of condemnation and the trouble of mind which goeth with it and therefore to giue daily attendance vpon the ministerie of the word which doth helpe to supply that which is wanting in their faith to receiue helpe priuately of their teachers and others who are experienced and as well themselues to vse daily to meditate vpon Gods promises as also to pray oft and earnestly to God that nothing may hold them back or be a let from safe resting vpon the same especially seeing their hearts are so set vpon and possessed with the loue and desire thereof that nothing can satisfie them without it For do they not see by all that hath bene said to this purpose from the first entring into this matter that they are the persons to whome Christ saith Beleeue and again Seeke and ye shall find and also to whome he saith I came not to breake the bruised reede nor to quench the smoking flaxe Yea they are those to whom he speaketh as he did to Peter I haue prayed for thee that thy faith faile not and to whom he saith Seeing ye thirst after the water of life I will giue it you But if they be stayed by these meanes in time as it is the thing to the which they must come and be vpholden thereby the Lord so blessing them yet the diuell giueth them not ouer euen then as though he were vanquished and ouercome For the present time indeed he being thus resisted flyeth from them as Saint Iames saith hauing done his best and yet hath not preuailed against them which to their singular comfort they may obserue that this their experience may bring them sure hope of victorie againe in the like conflict But as I said he hath not giuen them ouer as though he feared they were too mightie for him but departeth for a litle season as it is written that as one taking breath or gathering new strength yea rather as one chafed he commeth more eagerly and fierce afterwards Now if he can driue them from their hold the discomfort which they take thereby doth weaken that courage and labour to be wel gouerned in their liues which was in them before how small and weake soeuer it seemed to them to be and therefore they that haue such tender consciences and being as I may rightly tearme them bruised reedes to the end they may not be broken and so holden bake from their chearefull proceeding in the true seruice of God must thus be stayed vp as I haue said and recouer themselues from time to time euen as oft as they shall be assaulted and discouraged And this with that which I said in the first treatise may through Gods blessing be a remedie to the weake ones in such a case Now if by Gods blessing and their diligence they find some stay to their faith and rest to their soule thereby and then become more secure by reason of their former good successe as it is too common a thing that Gods children shall soone waxe too secure and voide of that serpent-like wisedome till they haue bene taught by longer experience let them know that he watcheth his oportunitie to set vpon them some other way and namely to drawe them to presumption and too bold trusting in God without certaine ground of his promise and he taketh occasion thus to do from their former beleeuing in God and leaning to his fauour in time past when they sped so well thereby This subtiltie is so secretly wrought that they shall hardly perceiue yea or so much as suspect the same especially hauing small knowledge and being vncircumspect in obseruing their thoughts and waies And whiles they thinke their estate to be right happie good they are led through this boldnesse into some euill as into priuie pride or a good opinion of thēselues c. sleight and negligent vse of meanes publike or priuate and thereupon an aduenturing perhaps to do that which is shamefull and reprochfull to them This the diuell did hope to bring our Sauiour Christ vnto when he sawe his firme confidence which he had in his Father at his first tempting him to distrust for then he perswaded him vpon the hope he had in God to cast himselfe downe from the pinnacle of the temple and not to feare any daunger But though he found no such thing in him as he looked for yet in Peter he assaying the same was not disappointed For he hauing with great commendation made profession of his faith was too presumptuously caried immediatly to giue counsell to his maister which boldnesse was intollerable but such counsell as tended to his dishonour and our vtter vndoing if it had bene yeelded vnto namely Not to giue himselfe for the sinnes of the world for the which cause he was reproued and repelled and that most iustly with the name of Sathan for that he had in that action so rightly resembled Sathan who had thrust him forward vnto such great boldnesse And do not many by the like occasion fall and offend daungerously As because they are the children of God and for that they trust in him and therfore knowing and confessing that they are beloued of him they hope he wil not suffer them to fall greatly but will keepe them though they see not how They are perswaded although falsely and amisse that the things which they do in ignorance and vnbeliefe are yet to be allowed and commended in thē because they meane no euill and being as I said beloued of God they presume aboue that which they ought and that they may promise much to themselues that they are priuiledged from offending because there is somewhat in them more then in others Yea when men grow to haue any hold of the assurance of Gods mercie it is litle knowne of many how the diuell taketh occasion from that which is good yea the best thing in them to hold them back from honouring God in such sort as his children should do but keepeth them in blindnesse that they shall not see that to be euill which they do though
especially three for I do not vndertake to mentiō all particulars which were infinite the rest will be discerned more easily by these The first is when the Diuell holdeth vs out of a setled course in godlinesse which all the godly ought to liue in daily though he cannot breake it off altogether The second is the want of our first loue though we hold and keepe some course in godlinesse more then many do The third is want of a sufficient ministerie though we be troubled with neither of the two former If these three be not in our way I see not much which may greatly hinder vs. For if we be resolued to consecrate our selues wholly to God while we liue and indeuour to nourish and preserue that feruencie which at our first calling God wrought in vs so that such holy sparckles be not quenched and then that we haue the word of God ordinarily to blow vp and chearish the same doubtlesse we are in the safest and best way to liue happily that in this life can be inioyed although all haue not the like measure of grace and experience by meanes whereof it cannot be alike with all though they be voide of these fore-mentioned lets as I shall haue occasion to shew after namely what trouble and disquietnesse the Diuell raiseth in some weake yet deare seruants of God by occasion of some want of graces in them which others haue But while I shew how the Diuell hindreth vs I do not meane that he hath any absolute power or authoritie of himselfe but as God giueth it him for the triall of his and the punishment of his enemies but the power which he giueth him he doth most cruelly subtilely and malitiously exercise with all diligence that he may deceiue euen the best and so destroy them if it were possible Neither let any aske how he can thus deceiue and bewitch vs for the ground of all temptations being our owne weaknesse he being a spirit hath accesse vnto our spirits to trouble them and through long experience knowing our nature and practising our miserie from age to age he is able with ease to worke our annoyance in all respects And this giueth him knowledge of our minds more fully who vnderstandeth the same by the least shew and inclination of our affection and will not that he knoweth our hearts perfectly for that is proper to God onely but by his long acquaintance with our nature from Adam to this day this maketh him not onely to expect any outward signification of speech or gesture to conceiue our intents and purposes by but also out of our vniuersall corruption whereof he hath continuall proofe to discouer the vanitie of our minds and the thoughts of our hearts which after he hath found he setteth vs forward as he seeth occasion whereto we must inclne to disobey God and his holy commandements But I will returne to the lets whereby the Diuell deceiueth the simple that they shine not as lights to honour their profession in a godly life The first of the three I sayd is by holding them from being setled in an holy course As for example he so handleth the matter that many true hearted Christians shall not know how or not thinke it meete to tie themselues to any rules or order of passing the day and leading their life but walke as it falleth out with some generall care and a good meaning at some time whereas the Scripture teacheth vs to be directed particularly in our thoughts words and deeds touching euerie commandement that our whole conuersation may beseeme the Gospell Now therefore if we passe the day and looke not before vs what we go about that we may be caried with care for the right performing of our duties who seeth not that euen this one is a sufficient let to him who is holden vnder of it as not being able to answer for many of his actions done to the offence of God and men in the day as he might haue bene For in that experience which I haue I cannot say that this one let is remoued from very many euen of those which giue good hope that they would do well and therefore it blemisheth many of their actions Some do propound to themselues a course of passing their time and framing of their liues in some points commendably as for example in their calling to be occupied in some labour but do not religiously behaue themselues therein shewing patience where they ought and as they haue occasion nor iustice and innocencie and so walke in the feare of God and therfore do not find the sweetnesse which a godly life yeeldeth whereas that were a right and good directing of them but herein they rather followe the example of others in thinking they do well then are led by any commandement of God or warrant of his word and therefore they not wisely foreseeing how many wayes the Diuell will go about to hinder them euen in that are soone broken off from that good purpose which they made and are vnsetled againe whether it be by their ignorance and folly or pretence of other occasions whatsoeuer was the meane thereof the Diuell was the worker of it They are no wiser nor deserue any greater commendation then the former who at some times and for a season keepe and obserue such order and direction to leade their liues by as they haue learned out of the holy Scriptures but by litle and litle they fall to do it in a sleight and common manner euen for fashion in great part and rather through custome and for shame and so waxe soone veary then with delight and comfort and all because their hearts go not with their actions constantly neither do they regard or looke to their consciences in one thing as in another that they may be kept in peace In all which though they cannot so much be blamed for any great euill they do yet their inconstancie in declining so soone from their good beginnings is no small blemish in them although they lie not long therein Whereby who doth not see that the Diuell watcheth them narowly that he may spoile them of their liberties and bring them into sore dangers although few of them giue themselues to know by whom this is wrought neither marke what letted them or put them out of their course much lesse preuent or resist them Nay which is more to be maruelled at some are so grossely deceiued by him that they are not grieued for the time that they were letted but glad to haue excuses for their breaking out Againe when they are distempered in their course and fallen into euill thereby yet know they not how to recouer but fall further or be afraid to go about their recouerie Some when God giueth them an inckling of his displeasure yet go forward till he strike them with more maine blowes and then they become blockish vnder great afflictions as we reade of Ionas when he
how the loue euen of the godly should waxe cold which he spake as a thing both admirable and to be much lamented and withall this exhortation of the Apostle of not quenching the spirit be of any weight with vs why is it at this day with many which are of good hope that they appertaine to God as it is and as we see it to be that is to say that their good beginnings haue bene turned into vnlike euen daungerous proceedings For in many it may be seene of whom it may as truly be said that they are nothing like the people which once they were when they first embraced the Gospell I might iustly make the complaint of any which haue bene but abated in their zeale and feruent loue of good things of which sort there are innumerable but I would I might not also charge numbers that they are disguised being so farre off from forward and zealous professors which once they were that as Saint Paule complaineth of the Corinthians they are now full yea they thinke it meere foolishnesse to hunger after knowledge and thirst after grace and as new borne babes to desire the sincere milke of the word that they may grow thereby who if they thinke much to be still called babes and so to desire milke yet I hope though they be men growne they must still hunger after strong meate But howsoeuer it be and howsoeuer some haue degenerated from their first loue more then others it is too fearefull to see I say not how many haue no affection neither beare any heartie good will to the sincere preaching of the Gospell neither at any time euer did for who can number them but it is too fearefull I say to see how many of them are chaunged who began well and as the Apostle saith Ranne well but they haue bene letted in such wise as they obey not the truth If wearinesse of at least wise litle pleasure taking in the publike ministerie neglect of priuate conference and of exhorting and edifying one another vntowardnesse to good workes and shaking off loue to the brethren imbracing the world and the entertaining of ill companionship with hart-burning against the Preachers for telling them the truth whom sometime they loued and reuerenced highly and if the making of no conscience of open sinnes where secret and small ones could not sometimes haue bene abidden if I say these and such like in men where the contrarie haue bene be signes that the first loue is cooled and sore decayed there are enough who giue iust cause of complaining Euen these I say are sufficiently conuicted to haue left their first loue who are thus eclipsed and darkened as I haue said For how can others be drawne by their examples when they see them not to hold out the profession of their hope with ioyfulnesse as they were wont Nay how can they choose but be more backward in religion and discouraged by the same Indeed I confesse it requireth the whole man to be taken vp and employed in this worke that God may be serued of vs with such chearefulnesse and readines as he was at the beginning but what then Can we for all that denie that we ought to be employed with all possible care therein And what day cometh ouer our heads wherein God giueth vs not encouragement hereunto For what day do we not or may we not make our hearts merrie with the Lords fauour freely graunted vs and his louing countenance shining vpon vs And can it be any lesse then our great sinne to haue our hearts going after straunge delights which shall shoulder out this which is the greatest I grant we are renewed but in part and that much corruption remaineth to cloy and incumber vs and through Sathans malice and vigilancie not onely to hinder but euen to hold vnder goodnesse in vs especially through so many occasions and prouocations as we walke subiect to in the world But yet for all that may we not shake off our feruencie and diligence in doing the Lords worke And although we cannot auoide it but we shall be nearely laid at and narrowly beset with all manner of hinderances both allurements and discouragements so as we shall be broken off againe and againe yet must we therefore know that our life is called and so we must find it euen a continuall battell with our lusts worldly and vnruly and our affections vnmortified and we must accustome ouerselues hereto carefully seeing the Lord hath promised to teach our fingers to fight and our hands to warre that in time wee may be expert rather then cowardly to faint or trecherously to run away Yea but ye will say We are ignorant in many points how to behaue our selues which procureth vs no small disaduantage And I say againe by the grace of God that ignorance shall not greatly hurt vs which we cannot be without but shall serue to humble vs onely Yea but we are forgetfull also ye will say that much troubleth vs. To this I answer as to the former It is not this that can vnsettle vs if we adde not thereunto our owne witting wilfull negligence And if ye obiect that for all our care and watch to nourish and preserue grace and holy affections in vs yet who is so circumspect and vigilant but he shall be vnsetled and turned out of his course before he be aware I aunswer againe Howsoeuer this be or come to passe it is but to the end we shold rise vp recouer by making our mone to our God who cānot be without pitie towards vs yea if we haue felt bitternesse arise in our hearts against this christian course which is the Lords yoke and vnder our afflictions yet let not this dismay vs from clinging and cleauing to him we are his and he will forgiue and receiue vs againe I haue obiected the hardest that is wont to hinder and breake off our first loue and were our hearts daily set to count it our greatest worke to keepe it as how great are our helpes and encouragements hereto God witnessing to that I say though many doe who will not be counselled yet we should not be they who shall lose their first loue And thus much of this second let arising from want of some necessarie thing namely of our first loue where in the way of aunswering obiections I haue set downe the remedie against it CHAP. 7. Of a third let in this first kind namely The want of the ordinarie preaching of the word of God AND now to make an end of this first kind of lets we are to know that there is another want which Sathan laboureth to hold vs in and the fittest of all other to bring on the two former and that is The want of an ordinarie and sound ministerie of the word of God wherby the way to saluation and godlinesse is plainely and in good order with loue and diligence taught so
pinched and vexed with feare of losing and forgoing them that it is not in vaine commaunded That we beware we be not surfeited with cares of this world and that we make them not thornes and choakes to hurt and annoy vs. By these or any of them or the like as euery Christian is most prone to offend so if he shall not wisely and circumspectly preuent the same by this Christian watchfulnesse through the day besides other helpes before set downe auoiding all occasions and weaning his heart from all noisome loue thereof learning also contentation and nourishing a mercifull hart to the necessities of the poore with such like remedies as shall be set downe he shall be constrained to complaine of grieuous distractions of his mind disquietnesse and vnsetling himselfe hereby besides the hurt which others shal take by him And thus it may appeare by this which hath bene sayd of this matter how needfull it is besides a generall watchfulnesse in and throughout the day to be more especially affraid of some speciall weaknesses which we cary about vs and to be armed against some speciall discouragements and hinderances by worldly goods I haue shewed some of the abusings of worldly goods both in mens dealings and out of them the daungers that accompany them who knoweth not without large laying out of them seeing they follow them as the shadow doth the body For though I speake not of them who are drowned in the world whose God is their belly and their wealth it is too apparent how honest and good Christians haue for the most of them no heart to heare how they should vse their worldly wealth how many daungers they are subiect vnto thereby and how their loue is glued to the same but they thinke themselues able to guide themselues in vsing and disposing of their riches and commodities therefore do they fall into no meane or common dangers That whereas they might haue libertie aboue others to leade a sweete and godly life and to draw many to the same yet they get litle knowledge faith experience comfort and other grace themselues neither are many of them prouokers of their neighbours to a religious course to loue and to good workes by word and example And beside this that if they sinne as other men they are sure to meete with the punishments of other men in iust reproaches and an ill name deseruedly in an euill conscience and many vexations beside many bad dealings which they find at the hands of wicked persons which they might haue bene voide of beside these I say what a iudgement is it that they being borne to honour haue depriued themselues of it CHAP. 11. Of the remedies against this worldly lust namely Couetousnesse and excessiue loue of riches BVt to set downe somewhat more clearly and distinctly for helpe and redresse of this sinne of couetousnesse and worldly lust because I haue somewhat largely spoken of the same I could wish that the remedies and reasons to redresse these many and dangerous sinnes and to preuent the same where they haue not as yet broke out in many of Gods people that the remedies I say and reasons against them were well marked and also the direction how to vse them both as followeth duly regarded And to begin with the remedies which I will here set downe they are foure euen as the reasons also are First he that desireth to be free from great blame and offence by the vse of worldly goods and consequently to hold fast his peace with God thereby as I know not what morall action is more to be desired let him looke to this as he would to the auoiding of the collicke or stone That no man be hurt or sustaine losse and danger by him but let him throughly be perswaded of it indeed that he ought to do thus as we are straightly charged by the Apostle See that no man oppresse or defraud his brother in any matter So that as we will be sure that none shall wrong vs so farre as we be able to resist it and therefore we need not be bidden to regard our selues so because few of vs will be carefull to see others with whom we deale to inioy their right but will be ready rather to plucke from them therefore is this charge giuen vs towards others not a litle foiling to this sinne of worldlines if it be regarded For then we shall be free from all the sinnes against our neighbour condemned in the eighth commandement as far as we can discerne them both in bargaining which are not a few and also in other dealings with men which are almost innumbrable neither shall we desire it in our harts to iniure them seeing the law that bindeth vs is spiritual And what a treasure were it so to mind this charge in all our dealings with men through the day that we might haue the blessed and sweet fruite of it at night when we are to lie down Oh what liberty may such haue as look faithfully to this In like maner do not sorowes inough abide thē who restraine not their harts from such iniurying of men with full resolution Again he who will be subiect to this charge of the Apostle and couenant holily to vse this first remedie throughout his life namely that none shall sustaine wrong or hurt by him shall be free from many branches of couetousnesse yea he that is armed to do no euill this way or if he haue doth correct and redresse it shall shew himselfe to be a man that hath strugled commendably with the world and earthly goods and also to haue gotten great victory thereby And therefore are there few such because few do tie themselues to such couenants Which kind of men if they could be free from blame in many other things yet should they sufficiently be branded for worldly and couetous if they be found vnarmed against this The second remedie is not onely that we hurt them not but also that we do them good Which is to be vnderstood of all with whom we haue to do Euen as that Scripture teacheth confirming this rule namely That we should owe nothing to any but this That we loue them And this reacheth and is of vs to be performed to foure sorts of men 1 to Princes 2 to teachers 3 our owne families and 4 to others our poore neighbours and brethren to all which we owe a seuerall duty not to be neglected For breuity sake to our Christian Prince we owe tribute and other duty by our goods as we see it to be required of vs both in peace and warre About which I say no more but this that as all drawing backe and vnwillingnesse to performe duties necessarily imposed is euill so this is not a small blemish when such as go for good Christians do commonly contend and raise strife about their payments and do not rather proportionably discharge the same with willingnesse The next is
the world so soone as he is occupied in it nor made drunke with the commodities of it as men of the world are so soone as he medleth with them yet shal both thinke talke deale about his worldly affaires as far as becommeth him This I confesse is a rare grace a singular gift of God but yet it is bestowed vpon them which make account of it aboue all that is transitory and earthly And it requireth especiall assistance of Gods spirit that a Christian may carry himselfe after such a maner among men that both the duties be rightly performed and that we so behaue our selues that we may with fitnesse of minde be ready as it becommeth vs to worship God and also with sobriety to vse our lawfull liberties in the things of this life especially so as that we faile not in the maner of doing it that is by doing the same either negligently or vnwisely But these things being regarded a man may be conuersant in both duties as I haue said in such sort as God may be pleased with attendance giuen to thē as labour bargain talke of such things as be needfull in our calling be occupied in the affaires of the world liue in the maried estate c. and yet keepe his heart in frame and good order still that so whether we eat or drinke or whatsoeuer we doe else we may doe all to the honour and praise of God CHAP. 7. Of other obiections of the weake as That they cannot see how they should walke thus while they liue in such an euill world and of other like obiections with answers thereto BVt some cannot be satisfied in one thing which I said before namely that the chiefe let that holdeth vs from the faithfull holy keeping of our liues in good order from time to time is our distempered heart for they are perswaded how well soeuer they looke to their hearts yet as long as they liue in such an euill world as this is they must needs be cast backe and hindered For they say that few giue themselues to any such deuotion as through the day to make most account of the life to come and to haue their hearts occupied about such desires as estrange them from the earth but rather prouokations to euill one way or other preuaile with them and in few places examples of goodnesse are to be seene Besides though we be well taught by the word in the assembly yet abroad the doctrine which we heare is as much discredited againe by strength and boldnesse in sinne among many and so it is caused to be forgotten and of no force which are great causes why Christians are so cooled as they be at this day and in no commendable sort suffer their light to shine especially we wil yeeld to them they say if we will weigh how vnfit we are for such heauenly conuersation through our long custome in darkenesse and sinne To the which it must needs be answered that much is in these but yet not so much that they might thinke themselues to haue iust excuse for their earthly mindes and faint hearts by these discouragements and occasions There is a farre more excellent vse to be made of them and cleane contrary Did our Sauiour teach his disciples the beleeuers of his time to make no other profit of the troubles which they should meet with in the world did he foretell them that they should find tribulation in the world to the end they should be discouraged Nay to be of good comfort because he had ouercome the world When he told them that few should so like of the Christian way that they would walke in it did he giue them leaue to stay their course also yea rather he stirred them vp to be the more earnest themselues to enter in at the straight gate So when any of their owne weakenesse did appeare as pride of heart dreaming of worldly prosperity great want of faith and such like did he winke at them because they had long beene accustomed to them did he not rather the more take occasion to pull them out of them saying sometime O yee of little faith at other times The Lords of nations seeke after these things but it shall not be so with you but he that is greatest among you shall be least Euen so let vs do the more iniquity we behold among men the more let vs estrange our selues from such and haue no fellowship with the vnfruitfull works of darkenesse and take no occasion to be any thing more backward by that for then we must neuer looke to doe good seeing we shall alwaies haue such among vs. For there shall alwaies be enmity betwixt the seed of the woman and the seed of the serpent and the dragon shall make warre with them that keepe the commandements of God and the testimony of Iesus Reu. 12.17 and their dwelling is as was the dwelling of the church of Pergamus where Sathans throne is Reu. 2.13 But let vs take occasion therefore to settle our hearts more firmely by our liuing among such in the loue of goodnesse and set more store by them whom God hath raised vp to be as watchmen good examples among vs let vs loue the saints with a more perfit loue euen such as excell in vertue and breake not of our fellowship with them when occasions are offered lest we haue our acquaintance with deuils If any obiect and say Though all be not so zealous as you nor shew it not after the same manner neither follow any such direction yet they may be as well occupied and serue God as well as you or any such I answere if they haue peace to Godward and can approoue their state to be good by his word I am glad I enuy them not I would the gifts of God were multiplied in them ten fold I desire the same my selfe mine eie is not euill to see them receiue good And therefore let vs both ioine together and not be diuided seeing we both seeke to please God and let vs communicate one with the other that one may helpe another both helpe our weake bretheren for there should be nothing too much if all our wisdome and diligence were vsed and if all the perswasions that we both could bring forth for the guiding and directing of Gods people in their course were laid together yea all would be litle enough to make our selues fit to honour our God and to resist the euill which we shall meet with and be allured vnto in the world This therefore let vs doe and bind together if there be vpright hearts in vs both or he that refuseth let him goe for a vaine boaster Neither is it my meaning to call in question by this direction mens seruing of God as though either none practised a better fuller and perfecter or to tie any who know a better vnto this but to helpe such as doe
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
like of the place of a sonne But he that could bring him tidings of righteousnes that is a messenger sent of God to tell him that God will be mercifull to his offences and thinke vpon his sinnes no more this should be vnto him an odde man and one of a thousand Then to heare that Iesus Christ hath vanquished sinne death and the diuell who had power ouer him and brought to light immortalitie and life to him and hath giuen him perfect righteousnes to couer his shame and to make him comely and well fauoured in the sight of God and that hereby he is fully reconciled to him againe all the former disgrace anguish of minde and deadly thraldome abandoned what thinke we can be more welcome Is it to be thought that a man being in this case before mentioned filled with miserie from top to the toe not knowing where to hide himselfe not seeing how to go vnder the burthen of his griefe would make no reckoning of this message as if a man thirsting almost to death should refuse to drinke or one at the place of execution should reiect his pardon Among other thoughts this is not the least profitable which God enableth him to fasten vpon that laying as it were his estate in a paire of ballance he seeth that there is no hope of mercie but certaine condemnation by lying still in the estate wherin he hath liued and that he cannot appeare before Gods iudgement seate in it now on the otherside he considering that God calling sinners to repentance giuing his son to redeeme euen great offenders that it may be as the King of Niniueh said he will haue mercie vpon him so that there is some hope by suing and seeking in humility remorse vnto God thus the Lord still bringeth him on And whereas some other in this case hasteth out of his sorrow if by any meanes he may either break through it before it hath humbled him or wrought any such effect as to long after a remedy deliuerance or els ouercome of it yet the soule of the poore sinner whom God meaneth to saue being meekned humbled waiteth till God doth further stay and vphold it with continued sighs desires that the bright beames of his fauour through Christ might shine vpon him he desiring aboue al things to be vnburthened of this woe pardon of his sins and yet hath no power perhaps to pray for that which his soule most feruently desireth After this and such like manner as hath bin said is his consultation resolution and this is his mind thus he deliberateth and casteth with himself for though he in this case is not able to expresse his meaning yet if he could vtter that which he conceiueth he would say that these are his very thoughts and considerations with himselfe In which estate of his although I affirme not that he is able to applie the remedie to himselfe yet this generall hope which hee hath found by the promises that God is kind and mercifull to broken hearted sinners doth cause him to stay himself that he may perhaps be so to him and resolueth vnfainedly and with full purpose to goe forward in seeking forgiuenes of his sinnes at Gods hands this way he will take if he perisheth he perisheth yet some hope he hath he resoluing with himselfe that he will neuer walke in his former deadly estate but that he will confesse and lay foorth his long continued wickednes vnto the Lord though it be against himselfe neither will he spare himselfe wherein he hath most pleased his owne heart for why he seeth what and how vaine the desires of it be and therefore is resolute neuer to turne to them any more yet he being well instructed maketh not this purpose of forsaking sinne any meanes of his iustification but in detestation of his former wickednes is moued and drawne by God so to doe This resoluing therefore is one steppe or degree by which he passeth vnto the fuller certaintie of that happines which he seeketh and he hath receiued a great measure of grace and fauour when he hath attained to it therfore Sathan who knoweth this holdeth men by many strong cords from it that although they bee long about it yet as faint chapmen who are bidding still for the ware which they would haue but yet buy it not euen so doe they For when they haue been well counselled to make haste in seeking the Lord as that which is best of all for them yet profit or pleasure friendship or feare holdeth them backe who although in their heate and haste being sore driuen by sicknes tempests feare of death or the like occasions they doe rashly purpose and protest that they will neuer be the men which they haue been yet doe but how for a day as it were like the bulrush with the wind and therefore they are farre from the truth of it But he of whom I here speake who hath so neerely and deeply looked into his estate which the other haue not done he I say cannot be drawne backe to his former loosenes and licentiousnes nor holden and kept in it any longer by any torture because he well knoweth that none is like terrible to it Now if it be asked what he is the better for his resoluing to the end it may more cleerely appeare I answere that when this is wrought in him his heart is mollified humbled and softned as Pauls was who after hee saw that God set himselfe against his going to Damascus to persecute his Saints and threw him down on the ground said Lord what wilt thou haue me to doe And when he is brought to this point his heart is both full of relenting and sorrow for displeasing God though not in such sort as afterward it shall be which from another not hauing thus resolued is farre off and is now an heart of flesh not of stone in which the sauing grace of God being offered may be planted and receiued And all this is wrought in him by the marueilous and secret operation of Gods holy spirit who as he beginneth and finisheth the whole worke of his receiuing Christ so doth he the middle part of the same for it is not in any other thus to bow and bend mans heart Neither doth Gods spirit that onely as with an hammer breaking and brusing the clods of it but also doth leade him further The fift worke they confesse and aske pardon FOr with these holie affections in this poore sinner there is wrought an encouragement and some more bold accesse to God by the same spirit to confesse his sinnes to God euen as particularly as he can especially those in which he hath taken most pleasure and which haue most preuailed in him and to say with the prodigall child I will goe vnto my father and confesse father I haue sinned against heauen and thee c. how much soeuer it goeth against him and as he confesseth his sin
so he powreth out earnest praiers to him for the pardon of thē through the mediation of Christ All which howsoeuer they seeme to him to be no great matters who is not as yet a competent and sufficient iudge in this case yet the Scripture commendeth them to be great euen the fruite of some little and weake faith and him who obtaineth them to be in especiall fauour with God as in the forenamed parable is most liuely to be seene where the father resembling God is said to haue met his lost sonne before he came at him and to haue imbraced and kissed him after that hee was resolued in himselfe to goe and seeke to him for fauour and pardon and to acknowledge his faults vnto him c. Now was there any thing thinke we in the naturall father which is not much more in the father of mercie who exceedeth all the fathers of the earth in kindnes and compassion Thus the Lord by his holy spirit worketh in the hearts of his children and with all these forementioned graces which he giueth them he draweth them to prise and value this benefit of redemption so highly as the wise Merchant doth the field wherein the pearle is hidden selling all to buy it so doe they I say set light by all things in comparison of this and are caried with this mind that they will forsake whatsoeuer may hinder for the obtaining of it The sixt worke they forsake all for it and highly prize it BVt what then some perhaps will say do you affirme that these things can do a man any good without faith for of this nothing hath yet bin said and doe you affirme a man to be iustified for such an one is he who is in fauour with God hauing no faith or that any thing is accepted of God which he doth as his desire to bee forgiuen his hungring after it his humiliation accesse to God in prayer and confession of sinnes all these being without faith or if not so do ye then say that we our selues must thus prepare our selues to receiue faith but that is to attribute free will vnto man being yet in the estate of miserie and bondage and vnrenewed as being yet without faith To the first I say that although none of these be faith yet I say that they are not without it as I will more fully shew afterward neither that God is pleased with any man neither he himselfe is iustified but only by it but wee cannot discerne or set downe the very moment when faith is wrought but when the other forenamed graces of God are effectuallie wrought in the heart then is this of faith wrought also by the same spirit neither can hee that hath receiued this faith into his heart so certainly and easily iudge of it as of those other gifts which accompanie it To the latter obiection I answere that I am farre from ascribing to man vnrenewed any inherent goodnes whereby he may prepare himselfe to receiue faith he is I say destitute of all goodnes in his will and of power to doe good such graces are giuen him of God as was said before For God findeth all men in their filthines and gore bloud as the Prophet Ezechiel speaketh and she whom he vouchsafeth to make his beloued spouse I meane his Church he raiseth out of the dust washeth and clenseth her from her filthines wherein hee found her and then taketh her to him to delight in as his deare and onely spouse It is the Lord therefore which is the author and finisher of his faith who shall be saued and he as he hath abased him and filled his heart with sorrowes for the same purpose so it is he that soketh it by little and little and seasoneth it in time with faith hope and comfort This is his only worke And although it be hard to determine whē faith is wrought as I haue said and how long dreadfull feare continueth yet by meanes of the knowledge of his miserie and redemption God worketh them both in his heart and that when and in what manner it seemeth best to his wisedome so that it may be seene that it is so And thus I hauing answered these two obiectiōs I wil now proceed morefully to shew how he guideth bringeth home this lost sheep as I had in som sort proceeded to do before I was occasioned to digresse a while by reason of the two former questions now answered To proceede therefore with this person whom the Lord wil saue when he hath wrought thus farre in him earnestly to desire the remedie against his miserie he leaueth him not there as many through ignorance wāt of wise building vp are held longer at this stay and although not lying in vtter vnbeleefe yet not bold to applie Gods promise to their soules euen as there are many who haue had compunction of heart that neuer goe further but waueringly are off and on and whē the desire is not accomplished the heart fainteth and they for all their desire seeing it vanisheth away is not constant fall away altogether But God goeth further with this person as I haue said For he hauing now with the skilfull merchant weighed the price of this pearle namely to haue Christ to become his hath it in such estimation that he counteth meanely of all things in comparison of this and in good aduisednes selleth all that he hath to buy it But what hath he you will aske of his owne to purchase or come into the possession of it As for his goods and riches whatsoeuer he inioyeth they are not his owne but an others and borrowed yet many thousand poore soules which shal be saued haue little or no wealth at all but this precious pearle is not bought with money What hath he then ye say to procure it verily he hath nothing but an interest and hold in sinfull pleasures and worldly lusts But alas some man will say what doe ye naming of them as things any thing worth But I say againe I must mention that which he hath of his owne and that is his sinne which though euery reasonable man will say that it is not worth the mentioning yet it was sometime more precious to him then siluer and in account aboue the purest gold and therefore to renounce it is no easie nor small matter And yet so well it falleth out for him there is no other thing required of him to the attaining of the forementioned pearle then the casting away and the forsaking of that his sinne For so the Lord plainely testifieth he that denyeth himselfe he shall be my disciple and whosoeuer forsaketh any thing that is which God condemneth he shall haue an hundreth fold more then he forgoeth so bountifull a rewarder is the Lord of all that seeke him and afterward eternall life Therefore when this silly sinner vnderstandeth and giueth credit vnto it as deare and pleasant as his sinnes were vnto
him that he could neither by feare nor shame neither by allurements or perswasions before that be brought to abandon and waxe wearie of them yet now he disclaimeth and cryeth out of them and in an vtter detestation of them saith as Ephraim said of Idols in which she had so much delighted What haue I to doe with them A thing all may see to be verie admirable A man to forgoe that which he loued best of all yea better then life it selfe for how many lose their liues for their sinfull pleasures yea and that willingly and readily only for the hope of that which as yet he hath not is it not admirable and must not that hope thinke we be sure and certaine though in him so weak as yet that they cannot professe it Thus doth the Lord worke in the heart of him who shall imbrace Christ for his Sauiour that nothing shall separate betwixt them It may well be said No man commeth to him except the father draw him by his spirit for otherwise we reade that it is as hard for a wicked man to become good as for the blacke More to chaunge his skin or the leopard his spots And whereas it may be said there are many when they are pricked in conscience for their sinnes who doe thus cry out of them for the time but it appeareth afterwards to haue been but a blast and as it may seeme a sodaine passion which vanisheth away and commeth to nothing I affirme the same and grant it to be so but this is a farre other thing and this worke of grace to forsake all for the hope of mercie and forgiuenes of sinne differeth as much from that rash and sodaine cracke of fearefull crying out of sinne while onely terror oppresseth as cannon shot differeth from the shot of paper the one casting out the diuell for bearing any more dominion in him the other seeming to fray him with bold and lowd words I defie the diuell c. but driuing him away in deede no otherwise then the popish holie-water as may be seene in comparing both sorts together For example though Ahab gaue signes that he forsooke his sinnes by rending his cloathes but not his heart putting sackcloth vpon him and fasting yet he shewed by and by after that al was but a ceremonie by wilfull resisting and disobeying the message of God by the prophet and boldly affirming that he hated him Yet on the other side Zacheus did farre otherwise for how he receiued Christs doctrine he declareth by the fruites following reuenging himselfe for his ill gotten goods with a restoring fourefold and giuing halfe the rest to the poore and Christ also testified of his forsaking and leauing his gainfull vnlawfull trade by open affirming him to be the sonne of Abraham An other example the people whom Samuel perswaded to forsake their sinne for the hope of the promise did not only lament after God but they did in deede forsake it they did cast away Baalim and Ashtaroth idoles which they so delighted in declaring thereby that they found by the prophets ministerie a farre greater treasure that is the mercie of God in forgiuing them their sinnes according to that which is written since but true before euen since the first mans repentance He that confesseth and forsaketh his sinne shall finde mercie But their fathers who made as great profession and shew as they returning to God and seeking him early yet they did but flatter him with their mouth and dissemble with their tongue for they were not faithfull in his couenant But these shall suffice like vnto the which there are many more Let it be graunted therefore that this is a mightie and admirable worke of Gods spirit which thus perswadeth this sillie soule which is trauailing hard to finde peace rest vnto his heart thus I say to bid farewel to his sweetest delights for the hope of the gaine that is set before him For these two goe together highly to esteeme and prise the promise of life and happines and for the same to despise and set light by the things which were best beloued And yet this as impossible as it is to any other in those whom God chooseth out of the world he worketh it as sensibly as we may discerne the wilde beast to be tamed and the cleere and sunshine day to be ouercast and darkned For God kindleth a feruent desire longing after that glad tidings namely that he will freely bestow it vpon him that thirsteth after it till he hold and inioy it as his owne And that which S. Paul saith of himselfe that when he began to see the beautie of this blessed message he counted those things losse which had been vantage to him yea very doung for Christs sake that he might win him the same is verified in all such as I now speake of euen whosoeuer he be and then he is truly come home no more to be cast off or forsaken of the Lord. And this gracious affection is thus riuited into him and as it were writtē with an adamant pen neuer to be rased out any more to the end it may alwayes after remaine and be found in him after experience as it standeth with great reason it should euen as it was with Moses when he was of a ripe age full fortie yeares old he did shew the fruite of it as many other wayes so this one that he refused to be called the son of Pharaos daughter and to inioy the pleasures of sinne for a season And when this worke is wrought in him that he forsaketh all things for this which he seeketh and so highly priseth it then he is fit to apply it as followeth which is the last worke The seuenth worke they apply Christ and his promise FOr by the doctrine of y e promises which he heareth or hath heard published and preached vnto him he draweth his hart to applie thē to himselfe and to fasten vpon them as his owne euen as if they had bin properly made to him he perswadeth him by that which he heareth no longer to feare God as a terrible Iudge and so slauishly to abide in his former bondage as one in danger of damnation stil and vnder the curse but sealeth vp his saluation in his heart and maketh it as effectually his as any bargaine is made sure to vs when he who sold it hath sealed it vnto vs or giuen earnest thereof And therefore it is that the Scripture doth so often vse this phrase of speech We are sealed vp by the spirit of promise and by the spirit of our God to giue vs to vnderstand that as nothing is with greater securitie assured vnto vs then a writing sealed so there cā be no surer way for a man to hold this redemption and saluation then by hauing it sealed vnto him by the spirit of God who onely knowing the minde of the father and of the son
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
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
wise as they will be sure that none of them shall doe them good For rather then they would haue nothing to except against them if they cannot finde those accusations that are iust they are content with any shew why they should refuse to bee counselled and perswaded by them And therefore if they be old they say they dote and know not what they say if they be yong they haue no iudgement nor experience if they be wealthie then they are couetous if poore then base and contemptible if they be maried they can not follow their callings but the world if vnmaried then they liue suspiciously And thus to say no more it is fearefull to see how little the people in one respect or other are seasoned with the sweete fruite of the Ministerie and therefore if ye feare God regard your owne welfare and peace and will not come to iudgement imbrace the Ministery reuerently as Gods message and the greatest and most lets of faith are remoued Thus I hauing set downe these lets which doe chiefly hold from faith both on the Ministers part and the peoples and hauing said somewhat to both in way of exhortation seeing out of these two kinds of men God chuseth out his elect I conclude that there are many lets from faith but yet withall it may be seene that there is apparant remedie to be found against them as I haue said and how subtilly soeuer the diuell bewitcheth and holdeth men backe by them yet the Scripture offereth greater grace by the which they may breake through all hindrances and discouragements which may keepe them from it if the Minister and people would make conscience of their duties CHAP. 7. What desire breedes faith BVt seeing it were both long to stand in prescribing remedie against all these lets and the way for all hath been set downe to come by faith alreadie I will therefore briefly stirre vp and aduise such as are in good way and haue made some good entrance that they may see what to take heede of and what to imbrace and to seeke faith by the meanes and in the manner which before I haue set downe and a little to strengthen them after they haue attained to any true measure of it Wherein it is to be marked because I before highly commended a good desire that a naked and bare desire of saluation now and then stirred vp in men is not to beleeue as many thinke although without any ground But seeing such as haue a desire sometime are they for the most part whom God doth make beleeuers for while men are voide of that there is little hope to be conceiued of them I will therefore shew for the helpe of them who doe anything looke after true happines what desire it ought to be and whereto it groweth if it be true and sincere that it may not deceiue them For we may finde many who haue sometime desired it earnestly and yet neuer obtained it as Balaam that a man could hardly haue shewed any difference betwixt their desiring of it and the desire of such as haue attained to it indeede for that instant But in time it hath appeared that it was but sudden or of short continuance and failed before it obtained that which it sought as by them who in the Gospell are said to haue ioyed in that which they desired to heare but it vanished whereas the desire of the other cannot be satisfied without it but mourneth and longeth for it and pineth for sorrow when any thing commeth in the way to weaken the hope which was conceiued of it till that bee remoued which hindred them from that benefit Therfore such must know that their desire which is sometime fleeting and somtime faint must become both feruent and constant as in the parable of the pearle may be seene That as soone as it was found the value of it being knowne of the skilfull Merchant he neuer rested till he had gotten it for his owne for wee must know that he who thus desireth it is forcibly drawne hereunto by God who hath shewed him his great neede of it and what he shall gaine by it and thereby hath prepared and made him fit to receiue it for otherwise if God draw not men to the valuing of it it is of no account with them Now further this desire if it be the worke of Gods spirit is strengthened hereby namely while hee prizeth and valueth it according to the worthines of it as farre as he is able that is to say thus that in his account it farre surmounteth and excelleth all the world with whatsoeuer is of account in it he esteemeth of it as a most pretious treasure to beleeue because hee knoweth that he which beleeueth is deare vnto God and shall be saued And so must faith and assurance of eternall life be valued indeed of him who shall finde the blessing of it for which cause S. Peter calleth it pretious faith Now who can esteeme thus of it as that it is better then all profit pleasure and preferment but he must needes thinke all his praying for it hearing the word which worketh it his questioning about it and his trauaile and labour in meditating of the promises whereby the spirit of God writeth it in the heart but he I say must needes thinke all his paines well bestowed in seeking it yea and infinitly recompenced though he hath long waited the Lords leisure for the enioying of it Al which meanes another man thinketh very needlesse and that it is meere follie to make all this adoe to come by it and yet he will say it is better then the world also but he can content himselfe when he hath heard the promise without any setting of his desire in it to wash away all with a word of course that he hopeth to be saued by Iesus Christ as well as other Which slight esteeming of it is too cleere a token how farre hee is from it Now who seeth not the difference betwixt these two to be this that the one is led by the spirit of God whereby the father of heauen doth reueale this secret mysterie of faith to him and doth wonderfully draw his heart vnto it the other is led by fleshly reason as his guide which is the greatest enemie to this worke For our reason thinketh it vnnecessarie to set more by that which we cannot see with carnal eyes then by that which we haue in present possession and see it handle it enioy and vse it therefore no man doing thus is led by the spirit of God which assureth him who is led by it that God hauing promised glorie greater then the world though hee seeth it not he shall finde no lesse then is promised therefore he setteth more by it then by all things here before his eyes And this is the way to beleeue in God indeede though wee see him not that by this our confidence in him wee may haue ioy and
Prophet by his example teacheth them in the like case whilest it stoode free from the disease of temptation when they found comfort in the spirit through an acceptable measure of faith Further the triall of their faith is likewise to be taken by those fruits which are euident to the eye of others who can iudge more sincerely then the afflicted themselues whose vnderstanding is much altered by Sathans terrours And here as in fittest place I alleage the strong faith of the woman of Canaan when Christ seemed to giue her the repulse vtterly yet she would not be moued from her faith when firie darts were thrust into her three or foure one after another The same I say to other their obiections of like sort as I haue said to these As when they reason thus against themselues that they do not liue as Gods children doe nor so holily as God requireth and therefore they cannot haue such comfort as they haue What then are they reprobates haue they no grace because they want that which they would haue Ought they not to consider that they being the Lords plants take not their full perfection at once but according to the nature of a plant require a daily watering and dressing whereby in the end they attaine to a full growth in Christ Oh but they feele not the testimonie of Gods spirit which might assure them I answere neither doe any of Gods children at all times feele it but that they may see their owne frailtie God doth as it were hide himselfe sometime for a season as the mother doth from the child to try the affection of it to her that they may with more earnest desire mourne for Gods wonted grace and when they haue obtained it againe may with more ioyfulnes of heart praise him and yet God doth not withhold comfort from his many times when they walke heauily who if they could giue credit vnto him may assure themselues that they may liue in safetie vnder his protection all the day long but their owne frailtie and the vehemencie of the temptation which oppresseth them diminisheth the feeling thereof But patience and constancie with a resolute mind to beare Gods triall will bring a good end yea and by the meeke going vnder Gods hand in these they shall learne experience afterward to wade thorough greater and yet in the middest of them to haue hope that shall not make them ashamed And thus it may appeare that although the weake faith of Gods deare seruants may be many waies assaulted and their saluation by meanes thereof to their feeling be doubted of yet that such are vndoubtedly the Lords and cannot be taken out of his hands because they are not destitute of faith as I haue proued whereby they apprehend Christ though weake and which hath brought vnto them much comfort in times past though for a season the Lord working all for their good it seeme to them farre otherwise And of the former point of this second head or generall part of this treatise that is how the weakest of Gods people are to be vpholden in vehement temptations thus much be said CHAP. 9. The difference of beleeuers from them that are none NOw followeth the second point wherein for the cleerer manifestation of that which hath been said I must now discerne from the former sort such as haue great shew of faithfull ones and beleeuers and yet are nothing lesse and shew that the weakest Christians of whom I haue spoken may see their estate apparantly different from theirs who yet come neerest of other vnto beleeuers and then answere some doubts which I know doe sticke in the mindes of diuers about this matter And first whereas some may maruaile that I in the describing of Gods children haue not rested in these as infallible markes thereof namely 1. sorrow for their miserie 2. confession of their sinnes to God 3. feare of his displeasure for the same and 4. desiring some kinde of amendment of life seeing they are also in them who are effectuallie called of God I answere I haue followed the Scripture herein and that I haue in shewing who are the Lords made mention rather of those graces of God which are properly belonging to the faithfull then of them which may be in hypocrites and hollow hearted professors Seeing we finde both by Scripture and experience that these forenamed affections and many good and commendable vertues as they seeme to be may haue place in those which doe not appertaine to Gods election For a man may be much burthened with the weight of his sinne his conscience terrified by the spirit of bondage he may be pensiue afterward for his sinne committed and wish it were vndone afraide for the punishment and may promise amendment and walke heauily and expresse it by outward signes and yet not released nor set free from that which he feareth So the same person by the hearing of the promises of the Gospell may finde ioy and delight in the glorious tidings which it bringeth and take sensible pleasure in the exercises of religion He may haue a taste of the life to come as Balam he may reuerence and feare the Ministers of God as Herod and begin to amend some faults in his life as hee and others of whom wee reade in the Gospell did and yet for all this though fearefull to thinke of not sealed vp to saluation euen thus farre a man may goe in the profession of Christian religion and yet a stranger from the power of faith from the life of godlines and from that which accompanieth both I meane a good and peaceable conscience Of the which argument because much is written and where the Gospell hath been preached of some places I may speake of mine owne knowledge it hath been often handled and largely I thinke I may say the lesse Neither doe I speake that which I haue said about this matter to discourage any but partly to driue them from deceiuing themselues which loue to stay themselues they care not vpon what rotten hold and broken staffe partly to make the true testimonies of eternall life to be more pretiously esteemed of those which haue them and such as are without them to bestowe more diligence in seeking of them For the weakest faith findeth Christ Iesus no more to lose him seeing he hath said that he will not breake a brused reede nor quench the smoking flaxe and the most glorious shewes of godlines and boldest crakes and most loude boastes of faith where yet it is not indeede shall all vanish away in the ayre and come to nothing not hauing any part in him euen as Sauls bragges that God had deliuered Dauid into his hands when he was shut in the citie were frustrated to his owne shame 1. Sam. 23.14 24.5 The which how true it is may appeare not only by some examples mentioned out of the Scripture but also by the liues of sundry in the Countrey who
after Gods mercie an vnfained faith the spirit of adoption sealing vp their saluation vnto them and the liuelie fruites of the same They haue beleeued that God hath become their most louing father through Christ Iesus who was before their fearefull iudge and they haue hereby been inforced to loue him therefore and to seeke now to please him with all their hearts and these graces haue set them forward in a godly life to bring forth fruites beseeming their profession But these men furnish not themselues with faith a pure heart a good conscience change of their life through the louing of God but they let time end their griefe of mind and their woundes of conscience are healed outwardly with opinion that it is sufficient repentance onely to be sorrowfull some not abiding the gripes of griefe and yet not finding sound comfort against them haue cast them off and therefore in affliction are from time to time vexed with the returning of them againe because they were neuer driuen away kindly nor aright If they shall further defend themselues this way that they thought their course was good to be thus cast downe seeing the lawe was preached to them which constrained them thus to doe and if they will aske why we preached the iudgements of God to them if we saw it not meete for them to be humbled I answere first the law was neuer preached alone by any discreete teacher who himselfe was skilfull in the doing of his dutie but the Gospell with it Secondly the law was not nor is not preached to hold men vnder with the yoke of feare and bondage but to cause men to see their sinne more cleerely and thereby their punishment to be due that so they might come to themselues in truth and set more store by Gods mercie and Christs merits which onely can saue their soules and minister them comfort Thirdly we haue not as from God approued nor wished any to rest in any workes of the lawe or the best actions which they could doe when as yet they had no faith nor perswasion of the remission of their sinnes truly setled in them but to haste from thence with all speede and to trie themselues both by rules and doctrine as well as by their owne experience if Christ were in them that so through him they might become acceptable Now then if they haue heard and receiued one part of our Ministery and not the other if they haue placed happines in the repentance which they haue fancied and not in the knowledge of God through Christ which we haue vrged they haue been deceiued through the subtiltie of the tempter if they haue sought to please God for feare of his vengeance and not because they haue found deliuerance from death by his vndeserued fauour they haue laboured in vaine and been with-holden from the principall fruit of the Gospell preached But no meruaile for many are the sleights by the which the diuell keepeth his possession in such as are not yet escaped his wiles and snares in the which he holdeth them not without their own good liking He discourageth some from hope and confidence that they are the Lords because they haue been more deepely pricked for their sinne and longer holden in doubtfulnes then other of Gods children are and that none haue so great temptations and conflicts as they haue But haue not they these afflictions to bring them vnto God And others he dismaieth and holdeth vnder with the contrarie as that they cannot be Gods children because they haue neuer had that deepe sorrow and long lying in it for their sinne as many of their brethren haue had As though mens examples and not rather Gods word should be their rule to follow So he suggesteth this to some others that their estate could not be good seeing they haue not had their liues full of some outward crosses as some of the godly haue and yet on the contrarie many haue been long holden captiues with these cogitations that they durst not thinke themselues to belong to Gods election seeing they are euery while vnder one crosse or other Thus the diuell whose malice and subtiltie few doe know fewer doe well weigh but fewest of all doe wisely and carefully resist the diuell I say holdeth numbers occupied about these and such like points wherein the triall of their happines and certaintie of their peace doth not consist And because religion and holie doctrine doth affect them and that he seeth they will needes imbrace the same he laboureth to keepe them at this stay to hold themselues contented with that shadow though they be vncertaine of their estate to Godward and remaine in suspence and little hope of their saluation and so hee permitteth them to haue the letter of the Scripture in their mouth and to talke generally about religion or if occasion be offered about some questions and matters concerning the same but they hate vtterly to be reformed Who seeth not that he holdeth these in errour and bondage as grossely as he doth the other before mentioned who trouble themselues about opinions and conceits which are not the chief and maine points to occupie themselues about as though happines consisted in them but may faile of eternall life for all that when they haue all done For neither doth this commend a man to God whether he hath long continued in griefe of minde feare of conscience and doubtfulnes of saluation but that he be well freed and deliuered from such trouble and discharged of his feare I meane that hee can heartily thanke God through Iesus Christ that he seeth and feeleth himselfe set at libertie and by him is made happie for if the truth of God and his promise make him free then he is free indeed Neither is this with a man or against him in assuring himselfe of saluation whether his life be full of afflictions and crosses seeing God keepeth not alwaies an euen hand in these things for they are common both to good and bad but that a man know himselfe though a wretched sinner yet through faith to be iustified and acquitted before God and therefore is at peace with God in himselfe euen such as passeth all vnderstanding whether his crosses bee many or few There are many things of like sort with which Sathan doth blindfold sundrie of good hope as that for hauing some infirmities or falles breaking foorth in them therefore they cannot be beloued of God and when they finde that in some sort they can ouercome them then they think they are the beloued of God in neither of which a man is to place his safetie For both the deare Saints of God may possibly be led out of the way to commit somewhat offensiuely neither is he to promise well to himselfe who sometimes keepeth from sinnes which at other times he hath fallen into for it may be that there is no great occasion offered him that way or he is
and yet euen that maketh them complaine vntill they be inlarged and he that hath not this witnesse within him shall not doe best to sooth vp himselfe with a vaine confidence Thus I conclude that ioy and peace are inseparable companions of faith But here me thinkes I heare some obiecting thus If you zealous folke who glorie so much of the assurance of saluation and for that very cause be so ioyfull ye agree not within your selues for some which are of your mind are euer sad and sorrowfull To this I answere that many desire to be sure and grone for it in the Lords eares and in time shall be comforted being already pronounced to be blessed and sometime they are assured for a season and then are cheerefull and before this they cannot be so as they whose hearts the Lord hath opened more cleerely to behold that excellent mystery But further I say that it should trouble no wise bodie to see them mourne for a while after that which shall being atteined make them merrie for euer after And it is a meere cauill in them that twit Gods weake seruants for that which giueth so iust cause of mourning namely their doubting seeing they desire nothing more then to be assured And if they doe not mixe their feare and heauines with melancholy passions they offend not in lamenting after God while they long aboue all things to behold Gods louing countenance towards them But if their heauines make them waspish tuchie froward vnquiet rash in censuring them who are not in their estate I say these as mad and frantike passions are to be condemned But these obiecters say that this sad countenance and behauiour in them who are more religious than the most part of others causeth many to shun religion and to be afraide to ioyne themselues to their acquaintance and company and to meddle with muzing on the Scriptures or on Sermons more then to heare and reade them and so trouble themselues no further To this I say that we are not so to looke to exemples that we hurt and hinder our selues thereby from that benefit which the Scriptures doe most certainely direct vs vnto But if men would weigh things indifferently they who are so ready to challenge many good Christians for their heauines which yet they know tendeth to the seeking of comfort might see their owne fault greater whose mirth for the most part is ioyned with lightnes and profanenes holding goodnes and grace out of the company and not a reioycing for that they know God to be their most louing father without which their ioy is but follie yea madnes as Salomon speaketh of laughter which testifieth such ioy But to end this in few words let such as haue true hope in God though weakely moderate their heauines that they may offend as few as they may and they that finde fault with them for that let them know that they ought rather to pitie and pray for them and interpret all in the best manner and looke that their owne mirth and cheerefulnes be well warranted them or else it were farre better for them to haue part in the others heauines And for answere to this thus much But to goe forward as the due consideration of the greatnes and perswasion of the certaintie of his benefits will raise this ioy in the heart of him that possesseth it so likewise it will cause him to maruaile with reuerence to see his state so changed himselfe to be brought from so lowe a depth of extreame miserie to so high a degree of honour and glorie and so to be enriched by this fauour of God that he shall oft feare on the suddaine least it should not be so wondring at the greatnes of the same as Iudas the good Apostle did who considering the great kindnes of Christ brake forth into these words Lord what is the cause that thou wilt reueale thy selfe to vs and not to the world Yea and the woman of Samaria which had long lien in blindnes and superstition and in the fruites of both that is in cauilling and mocking yet when our Sauiour had ouercome her euill with good and conuerted her her heart was so set on the benefit which she receiued by him that she forgat her water-pot which in her who sauoured before only of the earth was a great matter and went admiring at her owne change to tell her neighbours of that welcom newes which had befallen her and was a meane of their conuersion also Ioh. 4.28.29 But Sauls conuersion did so cause him to wonder at Gods worke therein that it caused also them that beheld it to admire it to be amazed when they saw him preach the doctrine which he before pursued with the imbracers of it Act. 9.21 So great admiration doth this precious faith worke in them that obtaine it And yet if this holie and reuerent admiration at so great good things befallen those or other such should but then onely immediatly after the receiuing of them be felt the benefits might seeme the smaller but it is farre otherwise if it be duly nourished and maintained for they are so sweete and so farre aboue all that they can aske or looke for that except it bee through mens owne default they are euery day new and fresh and so farre from bringing tediousnes that the oftner they be daily considered and the longer they be inioyed the more they will cause wondring at the loue of the giuer and what should moue him to bestow so great a portion euen more then the whole world vpon so vnworthie an one as would haue thought a little before that it had been an happie estate not to haue been at all The Sunne in the beautie and strength thereof doth not more cause the eye to dazle then the viewing and beholding of this glorie which God communicateth with his beloued ones doth astonish and abash the heart to thinke of it which is so true that Dauid the man of God did many yeeres after hee felt himselfe beloued of God fall into this holie admiration as that God should doe such great things for his soule as deliuer him from the neathermost graue by which he meant hell And therefore it cannot be without grosse bewitching of many professors by Sathan that if they haue at the hearing of this tidings published meruailed a little they thinke they haue receiued this benefit with that reuerent account that it deserueth though after it waxeth a common thing with them for this they say it were foolish daily to bee wondring at one thing as when we first heard of it Full well all such declare what fruite they reape by it but if they did daily consider their vnworthines they should see more cause to wonder euery day then at the first if comparison may bee made in such a case It is to be wondred at that God pardoneth sinnes daily in that his mercie continueth daily to pardon them and for that
out of the way againe Therefore not onely these which are euill of themselues must grow loathsome to them but they must also be sober and moderate themselues euen in their lawfull liberties and dealings so as that one thing be thought needfull of them whatsoeuer they goe about euen this to nourish their faith and to hold fast their hope of eternall life and Gods fauour seeing God who giueth it doth neuer change his minde nor repent him And that they may doe this the better which is too slacklie performed of many who yet haue felt some sweetnes in the promises they are further to be directed that daily and oft which few will be brought vnto they send vp strong prayers to God for it and that they doe of set purpose separate themselues from all other things in the most conuenient manner that they can to call to remembrance the manifold and gracious promises of God that they meditate and consider deepely of them of the nature and truth of them of the vnchangeablenes and perpetuitie of them how louing also and kind God is that thus their faith may be confirmed in them and so bring their hearts by little and little to a new course and custome that they may haue more neere acquaintance with Gods nature his mind and purpose towards them how louingly he is affected to them how little they neede to feare his anger and displeasure and how free they may be from doubting and wauering For it must be well considered and oft thought vpon that weake bleeuers who are priuie to themselues of their many doubtings doe soone let slip out of their memorie and so out of their hearts such grounds of their faith as they haue sometime holden and imbraced after hearing publikely or any such like meanes inioyed of them they doe soone I say let them slip vnlesse they can bring themselues to reuiew and call them to mind vsuallie Yea and further vnles they do prouide to helpe their feeblenes of heart and memorie as they shall be able with some pithie and cleere prooues of their saluation and safetie such as they haue before rested on and found comfort by as this Come to me all ye that are heauie laden and I will ease you and let them reason thus from it If Christ call them that are loden and promiseth to ease them and therefore they may come boldly that is beleeue his promise and claspe about it and inioy it as their owne then may I being such an one doe so and take it as spoken to me as well as Peter Paul or any other Thus should the weake applie it Another If any thirst let him come to me and I will giue him the water of life to drinke And many other such as in the margine Some of these and such like are oft to be thought on and applied as I haue said if wee desire to keepe in the safe estate which I haue spoken of that is to come to God in prayer when we will with boldnes and confidence and yet when we doe not pray not to be afraid of him but to walke in any of our actions without slauish feare before him And if we doe not thus we shall by and by wauer wander either on the left hand or on the right go out of the royall way euen that way of which the Prophet speaketh when he saith Thou vpholdest me in mine integritie settest me before thy face continually As if he should say thou wilt see that I take no hurt being euer in thine eye as y e child in the mothers eye that it may haue no daunger I say in this royall way wee shall not keepe safe and sound except we doe as men dimme of sight vse of spectacles helpe our spirituall eye sight with oft looking in the glasse of Gods word and promises which I say not as though God did change his minde so oft seeing there be so many doubts in vs who is euer one and constant but for that wee haue riuen memories wandring affections and deceitfull hearts in all which respects we haue neede of such helpe and remedie And if it trouble any at the hearing of this asking what shall the weake doe who cannot doe thus I answere they that know not this cannot doe it but yet is not their estate therefore to be rested in no although they feare God only let them follow that which they know and they who know this which I now teach will neglect nothing willingly of that which I say though they be weake for it is their owne gaine and aduantage which they would not lose yet I meane not that they should neglect their particular calling for all this seeing both may well yea and ought stand together Thus therefore let Gods children keepe themselues from feare and doubting when they are in greatest daunger of both by an oft and serious weighing how gracious and good the Lord is vnto them that it may comfort them euen at the heart And for a testimonie hereof let them vse to trie in smaller benefits how they can beleeue that God will keepe couenant with them for thereby shall they haue further proofe with the former to their consciences that they grow to beleeue him in greater For although there must be some measure of true iustifying faith before wee can doe any thing acceptable to God Hebr. 11.6 yet for the confirming of it wee must obserue how Gods word is performed in other things also And to this purpose they are also to helpe their weakenes in faith by ordinarie and reuerent hearing the glad tidings of reconciliation publikly preached vnto them for that is one speciall end thereof as the Apostle saith and therefore are the Sacraments also giuen by God which seale vp this truth in their hearts which they haue begun to taste of Doe this as oft as ye doe it in remembrance of me With these two they must carefully retaine a viewing of their sinnes which by examination they haue found out They must I say be daily kept within that compasse and keepe vnder their hearts by a meane and base thinking of themselues from fulnes and loathing of Christs death as it is made too common a reckoning of Neither can it be felt sweete and pleasant of any except their sins be felt bitter and tart And besides all this their former experience is not the least helpe to establish and settle them in this perswasion that for as much as they cannot denie but that they haue beleeued with ioy and receiued much ease to their heauie hearts thereby therefore much more now they ought and lawfully may rest and perswade themselues so againe And therefore to say with themselues it is but their own weaknes when they are pierced thorough with such doubts from God there is not the least occasion offered who is euer one and chaungeth not for all this might
knew that I had it by more and those infallible arguments and testimonies I could neuer be wearie of looking to and increasing it as I had learned how but for some yeeres space haue done and do euery day nourish and strengthen it and I recreate my selfe in thinking what benefit I haue by it vntill my gaine thereby and pleasure therein doe keepe me there with delight more then in all pastime and the labour which I bestow about it is so farre from toyle or wearisomnes that it is my greatest solace neither doe I thinke or feele my selfe to be armed to the well going through the affaires of the day before I haue prepared my selfe thereto by refreshing my soule with considering Gods aboundant loue and fauour towards me and rest vppon it as mine owne But when I haue done it I am by good heede taking cheerefull and in good estate all the day after and so I am in reuerence be it spoken said he perswaded that I shall continue to doe Now to make vse of this Christian speech because it is according to knowledge and I haue said nothing of him which is not as needfull for vs and his practise agreeth with the doctrine of the Scriptures if wee will speake euery man the truth what comfort or well ordered estate can be in our liues any day without it And when that true and liuely beholding of Gods gracious kindnes is not present with vs to begin the day what going forward in it is to be looked for but in vnsauourie lightnes and so be deceiued or in care and sorrow and so bee disquieted Therefore if men were wise they would see that they could not well want this any day especially seeing God hath giuen libertie to them to inioy such sweet communion with him by meanes of this pretious faith but they would consider their end how vncertaine it is as all other things which they inioy and therfore be readie for it at one time as well as another which they might doe if they held fast their confidence that bringeth with it so great reward And how shall wee leade our whole life by faith in our particular parts thereof beleeuing that God will guide and blesse vs as we shall heare in the next Treatise if wee be not first well seasoned and acquainted with this iustifying faith But alas we verifie the saying of our Sauiour though to our great shame it may bee spoken that the children of this world are wiser in their kinde then we who if they bee disappointed of their desire one way haue twentie shifts to seeke it another But it is too manifest that the most part euen of the better sort and those who haue tasted of this faith and assurance alreadie doe not thinke this possible to keepe yea and increase it from day to day and therefore go not about it but are content to hold it by starts now and then when it is reuiued in them by some speciall helpe of preaching And thus doing they see not the twentith part of Gods bountie and fatherly affection towards them who giueth them not some taste now and then of his abundant loue but would haue them filled with it and that continually yea and thereby to be in safetie all the day long which if many of Gods seruants did beleeue as they doe any article of their faith that it is true how greatly should their heauie hearts bee made ioyfull and their heads lifted vp with cheerefulnes whereas now deceiueable mirth or vnprofitable sorrow holdeth them downe either at their labour or from it seeing they haue not this boldnes to reioyce in the Lord alwaies and that because they beleeue not alwaies neither thinke that they may or can possibly attaine to it And by this meanes that they are so ofte cast from their hold of faith and so of peace and constancie therein the diuell weakneth and holdeth backe sundrie which are comming on by their example thinking themselues well in the case they are in rather then in following them except they saw some beautie and excellencie in their liues more then is in themselues Besides this they not holding their perswasion for continuance as well as for some speciall time doe bring much vnprofitablenes into their liues and sometimes daungerous outstrayings and giue many offences which otherwise they should not by al which their heauines is increased and somtimes long lien in And that which is hardest of all the rest they either dare not rise vp againe out of their sorrow or know not how they should and so they make the most part of their life to bee very bondage which through beleeuing should be most sweet libertie thereby inioy not many comfortable fruits of faith in their liues which other Christians doe And whiles all this commeth to passe we must needs say that God is not honoured of them nor his praises so in their hearts as they should and might be if they from time to time did nourish and liue by this their faith and confidence But though I would haue it receiued that much sweetnes accompanieth this faith yet I meane not here to set downe the priuiledges which accompany it and a godly life that is done in another place This spirit of bondage therefore which holdeth them oft in feare I earnestly wish were abandoned and that this wauering and needles doubting which possesseth so great part of their life especially when any great affliction arresteth them or lieth long vpon them were as farre from them as the East is from the West so that they might see the aboundant fauour of God farre greater towards them then euer they did and that by how much they may inioy it more vsually then euer they thought it possible And as for them that count their aduice and direction for the preseruing of faith they shall goe without the fruite of it till they see that they lost not their labour who were thought to doe too much seeing they did more then themselues could be perswaded to doe Therfore as I haue said let all such as to whom God hath sealed vp their saluation by his spirit by the which he hath giuen them an earnest of it be diligent to heare and marke the promises daily so shall they waxe familiar and well acquainted with the mind and purpose of God howsoeuer the prophane worldlings make them common things and are soone wearie of hearing thē Let thē weigh thē also and applie them to their owne soules daily by priuate meditation let them learne of other the faithfull seruants of God how they doe most especially preserue their faith And let them be throughly perswaded that how crossely soeuer things come to passe yet the Lord seeketh their good by them and doth not delight in their sorrow and troubles for if hee did he could a thousand waies make a riddance of them but sendeth them specially for their benefit and good so shall they grow rooted and
established in their faith as the graine of Mustard seede which after rooting becommeth a stalke and hath branches and boughes and as that groweth so shall sound peace and safetie and strength against their corruptions yea and these meanes whereby it is preserued how wearisome soeuer they haue been sometime shall become easie and pleasant and from time to time more and more so that they may be assured that they haue cause in all things to be thankfull And that should be thought a rare and speciall benefit if wee consider how many thousands haue not an houre of this comfort through the yeere no not through their whole life And thus much to shew who is the Lords and how the weake beleeuer is to be vpholden and how he differeth from him who is not and what graces accompanie them who beleeue and how hee who hath faith should grow till hee be setled and what ease and gaine is found thereby And by that which hath been said in this treatise it may bee gathered that although this faith bee in substance one and the same yet that there are three degrees of it The first is the weakest and least measure when there is yet no assurance in the beleeuer and yet inseparable fruits and infallible tokens of it as I haue set down The second degree is when some assurance is wrought in the beleeuer at some time but very weake and is often to seeke and wanting and recouered againe by entring into due consideration of his estate and of the truth of God who hath promised it The third is the highest degree of it though more strong and better setled in some then in other and this hath assurance accompanying it for the most part vsually vnlesse the beleeuer doe quench the spirit in himselfe or the Lord to shew him that he standeth by grace do leaue him to himselfe for his owne glorie and the better establishing of him afterwards This I haue said for their cause who being tender and weake in faith would desire some helpe herein the larger handling of the helpes is to bee sought in the third part of this treatise where the helps to preserue the whole heart and consequently faith and all godlines in the beleeuer is set downe Now I thinke it conuenient to leade forward this beleeuer to set this faith of his a worke by a godly life and teach him what manner of course and estate that is which is the second treatise of this booke The end of the first part of this Treatise THE SECOND TREATISE SHEWING AT LARGE WHAT THE LIFE OF THE TRVE BELEEVER IS AND THE CONuersation of such as haue assured hope of saluation CHAP. 1. The summe and order of this second Treatise HItherto I haue shewed who are they whom the Scripture calleth beleeuers and the sonnes and daughters of the Lord Almightie Now it is necessarie and followeth in order to shew what the life of the true beleeuer is and how he who hath faith must behaue himselfe throughout his whole conuersation for as yet nothing hath been said of that But that treatise namely what the life of the true beleeuer is was reserued to this place for auoiding confusion and without it a man could neither well see the excellencie and beautie of faith which without workes is dead neither could the beleeuer know how to occupie himselfe throughout his life but must of necessitie be idle and vnprofitable who yet must ioyne with his faith vertue knowledge temperance patience godlines brotherly kindnes and loue c. This I say is the argument and matter to be handled in this treatise And seeing there is much difficultie about this point as about the other in the former treatise and seeing it is of greatest weight and moment of all other except that it must with like care be looked into and laid forth For some thinke that repentance and godlines is nothing else but griefe for some offence committed and so Iudas might haue been godly Some thinke that to amend some thing which was amisse is godlines especially if they also doe some good therewith and so Herod that caused Iohn to be beheaded might haue been godly For he reuerenced Iohn and when he heard him he did many things Some thinke that if they haue been well moued at the hearing of the word of God and doe bowe themselues before God for the time in outward signes of repentance only that then they be godly in deede but so might Ahab haue been godly Some if they can shut vp all their vaine talke bad dealings foolish iestings with such other merriments at their meetings in this manner Lord haue mercie vpon vs we are all sinners that then they haue repented and so the common sort of wicked ones may be said to repent and to be godly And lastly popish contrition auricular confession and satisfaction is thought in poperie to be good repentance which as they vnderstand them are as farre from it as any of the former These are some few of a great many opinions about this matter all which are most dangerous and erronious It is therefore very necessarie that we may vnderstand the will of God aright concerning this and what to leane vnto that we be not deceiued My purpose is therefore in this treatise to set downe at large what a godly life is and wherein it consisteth that he who desireth it may see whether his course and behauiour be such or no and the triall of this must be made of him who hath tried himselfe by the former that the one may be seene to goe with the other and both together as twinnes so that he who hath not both may be truely said to haue neither And in laying forth this matter I will follow this method and order to referre all that shall be spoken about it to foure generall heads or parts The first that a godly life must of necessitie goe with the faith before spoken of and that it is the foundation and ground thereof whereby we receiue and giue credit not only to the promise of our saluation but also to all other promises of temporarie benefits appertaining to this life and also to the whole word of God with a mind to relie vpon it and to be guided by it This is the first head of this treatise The second that there must be a pure heart in him who must lead a godly life a pure heart I say renued and changed from that it was before as Ezekiel speaketh I will take away your stonie or hard heart from you and put a new heart in you This must of necessitie be in him who shall liue godly and so consequently that the whole man be changed Thirdly I will set downe the first part of a godly life and shew that it is a renouncing and forsaking of all sinne both inward and outward And fourthly I will adde the other part of godlines declaring that it
saued he honoreth him who will saue him for his loue constraineth him so to doe Which although it bee most true and will be granted of the greater part yet because many content themselues to affirme it onely and other in a generall manner doe coldly goe about it I meane to honour God and shew foorth the fruits of faith which they think they haue as though any little would serue I thinke it very meete to set downe some speciall proofes of it that cannot be excepted against And first by that place to Titus The grace of God that hath appeared teacheth vs to denie vngodlines and worldly lusts and to liue holily righteously and soberly in this present life he saith plainly if we be once inlightened by that diuine grace and gift of the Gospell to see our selues partakers of saluation we are by the same knowledge taught and so learne it to renounce our old conuersation So that euen as a scholler plainly taught by his master becommeth skilfull in those points wherein he was instructed so is a man taught to see God worthie all honour and to giue it him by casting away the workes of darknes when he seeth that he hath brought him out of most wofull bondage into the glorious libertie of Gods children And is it any meruaile For what will we not be readie to doe for such a one as hath but once saued our liues from death How much more doe all they which know that they are discharged for euer from fearefull damnation see infinite causes why they should chaunge their wicked liues which so much displeased God and are also readie to doe the same Be not therefore deceiued God is not mocked by them who professe they looke to be saued and doe not bring foorth fruiteworthie amendment It is not a bare wandring desire to please God which this pretious faith and assurance of saluation worketh but it frameth also the man vnto it and teacheth him in some true and acceptable measure to goe about it The tidings of this treasure appeared so glorious to Agrippa being a King and therefore acquainted with earthly felicitie and a Heathen and therefore vnfit to see very easily into spirituall things yet this appeared so glorious tidings to him when he heard it by Paul not preaching in the pulpit but standing a prisoner at the barre that it caused him at the first to say Thou hast almost perswaded me to become a Christian And therefore he who hath not onely heard a sound of this heauenly newes with his eares which yet did weigh equally against a Princes kingdome in a Heathen mans iudgement but hath beleeued it to bee his owne and that for euer doe we thinke that any thing will be thought too deare for him who hath freely giuen it him And therefore when I see one cursed man raile against the doctrine of Gods word and his faithfull seruants another to loue the Christian life but from teeth outward and diuers men diuersly bewitched but all of them to loue darknes more then light because their deedes are euill Ioh. 3.19 I meruaile not at it they do after their nature and kind As they are not obedient to the will of God so neither indeed can they be who yet for all this know not any cause why they should accuse themselues but if they might see what kindnes God offereth them euen to bee made happie and might beleeue the same ye should see them changed as sensible as euer was Saul of a persecutor to become a preacher so they of oppressors mercifull persons and restorers of that which was ill gotten and of prophane holy and so to bee conuerted as that wee might say of them compared to the best seruants of God the lambe and the lion doe eate together But to let these goe as too grosse I would wish such to weigh these Scriptures aright who will take no nay but that they belong to Gods election when yet their goodnes is as the morning dew soone vanishing and blowne away or as a cake halfe baken Let them see how well this becommeth them to bee sometime forward sometime backward in some things zealous and yeelding to the will of God in othersome sinning against their owne knowledge and when they be straying from dutie to make no haste to it againe neither to see that any thing is amisse in them nay to be put in minde and reproued though neuer so iustly and kindly they cannot beare it It must in no waies bee denied them that they beleeue and are sure to be saued but where is the spirit which S. Paul speaketh of in those which know themselues saued which as an husband ruleth and beareth sway which commaundeth holy and heauenly motions and affections into the heart not suffering poysoned and earthly corruptions to defile the same where is that authoritie and gouernment ouer the members of the minde and bodie as ouer a wife that they may bee well ordred where are the traines and companies of all sorts of good fruites as their children and comely ornaments also beautifull to adorne and set out their liues when a professor of the Gospell shall not be able to denie that his heart is corrupt by fretting raging and vnquietnes for euery small trifle and yet not once trembling for it nor saying what haue I done or els loose vaine and foolish by other occasions and all this without repentance Where is his testimonie that his heart is a good treasurie and nurserie of good things when his tongue shall be walking not onely vnnecessarily and idly but in vnsauourie and offensiue speech in foolish iesting taunting railing mocking lying swearing slandering currish and churlish speaking how are the powers and members of the bodie in subiection as a wife vnto the power of Christ which ruleth as an husband in the heart of Gods beloued ones where is those mens religion which S. Iames boldly saith is none where the tongue is thus vngouerned what shew soeuer be made thereof And so I might goe forward to conuince many of our countrimen who haue often heard me and other of Gods Ministers vrging them after the same manner in our Sermons and doe know I tell them the truth that such things are in them indeed who yet seeme to be religious I haue said it oft and now say it with griefe that all these who haue such things raigning in them are not onely their owne enemies but also to our preaching of the Gospell of Christ neither is their reioycing good who glorie in their faith and hope when yet they are thus earthly and carnally minded They must know it howsoeuer they beleeue that God hath ioyned with faith vertue and godlines patience temperance and that who so beleeueth is thereby turned from his old conuersation For mine owne part I haue long misliked this haste and sudden shewes of great repentance in men who in their first acquaintance with the word
preached to them haue not only professed that they haue repented when besides some gripes of grief they haue not knowne what repentance meaneth but they haue thought themselues able almost on the sudden to censure yea to condemne other and teach them and so although with boldnes enough ioyned with as much ignorance they haue taken in hand to doe I speake not of such as are humbled in their hearts for their sinne who desire nothing more then to be set at libertie from the feare which oppresseth them learning daily to beleeue and to be grounded therein who dare no otherwise beleeue their sinnes forgiuen them then they walke humbly before God and men but of such as passe from sorrow for sin without faith to newnes of life as they imagine which was neuer nor euer shall be attained leauing the learning of faith and assurance of Gods fauour which is the beginning and worker of all new life as a thing soone gotten and therefore it is so sleightly laboured for of them and so to seeke with thē for want of thorough prouing whether they haue it or no that many are driuen againe to seeke for it many yeeres after they thought they had been sure of it yea and that which is more to be lamented many of them neuer attaine vnto it at all It standeth with no sound reason that young beginners in learning of any trade should by and by become occupiers and setters vp or that they should rule well who haue neuer learned to obey so it standeth not with religion that they should count themselues good Christians or that they should be so indeede who haue not tasted of Christ and the benefit thereof neither learned him as the truth is in him that is to put off the old man with his affections and lusts and to put on the new and who haue not felt him so good and bountifull to them that for his sake they be readie to doe any thing This I haue spoken by occasion of the matter in hand namely that faith bringeth alwaies with it new life in so much that when it is ouermatched with the fleshly corruption yet it raiseth sighings and striuings in the heart till it be subdued that I might at least preuaile with some of my brethren that they please not themselues in thinking they haue faith when their liues are filled not only with many offensiue actions but also with custome and commons in the same whereas he which is honored with the title of Gods seruant must be known by the liuerie of vncorrupt life and proue by his sauour and smell of good conuersation that he came from God and is not of the earth that so he may shew himselfe to be a man of God indeed his rootes must be fastened as the trees of Lebanon he must flourish as the Lillie and finde the graces of God as dew to quicken them For of this be we sure that whatsoeuer men alleage why their liues cannot beare the mould and print of sound doctrine and yet they will needes goe for the approoued seruants of God it is a strong delusion which perswadeth them so And therefore seeing the Scripture doth as I haue said so fully and so often set downe this truth vnto vs that such as haue obtained mercy of God are taught and guided by him ought not men to settle themselues to another course then in times past they walked in being now deliuered from so great bondage For to that end as they haue heard they were deliuered Wherefore if any be assured of saluation let them either willingly be subiect to the Lords yoke I meane his commandements and commit their whole life to him to be gouerned and be diligent to doe good workes or else let them hold their peace for they are nothing lesse as in time it shall appeare and hath done already in many such as they are to their cost and be they well assured that God will not be slacke to reuenge such boldnes But I will shut vp this matter in one sentence Saint Paul to the Ephesians most liuely describeth this life which is to be led of them which are sure of Gods fauour saying Put off or lay aside as concerning your conuersation past that old man that is that corrupt nature and so the powers of your mind and bodie which were infected with deceiueable lusts and be renued in the spirit of your mindes euen where the force of reason should be greatest that so you may put on the new man which is to be sanctified that the powers of your bodies and mindes may be renued and changed also so shall ye be framed to bring forth righteousnesse and true holinesse wherein ye shall carrie some resemblance of God CHAP. 3. That for the leading of a godly life is required faith in the temporall promises of God and hartie assent and credit to the commaundements also and threatnings in the word of God as well as faith to be saued NOw I haue shewed that true iustifying faith and a godly life must of necessitie goe together and that the one cannot be without the other I will goe to the second point in this first generall head or part and proue that it is necessarie to the leading of a godly life to beleeue and giue credit to the whole doctrine of the word of God to be led and guided thereby as well as to haue faith in the promises of saluation and forgiuenes of sinnes This I say therefore that he which beleeueth in Christ to saluation must not stay himselfe and rest therein only as though he were giuen vnto vs of his father to be our righteousnesse only and to make for vs a way to eternall life but to be our wisdome also to make vs wise our sanctification to make vs holy and also our redemption and deliuerance to ridde vs in his good time from all calamities and miseries which here befall vs This he that truly beleeueth must be perswaded of and that all the promises of this life and of the life to come which serue to confirme him in obedience whether the great and principall as of the graces of the spirit or the smaller as of bodily safety and preseruation from dangers so farre as they shall be good for him doe belong vnto him And beside both these he must beleeue that both all the commaundements which teach obedience and the threatnings because they restraine the contrarie are set downe for him particularlie as well as for any other to binde his conscience thereunto these also I say must he beleeue according to that of Saint Paul Whatsoeuer things are written aforetime as either promises threats or commaundements they are written for our learning that we through patience and comfort of the Scriptures might haue hope So that he is bound to depend vpon this word of God written in the canonicall Scriptures and to build his faith
hold in this errour of vnbeleefe although wee see manifestly that the seede of faith was in vs it was the cause why in all other good things we went forward the more sleightly So that we see great cause to season our hearts with beleeuing throughout our whole life whatsoeuer labour it cost vs. To this purpose was the speech of those Christians And to goe forward who doth not know that when some certaintie of saluation is attained of men yet for all that in as much as it is but weake that they haue many heart griefes for this that they see they haue a long wearisome pilgrimage to goe thorough and little knowledge and perswasion of any great guiding of them through all the feares and difficulties of it Pitie therefore the distressed estate of Gods poore people ye shepheards of his flocke Although this is but one point of many which ye are to teach them and arme your selues with that minde which was in the Apostle who saw it meete as long as he should abide in this tabernacle to put the people in mind of al things necessarie to saluation from day to day though they knew and were stablished in them And let me with your patience say one thing more to you which if ye will be aduised by me will be much to your owne benefit and of those that heare you Aboue all things seeke to haue that your owne and effectually wrought in your selues which you teach the people for you know that the Phisitions who practise by experience are best able to deale with their patients Especially in this matter of faith labour to be more exercised how you haue vse of it in beleeuing for your owne parts either precepts or promises and content not your selues with bare knowledge of the truth And so doing ye shall make good gaine of that which you shall teach if your hearers should not and yet such teaching while ye bee sure that it hath done your selues much good shall set such an edge on your doctrine by your more liuely cheereful and powerfull deliuering of it that it shall farre more easily procure an appetite in the people to receiue it as they did in Iohn Baptists time with greedines and as it were with violence and so that if they be not brought to the true practise of Christianitie by it they will not bee brought to it by any other teaching And this I wish that ye be not of the minde that some haue been of for it is no opinion fit for the Minister of God that is to say that they thinke though some preach by experience yet no man is bound to do so as though it were in mens choice to doe which they list when wee know that the good shepheard doth go before the sheepe and they follow him And if he goe before them in example of good life then he cannot chuse but teach them by experience that which he himselfe doth practise in his good example And so hee that shall thinke that he is not bound to teach by experience as well as by the letter concludeth that hee is not bound to bee a good man himselfe who teacheth Now I haue said what I purposed I will goe forward In teaching labour much in this manner which I haue mentioned to beate into the people with making it plaine to them how they may be assured of their saluation as I haue taught in the first treatise beate in I say this doctrine of beleeuing that God will minister all helpe to inable them to liue godly For in both points if view might be taken throughout this dominion it should be found that the people are ignorant and to seeke both how to come to the assurance of saluation and also how they should be rightly taught to leade a godlie and a Christian life And how commeth this to passe but because men teach not oft of which all may see what neede there is or els they doe not in commiseration of the peoples weak capacitie and memorie beate vpon these things among all other againe and againe So S. Paul hath left behind him his practise for our instruction saying It grieueth me not to write when hee cannot come to preach them the same things to you and for you it is a sure thing And we should know that it is no shame to preach the same things oft yea in our owne congregation but meete and fit especially if they bee these speciall matters vnlesse we contend for the vaine praise of men and will shew our pride by seeking after nouelty rather then our desire of the peoples edifying Yet I nourish not barbarousnes nor the vttering vnseasonably and vnsauourly either of the same words and sentences or in bosome Sermons the same things but in the euidence of the spirit and in renuing our labour and paine euen about the same doctrine which we taught before it shal be so farre from being wearisome and tedious that the best hearers shall affirme that they cannot heare them too oft but desire with all their hearts to heare them againe And because I am by fit occasion come to vtter this I will adde one thing which ought worthily to preuaile much both with Preacher people And that is this that in this long and gracious time of peace and libertie of free preaching the Gospell he is a rare priuate man that I goe no further who is able plainly and soundly to set downe how a sinner may know himselfe to be in the state of saluation and assured that he is the child of God and when he is so how hee should bring foorth the fruites of repentance and leade a godly and Christian life I know it is the holie Ghost who alone can worke this in mens hearts but I speake of the expressing and setting down thesame And though I doubt not but that some conceiue it yet if they did that well they could in some sort vtter it also as wee are commaunded to take vnto vs words to expresse that which we conceiue as well as to haue matter in our minds And although the knowledge of this in generall doe bring men in liking with it yet who seeth not that the particular vnfolding hereof by fit coherences knitting one point with another is the way to make it vnderstood and conceiued aright By the which the hearer is farre more easily brought to haue the effectuall worke thereof in him And thus to returne againe to that from whence I digressed not vnnecessarily and so to draw to an end about it Although people profit thus far that they get some true taste of saluation by preaching yet they shall very much stagger and goe backe and coldly set vpon the practise of godlines if they be not well grounded in beleeuing that God will build them vp more strongly from day to day and perfect the good worke in them which he hath begun euen to full sanctification in the
feare of God If a chiefe and maine post in a building be wanting will not the whole house bee soone shaken so if a Christian who must reforme his life goe about it not beleeuing that God will make him able he may be sure he shal want a maine helpe hereto euen that which will goe nigh to pull downe all that is set vp For if he haue not faith to beleeue that God will strengthen him what strength hath hee but his owne which is as fit for such a worke to bring it to passe as a child is to build a great Castle by his skill But if he be well setled in this confidence his heart also being purified and chaunged which as we shall heare afterwards is necessarily required he shall goe about it with cheerefulnes and readines he shall be incouraged to pray as his necessities shall giue cause hee shall be kept from fainting and dismaiednes when his strength is not very great and rise vp againe when he is fallen all which shall be great meanes in such a case to vphold him and set him forward to depend vpon God without any great vnsetling of him and yet shall he not for all this be without sense and feeling of his infirmities which another as willing to obey God as he shall neuer be able to doe but euery while cast downe and dismaied vntill hee get the same furniture And this must here be marked that there shall be the better proceeding herein of euery weake Christian as his knowledge shall be greater in the word of God which before grace came as fire to the stubble to kindle and set it a worke to burne although it were idle and vnprofitable in him and lay voide and vnoccupied as timber lieth by till the building goe forward yet it shall then helpe much to the leauing of euill and the doing of good especially after experience in time shall be ioyned to both And when all these meete together in an vpright hearted Christian how weake soeuer if he acquaint himselfe familiarly with the promises of eternall life and treasure vp in a good conscience the certaintie of the forgiuenes of sins from day to day then this is he who hath laid a strong foundation of a godlie life vpon which it shall be no hard matter to set the building of his life sutable and proportionable afterwards so that although the raine fall and the flouds come and the winde blow and beate vpon that house yet it shall not fall for it is builded on a rocke But he who laieth not this foundation but buildeth on the sand shall soone his building turned ouer And thus the case standeth with many in these daies who therefore are cast downe oft times from their good beginnings because they had not skill to make them more substantiall and sure And I feare not to affirme the Lord witnessing to that which I say that the offensiue liues of many with many startings aside from the good way which they haue entred into and the crooked and halting steppes that they make grossely in the sight of men who yet durst not somtime before quench the spirit in themselues not hurt their tender consciences secretly in the sight of God these I say are chiefly from hence that they laid not the foundation aright nor made not their first entrance into a Christian life sound and sure Among other things they haue failed for the most part in this of which I doe most specially speake in this place that they haue not been builded vp in this faith and perswasion that God will further their weake beginnings and fortifie their hearts against the stumbling blockes and discouragements which shall stand vp in their way I haue now onely shewed that this faith should bee in a Christian when hee first setteth on a godly life but how it should accompanie him after throughout his life that so he may liue by it being the same to the whole life that the eye is to the bodie I shall in place fit for it if God will declare and shew so farre as shall be expedient CHAP. 4. Of the heart and how it should be clensed and changed and so the whole man which is true sanctification tending to repentance and a godly life ANd now that I haue shewed that true godlines commeth from faith which iustifieth and that the one cannot bee without the other and that with the same faith wee must beleeue all other his promises also made to his children and all doctrine that doth instruct vs to obedience I will goe forward Now therefore to the end the beautie of the godly life may bee seene in some sort and that the beleeuer may bee able to practise it and know that hee doth so I will as I propounded speake of the heart which is the second generall head in this treatise and the next to bee handled according to the diuision made in the first chapter And thus I will speake of it first shewing that it must be renued and chaunged and then in place fit that it must be kept so afterwards for both are necessarie to the beleeuer And when he is resolued to be guided by Gods word in all things as he hath been taught before and so to liue by faith and then hath an heart fit to yeeld it selfe to do so who doth not see that the worke is in good forwardnes to liue godlie and as wee say by such a good entrance and beginning halfe at an end Here therefore vnderstand and know that the heart which is the fountaine from whence the practise of godlines must growe and come ought to be purged and clensed and consequently the bodie it selfe ought to be first made a fit instrument for the same to the accomplishing of that which is good and to the well ordering of the life in which two consisteth the sanctification of the whole man We must thus be changed before we can will well or liue well euen as a filthie and vnsauorie vessell must be well and thoroughly seasoned before it can be put to vse and occupied and we must hate sinne with a deadly hatred and haue the power of it abated in vs and loue goodnesse and righteousnesse and be renued in them before we can bring forth fruites of repentance and amendment of life But to the end we may see it more necessarie that this change and sanctification of the heart should be wrought and also what an excellent grace and gift of God it is it shall be meete to lay forth the nature and disposition of the heart what it is since the fall of our first parents in it selfe and of it selfe before there be any worke of grace in it and before the most exquisite cunning and workemanship of the holy Ghost in reforming and renuing thereof be shewed vpon it And when we haue seene into it know we that as is the heart so is the life both before the clensing and change of
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
it selfe by an hatred of sinne and a delighting in goodnes Which no power nor will of man can effect for it is an enemie thereto And although this new change be not such as that it is able to beare down all the old corruption that raigned in him sometime and to intertaine holy things only yet it is a mightie alteration that goodnes hath any place in him in truth which was before so farre from him and sinne and euill hunted out in will and desire which alone bare sway before For there is without question the first fruite of the spirit which will afterwards bring forth an increase of the same for continuance which worke of grace and sanctification if he in whom it is wrought should not liue to shew forth any further fruite of it is an infallible marke of Gods election and loue towards him and can no more be in a reprobate then light can be in the bellie and bowels of the earth But if any will demaunde what becommeth of this grace in time because it is too cleere that it is not only dimmed but euen choaked also in many in whom it began to shine and giue light such must vnderstand that God doth strengthen and continue this grace of holines and sanctification as it is nourished esteemed and set by and as men do stir it vp in themselues by asking after it when they misse it and prouoke themselues to pray for such good affections and cannot be satisfied without them As Dauid did often sometime one way and sometime another Why art thou heauie O my soule and why art thou so disquieted within me Also praise thou the Lord O my soule and all that is within thee praise his holy name And thus and by the like means we shall cherish our sparkles which as the fire is blowne vp with bellowes shall not ordinarilie faile vs not be extinguished in vs especiallie for any long time except in time of temptation or when melancholy oppresseth vs vnlesse through our default and folly Thus vnderstand what it is to haue the heart purged and changed that thereby it may be fit to set vpon a godlie life The next thing is how this is done and how it commeth to passe that men after they haue receiued the grace of iustifying faith doe finde and perceiue in themselues such an alteration from that which was before euen as if a benumming colde should be on the suddaine turned into a glowing and burning heate I say this is the proper and wonderfull worke of God who mortifying our worldly lusts and euill desires in vs by his holy spirit doth reforme vs and create this holines and sanctification in vs. He it is S. Luke saith that purifieth our hearts He kindleth good affections and subdueth the contrarie in vs. There is no other besides him in heauen who can worke it much lesse on earth that can set his hand to it Which if that man of sinne had duly considered he would not haue arrogated to himselfe a greater worke then it which also is inseparable from it namely the authoritie of forgiuing sinnes The Lord I say by his holie spirit it is who stirreth vp in our hearts godlie motions and good desires namely of knowledge good gouernment feare of him communion with him and his people the desire of spirituall reioycing and strength against infernall foes and such like which good affections when they be kindled in vs hee suffereth not to vanish away but teacheth vs to feed and nourish them by reading meditation prayer And the spirit of the Lord which raiseth vp and worketh in vs these holy affections is therfore described by these most excellent titles for it is called the spirit of wisedome strength feare of the Lord c. And this he doth to his deare children when they are first brought to this happie chaunge euen in their first entring into the estate of grace to the end they may loathe as stinking garments the old custome in which they had long lien I meane the vnsauourie draffe of their owne cogitations desires and lusts of their hearts the least daunger whereof was this that they deceiued them These when they see what varietie there is of better matter to season and occupie their mindes and hearts withall they doe shunne and flie from as one that had escaped the loathsome prison doth crie out when hee must be brought backe to it againe And although I denie not but that they must hold and retaine the sauour and smell of their old filthines and profanenes which in times past as bands and chaines did keepe them in captiuitie yet is not their condition for all that to be counted meane and little worth because they haue not full deliuerance from it but happie and highly to bee iudged of in that they haue obtained deliuerance in part and doe see how they may be partakers of a farre better I speake now but of the beginning of a Christians change when hee can discerne no more in himselfe then this namely that hee hath with faith vnfained an heart sanctified and purified from his naturall corruption and wicked disposition And without regard of the fruite hereof euen the whole worke of Christianitie which shall follow this happie beginning then the which he desireth and longeth after nothing more the weake Christian that hath his part in this thinkes himselfe euen for this exceedingly indebted to God True it is that no man is to stay and abide in this estate but is to proceede further euen to repentance which commeth from it as hereafter shal be seene But yet seeing the clensing purging of the hart at the first conuersion of a sinner is a distinct worke of the spirit and in man but the beginning of all the worke of Christianitie which shall follow it I would not passe it ouer in silence and the rather I say so because it is but darkly and confusedly seene into and discerned And although it bee but as the graine of Mustard seede in comparison of the tree it selfe to the full growth and perfect age in Christ yet is it in possibilitie nay in certaine and sure hope euen the same and alreadie of the nature of it and therfore hath part of the reward also And now it tarieth but for further building vp in knowledge and grace that so it may appeare to other as it is in it selfe the estate of a regenerate person and new borne vnto God But for al this which I haue said of this matter namely both what this chāge of the heart is and how it is wrought by Gods spirit yet one thing is wanting which the diligent reader will desire to know That is why the Scripture saith that although it be God which purifieth the heart yet that it is ascribed to faith their hearts were purified by faith saith S. Luke And S. Iohn which is little difference attributes it to hope
set it down yet the most simple when they heare mention made of it can affirme that they finde it so to their no small consolation and contentment Now I hauing shewed that the heart and consequently the whole man must necessarily be changed and purged before good life can come from it and wherein this chaunge consisteth and how it is wrought I will returne to this last point from which a little I digressed that by faith in Christs promises and by spirituall vnion with him this change is wrought To this end as I said S. Peter doth plainly lay foorth this truth vnto vs that the heart is purged by faith when he saith By the pretious promises which wee haue from God and they are made ours by faith we are made partakers of the diuine nature or the graces of the holie Ghost by whose heauenly power we are able to flie the corruption and naughtines both of our hearts and liues which is the principall let of our obeying God And therefore that corruption being subdued in vs by a stronger power then it selfe we haue libertie to goodnes whereas before we were in bondage And not only so but the nature and qualities of our harts being changed we are no more they who we were before but are led contrary to our former course The which selfesame thing though not in the same words S. Paul by a most apt similitude setteth downe saying When we were in the flesh the affections of sinne which were by the law had force in our members to bring foorth fruite vnto death but now we are deliuered from the law he being dead of whom we were holden downe to serue in the newnes of spirit not in the oldnes of the letter Here he describing the first estate of life wherein all liue diuellish and vnrenued and setting as contrarie to it the regenerate and happie estate of Gods children after they be changed maketh this comparison That as our corrupt hearts like an husband stirred vp euill desires in vs hauing the powers both of minde and bodie as the wife at commaundement and both these together brought foorth all sorts of euill workes to our destruction so the spirit that is the power of Christ being giuen vs stirring vp holie affections in vs is as an husband and hath the powers both of minde and bodie as the wife at commaundement and both these together bring foorth all sorts of good workes as children to our saluation Whereby it is manifest that although there be nothing in vs as of ourselues to do the will of God and to bring foorth fruites of amendement yet God who purgeth the heart by faith putteth also a new nature into it and maketh vs loue and delight in the good and holy things which before wee loathed and to loathe the euill which we once loued And for this purpose to make more full this matter which I haue entred into which of the simple I know is hardly conceiued that no exception may be taken against it consider what our Sauiour saith he compareth himselfe to a vine and his beloued to branches of the same To teach vs that as the branch beareth no fruite if it grow not in the vine but being cut off withereth so if we be not knit to him by faith wee can beare no fruite But as the branch abiding in the vine sucketh sappe and draweth iuyce from it and is fruitfull so all faithfull and true beleeuers receiue strength from him and grace by the which they crucifie their owne lusts resist their corrupt will and so bring forth fruite according to the will of God For from him the whole bodie gathereth increase fit for it who in manner of the soule quickeneth all the members And to this end Christ wrought our saluation and gaue himselfe for our sinnes to deliuer vs from this present euill world And from him we haue receiued a minde to know God an heart to loue him a will to please him and strength also in some sensible measure to obey him as he saith Know ye that ye are dead to sinne that is so made partakers of the vertue and power of Christ that naturall corruption hath lost her vigour and force to bring forth most bitter fruites and also that ye are aliue to God that is haue strength to liue holilie through Iesus Christ which grace although it be not perfect yet it is such and that in the weakest beleeuer that there is apparant difference by it from his former estate and such as whereby a godly life is not irkesome to vs as before but sweete and pleasant That which most troubleth the weake about this matter is that this change of the heart and renewing thereof is so hardly seene and so meanely felt within them that they cannot satisfie themselues in wishing and desiring to be more changed And although before their open grosse faults did not accuse them yet now their inward corruptions doe disquiet them now idle motions and vaine thoughts and fantasies much trouble them in their praying reading and hearing they cannot be ridde of them now they feare that they beleeue not euen after they haue receiued to beleeue with staiednes of minde and peace and all because they want the feeling comfort of their faith oftentimes their vnkindnes to God much greeueth them and besides their vnfruitfulnesse to be short they haue many accusations against themselues All which duly considered doe testifie in deed another estate of their minds then was before though through their weakenes and the diuels malice they feare hereby sometimes that they are not renued and changed at al. But that is not to be maruailed at for as much as they were so lately drowned in sinne and had no delight in goodnes it must needs be strange vnto them to be perswaded that they are in any better case then they were seeing the motions of sinne doe trouble them now which did not before and they haue not skill nor strength enough to thinke that it is a good signe of their welfare to be grieued for them as it is in deede but they thinke it a signe of their miserie that they haue them at all And yet in that they doe so earnestly seeke to be better staied euen from idle and vaine wandrings and labour to see their spirituall pouertie and their inward corruption of selfe loue priuie pride distrust c. they may haue cleere testimonie that they though but in part are truely reformed And this change of the heart they haue neede to be perswaded of who desire to liue christianly which shall be no hard matter for them to proue if they compare themselues with that which I said about this matter and finde it so with them but otherwise they shall but coldly goe about any seruice of God whatsoeuer this pure heart I say comming from faith vnfained must be as a strong foundation laid in them vpon which only
a godly life can be builded that they may not neede to feare that they are of a double heart for God abhorreth that in his seruice and doth not accept the heart by halues nor to be serued by halues as Saul did 1. Sam. 15.3 but will haue the whole to be giuen vnto him He will not be loued a little for that is neither beseeming his greatnes neither fit for them to offer who receiue so great good things at his hands And as none can doe this but such as shall see sufficient cause hereof namely that they are infinitely indebted to him for his bountifulnes towards them so will he that such shall make him their chiefest delight and treasure as other doe the world and therefore to account it no tediousnesse nor toile to labour for it till they haue obeyed the voice which saith Giue me thine heart my sonne And if all men did at the first imbracing of the Gospell thus giue their hearts wholy to the Lord as all they doe who vnfainedly beleeue in him then should we see it a common thing to haue God honoured in the world his true religion and worship aduaunced and there should be no such difficultie to pull men out of their filthie and sinfull liues but they should be as readie to seeke it as the godliest Preacher is in Gods name to vrge and require it But seeing that will not be let them which see better what the infinitnes of Gods fauour is towards them giue him their hearts againe as they are commaunded not a peece of their heart but their whole heart Euen as the burnt offering in sacrifices was not in part the Lords another part the Priests or his who did offer it but it was wholy the Lords so God will haue those whom he maketh reckoning of to turne to him with their whole heart that so as farre as their knowledge leadeth them they may be at his commaundement not halting not flitting not giuing him their seruice sometime and at other times refusing and holding backe by such occasions as shall fall out as for their owne pleasure profit for mens friendship and fauour or such like for so doing they shall neuer be fit to renounce either their will or lusts when they are inticed to euill by them but must yeeld and giue place to them which kind of vnsauorie and fickle seruice God abhorreth But if we freely giue ouer our selues wholy to God and be resolued to be guided by him in all things and to this end waxe better setled daily in the assured perswasion of Gods fauour which is better then all things besides so that we may alway see cause why we doe so then and not before shall we haue good euidence that our hearts are changed from their old custome in sinne and renued And although men will long halt and driue off before they will be brought to this hoping that lesse may serue and that they may please God without all this adoe as accounting it too hard yet must they be brought to this when all is done or else they shall see that all is in vaine that they doe besides what faire shewes and colours soeuer they set vpon their doings For want of this soundnes and through purging of the heart as the people of Israel made many turnings to God when he punished them but euer turned backe againe from their couenants and promises of amendment euen so at this day there are many vowes to God of holy life and purposes of repentance but none of them hold nor take any good effect though some in longer some in shorter time doe vanish away and come to nothing because men goe to worke in their moode and hastilie not sufficiently considering how weake such foundations are to beare vp so great and weightie buildings as the whole course of their liues to be holilie passed Iudas his preaching and working of miracles who was companion with the other Apostles Ahabs hastie repentance in haire cloth and ashes yea Iehu his zeale for the Lord of hoasts with all other such shewes as for a time in the eyes of men seemed to be great godlines together with Sauls speedie executing of Gods commaundements against the Amalekites they had a time to be bewraied and brought to light to the world to haue been either meere hypocrisie and fained godlines or suddaine and rash attempts or without roote from the heart euen the best of them Therefore first let this be knowne of vs that before the euill life can be renounced God purgeth and maketh cleane the heart that so it may be fit for so great a worke But seeing the heart is false aboue measure and they soonest deceiue themselues who doe least suspect and feare danger let it thoroughly be weighed which hath before been set downe that there is deadly hate of sinne and corruption and that with much striuing against it with gripes of griefe when it preuaileth and contrarilie great ioy when it is subdued this I say is in him whose heart is truly renued CHAP. 5. Of the renouncing of all sinne which is the first effect of a renued heart in the true beleeuer NOw the heart being renued and changed must be kept so but of that afterwards in more fit place In the meane season I will passe to the effect of this clensing and change of the heart and shew what worke it bringeth forth in him that is thus renued and changed For I hauing spoken of the clensing of it as I purposed namely that it must with the whole man be changed and renued before the life can be amended it followeth that I should now further proceede to this that is to the description of the christian life whereby I meane true repentance or the life of the beleeuer as I propounded which is the building that must be set on that foundation and that conuersation which commeth from the forenamed change and is a renouncing of all sinne and a care to walke in a new life to glorifie God thereby euen vnto death as was said before Concerning which more particularlie as I promised this first is to be marked that the godly life standing in these two parts that is the renouncing of sinne and practising of godly duties all vngodlines and not some part or kinde only is renounced of the true beleeuer and of him who will soundly professe to liue godly and they are brought to this power and grace who trust in the liuing God and are indeede godly that they are out of loue and fauour with the whole course of iniquitie which was their only delight and pleasure before They are so changed from that which they were that now they hauing tasted of heauen and happines being become the beloued of the Lord they freely and willingly bid farewell to all the follies of their former times and the vnlawfull liberties with the which they were deceiued at least in affection
and desire as their frailtie doth permit for they know who haue so farre been instructed that they cannot loath some sinne and loue other that were but halting but as he who taught them that they should not commit adulterie taught also they should not lie nor steale in like manner they who are taught of him doe so iudge and therefore disclaime the one and the other For how can they loath one sinne and loue another which were to do contraries And as pure and sweete water and filthie cannot come from one fountaine so neither doth the heart reformed send foorth good and euill So that as one in prison hardly dieted feedeth with great appetite and greedines vppon scrappes and parings and is well at ease if he may fill his bellie with them who yet when he is set at libertie and conuersant with his friends where hee findeth varietie and plentie cannot fall to his old fare againe but wondreth now how he could finde sauour in euery mans leauings euen so it is with him who hath besotted and made drunken himselfe with the deceitfull baits of sinne who if like a swine he may fill himselfe with that which his heart desireth and his eye lusteth after he is safe and hath what he would but when he shall see his estate as in a glasse how shamefull and daungerous it is and hath but tasted of the heauenly priuiledges and liberties of a Christian he casteth out that former draffe as vomite and by no meanes can be brought to be in loue with it againe Behold such honour giueth God to his seruants that their old conuersation wherein they liued sometimes with the rest of the world and could by no meanes be drawne from it they haue it in most vile account and detestation and they which were of the synagogue of Sathan shall worship God among the faithfull This is the power of faith which hath changed their heart that it is able to make him who hath it to ouercome I say not himselfe but euen the spirituall craftines whereby the diuell deceiueth many thousands and euen the poysoned baites and allurements of the world also O power vnconquerable and not to be matched If there were any earthly stay or fleshly hold in any sort comparable to it which is impossible in what price and reckoning should it be had think we If there were any thing which at mens request could giue the life of their enemie into their hands or helpe them with long life or satisfie their desire with abundance of wealth and varietie of sinfull pleasure oh how welcome should that be But consisider O ye seruants of God and behold it ye mightie and wise of the world here is a greater and another manner of treasure then all these and bringeth other delights then these are able This suffereth you not to pine away with desire of your enemies death but it will make you as it did Dauid to turne your hearts towards your greatest enemie which is true manhood and wisedome and to preserue his life when you had him in your hands to kill him And this suffereth not you to hunt about the world for varietie of sinful pleasures as though there were no better vse to bee made of the time which is so pretious but this will make you with Moses to renounce them when yee might haue them and to finde greatest pleasure in doing so and yet in forgoing them to thinke your selues plentifully rewarded Finally this will not suffer you to fret and to be vnquiet in thinking vpon the day of death and to put the remembrance of it farre from you by wishing long life but it will make you sigh and groane to be out of your life and with Paul to account it a prison to liue in the bodie still and as the Preacher saith to reckon the day of death when you must liue here no longer better then the day of birth which is the beginning of life O ye men of this world if ye can tell vs of greater commodities and tidings of better things then these and assure vs how we may come by them wee will forsake and leaue all and reioyce with you If ye cannot but rather your best things are those which I haue spoken of alreadie namely great riches pleasures your enemies death and desire of long life to your selues the vanitie vncertaintie and danger of the which I haue set downe alreadie then renounce you all that ye cannot safely keepe and reioyce with vs doe but taste and see how good the Lord is and when you see what is best imbrace it or els I will pronounce the saying of the Prophet against you which in time shall most surely finde you out and take holde of you although you hide your selues from it Behold and wonder and vanish away for I will worke a worke in your daies that if a man tell you the truth ye shall not beleeue it More might be said of this point but the treatise is too long now I will returne againe to shew that the beleeuing Christian doth renounce the sinfull course which all the world besides lieth and walloweth in though some more then others who as I haue shewed that he renounceth al kinds of wickednes so hee doth it not in some good moode onely neither crieth out of his old conuersation when he seeth shame or daunger approch he doth not I say then onely signifie his mislike of it but vpon good deliberation hee maketh protestation no more to haue to doe with it as Ephraim was counselled to say being called to repentance What haue I to doe with Idols which yet before had been her glorie So whatsoeuer others doe he is resolued to forsake it and casteth off all such behauiour as a loathsome and ragged garment And this is it which our Sauiour acquainted his Disciples and followers with after that they had testified Peter answering for the rest that they beleeued in him vnto saluation He that will be my disciple must denie himselfe which is as much as vngodlines and worldly lusts for then onely indeed and not till then are men fit to heare of any such thing but doe keepe out of the sound of such doctrine as much as they can which is the cause at this day that many professing the Gospell yet neuer know what this meaneth namely to abstaine from the filthie lusts which fight against their soule Others which doe and must needs heare such things taught that all Gods seruants doe and shall disclaime their liues past and be ashamed of them it is pitie to thinke how coldly they receiue it Some of them scorne it and mock and so turne it off that way some neuer conceiue it some are often accused and made afraid to see their liues so farre off from that which is taught them but soone forget it because they see the most of the world to doe so Some are
euer in learning how to depart from euill and to forsake their sinnes but the diuell holdeth them at a stay that they neuer obtaine it because they goe about it preposterously not yet beleeuing assuredly that they shall be saued A few find the way the Lord directing them to beleeue which others who will not be taught of God how they should beleeue but by their owne reason doe neuer reach vnto But I haue not yet spoken of the worst sort of all who heare this doctrine For they hate them who teach it most deadly they raile on them and disgrace both them and it and if they can bring them into danger for teaching of it although their pretence shall be another thing Yea doubtlesse I say more if by her Maiesties gracious authoritie and protection wee did it not which more preuaileth with them then the authoritie of God from whom and in whose name wee teach it their poysoned and malicious stomackes would suffer none to walke peaceablie who plainly and soundly publish it These therefore are farre from ouercomming themselues and yet whiles many sorts in the world are thus farre off as I haue shewed from victorie getting ouer their wicked hearts and consequently their liues in the meane while the seruants of God who know what the Lord hath done for their soules renounce all inordinate desires and wicked actions that they haue afterward no more fellowship with the vnfruitfull workes of darknes howsoeuer they were sometime chiefe doers in committing of them So that as the true repentant people of Iuda who had before offended God by Idolatrie when they were brought captiues into Babylon loathed the sight of false gods and as the good people who repented by Ezra his preaching did put away their strange wiues how deare soeuer they had been vnto them and as Ephraim was heard complaining thus I am ashamed and blush that now I beare the reproches of my youth so loathsome and wearisome it was vnto her So are they who haue felt the saluation of God at vtter defiance with the corruption of the world And yet if this were done but for a time or for companie or by constraint and for feare or any such like corrupt end it were not worth the speaking of for it is to be seene that after these sorts iniquitie is left of many which kind of renouncing euill is little to their reioycing and shal be to their reproch when it shall appeare in how euill manner they haue gone about it I will not digresse but this I must say wee haue had too much experience in our parts and I doubt not so haue others of sundrie persons who once accounted their teachers burning lights and for a season they receiued and reioyced in them casting off their old course in the sight of men readily but some for companie of those who perswaded them some for feare of the woe which hung ouer them and others for good report as long as they could hold out but these because they renounced them not neither vpon good consideration abiured them they returned to them againe as the dogge to his vomite Whereas such who truly beleeuing do of conscience renounce sinne doe as they in Nehemiah came to the oath and the couenant that they would neuer take againe their strange wiues which they were commaunded to put away nor looke back to Sodome any more nor being washed wallow againe in the mire Which I say not as though their word protestation or oath could alone by any strength thereof performe such a weightie vow but because therewith they duly considered what cause they had to doe so how infinitly they were bound to God to discharge it and how firmely they were perswaded that God would make them who had made them willing alreadie able also to doe it And therefore although they saw not that helpe present with eye yet they hoped for that which they saw not and therefore waited patiently for it till it should be granted them And thus both faith and hope being nourished and strengthened in them from day to day they who are the Lords do finde both will to desire and strength though not perfect to accomplish to the peace of their hearts that which they haue set vpon and attempted I meane a departing and that with willingnes from their former intemperance Indeede it must be graunted that this is not obtained without much striuing against the same and that it will cost many prayers to weaken such corruption and to hold such rebellion vnder of meditating vppon Gods promises also much sighing and sorrow to see what vnlikelihoods there are of subduing such vnruly passions through our owne manifold weaknesses But what then Is it much if so great a worke require our watching thereto and diligence when God is pleased that it be bestowed that way and without it no common worke will goe forward Or is that any iust cause of discouragement to vs to take paine for so great profit when we are sure of it before we goe about it But it may bee demaunded doe God seruants alwaies preuaile in striuing against euill and obtaine that which they seeke thereby for otherwise say some what discomfort and dismaiednes will come thereby I say that as God oftē helpeth them that they ouercome so they are oft ouercome themselues of their affections against which they striue but yet they haue learned not to be troubled at this as at any strange thing as if their hope were either wholy or chiefly vpholden hereby and as though they held their happines by feeling onely when they are taught that by grace they stand Neither yet on the other side doe they make light of it when they are foiled and preuailed against but as they reioyced in measure and gaue God the glorie when they felt strength of grace against their temptations so after they come to themselues againe they are troubled and sorrowfull chiefly for displeasing God they take view of their owne frailtie ignorance negligence better and confesse the same to God and take shame to themselues and cast not away their confidence but bee incouraged and heartened both to hope for pardon and also to bee more circumspect in looking to their waies afterwards Now tell me if Gods children be thus brought low and abased somtimes to pull downe and asswage the strength of pride in them what fearefull matter is hereby fallen out what rasing out of their faith is there hereby procured or what great cause of complaining is this when it is manifest to all who can iudge that the thing which through ignorance and weake faith they feared would separate them from God doth fasten them more neerely vnto him and through his working that which they thinke to bee cause of great sorrowing is turned indeede into sound reioycing and that for this cause especially that they doe better know themselues hereby and
put in him for continuall defence deliuerance and succour in soule and bodie they are carried with distrust as with a whirlewind and therefore their hope is faint or none at all before they see their desire accomplished In their great dangers when meanes to come out doe faile them they are ouercome with feare and almost beside themselues In losses impatient and full of murmuring receiuing them as from a cruell iudge and sorrowing for them deadly And as some haue their hearts thus boiling in their trials and afflictions so others haue their hearts swelling against God in obstinacie and contempt for his afflicting them and are loose careles and desperate whatsoeuer pincheth them yet in a scoffing spirit they say within themselues let him doe his best yet will we not turne vnto him nor seeke vnto him oh horrible blasphemie fearefull to be once named that I say nothing of them who ascribe all to blinde fortune in cursing of the which they curse God or as the Atheists doe to nature Are not these loathsome guestes to lodge in the hearts of Christians I doe not goe about to set downe the poisoned corruptions and lusts of Heathens Turkes and Atheists as they are properly called that is such as deny God vtterly for so should I neuer haue done but to lay forth some part of the corruptions which dwell and abide in the hearts of such as goe for Christians that many of them who can beare out matters boldly here among men may see what villanie and treacherie they commit against God This is a little of a great deale of the dishonour which they offer to God And as this declareth what rebellion is in men vnder the crosse so how they behaue themselues towards him in the daies of their prosperitie experience teacheth and I could shew at large if the time would suffer me to declare it As for thankefulnes there is little or none in them I appeale to their owne consciences what doe their hearts yeeld to God the whole day thorough for his manifold mercies and if some doe yet is it done onely in words for a fashion onely and from the very teeth outward and yet many are ashamed euen at their table to doe that They reioyce in the merry world whilest they haue ease and plenty they looke for no other but wish it alwaies so yet what grace doe they desire the more although they haue their fill but are rather more headstrong and inordinate And if they aske ought of God it is to bestowe it on their lusts being made drunken with their pleasures so that they are louers of them more then louers of God and become insensible thereby and past all feeling If some be not thus hardened yet shall they be found to haue small desire to furnish their hearts with the best gifts when yet they see that he which hath giuen the one is as readie to giue the other also And as for the true worshipping of God how farre are the most from taking pleasure therein when yet one day bestowed in it is better then a thousand in any delights beside For superstition and blind deuotion carrie many to false worships affirming boldly that they cannot rest in that manner which God prescribes in his word that is to doe it in spirit and truth though God sendeth vs to the Scriptures to know his will and minde but the will-worship which they deuise to themselues and which they take vp by tradition as to represent God by an image and Christ by a Crucifixe that onely pleaseth them and their deuotion is frozen and cold except it be helped by such counterfeit delusions And many of them which imbrace the truth and retaine the right manner of worshipping God according to his word yet are content to be deceiued while they denie that which onely maketh the other well pleasing to God and sauourie to themselues that is to doe it with their heart and ioyfully without which God telleth them plainly that in vaine they worship him And as in their worshipping of him by the vse of religious exercises their harts take no delight euen so in his seruice throughout the course of their priuate conuersation how vaine prophane and dissolute are their hearts what pleasure is it to them to please him though it should be their meate drinke and pastime and how lightly are his iudgements passed ouer how fearefull soeuer they be so farre is it off that they can expell their hypocrisie and other sinnes Moreouer they haue no desire in peace to bee taught the true vse of it namely to haue peace with God and as much as in them lieth to be at peace with all men Rom. 12.18 no not in their owne houses which yet to be without is a little hell to them And as for the Lords Sabboth and other many good meanes appointed on the same to season and change their hearts they sensiblie loath them or finde no sauour in them neither is it any part of their thought to seeke any comfort in them although they be the chiefe flower of a true Christians garland or if some of them doe it is in superstitious deuotion wishing that religion vp againe whereby God is dishonoured highlie but as their fathers before them did euen so doe they passe through the world as shadowes their mindes looking no higher so that though they were made to honour yet they not vnderstanding it are like the beasts that perish These may serue for a taste of the corruptions and worldly lusts which men not worse accounted of doe swarme with directly tending to the dishonour of God from which with the rest that follow when wee shall see how God deliuereth his beloued we shall haue cause to loue the godly life more heartily which is by Gods grace freed from such intemperancie freed I say so that it ruleth them not neither reigneth in them although sometimes in some thing it preuaile against them till they repent of it which grace none of the other doe finde nor obtaine when they be at the best But to goe forward to acquaint men with some of the vnbridled and worldly lusts which carrie them after the hurt of their neighbour what vnreuerence contempt and obstinacie appeareth to be in the hearts of many against their betters diminishing that authoritie credit and estimation which God hath giuen them so that place yeeres and gifts are had in meane account of them Where is that ancient reuerence which younger men in the Ministerie haue giuen to those who haue gone before them in labours gifts and good example they imagining themselues able to doe farre better then their elders and therfore ambitiously aspiring to that which they ought not and lifting vp themselues aboue them when yet they should haue learned to honour and submit themselues to those of low degree What vnthankfulnes in the people to them which labour for their
indifferencie is thrust to the walles amongst men if it stand not with their gaine And this they will doe who are otherwise not voide of religion by all which it may be seene how mens minds are occupied and with what good stuffe their heads are filled But to draw to an end in the laying forth of these worldly lusts tending to the hurt of our neighbour in his goods and to goe to another kinde whereas men should seeke to preserue the good name and credit of others as their owne they are carried to nothing more preposterously thorough their vnruly lusts For how rare are those men which take well and interpret in the better part things done or words spoken doubtfullie but rather suspect as soone as they heare them that all was done of malice and therefore conceiue hardly against them by and by so strong are their rebellious lusts that they cannot be held in what deepe conceits therefore doe arise and rash surmises of them as they did in Saul against Dauid and Ionathan his sonne and all thorough mistaking of that which was rightlie done and honestlie meant and spoken how doe their hearts burne hereupon thinke we to speake and doe not ambiguouslie and doubtfullie against them but resolutelie whatsoeuer commeth into their head as Shemei did against Dauid So that they thirst to defame them by word or writing yea and if many yeeres before there were any offence committed by them of which they are priuie although they concealed it till then and made light of it yet now if it hangeth them are set on fire in their mad moode to disclose it as the wicked Hebrue did abuse Moses What inuentings of libels and deuising of new slaunders yea against our owne brother and mothers sonne and with such shamelesse boldnesse and impudencie that Iezabel was not able to goe beyond them in that facultie And by these it may be gessed not doubtfullie what swarmes of outragious lusts doe lurke secretly in their bosomes who yet see little or nothing amisse in themselues and oftentimes set as good a shew vpon their doings in the sight of others as the best nay I say more who shall with a Iudas his kisse imbrace them whom behinde their backe they thus abuse And none of these foule and shamefull faults would breake out openly by mouth and life if they were not nourished secretly in the heart before But that I may shut vp all that I haue to say of these sorts of worldly lusts least many should obiect that although they graunt that sometime they be led with these frensies yet they be not alwaies so bad I say that is smallie to their commendation and reioycing for as they are now too oft and common so should they be commoner if other things did not breake them off But can they denie this that whereas their desires should tend to good and leade them to God that yet they are the most of their time taken vp in wishing somewhat of their neighbours to their hurt Whereby besides their deceiuing of their owne hearts and spending their pretious time in dreames about things which come not to passe so they plainely shew what they would haue wherein although some containe themselues at one time without consenting to that which they haue foolishly wished yet haue they no more gouernement ouer their hearts but to offend after the same sort at another time and what a deceiueable vnprofitable wearisome life is this to say nothing of the perill which commeth to their soules hereby thus to become seruants to their own lusts who are created of God to so singular ends Thus I haue in some sort laid forth the lusts of the heart against God and men thoroughout the commaundements the which swarming in wicked men as I haue shewed and ruling and carrying them are the causes of all dissolutenes licentiousnes and disorder in their liues and of many sore punishments thereby By that which I haue said of this matter it may appeare what a singular mercie of God it is vnto his children that their hearts are not nurseries of such draffe but that they abhorre it rather For though this grace of renouncing such filthines be little regarded of the common sort but counted precisenes yet shall it be an ornament in these before God and a most precious comfort vnto themselues CHAP. 7. Of other inward euils and sinnes most properly concerning our selues NOw follow the branches of earthly corruptions and worldly lusts which although they doe offend God yet they doe not directly concerne the person of God or of their neighbour but especiallie themselues that in some sort I may discouer and bewraie the loathsome kennell from whence all ill life doth come which few doe well knowe and therefore suspect in no sort the danger that they are in a taste of the which as of the former but more briefelie I will set downe And they are so euill and monstrous that though men who are possessed of them deale neither with God nor men directly yet their hearts are too lamentablie yea and that for the most part continuallie incumbred with them these outragious lustes of theirs doe sometime so wilfully carrie them as it were a streame that missing of their will euen that which they would haue they desire nothing more then to be out of the world forgetting all Gods kindnes toward them and yet when God calleth them hence indeede they cannot abide to heare of it but rebell against it more then against any thing in the world Againe they are so vnruly that if God giueth them the bridle and follow them with abundance of his outward benefits they haue no delight in them except they abuse them most excessiuelie in eating and drinking not to liue thereby but to surfet to be pampered so as they be fit for no good thing in play from one kind to another counting it pleasure to liue deliciously for a season in costlines of apparell and curious trimming vp of their carkases not mindfull of the necessities of others howsoeuer their superfluity would helpe to apparell many which goe naked How doe they please themselues and imagine that others doe admire them for the same yea and for all this oftentimes that I say nothing of them which runne in debt for it wringing and powling others for the maintenance of it ioying beyond measure in their children though little caring for their good education which is the very pride of life so manifestlie condemned Vpon these and such like their hearts are set in their plentie and contrarilie fretting murmuring and vexing their hearts when they fall into necessitie although they heare that a good name is better than golde yet they will followe their appetite so grosselie vntill the fruite of it causeth them to lose credit and good name as if it were nothing worth What should I say of their priding in their wit wealth beautie strength
wisdome and other gifts when they are who knoweth not what if it were but by this description and when as also they know not how long they shall inioy them they account of to morrow what they will doe and cannot tell what may fall out to day Their lightnes vnsetlednes and wilfull frowardnes for euery thing that doth displease them their vaine idle and deceitfull desires of things which become not the grauitie of such as are borne to a better life their deadly pangs of sulleines when nothing will please them with their curious heads which are euer medling in things not pertinent to them with their sottish selfe loue that so much blindefoldeth them from seeing that any thing in them is offensiue with innumerable other concupiscences that dailie come from them may easilie perswade them to confesse that their hearts are burthened and loaden though they had not outward sinnes to presse them downe and to say that it is diuine power and grace from aboue that must purge these and such like vnsauorie draffe out of them And yet these and many other such are renounced as they come to be knowne of Gods seruants and are resisted according to the wisdome which God hath giuen them although in others they rule and raigne And the obtaining of grace to doe this is one part of the christian life as I haue said For they making the word of God their guide haue this benefit by it that they are made wary and circumspect against their euill and noisome corruptions as Dauid saith in the Psalme 19.11 where he setting downe many vses and benefits of the law and word of God as that It is more to be desired then fine golde and more sweete then the hony combe addeth this Moreouer thereby is thy seruant made circumspect and wary And Salomon saith the like Prou. 2.10 When wisdome delighteth thy heart and knowledge entreth into thy soule then shall counsell preserue thee and vnderstanding shall keepe thee from the euill way And what way is worse then the deuices and desires of our euill hearts Saint Paul likewise to shew that God hath giuen this grace to his faithfull ones saith 2. Cor. 10.4 The weapons of our warfare are not carnall but mightie through God to cast down holds casting down the imaginations and euery high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ and to the Ephesians 4.22 If we haue learned Christ aright we haue been taught to cast off concerning the conuersation in time past the old man which is corrupt through deceiueable lusts Thus therfore now hauing laid open the packe of these worldly lusts and proued that the Lord by the Scripture giueth greater grace to his then to obey them Iames 4.6 Rom. 6.16 I will proceede now to shew that this is a speciall peece of christianitie thus to hold vnder and resist them so as in some sort we may be made able to ouercome them No man will greatlie denie this if he be aduised for what should hinder one if he be vnburthened of his passions and inordinate desires which binde him from dutie as cords but that he may goe forward without let readilie and roundly This being alwaies vnderstoode that he is not without dailie striuing to obtaine it and closed about of infirmities still It is the euill heart that causeth men to fall away from the liuing God they are their fleshly lusts which fight against their soules that both hinder them from walking with God and will bring destruction in the end euen these lusts as S. Iames saith which fight in our members they are that carrie vs violently and foolishly after them from our setled peace to fret and rage as enemies in warre one against another when wee haue not our desires satisfied nor obtaine what wee would Therefore these being weakened and their force restrained we may cleerely see that with ease and cheerefulnes the Christian life shall be set vpon for as our Sauiour Christ because he was voide of all corruption and sinfull desires therfore the prince of this world attempting him as hee doth other men yet found nothing in him which he sought fit for his purpose and as Adam in the time of his innocencie stood free for a season from falling when as yet his heart was not tained euen so our hearts being clensed and purged from their natural corruption although not wholy ridde of it and our troublesome lusts and passions being appalled and weakened within vs and hauing receiued a deadly wound cannot so master vs as that we shall not loue desire long after and do the will of our God though in respect of that which we ought weakely and vnperfectly yet in respect of that which otherwise wee should doe both soundly and in good sort And this will God accept for holie seruice and not looke streightly what is done amisse but pardon our sinnes because of our aduocate so that notwithstanding our obedience be farre from that it should be yet we may rest therein euen such as it is with sound peace voide of feare And thus farre God in great mercie hath made vs partakers of the knowledge of his will that wee hauing our desires in this wise subiect to him as I haue said wee may possesse our soules after in peace and heauenly manner Therefore if any man whose heart is purified by faith doth exercise himselfe in knowing these his soule and shamefull lusts and marke how he is led away of them and deceiued by them and which of them doe most trouble him and oftest preuaile against him and therefore by the helpes which God hath giuen him which shall be set downe in the next treatise doth resist them let not him doubt but that he is occupied in the godlie life and that he is come out of the stinking Sodome of his old sinfull course and thus doth the godly man carrie himselfe and at this marke doth hee chiefly aime For the true wisedome which is from aboue of the which euery godly man hath his name that is he is called wise this wisedome sheweth it selfe in all manner of holy conuersation in meekenes and suffereth not the contrary lusts to dwell and abide in the heart as bitter enuying prouokings one of another swellings tumults and stormings one against another with such like as euery one hath his measure In deede all men haue not ouercome themselues alike no not euen they who haue set themselues to this worke of plucking downe the ruines of their old building for they who haue great and cleere knowledge of the will of God and of the whole mysterie of godlines ioyned with affection they are the most forward And to speake plainlier they who make faith and a godlie life their treasure indeed finding and feeling that they are greater riches and pleasure to them then gold or all substance and in their
may doe and doth where hee can enter with both the other sorts also My meaning is that the children of God weak or strong doe not onely step aside sometimes from the peaceable estate wherein they desire to keepe but also are in daunger without continuall watchfulnes and earnest and oft praying to be sensibly dazeled as men not knowing where they are and stript of grace vtterly to their owne feeling as if there had neuer been any Which I say that none may be dismaied as they might easily be if they should heare onely the best of the state of the godly and not vnderstand something of the worst also and yet euen that worst part God turneth to their good as they in time by experience doe easily perceiue But if any thinke that this last sort of Gods children which indeed is the weakest of the rest or either of the other bee nothing differing from the vnregenerate in their thoughts and desires they must know that the secretest hypocrite which of all vnreformed ones commeth neerest them is yet farre differing from the weakest true Christian as both may bee seene by that which hath been said of both and as the same hypocrite would confesse if he might bee conuerted And I will in few words shew as much as shall be expedient For when a godly man dislikes himselfe most yet euen then he is farre before the best of the other who haue not their mindes occupied about heauenlie matters the thought thereof is tedious vnto them they desire no acquaintance therewith neither delight they to thinke how they may be better reformed neither can they bee brought to put themselues in the weights of the Sanctuarie that is to trie their estate by the word of God But their thoughts and desires are about carnall libertie pleasure profit long life reuenge c. euen as their speech is that commeth from their hearts frothie and vaine idle and vnsauourie earthly and worldly And when it is any better it is either by constraint of others or to shew the pride of heart or for vaine glorie or to some such end or els they are soone wearie of it So that it may trulie be said that the desires and thoughts of Gods people euen the weakest differ much from others who are vnrenued And this may in some sort shew the vsuall thoughts and desires of this third kinde of godly people as of the two former As for the diuers measures of spirituall growth in them in degree one aboue another as I haue followed the Scripture in the setting out thereof so I thought good in a word to put the reader in minde of this that euery action mentioned in the three kinds of our estate must not precisely be so appropriated to that kind in which it is reckoned that it may not also pertaine to one of the other but for the most part the affections which are reckoned to euery one are most proper to that to the which they are referred Neither is any to think that these cogitations which I haue set downe to belong most properly to euery kind of age in Christ are the only meditations thoughts of them but that amongst others according to the diuers occasions of euery one they haue oftentimes these and such like occupying their hearts but more oft desiring then inioying them whereas others which are not partakers of the promise of life haue seldome any good thoughts or if they haue they are fleeting and momentanie and either caused by feare or prouoked of others and as I may say violent so that they abide not and not voluntarie seeing they haue not the spirit of Christ which only doth worke them And all this that I haue said of the three sorts of Gods people may cleerely be illustrated and proued by the many examples out of the holy Scriptures who of weake became strong As Moses who was first afraid to looke Pharao in the face desiring that another might goe who was meeter then he yet afterwards hee was not afraide to doe his message boldly and thoroughly in the name of the Lord. And Peter who in his middle estate as I may say was so faint and fearfull that hee was striken and flighted with the voyce of a sillie damsell Luk. 22.57 yet after when he grew to the degree of a father was not abashed at the threat of the high Priest Act. 5.29 and yet both these were weaker then in either of these estates at their first beginning As the plants corne and grasse are first tender then stronger and at last setled and at their full growth And thus much of the cogitations and affections of the three sorts of Gods children that it may be seene that they are not caried about of their lusts as the vnregenerate but haue their hearts occupied in farre better manner And thus to returne and to ioyne this which followeth to the end of the seuenth chapter for this former came in by way of a parenthesis to answer a question propounded in the entrance into it Now that I haue spoken of inward lusts and sins of the heart and shewed how they are disliked and renounced of all true beleeuers it followeth that the same be proued concerning the outward sinnes of the life that they abhorre and shunne them also that all may see they haue little cause to please themselues or to reioyce either CHAP. 9. Of the second kinde of euils or sinnes to be renounced namely outward TO reioyce either about their saluation or the goodnes of their heart if their behauiour be stained with outward wickednes their holie profession blemished with open and shamefull sins is vaine which is the more to be marked seeing many boast that they haue good harts to God whē their liues are wicked When Samuel willed the people to trie their repentance to be sound he willed them to put away Baalam and Ashtaroth that is their strange gods and shamefull Idolatrie which they had delighted in And Paul telleth the Corinthians that they must clense themselues from all filthines of the flesh as well as of the spirit But the lesse shall be needfull to bee said of this seeing the whole course of the Scriptures both doctrine and examples as also common reason doth testifie the same that none can proue their hearts vpright if their behauiour be offensiue and euill For doctrine first that of S. Peter doth plainly shew it where he saith If a man after he hath professed a Christian course by acknowledging the forgiuenes of his sinne and the hope of euerlasting life shall yet be intangled againe in his old sinnes and ouercome of them the latter end of that man is worse then the beginning for it had been better neuer to haue acknowledged the way of righteousnes then afterwards to turne from the commaundements giuen vnto him And they that do so are most fitly compared to dogges which returne to their vomite and to swine
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
that our hearts be first purified through beleeuing that our sinnes are forgiuen vs and wee made partakers of Christ his grace and so our consciences appeased and that they bee continued in the same good order afterwards And they who wil not see and follow after this but thinke to abstaine from sinfull temptations and serue God in an honest and godly life howsoeuer the heart be little looked after shall reape a sleight fruite of their trauaile neither leade the life which is approued of God as hath been said nor finde the comfort which they imagine they shall haue at leastwise which they heare to be graunted by the Lord. But it commeth to passe as it is written that as they serue him so he serueth them for as they serue not God in heart and deed but in word so their peace is not in heart and deed but in word their ioy not in soule but in countenance a false comfort and that appeareth in time of neede as they gaue to him a false worship It is profitable for vs to weigh this for such as crie out of vs as of Precisians for teaching and vrging this doe proue to their cost and shame oftentimes that they had been happy if they could haue receiued this our doctrine howsoeuer they reproch and speake ill of our liuing Who should not haue branded themselues with sinnes that they could neuer after weare out the staine of them any more if they had been as the strictest Precisians before It hath been shewed how the heart being kept pure and cleane the vnruly desires and appetites which arise from thence shall be kept vnder in vs and the power of them shaken and weakened this is thus to be vnderstoode that euen as if our hearts were altogether pure all our thoughts and desires should be altogether holy and none of them vncleane so our hearts being purified and clensed but vnperfectlie and in part our desires therefore cannot be in the perfectest and best Christians altogether good and pleasing to God but vnperfit that is to say many of them euill and many which are holy yet mixed with euill and corruption Whereby it commeth to passe that the holiest seruants of God both carrie about them the noisome remnants of sinne whilest they liue as loathsome ragges for they cleaue fast vnto them and also they complaine and grone vnder them as heauie burthens saying Oh wretched men that we are who shall deliuer vs And againe If thou O Lord shouldest looke streightlie what is done amisse who should be able to abide it This I say is the perfection of the best that they who charge vs to challenge a puritie to our selues may be ashamed But yet least wicked and vngodly men should thinke this a small gift and priuiledge that Gods seruants haue in this that they be in part renued and so be brought to thinke that there is no great difference betwixt the godlie and themselues they are to knowe that to haue our hearts changed but in measure so as it be in truth is a benefit of greater value then the whole world and what meruaile if the ouercomming of malice and reuenge but one affection be of greater value then the winning of a Citie Prouerb 16.32 And whereas they thinke there is no difference betwixt the one and the other they may vnderstand that the meanest person hauing a cleane heart though not perfect is by infinite degrees happier then the most glosing professor which wanteth it the one saued the other damned as we reade of the poore Publicane and the vaine glorious Pharisie CHAP. 13. Of the summe and manner of handling this second part of a godly life and particularlie of the rules to be obserued for the effecting of it namely knowledge and practise ANd thus Christian reader I haue set downe to thee one part of the life which God requireth of thee whosoeuer thou art who lookest for saluation at his hands being a beleeuer in Christs that is that thou shouldest renounce the euill lust which swarme euery where in the world and vngodly life following the same and how this should be done and how farre thou maist attaine hereunto euen so farre as mans frailty will permit and not as the vnbeleeuers only be sure that thou hast this in some measure wrought in thee in truth But in all this thou hast been taught onely to cast off that which is sinfull and naught which to doe is no doubt a great part of godlinesse but there hath been nothing said of the manifold pointes of dutie on the other side and of the goodnesse which is to be found in vs and in the which Gods people must shine as lights vnto the world For this is the glory and beautie of a man as Salomon saith That which is to be desired of a man is his goodnesse Of this life therefore which must be wrought in stead of the former euill conuersation and bringeth foorth fruites of amendment and consisteth in the doing of good workes I am now to intreate and speake And as this is more hard to attaine to then the other as hard as that is so it is farre more pretious and beautifull to bee doing of good then to auoide euill though he is a rare man who is not to be charged that way The which I say first that they may see what a great portion they haue euen in this world whom God hath framed thereunto how contemptible soeuer their estate be to them who know it not neither can iudge of it according to the truth And secondly that they who rest in it and can say they hope yea see no great euill in them may know that if they bee not also giuen vnto good workes the greatest perfection that they can reioyce in is this that they are but halfe christians But the matter is much and large which must needes be handled in the laying forth of this point to shew fully and cleerely for the simple hearted Christian what this part of a godly life is therefore I will make no longer stay in any thing as neere as I can then I must needes First then I will set downe some generall rules to direct thee how to practise all duties commaunded which otherwise might be done to small purpose then I will more particularly shew wherein this part of godlines or of doing good doth consist that is to say in duties of holines to God and in righteous dealing towards men with reasons of both lastly I will answere some obiections brought against the godly life And where I say I will giue thee rules which shall helpe thee to practise the godly life marke them well for because this point is not well learned therefore many which would gladly liue well attaine to it in no good sort to bring it in credit with others but meete with many vnsetlings discouragements and coolings of their zeale yea oft
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
be sober indeed and he shall haue great reioycing whatsoeuer the world thinke of him These duties I haue thought good to set downe together as it were in one view before the eyes of the reader that hee may fetch from hence light to shew him the way and matter to season his heart and life when he shal waxe emptie barren and forgetfull And for the more large and full handling of them or the exact setting downe of all particulars it was not my purpose and it would haue been too large seeing in one Catechisme or other and in sundrie treatises as also by ordinarie teaching such as inioy the same may be satisfied in that thing which particulars all true Christians must be very carefull to know after that they be willing to be directed Now after what manner wee may draw a daily direction out of this whole treasurie of godlines it shall in fit place hereafter appeare when I come to shew what way God hath taught vs to walke in throughout euery day And now I hauing finished that which I purposed about the sinnes to bee renounced and the duties to bee practised in a godly life here vnderstand that this renouncing of euill and turning from it and the contrary practising of dutie is nothing els but repentance and the selfesame thing And the bringing foorth of the fruites of amendement or of repentance is all one with that liuing by faith which the Scripture calleth the life of the righteous or a Christian conuersation The which I make mention of that none may thinke that the godly life the liuing by faith and the repentant life are diuers things the one from the other which might raise much trouble in many to thinke so that when they haue laboured much and trauailed painfully in one of them they should bee new to begin in the other But seeing the holie Ghost in the Scriptures doth lay foorth the life of the beleeuer in sundrie manners of speech euery one setting out the nature and propertie thereof for the more full and cleere vnderstanding of it it is meete we should not be ignorant of it And as I said that this godly life which I haue written of is all one with the bringing forth fruits of amendement or of repentance liuing by faith and no straunge nor new or diuers thing from it thus in few words I shew Concerning the one I meane the bringing foorth the fruites of repentance what is it els but for the person who is assured of saluation and of the forgiuenes of his sinnes to turne to the Lord and to come vnder his gouernment from the power of Sathan and sinne and in full purpose of heart to labour to be reformed from day to day more and more And what other thing in substance hath been spoken by me in the description of a godly life And those things about it I haue chiefly handled which may especially instruct the beleeuer what true godlines is and how hee may bee able to practise it Now for the other of liuing by faith what is it also but a relying vpon the word of God with full purpose to be guided by it either by resting vpon his promises I vnderstand not here the promise of saluation or obeying his commaundements And a godly conuersation is euen the same that is an endeuouring to liue after the word of God which teacheth vs to beleeue that he will inable vs thereto and blesse vs therein So that he that liueth not godly liueth not by faith nor hee liueth not by faith who doth not liue godly And now to shut vp this point namely wherein a godly life doth consist a little more I will adde of liuing by faith as I promised in the beginning of this treatise where I shewed that this faith to beleeue the spirituall and temporall promises of this life must be conceiued and wrought in vs before we can liue by it We are therefore to know that after the Lord hath giuen this gift of faith for it is the gift of God he requireth that wee should liue by the same faith and that is not only to beleeue throughout our life that we shall be saued in the life to come but also that we shall haue whatsoeuer is expedient to bring vs safely thither giuen vs freely by the Lord in this life I say faith reacheth to and laieth hold of the promises of both euen as God hath giuen vs both So that to liue by faith is a most glorious and rich prerogatiue as we may see and so should we be able by good proofe and experience to say if we would be perswaded but to take a taste of the benefit and sweetnes that it bringeth for if we did but taste of it wee would neuer suffer our selues to be withdrawne and plucked from it any more as farre as in vs lieth For by this faith we are confident and rest quietly about our saluation from time to time whereas others who liue not by it doe wauer and are oft vnsetled euen the best and therefore much disquieted By this we walke in newnes of life and all the parts of it and by it we may be assured in our prayers to be heard against fearefull sinnes to be preserued to haue the rage of our strong lusts weakned and to haue grace against them although not alwaies to preuaile which were not expedient for vs yet at least to be in combate with them which is euer a good testimonie of our safetie for thereby wee prooue that wee be of the militant Church of Christ Yea and to goe further by this if we liue by it we haue deliuerance from many sharpe and bitter afflictions and beare those which we must goe vnder more meekely and patiently because it maketh vs depend on Gods promises and not to tye or stint him to any set time any manner of deliuerance or any measure of affliction And by it wee walke in our callings more cheerefully and with lesse toyle and vexation then they that haue all shifts and cunning sleights and deuices to gaine by I say that which is incredible to the worldlings politikes and hypocrites but that is a heauie iudgement of God that though they be told the truth yet they shall not beleeue it For when wee are perswaded that our callings are approoued of God and profitable to men by maintaining the state of Church common-wealth or any familie and that they are those in which God will bee serued of vs then wee take them in hand not like drudges and droyles who doe their worke for feare of the whip nor like hirelings who worke only for wages and so they must starue if they did not worke but we consider we serue the Lord who is a bountifull paymaster and hath promised a large blessing vnto vs and because wee doe Gods worke and busines therefore we are assured that he will assist and further vs therein that both we may
goe about it more willingly and that it may the better go forward And therefore we disburden our selues of much needlesse and troublesome care and thought taking seeing he hath said Cast your care on me for I will care for you Neither doe we make reckoning of our commoditie what it shall be before God doe shew vs but when wee haue serued Gods prouidence by lawfull labour trauaile and vsed the meanes we commit the successe to him and the fruite of our paine we receiue with thankfulnes whatsoeuer it be and that we take for our daily bread And if we be crossed in the good things which wee goe about as euery calling and trauaile since sinne came into the world hath affliction and sorrow adioyned to it we doe here by faith consider that this is by the prouidence and good pleasure of God who sometime crosseth our good and lawfull attempts least wee should be glued too fast to these earthly things and wee remembring that God loueth vs deerely and that of loue he chastiseth vs so as they and all other our miseries shall in the end turne to our good and therefore we rest and vphold our selues in our estate with contentation And this may bee vnderstood of all other earthly dealings and actions which are lawfull and for the which we haue warrant in the word of God assuring our selues that whiles wee see God euer going before vs in them as wee should more looke to it that we finde it so then to our greatest profits and weightiest dealings this faith shall vphold vs in the quietest estate and most sweete peace such as all the carnall wisedome of man shall neuer finde nor inioy For to speake as the truth is what a life doe the vnbeleeuers of the world leade who will not learne what this life of faith meaneth what sinne doe they commit in all kindes of their dealings to the end they may bring that to passe which they would haue for in God they haue no hope for if they had they would be counselled and commaunded by him And although this doe not appeare and breake out by and by to the sight of such as are ignorant like themselues yet I would haue them answere me to this From whence is it that they are often arraigned and forced to crie out fearefully they are damned and there is no mercie for them from God they haue done against their consciences and what shall they doe c. From whence come these speeches and complaints I say doe they not prooue that they sinned against their knowledge dangerously though they would not see it then and that God will be reuenged vpon their wickednes though for a while they beare al out boldly as Saul did Therfore be we well assured that the sinne of such lieth at their doore and one time or other it will find them out For besides their necessarie affaires and busines they runne into many needlesse and superfluous dealings which must needes fill their heads with cares and their hearts with sorrow And in their lawfull labours they are so farre from depending vppon God for successe that they are euer fearing deadly least they should be crossed and inordinately set on hope that they shall prosper and gaine in both which when they be disappointed how like to mad men are they neuer contented with their state and condition In which cases how can it otherwise be but that they be tossed as the chaffe with the winde and neuer quiet nor cheerefull but when they haue what they would whereas if they did by faith build on Gods promises they should not neede to be vexed as they are with such distractions nor to spend their precious time as they doe in worldly cares For they should finde better successe and more blessing with lesse care and toyling of themselues if they would rest on God and put their confidence in him and they should with free hearts and more quiet mindes haue also more time to looke after the heauenly life CHAP. 18. Of certaine reasons perswading to the practise of a godly life which is the fourth generall part of this treatise THus I haue after a sort declared what the Christians and the beleeuers life is and in what duties it consisteth and haue disclosed in some sorte the sinnes which insteed of this godlines doe possesse men The whole I confesse hath been large and long but therefore it must be considered that the Christian life is in a manner all the substance of religion and that which must giue light and lend helpe to vs in all things while we liue and therefore so great a matter containing all duties of all persons with the right manner of performing them could not with any playnenes and profit to the most that shall reade it in my iudgement haue been set downe more briefly Onely this is here to bee looked vnto that he may cleerely and soundly know what is good and what is amisse in some particular manner and be the better able to gouerne himselfe by that knowledge euery day as he shall haue occasion which as I said shall further be declared in place most expedient And to make this summe of a Christian life his glasse as it is here and by other writers set downe according to the word of God whensoeuer hee shall repaire vnto it to see himselfe therein Now heare some reasons why the beleeuer should leade his life thus And first I will begin with that which deserueth the first place and of right ought to preuaile with vs that seeing this Christian course doth so highly honour God it ought without all exception to be sought out and attained of vs And how highly God is glorified in it euery one may see when euen sinfull and contemptible persons who much dishonored him by their bad conuersation yet after being reformed are made fit to glorifie him and if this be in their new birth and regeneration at their first comming to God how much more thinke we shall it be in their life afterward A miserable caytife to be made a Kings sonne is admirable but behold here is more for in Christianitie we finde that he which was the bondman of the diuell and of the familie of hell is aduanced to the honour of the sonne of God and made heire and inheritour of the kingdome of heauen And if this be honour to Princes that they can giue great gifts what is the Lords honour in and by them whom he indueth with other gifts then all princes haue to giue It was a great part of Salomon his royaltie that he gaue siluer as stones and goodly Cedars as the wilde figge trees the Lord giueth graces and possessions that neither siluer nor golde can purchase and an habitation that neither Cedars nor any Almond trees can make resemblance of It is a great honour to God that hee hath made and fashioned man so excellent a creature of slime but it
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
not suffer to handle much lesse to play with kniues and as people distracted are kept in from water for feare of hurting themselues so must Christians abstaine as the Apostle saith and by all meanes weane themselues from that which their hearts would naturally most desire euen their euill lusts which fight against their soules to destroy them They may not be so bold as to venture into any companie without respect nor to fall into any talke which liketh them nor to giue themselues any libertie in their desires the prophet saith he behaued himselfe as one weaned from his mothers breast And as experienced Christians cannot but remember how they lay open to danger and offences by all occasions before they became watchfull and since doe see what a benefit it is to them and keepeth them in safetie on euery side so they may easily know and bee able to discerne how ill it goeth with all such as walke not accompanied with it which by little and little must be gotten especially because it is one of the helps yea and that of greatest vse as I further will shew in the next treatise which God hath commaunded vs to vse for our daily benefit But as our Sauiour admonisheth vs prayer is to goe with it as that which doth quicken and as it were put life into it and that causeth it to be continued with much cheerefulnes and little tediousnes whiles we consider that God will blesse it vnto vs euen as by praying we beleeue therefore he saith Watch and pray least ye fall into temptation where also he doth and that not obscurely assigne and point out the time wherein we should watch namely euen so long as we are in daunger of being tempted and drawne to sinne Which I obserue because many good Christians not hauing well weighed it doe thinke it very much they should diligently stand vpon their watch as thinking that it depriueth them of much sweete libertie and therefore doe as they thinke with good reason dislike and refuse to be guided by that doctrine although with little good aduice as they who will not bee contentious may easily see by that which hath been said about this matter And for mine owne part I thanke God I can say that many godly Christians in my knowledge haue reasoned against the carefull vse of it when they heard it first vrged before they had experience of it for they thought it very much that all which they had done in rashnes haste and without good aduice as their whole life had been little better should be brought in question and yet since they hauing found the fruite of it so sweet and the gaine so great after better aduice they would in no wise forgoe it againe and be let loose to their former rashnes and securitie So I doubt not but that many to whom God hath giuen some taste and sauour in heauenly things for want of experience may at first thinke the vrging of this watching to be ouer strict yet after further insight into it as both commaunded vs of God and it selfe of singular gaine they shall see their errour and rather pray most earnestly to haue their part in it then to hold their former iudgement I speake not as though any which feare God were meere straungers to this grace and gift of God for I know they are not without it sometimes but for that either in their iudgement they are not resolued that it ought to be in vse with them from time to time that is to say one time as well as another or if they be yet they haue too much neglected it As for them which obiect that they cannot be so mortified as some are nor bee alwaies obseruing themselues as some doe contenting themselues with that which they haue I say it is a speech much vnbeseeming Christians who are to professe growing forward to more watchfulnes as to all other kinds of grace And yet I count their case better then theirs who thinke they can serue God they hope without all this adoe For they indeede beare themselues in hand that whiles in some generall sort they pray at some time and goe to Church they neede not greatly examine their other behauiour beside or take heed vnto the same Let all such please themselues as they list sure it is they resist God and greatly to be lamented it is that men being professors of the Gospell should haue so little vse of this so gracious a helpe so often preached vnto them But to let them goe see thou whosoeuer thou art who desirest to walke with God in peace that thou circumspectly looke vnto thy steps and the seuerall affections of thy heart what and how thou carriest thy selfe as I haue shewed how thou oughtest to endeuour thy selfe to watch in all things And this is the rather to be marked and learned because it lendeth helpe to all the other rules which hereafter follow for directing thee in al the actions of the day as I haue said Because as it followeth neither in company with others nor alone by thy selfe canst thou please God nor in prosperitie nor aduersitie except thou beest warie and watchfull to be led by Gods word therein So necessarie to a Christian is this vertue that the Apostle S. Paul to the Ephesians giueth this warning When ye haue put on the whole armour and withstood the enemie by it yet after take heede that ye stand fast least by the subtile and continuall attendance of the enemie your fall be the greater Which may easily be if wee consider amongst how many occasions and prouocations we walke and how shiftlesse we are to auoide them yea rather how readie of our selues to like well of them and giue place vnto them Our euill lusts wherewith we be full fraught doe carrie vs headlong into sundrie iniquities in so much that wee can goe about nothing but wee may feele if we can discerne that some one or other of them is in our way to hurt vs and at hand to molest and disquiet vs or if we cannot espie it for the present time yet it may be perceiued afterward that it was so If we be occupied in holy and spiritual duties we haue shame and hypocrisie on the one side to hinder vs dulnes wearines vntowardnes and many such like poysoned corruptions on the other side to breake vs off If we haue to doe in things lawfull and indifferent and of their owne nature not euill as recreation or earthly busines we are secure and careles how we doe them we haue boldnes to defend our selues be the manner of doing them and our end and purpose neuer so vaine and euill If we go about any euill thing we haue reason and strength of perswasion from the pleasure and profit to goe through with it and to see no danger that accompanieth it but to extenuate it and not to looke to the end as we ought to doe but all sound
reason to disswade vs is weake the diuel shewing himselfe at such times as a tempter who yet will afterward come to vs as an accuser when we should repent Therefore if wee be not skilfull to know these disordred lusts diligent to espie preuent and auoide them and so haue this foresaid watchfulnes ouer our liues as a helpfull companion with vs it cannot otherwise bee but that wee commit many things vnbeseeming vs contrarie to the holie doctrine which wee professe to follow and that in many things through the whole course of our liues Now when a man is thus carried of his intemperate affections and bringeth foorth the loathsome fruite thereof what comfort can his life affoord him Euen all such to whom it is a sad matter to abridge themselues of their foolish will and vaine desires and to whom it is a death to withdraw their heart frō that which they long after or to pluck back their eye from that which it delighteth in they must feede vpon froth and take comfort in follie but as for the sound and constant ioy of them who haue made a watchfull life their greatest quiet who haue therefore libertie and free accesse to solace their soules in the varietie of heauenly pleasures this ioy I say they are strangers vnto neither can they be partakers thereof For hereby the Lord hath freely graunted vs to finde and inioy another manner of liuing here in this world then the most doe know or beleeue euen a peaceable life to Godward safe and sweete I meane so farre as of sinners in a vale of miserie may be inioyed which whosoeuer be voide of although they haue varietie of earthly pleasures and delights yet one vexation comming among them shall make all comforts vnsauourie and irksome vnto them As may appeare in Pharaoh when but some one of the plagues of Egypt were vpon him in Nabuchadnezzar when hee had his fearefull dreame and in Balthazar when in the middest of his iolitie that fearefull and vnwelcome hand-writing on the wall at midnight was seene of him and among all these there is none in whom this doth more liuely appeare then in Haman who for all his wealth honour and promotion could not satisfie himselfe while one meane man yea a straunger Mordecai refused to bow to him And to come neerer to such of whom the true God was more heard of or knowne the same may be said of Saul who although hee were a King yet when the Lord answered him no more his heauines was deadly of Nabal likewise who when he heard he must die and goe from all he became senselesse through sorrow and anguish and was as a stone and of Zidkijah who for all his boasting of the spirit of God yet being a false Prophet and a flatterer was driuen to hide himselfe from chamber to chamber when the arrow of the Lord was sent foorth against him when the Kings shelter could not keepe him as Michaiah told him All these when they had but some one disturbance in their life how did it make all other delights vnpleasant vnto them So that I may truly say that as the life which is passed in watchfulnes is free from many and those also the greatest discomforts and filled with the contrarie peace so whatsoeuer a man inioyeth according to his hearts desire yet not looking to his waies warily to keepe himselfe from euill feare and sorrow shall euer befall him vnlesse which is worse he be hardened so that his life shall be found to haue little in it worthie the reioycing in And what cause there is to vrge this part of Christian dutie of continuall watching we may see by the example of our grandmother Eue who being in the estate of innocencie and therefore the liker to haue been kept from euill yet seeing she was not circumspect and watchfull to hold close to the commaundement wee see she became the cause of transgression vnto her husband and consequently of the vniuersall miserie of her posteritie The like we may see by the example of king Dauid whom though the Scripture doth renowne with as great commendation for his meditating in the law of God as any man yet for that he was not armed with a watchfull heart at that one time when he walked on the roofe of his palace behold how the diuell had laid a baite for him which he as wise as he was could not discerne and by his subtill and secret handling of the matter caught him in his snare So that hee receiued such recompence for the letting loose of his heart at that time both in outward reproch and inward anguish and bitternes of soule that by good right should make other men cleaue fast to watchfulnes and be faithfull vnto the Lord yea and to beware with all diligence that they dallie not with the baites of sinne at any time nor giue their hearts the bridle vntill they be gone so farre that they cannot before great offence be committed be called backe againe The experience that I haue gathered since I began to looke more aduisedly into this thing I meane into the necessitie and benefit of a watchfull course which hath bin long enough to teach and aduise both my selfe and others vpon so long a triall well nigh these thirtie yeeres in some manner as I haue been able this experience I say doth make me the bolder and earnester in it to perswade such as haue truly imbraced the Gospell that they would adioyne herewith this godly watch a speciall nourisher and strengthner of their faith to settle themselues therein whatsoeuer they goe about or take in hand as that their talke be not idle and frothie but sauourie and poudred with salt that their actions be such as they may defend with peace of conscience against their accusers and that they labour to suppresse and to bring into subiection euen their wicked thoughts and desires and weaken euen the bodie of sinne it selfe I meane the old man with his lusts For behold and this know that euen amongst those who reioyce in the testimonie of a good conscience such doe alwaies honour the Gospell most most stop the mouth of the gainsayer and doe carrie themselues most constantly and continually in an euen and good course so farre as they haue knowledge who haue been wise this way and who haue determined with themselues to stand vpon their watch from time to time And on the other side such as in whō many good things may be seene I speake both of teachers hearers and are for sundrie causes much to bee accounted of yet being noted for rash and vnstaied in their actions and not so much looking to themselues by wise gouernment of themselues haue done the lesse good to others by their example and haue caused the other gifts which they haue to be the lesse regarded God be gloried for the good that is done by this in many but if it were more
and the manifold and great priuiledges which wee inioy daily through the inestimable kindnes of God toward vs but specially of those things which we haue most speciall neede of These and such like are the matter of our meditation and as oft as we goe aside to thinke with purpose and desire of heart vpon these things or any of them for the better calling of our mindes out of the world then we are said to meditate so when in or about any of these we sigh moane complaine to God or reioyce and are quickened in our hearts by such occasions euen that also is meditation and most commonly ioyned with prayer Of which two holie exercises the booke of the Psalmes is full namely that 119. Psalme where the man of God setteth downe his meditations which he had in euerie state of his as either lamentation complaints or supplications in his affliction or ioy and thankes for deliuerances and prosperitie By this vnderstand what manner of exercise meditation is Euen such an exercise it is which is required of thee from time to time as may be conuenient through thy life that by recording holie and diuine things especially those which may make thee sound in the matter of thy saluation a little time when thou maist best may bee bestowed of thee to drie vp thy fleshly and bad humours of earthly mindednes and worldlines c. or to quicken thy dull heart least after thy sleepe in sinne the diuell maketh thee forget thy former well ordrednes And because I am too sure that few are acquainted with it though it bee an helpe most profitable to godlines I will somewhat more at large speake of it that the practise of it may be more common and that they which vse it with the other helps may much more cheerefully go through their course How necessarie this heauenly exercise and recourse to God is may easily be conceiued for that the hearts euen of good Christians are so seasoned with vnsauourie thoughts desires and delights of follie vanitie and much other naughtines seeing the best are chaunged and reformed but in part that they thinke it vtterly impossible to bring them to any better point and therefore many by this errour doe not greatly goe about it yet if such noisome poysons be suffered to lurke and remaine in them we know they doe not onely as sowre weedes choake the plants of grace in them but also grow vp and bring forth most noisome and dangerous fruits as by wofull experience men feele and trie And for the weeding these out of the ground of their hearts there is no meanes so auaileable as this considering oft and deepe meditating on them namely what swarmes of wicked cogitations and lusts do lodge in the heart and to finde them out also to bring them into a vile account to be wearie and ashamed of them and so to entertaine better in their roome I say there is no helpe more auaileable to hunt and purge them out because although by the word we know them by conference we doe reuiue the remembrance of them and by reading we doe both yet all these runne out of our riuen heads and abide meanly with vs to suppresse our corruptions and to tame our harts vntill wee bring our selues to often and much musing and debating of the good things which we heare and reade of that so we may digest them and of the euils which wee heare that we may abandon them euen as worldlie men ponder deeply their affaires which are weightie Now when we see so farre into the danger of them and be wearied with the noisomnes of them that we will tie our selues oft to gage these hearts of ours to sift our thoughts to accuse and condemne them as we find cause by the filthines and shame of them and herein will deale truly as we loue our soules then doe wee begin to breake the knot of such cursed swarmes and to chase away the lurking litter of prophane thoughts and desires out of our hearts then we waxe more watchful against them after and make more conscience of them adioyning thereto inward and earnest requests to God for assistance and blessing Then also we shall furnish our hearts more gratiously with heauenly cogitations and holy desires all which make greatly for the well passing of our daies Therfore no man that will weigh how great things are wrought in our hearts by holie meditating vpon our estate and vpon Gods bountifulnes towards vs namely euen a framing of vs after the image of God shall neede to doubt how necessarie it is And so much the more wee are to thinke it because it is well knowne by Scripture and tried by experience that our hearts are deceitfull aboue measure and thereby we beare our selues in hand that if wee doe once obtaine thus much of them that wee can commend that which is good and speake against euill we are readie to thinke our estate to be right marueilous good when yet in the meane while if wee doe not finde our hearts in our secret meditations and when wee search our thoughts alone by our selues how they stand affected that we can feele vnfained hatred of euill to be in them and loue to goodnes wee doe but deceiue our selues And in euery little triall we shall finde it otherwise then wee would thinke I meane that sinne sitteth neerer and is faster glued to vs then wee did imagine For as he which goeth to warre is first trained and made fit to vse his weapon at home and the scholler trieth masteries priuately before he come forth to dispute openly So a good Christian will trie what he can doe against his affections and sinne alone by himselfe in his solitarie meditation and resolue against the same accordingly as he seeth the difficultie thereof to require before he can in his common dealings with all sortes and companies be strong from temptations and falles and free from offence giuing in his words and deedes And therefore on the contrarie this is the cause why so many bewray themselues to be hypocrites before men for that they haue no triall of the truth and simplicitie of their hearts alone by themselues in iudging and proouing the vprightnes of them before God and therefore haue not sought strength of him against their infirmities Oh how doth this communing with the Lord in secret and debating with our selues about our mortalitie and corruption and of his fauour in vanquishing them how I say doth this as oyntment mollifie our hard hearts and make them to relent and doth relieue them pleasantly with the sweetnes of it How doth this estraunging of our selues from worldly impediments drawe vs into neare and heauenly communion with our God How doth it make vs acquainted with the manifold rebellions of our nature with our blindnes securitie earthlines and infinit other loathsome filthinesses which neither wee our selues will take knowledge of while we carry our selues in many
the mind I say with so deepe griefe through some great discommoditie sustained that in long space it is not quiet and at libertie to serue God any way againe And seeing God requireth to be honoured of vs in al things euen in these earthly as well as spirituall therefore we must not think it pleaseth him whē any man shall through zeale without knowledge doe that at one time which shall quench zeale for want of wise heed taking for many times after but if any man will hereby let loose y e bridle any thing the more to worldlines let him know that he hath frō hence no such liberty Now to returne if any through necessarie lets shall be constrained to let passe this dutie of meditation hereby let it appeare to haue been necessarie and without his fault if hee supplie this dutie after his necessarie labour ended and take heede that in no wise it be omitted altogether vnlesse hee can be assured with peace that God in the omitting of it hath been remembred some other way And so I say of the hindrance which commeth by want of conuenient place that must be done which may most conueniently seeing there is nothing gained by neglecting that dutie in the doing whereof standeth our peace and welfare And thus much of the lets which hinder altogether from meditating about our estate that wee may be the fitter thereby vnto prayer and good life The other le ts are such as hinder vs from the good and profitable vse of it when we breake through the three former and these may rightly be called abuses of it and are two which in few words I set downe thus The first is a commonnes or customarines in it when we through perswasion that it must be continued doe it houerly and sleightly and so make a ceremonie of it not so much looking how our hearts are well affected in and by it as that we may not bee iustly charged for omitting it Which sinne is easily and soone committed in priuate prayer also and such like good exercises when our mindes are not holden with a taking delight in them and hereof it is that all the seruing and worshipping of God is with the most but onely for fashion of all which it is said by God in the Prophet In vaine doe they worship me The second is when although wee bee desirous to vse it and that for our helpe and edifying yet our heads are so full of trifling and wandring phantasies or worldly matters that wee cannot minde those heauenly things which are so contrarie to them And from hence ariseth a wearines of it an hastning to more libertie that our hearts may raunge where they list which is that which they most of all desire And although through the very corruption of nature the best of Gods children doe complaine that they doe not the good they would and therefore not this good sometimes notwithstanding they mislike that it should bee so and resist it yet the especiall cause of this vnsauourie wearisome and vntoward taking in hand or setting vpon so holy and heauenly a part of Gods worship is another besides this that is to say the letting loose of our hearts all the day as I haue had occasion to say in another place disordredly without watching ouer them and calling them backe from such endlesse rouings that they may not forget God but bee held within holie compasse wheresoeuer we become or whatsoeuer we goe about for there must not be in vs at any time an euill heart Euen this I say is the cause why we cannot haue our hearts at commandement in meditation and prayer to attend vpon God reuerently when we would For when wee haue at our pleasure giuen them scope through the day to fasten their liking where they haue desire it hath been hard for vs to weane them from it when we would And whiles we will be at this point it will neuer bee better with vs in our meditation no although God hath appointed the same to be an especiall helpe to the well framing of our liues and that our minds be brought into an heauenly estate thereby if we would frequent it yea although we appoint some especiall time thereunto yet shall we be turned from musing on good things to wandring and shall hardly fasten on any good matter hauing yet certaine principall points concerning our estate to set vs on work therein so many trifling phantasies and dreames shall swimme in our braine to hold out better And till these by little and little be dried vp with the flame of heauenly and feruent affections vnsually possessing our hearts in stead of them it will neuer be otherwise with vs but worse and worse And it is a thing to be wondred at that seeing none of our actions any day can be well done when our hearts are not good and so preserued and kept which without circumspect care and watch ouer them cannot be it may be wondred at I say that wee should yet bee secure and negligent about the keeping of them from such daunger to our selues and others as we know will thereby insue Therefore as the Lord by his Prophets hath cried out against the people in sundrie ages that they perished because they would not vnderstand nor at all consider their estate and as there shall be an end of their deceiueable delights although they cannot be brought to thinke of their end and account so hee speaketh as plainly and hath done from time to time of this that although in the world we shall haue tribulation euen we whom God hath chosen out of the world yet seeing we are strangers here we cannot neither may we place our hearts delight and felicitie here but our chiefest comfort must be to haue daily communion with God and to haue our conuersation in heauen with him vnto the which meditation is a singular helpe and what waightie matters soeuer we be busied about yet to remember our maker in them all that he be pleased and trusted in of vs. And in that many euen of Gods seruants doe through their corrupt nature loath this heauenly Manna I meane to be oft and daily in musing on the things which concerne their peace and haue their teeth set on edge with the deceitfull pleasures of worldly men who know no better euen this I say though there were no other thing doth cause that they inioy not the tenth part of the priuiledges and liberties which God hath prouided for them in this their pilgrimage Neither can any thing if it be weighed be lesse tolerable in the sight of almightie God then whereas he hath giuen vs his Scriptures which tell vs his minde and therefore teach vs how we may commune with his maiestie and for our behoofe hath giuen vs an earnest charge to ponder them in our heart to haue them in minde to make them the matter of our cogitation delight talke and practise
yet that Christians of good hope should not be better acquainted with this heauenly course nor be occupied thus but by fittes very seldome and coldly as if God had been earnest with vs about a trifle or as though he had offered vs great iniurie to mooue vs thereunto So that although I cannot say it is no part of their thought which should season all their thoughts as I may say of many lying protestants who doe shunne and flie all consideration of heauenly matters least they should trouble and disquiet them yet it is too manifest that they sauour too slenderly of Gods presence and companie who shunne it by being strangers to this meditation whereby they may haue fellowship and companie with him Therefore to remedie this trifling out the time when we goe about to meditate and pray priuately and to obtaine that we may be fit to performe this dutie and not bee carried at that time after wandring wee must remooue that which hindreth vs from it I meane we must tie vp our loose hearts throughout the daie from their deadly custome of ranging after vaine fond and deceiuable thoughts dreames and delights we must weigh how little worth this is to haue our cogitations fastned vpon things transitorie much lesse about those which are filthie but rather bring them to be taken vp in those which are heauenly This we are called vnto and vntill we can learne to doe thus that how weightie soeuer our dealings be yet we count this the chiefest to keepe peace with God and euer feare to offend him it will be an hard matter to bring ourselues to meditate and pray with cheerefulnes and fruite Now that I haue set downe the necessitie and profit of meditation whensoeuer we list to vse it and the especiall lets thereof I will now in that which followeth onely helpe the reader with some rules to guide himselfe the better herein vntill it be more familiar vnto him and then he shall vse it better then all rules shall teach him and I will set downe with the same some examples in particular meditations which shall agree with euery good minde which readeth them that such as be not yet able to helpe themselues by entring into their owne estate and heart nor to draw matter from their owne experience to meditate on may learne by this which I write and such like and others that can may yet when they be vnfit by troubles and other occasions helpe themselues by these examples which I shall propound to them Onely there is required teachablenes and diligence to consider of them and profit by them and that whatsoeuer be hard to them they would craue the helpe of such as can resolue them As concerning the rules I haue had occasion in other respects to make mention of some of them but not so as the reader may easily gather them as rules Here therefore I will set them downe together The first is that he who desireth to haue helpe by meditation doe weigh how slippery fickle bad and wandring his heart is infinit waies to his exceeding hurt and that he must of necessitie appoint some set time to checke reclaime and weane it from the same The second that he watch ouer his heart hauing been so oft deceiued by it throughout his whole life and haue it in suspition that so it may be more fit to be drawne to such heauenly exercises and be staied therein and attend vnto the same This being obserued let him if hee bee able draw matter of meditation and prayer from his owne wants and infirmities from Gods benefits from the changes and mortalitie of this life I haue before set downe what hee should chiefly meditate vpon of loue humilitie meekenes peace of conscience the glorie of Gods kingdome his loue and the contrarie but especially of that which for the present time shall be most auailable If he cannot thus doe let him reade before some part of the hundred and nineteene Psalme some of the epistles of the Apostles Christs sermons or some part of this direction or some meditations which follow so many as conueniently he may or any good matter fit for this purpose to season wel affect his mind that so he may learne how to performe this duty and quicken vp him selfe to it oft from time to time when he once knoweth how If he cannot reade he must desire more helpe of others and for want of helpe he must needes looke to goe the more slowly forward either in the right and kinde vse of meditation or in any part of sound godlines and Christianitie seeing we cannot be ignorant of this that the old subtill fowler sets his snares and nettes so thicke in our way that we haue no shift but to fall into them and light vpon them except with the winges of meditation and prayer wee mount vp on high aboue them and flie ouer them Now follow the examples or particular meditations which I thought good to adioyne to that which hath been said of this matter to teach the ignorant and to helpe euen the stronger Christians when they be not so fit to helpe themselues and neuer out of season or vnprofitable to either of both I set some of them downe more briefly that they may giue occasion to the persons when they are fittest for breuitie to discourse of the matters contained in them seeing they be such as shall euer concerne them and apply them to their owne estate more at large to moue their hearts to practise them I set downe some of them more largely and fully that such as feele themselues more barraine and vnable to call to minde such good things as they would be glad sometime to thinke on may with lesse trouble be satisfied while they shall neede no more but to reade them so many of them at one time as may be fit to moue their affections and then to consider of them and examine themselues by them whether they be with them or against them that the end thereof may be peace to them by their readines alwaies to yeeld to that which they ought I haue not set downe too few least they should soone grow too common nor too many least they should be too tedious seeing the booke it selfe is large and they serue not onely for meditation but also to helpe the practise of the whole booke This I thought good to say about this thing But consider and be resolued of this one thing that thou must nourish and hold fast a loue and liking of this duty so that when thou art barraine and vnprofitable in thine owne sense and feeling yet thou mayst then be willing to be well seasoned by it and restored to thy former grace againe For if thou beest not so affected thou shalt finde no sauour in it as neither in any other good helpe whatsoeuer seeing to him that is full an hony combe is not sweete And though I
exercise vs sinne or trouble neither were it profitable for vs to the end we may be euer in combate Though we doe a good thing yet if it be not in knowledge it is sinne Ioh. 13.17 No good thing abideth long with vs in his strength and beautie without new quickning yea quailing and deadnes sometime groweth vpon vs what meanes soeuer we vse We cannot rest in any estate how prosperous soeuer except we see the Lord goe with vs to guide vs. We should not suffer our selues to be carried from the best things whatsoeuer weightie dealings or matters be in hand and hauing been imployed in Gods businesse in liuing fruitfully and cheerefully among men we should be loath now to faint and chaunge our course When wee feele any wearines in a godly course by what occasion soeuer it be the diuell hath met with vs. Complaine therefore and relent wee for our vnkindnes and wandring from God and he will be found and returne right soone Hos 4.3 Cant. 3.3 It is well prooued that faith and godlines are the vpholders of our ioy and peace Rom. 5.1.6 and 2. Cor. 1.12 and that they make an hard estate easie and a prosperous fruitfull 2. Cor. 6.10 Act. 9.31 Among many reasons to moue vs to goe vnder afflictions meekly these are two Thinke that God will exercise and frame vs for hard times Lam. 3.27 and perhaps an end of our daies is at hand Matth. 24.39 God is not only the same to vs in afflictions that he hath been but will be felt more sweete when the world becommeth more bitter That seeking of ease profit or pleasure ought to be restrained which holdeth from seeking the common good of others We may obserue that when our Christian state is at the best it is no better then it had neede to be but when wee consider how many waies wee might decline we may thanke God it is no worse Hardly is a good Christian brought to giue ouer many vaine liberties some hee will but not others but after his excursions from God hee hath much adoe to returne into a good course againe This causeth much vncheerefulnes in the life and till we cleaue to him with delight to serue him it will neuer be otherwise A great difference there is betwixt the continuall obseruing and viewing of our life from day to day and the doing of it by fits now and then in the one we are safe cheerefull and fruitfull in the other rash offensiue and after vnquiet for it walking in feare and with little comfort If thou wilt finde Christ sweete thou must euer finde sinne sowre If thou wouldest forgoe thy riches willingly and readily vse and enioy them soberly and moderatly set little by them and lose little It is to be feared that many professing the Gospell with some liking doe onely generally aime at godlines and therefore they haue many vnsetlings and rangings out but they doe not particularly looke to themselues therefore they gather not experience nor finde any great fruit of it Feare euer to offend God and thou needest feare no other perill as ill tidings Psal 112.7 Exod. 20.20 for he keepeth thee Psal 32.7 and 91.11 It is strange that we hauing no good part in our life but through the well framing of our hearts yet that wee should thinke it much to keepe them in compasse Prou. 4.23 They who can neglect and set meanely by a little vaine glorie and credit with men may gaine and enioy much peace with God A man by Gods spirit shall doe a thing well which another without it shall doe very ill Iosh 6.4 compared with 1. Sam. 4.4 Looke not to tie God to thee in thy neede who regardest not him in thy ease 1. Sam. 4.5 They are rare men who are not led by their passions into extremities seeing they are rare who so looke to themselues that they may keepe from extremities 1. Sam. 4.5.6 Many at their death hold that they ought to be godly but is it not good at one time which is at another He is a rare person who is in fauour with God when he afflicteth Psal 2. vers 12. and he oft afflicteth because wee should beleeue that he will deliuer vs. It is follie yea madnes to be heauie to death for any earthly thing when yet a man desires nothing more then life All our life ought to be a prouiding for a good end and a keeping away of woe by sinne which few will doe for they will not lose an inch of their libertie and yet but for this what were the life of Gods people When the Scripture telleth vs of the happinesse of the Church as Psalm 89.11 and 87.3 we may thinke we come short very much when we esteeme not our estate better then the best of the world If wee would euer through the day be at peace with God and know wee are pardoned wee must be euer readie to remoue our sinnes which raise a controuersie betwixt vs. We would willingly please our selues in some vnlawfull liberties when we haue pleased God in some duties But a wise man will keepe well while he is well and not trouble himselfe with an ill conscience when God doth not trouble him with hard afflictions seeing it is written Hebr. 3.12 and 1. Cor. 10.31 whether we eate we see many fall fearefully and offend but few returne againe therefore it is to be feared that many perish or at least are in great daunger The more grace we perceiue in any man and constancie and the more he is like to God the better we ought to loue him as Christ did Iohn and contrariwise Ioh. 13.23 Psal 15.4 This is a worthie thing when in feare of or by great afflictions our innocencie and repentance is so sound that wee haue bold confidence to claime Gods promise of helpe in the time of neede and are vpholden by it from the strength of feare till wee see an issue as Israel did in feare reade 1. Sam. 7.8.10.11 Where there is wilfulnes in sinning there is great difficultie in relenting as also no power nor boldnes in beleeuing As for such as count it more then needeth to seeke and to make chiefe reckoning of godlines let them learne what these Scriptures meane are they not for vse Psalm 87.3 and 84.11.12 One day in thy house O God is better then a thousand elsewhere And Psalm 4.8 Trie out therefore the truth of them When we become to the highest degree of seruing God with much trauaile yet wee abide hardly and a short time therein at least much vnprofitablenes and barrennes will meete with vs againe after euen by meanes of our corrupt hearts which being so we neede not thinke that we be too forward when we be at the best Many beginning well in godlines haue fainted and quailed or been iustly reproched before their end that others may the more feare their owne weaknes When pettie troubles arise in families and other waies we should stay our selues thus These are small
the same 19. That we exercise our faith by taking comfort and delight in the great benefit of our redemption by Christ and the fruition of Gods presence in his glorious and blessed kingdome 20. Lastly that we make not these holy practises of repentance common in time nor vse them for course And these I haue set downe to helpe thee to meditate And who sees not now by that which hath been said that a good heart may be able to meditate That as the exercise itselfe is both very needefull for all Christians and many wayes gainefull so none may haue iust cause to complaine that they cannot tell how to make vse of it But let vs remember that besides the benefit and gaine of it it is one of the priuate helps that God in his wise and mercifull prouidence ordained for his deere children to make their life sweete and comfortable here which otherwise would bee yrksome and painefull euen to them who are best able to passe it well And therefore to neglect it shall not onely bee grosse vnthankfulnes but a charging of the Lord with a worke meerely needeles Let vs also for the better heartning of ourselues hereunto consider the vncertaintie and shortnes of our life and the warnings which God hath giuen vs of our mortalitie not onely by the doctrine of his word and common experience but more especially within these few yeares by taking from vs so many worthie instruments of his glorie as I must needes say if it be well weighed will worke in vs a lesse desire to liue seeing they liue not with vs. And this among all the rest of the vexations and molestations of this life should whet and sharpen vs to meditation that we might the more shake off the burthen and weight of the inordinat desire of liuing here as boults from our heeles But as it is too true that the righteous perisheth and no man almost considereth it that they are taken away from the euils which shall meete with such as remaine behinde so who is meete to heare our Sauiours words weepe for your selues and for your children and therefore to muse and thinke deepely of it that he may doe it So that meditation should be one with vs whatsoeuer should be the other That it might not be verified in vs which was complained of by the Prophet Ieremie I stoode and hearkned when God reproued the peoples securitie to see if any would returne but there was none that said what haue I done As if he should say there was none that pondred in his heart how God was offended Paul willed Timothy to meditate and throughly exercise and season his minde with the doctrine which he deliuered to the people euen to be taken vp of it that both he himself might be throughly seasoned with the doctrine for euery part of his life that he might feede his hearers the more plentifully But alas how sleightly is the Apostles admonition regarded of a number euen in the ministerie who though some of them reade much and teach good things in their sermons when they doe preach yet haue they small vse of their knowledge neither deliuer any thing by their owne meditation more then they finde in their commentaries whereas if they did they should draw aboundant matter out of their priuate readings Besides that many receiue whatsoeuer they finde in their bookes seeing they meditate not vpon it and so as they can the lesse speake priuately of the same things which they deliuer publikely to the edifying and consolation of him who demaundeth a question of them seeing they speake onely out of the booke euen so they are the meanlier and more weakely furnished with the doctrine which they teach to make their liues fruitefull because they doe not weigh the vse benefit and necessitie of the doctrine in their hearts and this beside other great inconueniences causeth some to fill their sermons with authorities of men to proue the truth of God which is all one as to set vp a candle to giue light at noone tide and to prop and hold vp a great and weightie building with a weake and slender pillar So that this is iustly to bee complained of in the minister or people if they bee not acquainted with this meditation As for the obiection of the one or the other that they haue the world to looke after and to care for for this is the probablest defence that they haue for the omitting and neglecting of it they should know it to be their sinne that they will thus set God against himselfe as though he should commaund them to doe that which hindreth them from an other dutie commaunded Nay rather they should thinke that following of the world to be too much which is not moderated and ordred by the due considering how far and in what manner they should deale in the world that is not to be hindred from holines by it If they be rich they haue the lesse cause to be holden from it by worldly care If they be poore they haue the more neede of it to moderate their care that it exceede not nor carry them to vnbeliefe For it must be remembred that I speake of such as say they esteeme most preciously of the greatest riches which is godlines And what example so euer they haue of the contrarie in the multitude of worldlings among whom they liue yet they must know though others will not that they are not set here in their places and callings to doe as loose and retchles seruants when they goe to market who when they should buy prouision for their maisters familie neglect that which they should chiefly intend and fall to drinking play and other ill rule with their companions Neither should they be like bad husbands who reckon what they haue comming in but not what must goe out of their hands who are not like to vphold their occupying long But they must be like the wise builder who looketh whether he be able to make an end when he hath begun So should they euery while be looking and wisely considering whether they take the course to finish the building of their christian life euen to the full perfecting of it which is another manner building then any made with hands And he that will meditate on this seriously and such other good things as further this he shall not neede to feare the fall of his building but that it shal stand in al weathers till he inherit a building made without hands which is immortall And he that loueth to smell on the sweete sauours more fragrant then Aarons oyntment which in his Soliloquies with God and in his meditations he receiueth of him euen the sweete odors and graces of the spirit he shall smell of Gods presence in his talke companie and dealings which wil testifie that he came from God And especially on the Sabboth when the whole day is appointed of God to it
and the like spirituall seruices the word preached giuing so gratious occasions that man shall be able to say that meditation is a wonderfull helpe to faith and a godly life CHAP. 7. Of the third priuate helpe which is the armour of a Christian and of the first three points of it THe third priuate helpe is the armour which was next mentioned among the rest This being not so cleerely vnderstood nor the vse of it so well seene into requireth a more full handling then I purpose to vse in the most of the rest And this armour God in his mercie hath appointed to furnish the Christian souldier withall in his warfare against all his spirituall enemies that by the helpe thereof and the other meanes in this treatise mentioned he may be able to be directed aright from time to time and keepe a good course in his life and beate backe the strong and subtill assaults of the diuell that he be not led by nor ouercome of them nor of the manifold bad passions and euill desires of his own heart which otherwise will draw him continually after them But before I proceed any further I will set downe the points worthie to be learned and practised in and about this armour that the reader may see better how to make right vse of it First therefore I will shew what this armour is and the chiefe parts of it Secondly that a Christian life cannot stand without it nor be practised of any except he be armed as God hath taught and appointed him to be Thirdly how it is gotten and come by and how wee should put it on Fourthly how we may by the helpe of it practise godlines from time to time and be able to stand fast in our Christian course and resist in the time of daunger By all which God will make vs able to liue christianly which is to haue our conuersation in heauen with our God as he requireth The whole complete armour therefore is the spirituall furniture of the gifts and graces of the holie Ghost by which God doth deliuer his from all aduersarie power and bring them to the obedience of his will I speake not here of those who are to bee called but who are effectuallie called alreadie and they by the helpe of this armour doe not onely cast downe strong holds of temptation and ouerthrow imaginations and euery high thing which exalteth it self in the opinion of him that is tempted against the knowledg of God but also bring into subiection euery euill thought in them to the obedience of Christ And this armour is that which is set downe to the Ephesians the parts whereof are these Truth or sinceritie righteousnes the shooes of peace or preparation to beare the crosse faith the helmet of saluation which in another place he calleth hope and the word of God This is the full furniture of a Christian by the which the Lord hath taught him to fight against the diuell and his instruments and thereby to preuaile in and through their captaine and head Christ Iesus And although there are other points of armour set downe in other places of the Scripture yet are they but parcels of this or the same in other words expressed Neither shall there neede any other for he who is attired and armed with this shall not in any point be vnprouided or to seeke of strength in the time of neede But yet doth not euery man see by and by how these may be accounted armour therefore will I describe them seuerally Sinceritie or vprightnes is that weapon of the spirituall warfare and that fruit of the spirit which should accompanie the whole conuersation not some few actions of a Christian by the which hee is simple and without fraud and hypocrisie bearing sway in him both towards God and his neighbour and it may the more cleerely be discerned by considering the person in whom it is found namely an vpright man whom in the description of Nathaniel our Sauiour Christ calleth a true Israelite in whom there is no guile which vertue although it be a part of the Christian armour yet that it is rare not onely the best doe see but euen the bad sort doe complaine according to the words of Salomon Many men will boast euery one of his owne goodnes but who can finde a faithfull man that is to say who will prooue himselfe to bee such an one indeede as hee will seeme to be by word and shew For to say the truth men are so infected with hollownes and glozing and through custome and continuance therein so confirmed in it that vntill God changeth the heart Ieremies words are true of this one as of other euils It is as possible for him who is accustomed to euill to returne and doe good as for the blacke Moore to change his skinne or the Leopard her spots And this veritie consisteth as well in holding and keeping the truth I meane the sound knowledge of the word of God in our iudgement as the practise of it in a good conscience Which I say because there are some who professe great friendship to the Gospell who yet maintaine strange opinions not according to the truth of it as that the law ought not to be preached in any wise and that there should no differences of men be made when yet the Scripture putteth difference betwixt good and bad both in their life and in rewards Psalm 1. The holding of such opinions therefore standeth not with sinceritie which freely admitteth all opinions to bee measured and censured by the word Now therefore if this be sinceritie and vprightnes to be free not onely from double heartednes and halting but also to be readie to yeeld a francke assent and practise to the truth and also if this vertue bee one part of the Christian armour he who is voyde of this must needes lie open to great danger both by error in opinion and by corruption in life for he wanteth that which should defend him And contrarily he who seeketh to please God vnfainedly his conscience bearing him record that he hath some true measure of this sinceritie and still laboureth after it that is to be simple and plaine though politike in his words actions and meaning he hath this part of the armour the vse whereof how great and gainefull it is shall appeare hereafter And such a thing is veritie or sinceritie But let this be added that if any will purpose this in some things yet not resolue to shew it in all euen this is the man who is farre from sinceritie Righteousnes is that part of the armour and such a gift of the spirit whereby our hearts are bent to all manner of goodnes and righteous dealing approouing of it as most excellent desiring feruently and delighting in it and that because it is good and disliking and hating all naughtines and euill And he who looketh to be preserued in manifold temptations to
righteousnes and godlines which we can reach and attaine vpholden in that hope which he hath put into vs strengthened with that faith in all his promises which at our first imbracing them we receiued and prepared and staied in our afflictions with peaceable and quiet hearts by the Gospell as he hath incouraged vs then shall we be able to liue in all estates which God shall set vs in and in all places which hee shall bring vs to and chaunge by no occasions seeing he hath strengthened vs vntill we see an end of all difficulties and vncertainties And all such as conceiue the matter which is presently handled should thinke this aduice and counsell so needfull for them of going thus armed thorough the battaile of this life that they should not think themselues readie any day till they haue put on the Lord Iesus with his wisedome righteousnes sanctification and redemption that is done when by faith they count him theirs that so they may as farre as Christ can helpe them and wherein can he not want nothing And when by the helpe of this we shall be defended against the euils of the day for behold and this know that to this end is this mightie armour bequeathed vs by our God then haue wee acquited our selues well and brought the worke of that day to a good end that so we may doe one day after another And thus to bring this whole matter of the armour to an end also whosoeuer thou art who canst be perswaded resolutely to be thus armed thorough this warfare of thy life thee will I not doubt to leade into the only safe way yea pleasant profitable beautifull honourable and the onely happie way And thou thy selfe shalt say it in a short time when through some experience thou shalt bee able to compare it with all the daies of thy life past euen the best of them and shalt finde it euen at the first entrance into it which is the weakest farre to exceede them in their greatest beautie For the longer thou shalt abide in it the better thou shalt finde it and the more it will make thee to be in loue with it for that thou shalt see a continuall vse of it and no estate to be comparable to it Neither maketh it any matter how ignorant thou art for that perhaps may discourage some if thou hast knowledge enough to see this to be the best of all other wayes nor how weake thou art if thou beest strong enough to be perswaded to walke in it and gesse what thou shalt want of that which I haue said when God shall giue thee an heart thus inclined as bidding farwell to all courses which he approoueth not to settle thee in this which he commendeth to thee And when thou seest that thou art acquainted with this armour and how it helpeth thee daily to liue innocently and christianly then consider what thou hast how rich it maketh thee and what great priuiledges the Lord hath giuen thee and then as Abigaile said to Dauid when thou shalt reape such fruite of it thou shalt not repent that thou tookest such counsaile be glad of them be highly thankfull for them more then if thou haddest found great treasure weigh what protection against the diuell thou hast thereby what safe-conduct from falles what feare and doubts thou art deliuered from what mists of ignorance as scales from thine eyes are pluckt from thine heart what strength against thy strongest infirmities thou findest how easily thou maist turne into the way againe if at any time by weakenes thou hast slipped yea consider moreouer what peace to thy conscience thou hast and rest to thy soule when thou seest not onely more cleerely then before thou wert thus armed that there is no condemnation to thee but also that God now fighteth for thee and maketh thee fit to resist the deceitfulnes of strong temptations who wert before so faint and impotent in resisting them In few words to speake what I thinke meete concerning this matter thou canst neuer sufficiently esteeme of this blessed estate although thou art not vtterly free from all temporall afflictions thereby Oft times shalt thou be thinking it is too good to continue till thou remembrest that there is no shadowe of changing with God Oft times thou shalt wonder to see what a liberall portion God hath giuen thee to haue such sweete communion with him and to haue confidence and boldnes before him in all difficulties when the most part of the world is euer subiect to most dreadfull feare of his vengeance as oft as he shall shew them the danger wherein they lie And when thou shalt see and feele all this how much it is worth to be thus fensed in from daily vexations which most men are turmoyled withall then thou shalt not neede to doubt whether thou shalt be willing to keepe on this armour still for thou shalt see that thou canst not feele thy selfe well without it Now whereas it may be obiected who or where is the man which findeth this libertie in his life or what arming of a man is able to set him in safetie from the manifold euils which most men complaine of daily I affirme of my knowledge in all reuerence giuing the praise and glory of it to God that there are many such who to the peace of their conscience enioy it and I as little doubt that there are many more whom I know not And yet I am perswaded that thousands euen of Gods deare seruants are holden backe from this blessing through the malice of our common enemie who are kept at a stay by his subtilty either ignorant of this libertie and thinking that God doth not honour any of his seruants with such priuiledges while they liue here and therefore count it presumption to looke for any such thing or if they know it yet doe fauour themselues in their present wants and infirmities and doe vse small violence against the same and so they are holden backe from inioying this comfort and blessednes in their liues which they might otherwise be partakers of For let all know this that the suffering of their hearts to take their fill in the delights of this world and little paines taken in musing vpon this heauenly estate and their slight praying for it is the principall cause seeing God hath promised to worke by meanes why Christians haue not further acquaintance with this armed life and the blessed fruites thereof and many other attaine not hereto seeing they neuer vnderstand although they are not vtterly without faith that God hath appoynted them to liue after any certaine direction throughout their course and to be armed thereunto but in a generall manner onely serue God without any great watchfulnes ouer their particular actions Now if they count this burthensome they must bee content to bee brought to shame sometimes for their doings and sometimes to terrour and torment of conscience for their slippery walking and small regard of
be abhominable And Dauid agreeth with him saying euen as he powred out his requests vnto God if there be any wickednes in my hands for all my prayer shall that excuse me shalt not thou O Lord finde it not But when our requests shall be made to God with these properties for in such manner doth God require them to be offered vnto him the Christian who obserueth them shall reape no small fruite thereby whether he intreate for remission of his sinnes or for any good thing whereof he standeth in neede or against any calamitie or burthen wherewith he shall be distressed yea he shall thereby preuaile with God for others as for himselfe and what incouragement thinke we doth this adde to a godly life But when all these three parts of Gods worship now spoken of shall reuerently and humbly be adioyned together I meane thanksgiuing confession of sinnes and request which ordinarily in our prayers ought to goe one with the other how much more gainefull thinke we are they to the poore Christian soule especially seeing by confession of sinnes hee acknowledgeth himselfe a guiltie person and debter to God that so he may be the slower to runne further in debt with him By making his suites he declareth that he is a begger and standeth in neede of all things as hauing nothing of his owne if he know himselfe well but sinne and filthines Reuel 3.17 and by giuing thankes he confesseth that whatsoeuer he hath or inioyeth he receiueth it of God All of them make him to see himselfe infinitly indebted vnto the Lord his pride to be abated his heart stirred vp to seeke vnto him and inlarged to loue and obey him And if he be fallen this prayer of faith will raise him vp if he be heauie this will comfort him if he be dull this will quicken him Oh who can reckon vp the infinit and maruellous commodities that come of prayer if it be accompanied of the forementioned properties Therefore I conclude that seeing it is a present remedie to the oppressed heart a preseruer of the godly minde a giuer of strength to the weake an especiall meanes to make a man fit to liue in euery estate wherein God hath set him c. I conclude I say that it is a strong and mightie helpe to the godly life For pray well and liue well and keepe thy selfe in case fit to performe this dutie as thou hast been directed and thou shalt not neede to feare in thy life any great annoyance But how this with some other of the helps are to be brought into vse euery day that the fruite of it may be more certaine shall be set downe in the next treatise of the daily direction which is the place fit for it CHAP. 11. Of reading THe next helpe to godlines is reading as oft as may be the Scriptures and approoued good authors The which exercise and dutie that the Christian whom I goe about to informe may finde it an helpe to the furthering of him in godlines together with the other some direction I will giue him about the same And first seeing it is to be vsed and that as oft of euery one as conueniently maybe this is one caution that it be not neglected and the booke of God laid aside and couered with cobwebbes or not so much as in our houses at all For let the best know this that if they vse not reading they shall finde much more incumbrance in their life vnsauourines vnquietnes vnfruitfulnes and vncheerefulnes with other such yea though they vse other helps And secondly the same in effect I say of them which reade seldome euen when they must needes for feare or shame Both these faults are too commonly committed euen of Christians and that because some of them for following the world one way or other can finde no leasure thereunto othersome taking their full scope in play and pleasures cannot attend to such sad matters whiles the other are so welcome to them Others through idlenes slouth and swarmes of vaine cogitations or dangerous lusts carrying them or through grosse ignorance needles and idle talke neglect so good a worke and necessarie dutie whereas if they had learned to make conscience of this duty they might shake off much of noysomnes by watching their opportunities whereby they should not neede to feare but that their labour therein should be plentifully rewarded Thirdly seeing bookes which are fit for the building of them vp in godlines must be read of them therefore they must not bestow their time in reading filthie lewd and wanton bookes no nor needles and vnprofitable bookes the reading of many such being but wearisome to the flesh and vanitie much lesse superstitious pamphlets and Machiuels blasphemies which it is a shame should be suffered to come into mens hands nor the subtill deuises and deceitfull dreames and errours of the Church of Rome except they be able for their sound iudgement to discerne them that so they may be the better able to detest and giue others warning of them But the bookes which are to be read are the holy canonicall scriptures and other sound and godly authors as I haue said Wherein this as a fourth rule is to bee obserued that in the reading of the Scriptures they reade not here and there a chapter except vpon some good occasion but the bible in order throughout and so as oft as they can that so by little and little they may be acquainted with the histories and the whole course of the scriptures hauing before the grounds of Christian religion layd and so may haue the more comfortable and liberall vse of them And in reading of other good bookes they are to be counselled rather to reade some one or two well penned either of the whole Christian religion or any particular argument matter and them often rather then a leafe of one and a chapter of another as idle readers vse to doe for nouelties sake Often I say because a good book is of the most part of Christians little seene into at once or twice reading ouer much lesse the vse of the doctrine of it reaped and inioyed of dull heads slipperie memories and weake practisers such as it is too well knowne that the most Christians are And therefore the most not hauing leasure to reade many bookes shall finde most profit by diligent going ouer of the same often making their choice of the best and necessariest by the helpe of their faithfull teachers Now as concerning the manner of reading it must bee with an heartie good will to learne and profit thereby desiring God to prepare vs with reuerence to lighten our vnderstandings that we may conceiue that which we reade and setling our selues for the time of our reading to be attentiue and so to abandon the wandring of the heart as much as may be the which will be the easilier done in reading if it be well watched ouer as hath been said
before in our course of liuing Also it is duly to bee regarded that wee applie that which we reade wisely to our selues seeing all that is contained in the Scriptures is written for our instruction and comfort as perswading our selues that all precepts of dutie and good life are set downe to direct vs not others onely to the practise of the same that all sinne is forbidden vs and that all the generall promises which we reade to be made to the Church are to bee beleeued of vs whether they appertaine to this present life or to the life to come and the comforts that accompanie them Likewise that all exhortations and admonitions quicken and stirre vs vp from coldnes deadnes and drousines and all reprehensions to checke vs for faults escaped and all threats to feare our boldnes and appale our securitie which is too easily and readily kindled in vs that so wee may make that vse of them which the Apostle requireth when he saith that all Scripture is giuen by inspiration of God and is profitable to teach conuince to correct and instruct in righteousnes and thereof in matters as well concerning God as men and amongst men all particular kinds and therefore Prince and subiect noble and base men and women and more particularly in families husbands and wiues parents and children masters and seruants Thus to reade that thereby wee may be made fit vnto euery good worke and to glorifie God thereby is vndoubtedly to make our reading as it is appointed of God an especial helpe and meanes to grow forward in a godly life and therefore wee are commaunded to search the Scriptures and with the godly people of Berea to compare our hearings and our readings of them together For reading is much commended to be one of the three duties that make vs happie the Apostle saying thus Blessed is he that heareth and readeth and keepeth the contents of this booke But this one thing I cannot omit that the benefit and comfort of this exercise of reading being so great and the substance of the Scriptures being so brought to light as it is and such varietie of good bookes being granted vs of God that yet euen such as looke after eternall life delight so little in them I speake not of the prophane and vnruly whom nothing will moue to reade no nor so much as to heare Sermons till God make them see how they haue deceiued themselues But I am sure it is one speciall cause why heart is taken from many learned and godly men to set out any new workes in print seeing the professors of the Gospell doe bestow so little labour and time in reading of those which are extant alreadie And herein these two things I thinke meete to adde in regard of some Christians that such as haue not the gift of reading may endeuour to follow the foresaid rules by vsing the helpe of others exhorting all by their losse and discommoditie to haue reading in greater reckoning then it is with most at this day The second is that besides the former rules such as haue better helpes of vnderstanding memorie and leasure doe besides their publike hearing note their doubts and as they shall haue opportunitie seeke resolution of them at their learned pastors hands or of some others and mark the coherence of the Scripture how it hangeth together and the agreement that one place hath with another that thereby that which seemeth darke in one is made easie in another This shall suffice to haue said for making some better vse of reading then commonly men doe And though there are other things besides these which the learneder may take profit by yet they being more out of the reach of the greatest number of Christians they doe not so neerely nor necessarily concerne them And it must bee remembred that I propround not to say as much as may bee gathered together about reading but how it may bee profitably vsed to helpe the Christian to be fruitfull in a godly life And that which I haue said is auaileable thereunto For hee that shall consider how many waies the conscience is appeased the iudgement inlightened and inlarged the heart perswaded the memorie relieued the affections moued and in a word the whole man drawne by that which he may reade shall not neede to doubt how great the benefit of reading together with the other helpes is And that it being vsed as oft as possibly it may in such manner as hath bin prescribed and so many good things drunke in and receiued of vs as wee shall meete with in our reading who doubteth but it shall be a singular helpe and furtherance with the rest to a godly and Christian life For a mind well seasoned before shall be vndoubtedly better seasoned and refreshed when it shall vsually and oft drinke of the water of life out of the sweete fountaine of Gods word by reading And of the helpe of reading and so of al the ordinarie meanes both publike and priuate whereby a true Christian continueth a godly life and groweth to further ripenes and perfection therein thus much be said CHAP. 12. Of the extraordinarie helpes NOw follow the extraordinarie helpes which are not commonly nor daily in vse but sometime and that according to the extraordinarie occasions which the Lord offereth And these are especially two first solemne thanksgiuing and secondly fasting with prayer more then vsuall adioyned The first is when in some rare and vnlooked for deliuerance out of desperate danger wee doe by the commaundement of God and examples of the godly before vs in a most feruent manner yeeld praise to God for the same and reioyce heartily in the remembrance and consideration of it tying our selues as it were in a renuing of our holy couenant more firmely to the Lord and testifie both these by signes of vnfained good will to our brethren All which are to be seene most cleerely and liuely in that famous example of Hester and Mardocheus that I mention no other for breuitie sake who being with the rest of Gods people in those countries marked out and as sheepe appointed by Hamans subtiltie and cruell malice to be slaine did yet by prayer and fasting obtaine deliuerance when to mans iudgement all hope was past and not that onely but also their hearts desire against their aduersaries with great fauour of the King whom God had made of an heauie enemie a mightie friend and much wealth and prosperitie whereupon they caused a day and time to be appointed in the which the Lord might be praised and they might expresse their reioycing and send portions one to another to testifie their loue vnto them And this is that solemne thanksgiuing which I call one of the extraordinarie helpes to set vs forward in godlines which of all Gods people by the like occasion is to be offered vp to God differing as ye see apparantly from this dutie daily performed as in
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
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
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
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
by the quarter of the yeare and to signifie whether any such daily course might possibly be fastened vpon Christians and with fruit which doubtlesse few are acquainted with And after triall made priuatly by themselues they inioying also the publike Ministery to the further inlightning of them about the same they confessed freely to the praise of God that they found and obtained more vse of their knowledge more constancy in their course and sweete delight in seruing of God then they euer looked for or once could haue asked of God before they did in such particular maner looke to their waies though they had set their hearts to seeke the Lord some while before For they sayd when they did consider that God ought as well one day haue his due at our hands as another which they had not thought vpon so throughly but now by the helpe of this they began to see more clearly and that it was nothing beseeming the greatnesse and goodnesse of God that he should be serued by fits and vncertainly some day a litle some day nothing at all they confessed that they framed their minds of conscience to looke to their wayes more constantly and carefully and that in one part of the day as another and more especially that they did vsually consider of and call to mind Gods loue and kindnesse in his many mercies much more often then in times past when they thought of them but seldome And hereby they saw such blessing of God vpon their labours and indeuors that they were able with chearfulnes and without tediousnesse to passe the day in their calling and in the performance of other necessarie duties either at home or abroad as occasion was offered which they could neuer do before for any long time together they were not vnsetled by matters about family nor so easily and readily passing their bounds and ouer-shooting themselues in dealing about their worldly affaires they were not so soone prouoked to vnquietnesse by losses or other of Gods chastisements nor to breake out into heart-burning fretting and vncharitablenesse against such as offered them hard measure in speech or otherwise they did now more narrowly view their desires affections which way they caried them and what deceitfulnesse was in them which yet for many of them they had not before suspected or at least litle laboured against them and how oft they had smarted by them when they had not this regard daily They saw they could willingly do one good thing or other in the day for the most part or at least keepe themselues from euill and were not maistered of idlenesse or busying themselues needlesly in other mens matters they were not vsually so vntoward when they went to prayer nor walked in many of their actions so loosely as they well remembred they had done before they now could find matter to ioy in and make their songs of euen the many kindnesses of God which haue no end whereas their ioy was wont to be in thinking of that which they had or desiring that which was other mens or dreaming of long life c. And aboue the rest this did exceedingly comfort them that whereas they had oft times before that bene much shaken with feare that they should not with any peace perseuer to the end now their experience in subduing their vnruly affections and setting themselues to frame their liues to Gods will as they were able and that for some continuance one day as another did giue them strong hope that they should much more easily do the same hereafter yea and were perswaded that if the Lord should exercise them with harder afflictions then they had as yet sustained that he would also vphold them euen therein and that as they should increase so should their comfort increase whereby they should be made able to beare them So that this daily tying of themselues to record and thinke vpon Gods kindnesses towards them in that he had made them happie both here had giuen them sure hope of happinesse for hereafter and the submitting themselues to be guided daily did greatly amend them as we see by their owne confession in their whole course And what maruell though it was thus with them For is there not thinke we a great difference betwixt a daily and a seldome or vncertaine view of our estate betwixt a particular obseruing our waies and a generall course in Christianitie For although men may haue without such like helpe and direction oftentimes their hearts well affected yet will it be nothing like with thē as when they do with a resolute and constant purpose aboue all other things looke to this one and not to be remoued from it seeing it is the best of all daily and through the day to hold fast the profession of their hope with ioy and to be careful to please God in one thing as in an other For then doth Christs commendation of Marie reach also to them that they count one thing needefull and they haue chosen the good part and it shall not be taken from them when they can testifie to their owne consciences that in their weightie businesses and dealings and in their matters of pleasure and profite they be thus indifferently caried about them that this one thing is still counted needfull that is by faith to rest in God and still to be ruled by his word But to end my report of these Christians for proofe of that which they say of the benefite of the daily direction faithfully obserued they alleadge that it was not wont to be thus with them no not since they had embraced the Gospell had hope of saluation thereby nay and that they were wont as soone as they had bene out of their beds by and by to haue their hearts set vpon some light and foolish matter or to haue falne into iarres and brawles or to be caried into the world and so earnestly set vpon the same one way or other as that all goodnesse was forgotten yea and this also euen since they had receiued some care to please God and that prayer a spirituall dutie of all other most vsually intended to be frequented of them yet by the least occasion was put by and omitted And when the morning which being the first part of the day should be consecrated to the seruice of God if in any conuenience it may be hath bene thus prophanely spent and taken vp the whole day after we may be sure hath bene sutable for the most part and answerable So that they haue not felt that sweetnesse in their liues which by teaching they had heard to be graunted of God to his people to enioy but contrarily they felt much wearisome passing of the day and clogging of their hearts with their corruptions which since they tooke this order hath bene farre otherwise with them yea euen in the new entrance into it which we all know to be then weakest much trifling out the time in companie by talking
forgo not this libertie neither fall from this holy beginning neither quench thou this flame of grace but cherish it in thee daily and trust not the fleshly wisedome of thine heart whereby thou mightest be discouraged seeing thou hast often proued and found it deceitfull but inquire into it still euery day lest some poison should lurke secretly in any corner of it to waite thee a mischiefe and to giue oportunitie to thine enemie to make thy hurt yet greater and therefore cast it vp as vomite and if after thou hast had some good vse of this or such like direction thou shalt feele it to waxe common and vnsauourie to thee vnlesse thou art sure that thou chaungest for the better take courage vnto thy selfe and cast out that diuell by fasting and prayer Prouide that thou mayest continue it and happie shalt thou be both here and hereafter and if thou thinke this be litle that I say tell me how thou shalt speede better any other way Thinke not vpon the many yeares in the which thou art to continue it to discourage thy selfe thereby as though thou tookest in hand a thing vnpossible or toilesome for the beginning is the hardest and as young children are to be led here a steppe and there another till they can go alone so go thou about it first by weekes and so by moneths till thou hast gotten experience for a whole yeare or more after which time thy difficultie will be well ouer and thou shalt find it a more easie yoke and light burden to thee by many degrees then thou wert wont And while I exhort thee to the diligent regarding of this daily direction I do not call thee either from seeking knowledge or from the practising of any necessarie dutie which might be required at thy hand but I encourage thee to both as that thou shouldest so store and stuffe thy selfe by all meanes as thou canst that out of this store and treasurie thou maist fetch matter daily to furnish thy life withall and be made fit vnto euery good worke in the day This is such a guide as is able to carrie thee safely as I haue said howbeit if it shall please God to bring to light a plainer and sounder be readie to embrace it but rest thankefull to God in the meane season for the helpe thou maist haue by this But for my weake brethrens sake whom while I goe about to helpe and set forward I would be loath to hinder and discourage this I thinke good to adde that they who cannot yet apprehend the whole neither see it possible to be guided by euery of these rules which I haue set downe let them be readie to do better then they haue done as they shall be taught let them be willing to adde somewhat to their hearing reading and prayers both in time to do them ofter and in feruencie to quicken them to indeuour more carefully to practise that which they shall be able I know all cannot be partakers of the same measure of grace and yet one and the same direction is fit for the strong and the weake and he is in good way who is willing to be directed onely this is the caueat which I giue to my brethren Let not that be despised in a scornefull manner which men well vnderstand not nor vpon stomacke refused or misliked which they sufficiently weigh not and all because it cutteth off many parts of bad behauiour which they cannot readily cast off depriueth of vaine liberties which they were wont to vse when they knew no better He that frameth himself faithfully to be led by any one of the fore-mentioned rules constantly will desire and shall obtaine a part in the rest as I haue said although there be not present strength to accomplish that which he desireth seeing faith in him is weake whereby he should come by and attaine it And to such I speak not doubting to assure euen them that God will giue them a blessed fruite of this trauell how farre soeuer they feele themselues off from possibilitie of taking good by the same And as I desire to helpe these so I would be glad to satisfie others as much as I can though they be as yet further off from eternall life then they And therefore if any such shall demaund when they haue seene and considered these rules for their daily direction What shall men do through the day besides the looking to their waies and hearts as is before set downe for nothing they will perhaps alleadge hath bene said of the sundrie actions and the particular kinds of the dealings of men which go through their hands in the day which are things indifferent and may either be done or left vndone it would be looked for say they that in a direction for the day it should be prescribed how euery thing yea the doubtfullest actions should be done and somewhat said thereof that men may see what to go forward with and what to lay aside To such as would aske this question not much differing from another before propounded I aunswer that none may imagine that I go about any such thing as to prescribe what particular actions cōpanies or dealings euery Christian should vse and be conuersant in euery day that were no lesse absurd then vnpossible to dreame of or of things indifferent which of them he should do and which are to be vndone but this I say whatsoeuer behauior actions words or companie will not stand throughout the day with these I meane with the rule of Christianitie in the Epistle to Titus 2.11 namely to liue soberly righteously and godly let them auoide them and whatsoeuer going about them or manner of doing them will not suffer them to deny vngodlinesse and worldly lusts of all sorts through the day let it be farre off from them as in their talke ieasting scoffing quarrelling idle words and all other vnbridlednesse of the tongue In their behauiour lightnesse loosenes sawcinesse sowernesse loftinesse stubbornnesse and all vnrighteousnesse let thē be straungers vnto them and whatsoeuer else is of ill report let them haue nothing to do with it any day Which they who are carefull to liue vnder an ordinarie ministerie shall in time more particularly be acquainted with so shall they find most sweet and sound peace to their soule and haue their life multiplyed with true comfort And if they thinke this hard as though they should sustaine some great losse hereby what do they loose but that which they are well ridde of although no other gaine were to be gotten hereby euen that which only troubled thē namely the lust of the heart the lust of the eye and the pride of life All which fight against their soule and after their fill in them will bring them to destruction And this for the satisfying of all reasonable persons who yet through ignorance may thinke it much to be tyed to any rules whereby their liues should be guided
may be addresse thy selfe to be ready to any duties which thou hast to do and be strongly perswaded and confident that God who loueth thee so dearly as in thy prayer thou beleeuedst and in thy thanksgiuing thou didst acknowledge that he I say will be with thee to guard thee from all aduersary power of Sathan and his instruments which might rise vp against thee and by the comfort of his holy spirit keepe thee from euill for he which hath all power in his hand looketh downe from heauen and beholdeth all the earth to shew himselfe strong with them which are of an vpright heart towards him and therefore be incouraged thereby with confidence to set vpon any duty and to withstand any euill And further remember that thou art armed by God with all furniture meet for the seruant of God with faith to beleeue all Gods promises with hope to be kept from fainting with righteousnesse to performe all duty with sincerity to do it with a single heart with knowledge of the word of God to direct thee aright and with the preparation of the Gospell of peace to be shod against troubles and dangers in thy voyage to Gods kingdome Remember all these and that thou hast not the right vse of these except thou beest setled against the discouragements which might stand vp in thy way And therefore be chearfull and of good courage although there are many things which may one time or other put thee to trouble and many occasions of vnquietnesse and vnsetlednesse may arise which also would otherwise vndoubtedly soreshake thee Thus before thou goest about any thing it is requisite for thee to renew thy faith that thou mayest rest freshly on God for his protection throughout the day and waite to see it so and obserue that thou mayst be guided by him and make thy heart mery in him considering that he is more to thee then all the world beside And this for the declaration and further laying open of this first duty as with any conuenience it may be done to teach vs how to awake with God CHAP. 13. Of the declaration of the second duty of beginning the day with prayer NOw when thy heart shall after thy first shaking off thy sleepe be lifted vp to thy God set thy selfe to the next part of thy duty prayer confession of sins and thanksgiuing in solemne maner vpon thy knees casting off and renouncing such foolish and fruitlesse thoughts and fantasies as were wont and still may hold thee from this duty and set vpon it as soone as thou canst conueniently yea if it may so be let it be the first worke that thou shalt take in hand in the morning season except in time of sicknesse when thou keepest thy bed and then ioyne it with the former rule and make of both one and pray shortly when paine giueth thee no further libertie but yet feruently and more often But if it cannot be thy first worke yet let not thy deferring of it be a breaking it off if thou mayst performe it neither let a light occasion cause thee to deferre it for such shall neuer be wanting especially thine owne vnwillingnes or slouth but when for some especiall and weightie cause thou doest deferre it returne if it may be after thy necessarie businesse ended to the performing of it therwith renew thy couenant of amendment of life And to expresse my meaning about this more plainely remember and acknowledge the kindnesse of thy God in benefits daily and hourely receiued both to soule and bodie and sometime particularly that so thou mayst be more nearly knit vnto him and delight in him For daily and oft thankfulnesse to God is of great force to subdue thee vnto God and to maintaine a thankfull heart in thee all the day following And let another part of this morning worship of God adioyned to this be an hearty recording and viewing of thy sinnes a bewailing and confessing of them to God and accusing of thy selfe with an especiall remorse for those which haue most troubled thee and be humbled vnder the burthen of them that so thou mayest see thy selfe a wretched person and infinitely indebted to God and so withhold thy heart from insolencie and securitie and be broken-hearted that thou mayst the better abide so after And with both these send vp loud cries vnto the Lord through Iesus Christ confidently looking for pardon of them that thus thou mayst find the death of Christ daily fresh sweete and sauorie to thee which the most do make too common and vnsauorie And pray also in faith for grace and power to mortifie thy sinne and to direct thy wayes and for all earthly blessings and by thine owne necessities be moued with compassion towards thy brethren euen the whole company of the militant Church who haue the like need of Gods blessing as thou hast and withall that those which are yet without and strangers from the common-wealth of Israel may be brought home that thus thou mayst both testifie thy loue to them and daily remember and consider how thy selfe and all other do depend vpon him for whatsoeuer is good and necessarie And to helpe forward this dutie the better some meditation or musing vpon such things as may asswage the bitternesse and corruption of the heart and season it with grace were a thing most requisite as euerie one may be brought to it As for example sometime of our mortalitie of the vncertaintie and slipperie estate of all things vnder the Sunne of the change of persons times estates of the glorie of the kingdome of heauen sometime of our saluation to make it more sure of the duties we are to do in the day and how we may keepe our selues from the defilements and sinnes which we are in danger to fall into of the occasions by which we are most like to be led to euill and of the helpes and meanes with the sundrie priuiledges of a Christian which we haue to withdraw vs from the same and sometime of any particular branch of any of these and the corruptions of the heart and of the Christian armour of some of these or of the like matters let meditation be raised before prayer be entred into if it may be And because meditation is much out of vse euen among Christians and therefore it will be found the harder matter to go about and take it in hand I haue therefore set downe some meditations of all sorts both briefly and in larger manner to helpe those which without helpe cannot draw matter from their owne experience to meditate vpon as I haue before set downe a short Treatise about the same that through the helpe of both they may want nothing about this dutie and Christian exercise so that their hearts be framed and fitted thereto This part of Gods worship namely prayer confession of sinne thanksgiuing and meditation being conscionably and carefully vsed and gone about before
vnto death yet to trust by lawfull meanes to find helpe so I must further say to others who neglecting their duty do suffer them to want might relieue them that God will iustly bring it against them lay it to their charge such I meane as both by that good christian law of this land worthy with al care conscience euer to be executed are made ouer-seers of the poore such also as hauing superfluity much more then necessarie food apparell yet are not rich in good workes neither do good to the poore which are amongst them for that purpose Iudgement shall be to such without mercy because they shew no mercie who if they be liuing members of Christs body which is the Church must pity the bowels and glad the hearts of their poore brethren But rare are they who do any more this way then they needs must though mens left hand should not know what their right hand doth but they striue and fall out one with another euen for that they are inioyned by authoritie to giue that litle which they do And for the poore themselues as they may make their mone to such as are fittest and readiest to relieue them so they must beare their burden the more easily because they haue hope in Christ and are by him exalted higher then most of their betters I speake of the godly considering that all Gods seruants haue their seuerall crosses to make them meete for the Lord. I am sory to speake it but it is too true that of such as need the helpe of others to the maintaining of them there are too few who haue eares to heare that which I haue to say to them from the Lord Ierem. 5.4 For they are foolish as the Prophet saith and know not the wayes of the Lord nor the iudgements of their God But for the few that do feare God I say let them so go to their worke as I haue taught al true christians to do that is that they make it not an vncomfortable toile but waite for the promise that they shall be fed and stay vp themselues by the examples of the poore widow and the word that saith Man liueth not by bread only and againe The Lyons shall be hunger-bitten but they that feare him shall not want and againe The Lord hath many wayes to deliuer his and know they thereby that sooner shall the stones be turned into loaues of bread then they shall be forgotten and starue for hunger or else he will prouide better for them But to leaue this I may not omit one other obiection which is much amongst men that whereas I haue taught that if a man be neuer so good a labourer and diligent husband and so walke painefully in his calling yet none of all this commendeth him to God if he be not religious also men reply and say that such of all other are most negligent in their businesse as seruants by name who they say when their minds should be vpon their worke are found oftentimes at their booke and at prayer other of them sitting idly and litle regarding their maisters aduantage whereas they who occupie not themselues about religion but are held in by feare or drawne on by hope of reward are for their maisters profit and go to their worke lustily Wherupon some haue gone so far that they haue vsually vttered this speech that wheÌ„ soeuer they make choice of seruants they will neuer chuse any which are religious Which latter speech I answer if it were not added the former part might more charitably be interpreted For it is not to be denied but that as in other states so there are many hypocrites among seruants who make profession of religion as Gehazai and many did whom we reade of against whom I denounce by the word of the Lord that they shall beare the punishment of their iniquitie But to grow to this absurditie from thence that all religious seruants are such and that they would not chuse such to be seruants to them the least sinne that it can be made is that it is a rash and a carnall speech and so much the more faultie by how much he that vttereth it goeth for the better Protestant For such declare that so their businesse be done they can beare any rudenesse brutishnesse and disorder in their seruants and so the dishonoring of God thereby for all such behauiour must be looked for more or lesse in such as are not religious But commonly such maisters are iustly met with by the seruants whom they so preferre before those which are religious Againe whereas they in that speech condemne all which professe it is well knowne that there are manie seruants who in their particular calling in that they are seruants as well as in their generall that they are Christians do glorifie God highly and shine as lights in their places to the shame of their accusers And yet such maisters might iudge of their seruants religious and christian practise by their owne that all dutie is not by and by to be looked for at their hands which haue some loue and liking of the Gospell Are they themselues so vnblameable in their whole course that others may not see as great wants and faults in them as they see in seruants It is to be feared that such who will so speake as I haue shewed do not giue them alwayes the best example but if they do let them catechise them also beside the publicke teaching which they inioy who being alreadie willing to liue christianly yet if they be not diligently and louingly taught cannot so soone be brought to any great perfection And this being done let them proue whether religious or prophane be the best seruants Lastly of mens vocation this I adde that I haue not so vrged the necessitie of laboring in it but that if some through extreame pouerty want of stocke be inforced to giue ouer occupying as hauing no other remedie through the hardnesse of their harts who will forgo nothing to the reliefe setting vp of such the multitude of other poore folke if it be thus I say that they haue no other remedie nor be able to labour in any lawfull calling they may with the peace of their conscience receiue almes please God therein keepe their confidence in him and grow forward in the further knowledge practise of their dutie as other Christians do though this which I say ought to be no shelter for the slouthful and idle Which thiâ—g if many were perswaded of as it is pity that any should doubt of they should beare their poore estate more indifferently and the shame that many haue of it more coÌ„tentedly then now they do For that is now their calling to trust in God and to hope for that reliefe which shall be sufficient for them as they did before their decay Furthermore neither would I haue any to thinke
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
this rule sloughly inough by reason of the vntowardnesse which remaineth in them and the infinite occasions which do prouoke them and yet the fruite will answer the labour that shal be bestowed For if we shall with this vigilancy hold in our corrupt hearts and hunt out and scare away the assaults of the Diuell on euery side as by the wisedome which God hath giuen vs we shall we able to do we shall neuer suffer them to cary vs foorth in any ill course or way but in stead thereof procure great libertie and freedome from such seruitude Yea if we will be thus circumspect and watchfull in this time of our solitarinesse wherein we are otherwise in great daunger to fall many wayes as hath bene sayd we shall come the better furnished into company after to behaue our selues therein as becommeth vs yea if we will be watchfull I say against the froth and draffe of our hearts to expell and hold out idlenesse vanitie of mind euill desires and wandring lusts c. it is incredible what aduantage it will bring vs no lesse I dare boldly affirme then that hundreth fold spoken of in the Gospell for one that is that whosoeuer forsaketh ought for Christs sake it being that which he cannot allow shall receiue euen here an hundreth times more contentation peace and comfort then he should haue had by following his will and desire therein c. And whatsoeuer strangenesse and absurdity any men shall thinke this to be to haue such an eye to our selues that our well ordered course be not broken off in the time when we shall be alone by setting our selues about things holy or disposing of things lawfull or watching carefully against those which are euill and that we may not be at our owne choice to do or desire what we list and thinke good without this strict tying of vs to some certaintie they which will not be contentious I trust shall easily be answered To whom this I say for answer much like as I said to them who thought it too hard and let it be well weighed that there is no time wherein we shall be alone in which one of these three shall not be necessarie or wherein any other thing besides almost shall be tolerable or allowable For what time of our solitarinesse can there be wherein we shall not haue some lawfull thing and that which is indifferent to thinke of about our family our crosses or other businesse and to preuent daungers imminent to remoue or ease troubles present or some other such way to dispose of matters for our peace and for the good of others or wherein we shall not haue cause to bewaile some infirmitie which oppresseth vs or to cast with ourselues what an heape and dung-hill of corruption is lodged within vs and complaine of it and to see and know it better or wherein we shall not haue iust cause to breake out into the praises of God or some such like passing the time about some holy matters as hath bene sayd whereof there is so great variety and store I speake to those which haue vnderstanding to iudge discreetly and to whom nothing that I say should be harsh or vnsauorie as hauing receiued from God a wise and vnderstanding heart to discerne and a promise of strength and therefore sufficient incouragement to do his will in this part of their life readily and gladly rather then to desire with earthly minded persons to range after noisome and vnlawfull liberties Indeed I do not deny but that as we cary flesh about vs which is a burthen to weigh vs downe so we shall neuer discharge this duty nor so purely follow this direction for the well taking vp the time when we be alone as were to be wished but yet for all that we must learne and indeuour to follow the rules which are giuen vs and that daily better and better and not to suffer our selues to passe such times securely and without regard or full purposing of well bestowing the same as we are directed although we shall not attaine fully to that which we would For if this be intended of vs faithfully as euery one is inabled of God we shall not need to repent vs of the time so passed but we may haue peace in that which we go about And what shall we aime at in labouring to be thus directed more then the deare seruant of God Dauid did who as he prayed God that the words of his mouth might be alwayes acceptable in his sight in what company soeuer he should come so did he likewise that the meditations of his hart might please him wheresoeuer he should become And so in another Psalme he testifieth what his practise was namely that he did hide his word within his hart that he might not at any time either in company or alone sinne against him And let all know that it commeth from a most dangerous custome of giuing their hearts libertie when they are by themselues alone that they range after what fansies and folly they list in company and that they are so vntoward and vnwilling to betake themselues to better vses And such must do as they who in eating and drinking haue stuffed themselues so full as that they are prouoked to vomite And most lamentable it is that after so long inioying of the Gospell there is so litle acquaintance with or gouernement ouer the manifold disorders and vnrulinesse of the heart when God hath giuen vs vnderstanding hearts to looke after and thinke vpon things which are excellent But this complaint is made in another place That which remaineth to be sayd of this point Vsing our solitarinesse aright is that as I haue set downe the rules by which we ought to be guided herein so I giue a short caueat or watch-word about the same As first whereas I haue sayd that when we be free from the workes of our calling and out of company after we haue entred into the affaires of the day one vse of our solitarinesse is that we may deale about things lawfull and bethinke vs how we may best dispose them Many things are to be considered about this for the auoiding of danger as that we beate not our braines to search curiously into others to iudge and censure them neither busie our selues in their matters needlessely as Paule speaketh of women that is further forth then we are called thereto and so may become helpefull to them which thing whiles many neglect they spend much time in thinking of those matters which do nothing appertaine to them and in the meane while make themselues the vnfitter for their owne necessary duties Furthermore we must take heed that while we deale in our owne matters we drowne not our selues in the cogitation of earthly things ouer long that is further then need is and so we begin to take sweetnesse and feele our hearts brought in loue with the creature and the
commodities of this life and thereby to haue our loue weakened towards the Creator For this is not christian wisedome though it be the wisedome of the world to increase our loue toward the things of the world but by all meanes possible to diminish it and so the lesse to set by them Againe whereas another vse of our solitarinesse is that we should bend our minds to holy and heauenly things when we are alone this is a speciall caution herein that we do not for all our oft recourse to this duty goe about them with the lesse reuerence whether we go to prayer or set our selues to reading or enter into any meditation The which admonition I know to be very needfull for that I see many to set lesse by and lightlier to esteeme the most holy exercises of piety euen for the cōmonnesse of thē who yet when they first inioyed them could neuer sufficiently commend esteeme or haue their full of them For as our Sauiour Christ saith of Iohn Baptist Iohn was a burning light and for a season ye delighted in him and as the Galatians ran well for a time but were letted so I may say of this that diuerse for a while take pleasure in the vse of priuate helpes to godlinesse but they are soone broken off their hote zeale is quickly cooled And this if they were well rooted in the beginning is for that they do not daily nourish the estimation and loue of them nor see daily the necessitie of them but many dayes suffer them to be omitted which they would not do if they did not begin to be glutted with them Therefore resolue thy selfe of this that thou hast daily neede of such holy exercises and to haue some time in the day by thy selfe alone to call thine affections home from wandring in the world and to haue thy secret and sweet talke betwixt God and thy soule that thou mayest therby vnburthen thy selfe of the loade of worldly cares and desires which by too earnest dealings haue growne vpon thee And what day doth passe wherein thou hast not as great neede as thou hast had vpon any other of meditating vpon Gods vnchangeable loue to thee of the continuall and daily benefite of Christs death to heale the sore of thy soule through sinne what day goeth ouer thy head in which thou hast not neede to confesse thy sinnes to see them better and to bethinke thy selfe how thou mightest grow more constant in godlinesse Another thing to be taken heede of here is that thou thinke not ouer-wel of thy selfe for that thou shalt do somewhat more in the seruice of God then others and for that cause looke to be borne with in some of thy faultes We are herein too like Peter though in other parts of godly feruencie we come short in following him that whiles we looke to one thing what grace wee haue receiued we halfe triumph before the victorie litle or nothing marking how many good things we are without whē yet the Apostle ceasseth not in his owne example to teach vs that we should forget the things which are behind vs that we should not be fleshed and made any thing the more slow and carelesse by them but we should looke to the things which are before vs and which yet remaine to be done of vs and be caried to the marke euen to the reward of our heauenly calling Phil. 3.14 Finally for the vse of solitarinesse in renouncing things vnlawfull thou art to beware if at any time when thou art alone thou entrest into the consideration of the manifold sinnes which raigne in the world and some of thē such as do sometime much snare and take hold of thee that thou be not secretly allured and drawne to like of some of them whiles thou goest about to refraine and waine thy selfe from them by musing on them For the diuell can chaunge himselfe into an Angell of light and cause that to seeme the greatest pleasure vnto thee which is rancke poyson nay which is more when thou goest about to disgrace it to thy selfe euen then to bee brought to like and be snared with it And as Saint Paule hath giuen charge to Timothy and in him to all true ministers of the Gospell that when they should execute this one part of their ministerie namely to exhort young women which was a good thing they should beware they mixed it not with euill by vnchast thoughts arising in their hearts and therefore he saith Exhort the younger women with all purenesse and chast mindes so I say in thy solitarie musings of thy sinnes which is also a good thing let the like regard be had that is to say that whiles thou intendest to grow further out of loue with them the diuell tickle thee not with new desire of them or some other For thou art blind through thine owne selfe-loue and corruption but especially when the diuell goeth about any such matter he will blindfold thee more strongly that thou shalt see that which liketh thee in sinne but not that which will slea thee and the strength of thine affections being set on fire by a deepe impression of that which they like will more forcibly hale thee forward then a bare weake desire to auoide the sinne shall be able to hold thee backe And if thou beleeuest not this thou hast I dare warrant thee found it so alreadie and howsoeuer thou thinkest that thou hatest sin thou shalt be drawne vnto it againe vntill thou perceiuest that thou art wounded vnlesse which is worse thou be hardened To this end remember how Iuda going foorth about a lawfull and honest thing namely to see his sheepeshearers intending no euill yet because he went not armed he defiled himselfe by the way with an harlot To the like end many more examples may be brought And hereof it is to illustrate that which I say by an instance or example that sometime such as haue liued in malice with their aduersarie do vpon better consideration purpose to agree with him and pray that they may no longer beare hatred but euen then a thing worthie to be marked the manifold iniuries vnkindnesses and indignities are so amplified by the diuell which their corrupt heart also liketh full well to aggrauate that they rather depart after their prayer with triumphing ouer their aduersarie then ouer their sinne and being strongly incensed against him they be very slaues to their sinne So haue many Christians of good hope oft times by themselues reasoned debated in their harts how they haue bene haled and drawne to vncleane desires till they haue bene checked for their sinne misliked it and accused themselues for it c. and yet at the same time so couertly Satan worketh or at the least soone after haue either set forward and reuiued such vnruly desires or which is worse haue nourished them and so runne further So I may say of all other iniquities that which I
although the man of God whose praise is so great in the Scripture could make it his worke both in the day and the night season And therefore seeing I can no otherwise helpe to redresse this wretched custome of neglecting this benefite and libertie of oft meditating and profitable vsing of solitarinesse in them who might well vse it I will say no more but pray for such as know not by experience how good and gainefull it is in stead of all idle and vaine wandrings and fantasies wherewith they swarme for the most part when they are alone And I will not cease to bewaile the vnhappinesse of the men of our daies who in the vsuall and daily trifling out of their precious time declare that they are ignorant of their best portion which is to haue daily communion with God but are wise to deceiue themselues in forgoing it for folly and sinne And therefore it is no maruell though of many wise and learned yet there are so few which both find an heauenly sweetnesse in their owne liues and are fit to season others therewith because they are not oft and vsuall daily with the Lord in their soliloquies that is in their communing betwixt God and themselues in their prayer and meditation and in hauing recourse to him sequestred from the companie of men as Moses the man of God had Which part of Christian comfort both might and ought to be more generally enioyed of the seruants of God without either the least sauouring of Monkerie much lesse without the establishing and the bringing in of it againe which some prophane Protestants litle knowing the vse of will be readie I doubt not to imagine and say as they peruert all other things to their owne hurt Although I could wish that they had no earthlier minds I allow not their doing then some of them had who first left the dealings of the world to liue apart out of companie As for the Popish progenie who would be thought as it were by apish imitation to follow and be like them they are farre from it as they are from sound religion in their profession But to returne although I commend solitarinesse I would yet thus be vnderstood that such as are troubled with melancholie by meanes whereof they are much vnable to gouerne themselues and the rather through strong and vehement temptations when they are oppressed with them that such I say should not be pressed with it and vrged to it to be long or much alone for feare of casting themselues into further and more daungerous dumpes and extreame heauinesse as experience hath taught till they may be stronger and therefore with lesse daunger may be permitted to the libertie of it as other Christians CHAP. 17. Of the declaration of the sixth dutie Of vsing prosperitie well THE next dutie to be obserued is that with the same sanctified and sound heart we enioy all our lawfull liberties and commodities of this life rightly and soberly from day to day whiles the Lord graunteth them vnto our vses and whatsoeuer crosses and afflictions befall vs in the day as both these are distinct parts of our life from the former that we goe vnder them patiently meekely and thankfully These two parts of dutie are required not at some one time in the day as the first and second rules haue their certaine time in which they are to be performed but as some of the other parts of daily direction throughout the day because there is no part of our life in the day but it is either exercised with some crosse or with likelihood and feare of it or it is free from both and enioyeth sundrie benefits of the Lords or that which is the most vsuall and common case of Gods seruants it is mixed and compounded of both which of all these soeuer be our estate we are in great danger if we be vnprouided for it I meane if we be not watchfull in either of them to carie our selues vprightly and before the time of both if we pray not feruently with full resolution to it And to say somewhat distinctly and seuerally of both although it be my purpose to say as litle as I may seeing I haue by occasion spoken of both in another place of the first I will speake in this chapter and in the next of the other It is not hard to vnderstand what I meane by prosperitie properly euen all pleasures and delights which may lawfully be enioyed of the seruants of God in this life as health riches friends peace mariage and all that appertaine thereto as wife children c. These therefore which are things that a man would most desire with freedome from afflictions which might impaire the sweetnesse of them we must know that it is a most difficult thing to possesse them without great daunger to our soules and therefore the liuing in such an estate as to abound in many good blessings of God which the world counteth happinesse is compared to a slipperie way in the which a man is euer sliding and readie to fall Now then to looke to our selues daily that we be not hurt what lesse worke is it then as if a man iourneying all the yeare through yea and all his life long should be constrained continually to be looking to his feete and steppes which thing how vnwelcome it would be and wearisome if it were but one day who doth not see and perceiue Now the case being like in this part of our trauell and spirituall iourney therefore that we may be free from the hurt which might meete with vs herein these two points shall be needfull to be considered and learned First how hardly in prosperitie we walke safely from day to day towards the kingdome of heauen secondly how and after what sort we may do it though it be hard and how we may grow to the right vse of the same which who so attaineth vnto shall find no common nor small ease in his life ouer others do and passe by manifold and grieuous dangers which few auoide And first although a man should much better performe all Christian duties euery day who hath fewest afflictions to draw his heart from them and who hath most helpes by peace wealth to set him forward therein yet as men go to worke we see it is cōmonly cleane contrary For by reason of this that men are so readily caried to vse all earthly things amisse euen to their owne hurt and hinderance and so hardly brought to be the better by benefits it commeth to passe that it is found by experience with vs for the most part as we read in ages past that it was with men then that is the more that a man hath of these earthly commodities the lesse he is inriched with spirituall grace and as they are increased multiplied so this decaieth and is diminished And yet I do not here speake of the wicked of the world as oft times I put the
Reader in mind but euen of those which go before others in the imbracing of the Gospell For euen of them many are very faultie and blame worthie in this matter and therefore they had need to be willing to take knowledge of it by the least watch-word and amend it and not tary with the world till they be shamed for it and confounded Yea and this is the more to be marked because some of these whiles they haue bene vnder the crosse haue bene humble and kept within good compasse in their liues and haue had oft recourse to God in their prayers as they haue confessed it was meete for them to do But why speake I this because when the Lord hath giuen them deliuerance they haue shewed thēselues to haue bin no such persons as before but haue soone gone from their former care and haue kicked vp their heele waxing wanton in their prosperitie euen as they were forgetfull of their former calamities Psal 119.67 So that it may truly be sayd that few by earthly things are drawne on and incouraged to the loue of heauenly which yet is the end that the Lord hath in giuing them If they haue rest from persecution and trouble and inioy peace in their daies how many do with the Churches mentioned in the Acts take the benefit of it that is to edifie and build vp themselues the more strongly in knowledge faith and godlinesse and draw others thereto by their example And if their plenty of Gods outward benefits be such that they may eate of the fat and drinke of the sweete yet how many find the Lords seruice more sweete daily to them then they find his outward benefits But they do rather after the manner of others begin to rest in them many times and to say Here is good being for vs whereas the more men haue the more they should looke that they serue him with ioy for all their abundance And further if they haue time at will wherein much good may be done to themselues and others is this their chiefest care to redeeme it to euery good vse because the dayes be euill and to apply their hearts to wisedome seeing they haue but a while to liue Nay that were too sad a matter for them to heare of But numbers of them take vp a great part of the day most commonly in the pleasures and delights which are by euill custome in euery season of the yeare affoorded Wherein for the satisfying of them to the full if the publicke duties of Gods worship in the familie which should be daily continued for the benefit of the whole company be not neglected oft times yet how come they to them and in what case are their hearts to the performing of them when they sauour of nothing else but their vaine if not vnlawfull pleasures Which complaint if euer may now in this generation be made of the better sort of Christians and that also most rightly when many of the gentry of this land and others who had for certaine causes iustly mouing them for sundry yeares together banished out of their houses the vse and practise of dicing and carding with such prophanenesse and disorder as accompanieth the same haue within these few yeares as though they could no longer forbeare brought them in againe A lamentable fruite of their wealth peace and prosperitie among many other such But if it be duly considered what good might haue bene done through our land in this long time of peace and plentie and how the oportunitie euen the time of our visitation as fit for holy duties as faire weather for haruest hath bene ouer-slipped that I say no more it ought iustly to wring out plenty of teares for so great transgression But I will containe my selfe Our Sauiour speaking but of one part or peece of prosperity namely of riches saith Oh with what difficultie shall they who haue riches enter into the kingdome of heauen If he speake thus of riches what thinke we is his iudgement of them which with riches haue many other kinds of blessings with how much ado shall such go into the kingdome of heauen and much more gouerne themselues rightly from day to day And what maruell seeing a rich mans riches are his strong city and thereby he is bold to do many things wilfully which he durst not so presumptuously do if he had them not They are baites and do often draw his heart to be set vpon them that whiles they are in request and chiefly accounted of there may be no place for better things to rule and raigne there although for shame and feare they are not altogether reiected euen as it may be sayd of play Where that is entertained good bookes are litle red and occupied It was the last temptation that the Diuell attempted our Sauiour withall The glory and wealth of the world I meane to teach vs this among many other things That if the other two be ouercome yet the Diuell looketh to preuaile by this What should I say of the innumerable hurts which euen good men sustaine by these benefits and good blessings of God as that they hate one another contend with and deceiue one another and make themselues strangers one to the other thereby and which is none of the least euils among other their harts are so knit to them that they consider not how they take in hand their worldly busines nor how they vexe trouble their poore brethren if any fall into their hands but go to worke against them cruelly or at least in rashnesse with which nothing is well done If we should but consider how they beate their braines about them euery way who are yet wealthie alreadie bestowing all their wisedome in deuising how to increase and bring them in when it were to be looked for that the great riches godlinesse should be much more sought after If I say we should consider this we should enter into a very maze By which and many such like it may with bitter complaint be lamented of the which we haue bin long admonished that Religion in these many yeares of our peace hath brought forth much wealth to the Church but the daughter hath deuoured and eate vp the mother And that this which I say may not be vnderstood onely of riches know we that all lawfull liberties do worke the same effects that men for the most part become worse by them as in the Psalme the Prophet declareth Before I was afflicted I went astray that is when I had my libertie and therefore this shall serue to shew with how much ado they which haue them walke daily in a Christian course and the rather the more variety of earthly delights they inioy with them Now therfore it being thus what cause haue all such as are louers of the truth whō God suffereth to liue in peace health and prosperity to be wise and wary against so many dangers and warned by the hurt
of so many who haue gone before vs and to learne how they may not be hindred nor holdē backe any way by their prosperitie but set forward rather and that many wayes as it is most conuenient The watch-word is not in vaine and needlesse which was giuē to our fathers When thou hast eate art full beware lest thou forget the Lord. But I will proceed Therefore as I haue now declared the one of these two points that is how hard it is to vse prosperity aright so I will go forward with the other namely how this maybe that we may well vse it that it may be no snare nor hinderance to vs. And to this end we must consider how nearely we are knit vnto the same as hath bene sayd how naturally we desire to haue all that our hearts do long after without regard whether it be good or euill for vs which causeth vs to esteeme of all such things more highly then becommeth vs and therefore to set our greatest care vpon them and to seeke to inioy them whatsoeuer better things we loose and depriue our selues of for them This inordinate loue which we beare to any lawfull libertie or blessings pertaining to this life must be by all meanes possible weakned and abated in vs which we haue too much through our owne folly strengthened and increased And to obtaine this as we shall be able some perswasions I will briefly set downe First therefore this spirituall drunkennesse is to be expelled and the inordinate loue of earthly things to be weakened and abated by diligent earnest viewing and weighing how momentany and flitting all things of the greatest reckoning vnder the Sunne are and how vncertaine hold we haue of them euen when we thinke our selues most certaine and sure of them And further by valuing and pricing them thereafter as the Lord himselfe teacheth vs to do saying The fashion or shadow of this world passeth away And againe Happinesse doth not consist in the things which a man possesseth and of riches which is counted the chiefest of all the rest he saith Why dost thou weary thy selfe to grow rich cease from thy wisedome why dost thou cast thine eyes vpon them for they are nothing Also we shall by litle and litle breake off this neare knot of amitie betwixt our hearts and earthly peace and prosperity as well as we loue them if we wil suffer our selues to be perswaded how many waies we be in dāger of sore plunges by means thereof and that the Scripture giueth them many titles names drawne from the effect which they worke in most men as that they are snares thornes choakes because they intangle vs pricke and hold in and smouther the many graces of God in vs that they bud not out and fructifie And so saith Saint Paul that they pierce vs through with many sorowes being meere vexation and affliction of spirit when men haue giuen themselues after the course of the world to seeke what is the sweetnesse of them Few Iobs do know and find out the deceiptfulnesse of riches vntill after they haue proued it they complaine too late and in vaine begin to repent and say We are deceiued Besides it is an especiall good helpe to weaken the loue of these earthly things if we often record that they are not our owne but borrowed and therefore as no wise man reioyceth for the stocke of money which he hath borrowed of another man which he must returne home againe as if it were his owne so it is small wisedome for vs who are appointed to saluation by Iesus Christ to delight in and set our hearts vpon the things of this life which are but lent vs and may euery day be required againe of vs but our owne riches which shall neuer be taken from vs as the knowledge of God the loue of our brethren ioy and peace by the holy Ghost these should so so make vs in loue with them that the loue of the other might be ouer-shadowed thereby Thus if we can thinke of all outward commodities of this life hauing this iudgement of them will daily meditate one time or other of the momentany condition of them with vnfeined prayer to God to renounce and forsake our old loue and acquaintance with them we should find this knot more and more to be broken and our thoughts not to be caried after them with such earnestnesse and continuance And if we could possibly thinke what hurt they haue done vs euen our selues alreadie for what vnsetlings from a Christian course do we in a maner sustaine but they are one cause of it if not the onely I am perswaded if we could rightly thinke but of this one thing we would abate our greedinesse and put the knife to our throat as the wise man wisheth in the like case that is to restraine our appetite But as experience hath taught that mens latter thoughts are for the most part better then the former as they may well be seeing they come with more mature deliberation so it may be sayd with griefe that when we haue played the fooles by letting loose our former thoughts to worldly lusts and cherishing of them we seldome haue the grace to light vpon the latter that is to digge and weed them out vnlesse perhaps vpon our death-beds we complaine when yet oft times it is too late Furthermore it would not a litle helpe vs forward to a slight and meane estimation of all earthly prosperitie if we would daily accustome our selues to muse vpon the examples of such as haue inioyed the sundry commodities as plentifully as any of vs do and yet haue bene taken from them and some of them in their flourishing age vntimely as leauing to the rest of vs who yet remaine a manifest spectacle of our mortalitie and a warning of vs to a moderate vse of them that we might not iustifie the worlds practise And it is another speciall meane to the contemning of the world though it go against nature to vse to visite them as others also in their sicknesse as we shall be able and there marke how they then speake of them that so we may see how litle good their commodities can do them in comparison of that good which they haue kept from them and considering how greedily they haue bene sought after of them for one would looke that things so sought should haue more excellency in them then euery one seeth And besides that by going into the house of mourning we may see and so be put in mind of our owne death and departure which cannot too oft be thought vpon and which is the end of all flesh that thereby we may somewhat more like strangers learne to vse the world after besides the thinking that we must giue an account how we haue gotten and vsed them Thus I haue in some sort shewed how and by what meanes the loue of all earthly
things shall be weakened in vs without the which we can neuer vse the lawfull pleasures and profits of this life moderately and rightly this one thing being added that this aduice be the more carefully and constantly regarded seeing the danger were like to be great by the neglecting of it And now vpon this which hath beene sayd it clearly and necessarily followeth that if thus we get superiority and dominion ouer our hearts and affections in the vse of earthly things then our actions and dealings about these lawfull liberties shall be well ordered in the sight of God and men to the great quietnesse and peace of our conscience for the righteous is bold as a Lyon For who doth not know that as the heart is affected either well or ill euen so it draweth the wordes and workes after it to be like and sutable which is the cause why I labour to perswade Christians to the subduing of the lusts and intemperate rebellions of the heart and to haue in meane reckoning and price all things here below that they may be the lesse offensiue in the whole course of their earthly dealings For when we be thus resolued in our hearts constantly watching thereto that we as God hath taught vs will so farre forsake all as we shall thereby be hindred from following our Lord Iesus Christ in any point of his holy commandements we are stayed from manifold abusings of our liberties as wealth peace preferment and such like And when we can containe and keepe our hearts from coueting and desiring any way to vse our prosperity vnlawfully we shall neither iniure others in any thing that is theirs nor haue our commodities as snares thornes and choakes to strangle and hurt our selues but in the inioying of all blessings of this life shall be sober and fruitfull in good workes and more feruently longing after the treasures of the paradise of God Which fruits of prosperity few do reape but runne into excesse and passe their bounds one way or other so truly it is sayd That as it was in the dayes of Noe so it will be in and vntill the comming of the sonne of man They eate they dranke maried wiues and were maried c. that is they chiefly regarded these things rather then the manner how or the end why and more then they did consider wherefore the Lord set them in this world And this be sayd of the first branch of this dutie that is of the vsing of prosperity and the lawfull liberties of this life rightly and how God teacheth his children daily as their state shall require to do the same accordingly as it is one of the duties which is of necessity to be obserued daily of all that desire well to bestow the day and to giue a good account thereof at the euening and end thereof Yet to such as obiect and aske If I will debarre them of their mirth and pleasures which in their prosperitie and through the benefit of their wealth they may inioy I will adde this briefe answer I wish they prospered in health strength earthly commodities and peace so as their soules might also prosper And I thanke God I am not so enuious against the welfare of any of my good brethren but that with the Apostle I can and do pray that they might be altogether Christians that is true and faithfull seruants of God without the bands or other hardnesse which some other of Gods people do sustaine and go vnder But seeing prosperity is a slippery way it is meete that all such as desire to be free from dangerous fals should looke diligently to their steps and seeing that our Sauiour himselfe hath taught vs that it is an estate full of danger they should not thinke much to be admonished put in mind daily to take heed that they stand sure and in safety It is not enough thinke we and a great fauour of God that he giue vs liberty to inioy his earthly benefits vnlesse we abuse them to the fulfilling of our fleshly desires Doth Christ allow vs any otherwise to take our pleasure on the earth then that it may not hinder vs from following him by temperance and sobernesse by humblenesse and meeknesse the way to heauen Or doth he bestow more on some then vpon others that they who haue much should set on edge the teeth of others by licentiousnesse We are called and that most fitly strangers to teach vs that we should not be medling nor intangle our selues here so as we should be vnready and vnwilling to go home And that is a right stranger-like liuing in the world and an inioying the lawfull liberties of it that we be made more fit thereby for the heauenly life and not to linger after any thing here or cling about it so that we being tied to any lawfull pleasure or profit we should not as free citizens of heauen be daily somewhat nearer it and readier to go to it And do we thinke that they are such strangers who pleade for such a liberty and reioycing here that their owne consciences do tell them that they are not willing and readie to die Are they such strangers who are priuy in their owne hearts that their reioycing is most for the commodities and delights of this world eating drinking pastime mariage gaine and successe in their dealings c. who if death should come vpon them whiles they are in the middest of them must needs cry out and say O death how vnwelcome art thou vnto vs who haue our pleasure in these It is the Lord that saith by his Prophet Let not the rich reioyce in his riches nor the strong in his strength nor the wise in his wisedome but he that will reioyce let him reioyce in this that he knoweth me And it is our Sauiour which saith Woe be to them which now laugh for they shall houle and weepe woe be to them which are full for they shall be hungry And againe Sonne thou in thy life time receiuedst thy pleasure therefore now art thou tormented Lastly Iob that was deare to the Lord sayd If I haue reioyced for that my hands haue gotten much and for that my riches are great euen this were to deny the Almighty Therefore know we that our reioycing ought not to be earthly yea as a godly man may not be glad for that he hath much going no further seeing that were but to be tied to the creature and to rest in a broken and a deceiptfull stay so neither may he reioyce in any other earthly thing whatsoeuer but he setteth it as well as riches in the Lords place from which it ought to be banished Now the heart of a Christian is the Lords temple and dwelling place and he it is that must dwell there as he himselfe hath said Giue me thine heart my sonne That must be where the treasure is it must haue no other treasure in heauen but him nor any on
Christian seeing there are so many helpes meanes and incitements thereto granted to them by God Also to make them better see themselues the vilenesse which remaineth in them and Sathans malice and other of his properties how many things he layeth in their way to make them stumble thereat that the reading of these may hold them from securitie and from faintnesse and wearinesse in their Christian course whereto they are most inclined of themselues though they were set forward thereto by no other Now although as oft as a man practiseth not this or the like daily direction it is certaine that he is letted yet euery one seeth it not to be so by and by neither how or by what he is letted much lesse how to redresse it therefore is this place and treatise of the lets most needfull to shew what lets will lye in our way to hold vs from following good direction and from practising of the Christian life daily that they being knowne may be preuented and auoided so farre as we may haue peace which shall be if the rules for directing vs be carefully obserued or at leastwise if we be hindred any manner of way yet we may see how and so hauing remedies at hand we may be glad to repaire speedily vnto them and thereby returne into the way againe And therefore I haue thought it expedient to signifie the same in this chapter and that my purpose is to speake in the whole treatise following of these and such like matters of purpose for the helpe and comfort of such as cannot yet find the Lords yoke to be easie nor his commaundements pleasant and sweet vnto them at one time as another in one point as in another but toilesome and burthensome So that although I haue in the first treatise said somewhat particularly for their sakes as I could take fit occasion to do yet because I know that many who are willing to liue well and christianly do make a toyle thereof and do not find any great pleasure in the duties of it and therefore make question oftentimes seeing they find it so hard whether they were best to go forward or no especially when they haue bene driuen to commit any shamefull sinne therefore I thinke it very expedient to remoue these daungerous thoughts and shew them some way to come out of this vncomfortablenesse Now the maine and chiefe lets are the diuell with all his force subtiltie and malice and our euill hearts so farre as they are vnreformed and by means of both all things in the world though not in their owne nature but by thē made occasions to vs of falling and offending God Whereby may be gathered what I meane by lets and hinderances in this treatise euen whatsoeuer may hold vs backe from peace with God Now all these and euery of them is able to breake off our course in godlinesse that we shall not bend our minds otherwise then in some generall sort and manner to worship God and liue with men and although they preuaile not so with all that they breake off their course altogether yet some one part or other of the godly life shall be neglected and so one day after another it shall continue with them in such wise that their reioycing in the Lord shall faile neither shall their light shine amongst men whereby God might be glorified In this darknesse and bondage the most part of Gods people are holden so that although they haue some litle sight of redemption and dimme hope at some times that their sinnes are forgiuen them yet neither enioy they their part in this any long time nor their sweet libertie in godlinesse which they should haue in all estates both which the Lord hath graunted to enioy as I haue shewed before They must therefore learne carefully to resist all such lets as they shall know to stand vp in their way to hinder them of these therefore I meane to giue a tast and of the chiefe and most of them that we may see and discerne them and shew some helpe against them And first generally I will set downe the properties of the diuell as his malice subtiltie crueltie and the like by the which in sundrie sort he worketh vpon the hearts of poore Christians and deceiueth them infinite wayes and together with these I will set downe the encouragements which God hath giuen them against the same which be farre greater then many of them do thinke And secondly more particularly of the seuerall kinds of lets and hinderances which Sathan raiseth vp against them and the kinds of them and which they be and how he vseth their hearts and the world as his instruments to ouerthrow them and the particular remedies against the same wherby such as are incumbred with any of these lets may count it no strange thing neither be dismayed thereat and by this which they shall reade may be prouided of some helpe and deliuerance CHAP. 2. Of Sathans properties and attempts against vs in generall and our helpe against them TO begin therefore first generally euen he it is Sathan I meane that withstandeth vs in euery good thing as I haue said before and leadeth vs amisse many waies although we see our selues set free from the infernall woe And therefore it is that our hearts cannot so soone be raunging though it be neuer so litle but he is readie to meete with them and set them forward in some euill and by his most slie subtiltie he fasteneth our liking and our affections there before we can be aware of it so that we maruell after to see such a suddaine vnsetlednesse in vs and such a chaunge from a wel-ordered course wherein we were before And hereby it is also of him I meane that we can deale about nothing but we may possibly and be oft times snared with it he knowing how to vse all outward objects to our hurt as wealth beautie friends libertie peace and all blessings and contrarily losses sickenesse disgrace c. If that we be at home he workes by domesticall affaires if abroad he taketh occasion from thence So that wheresoeuer or whatsoeuer we do or be occupied in the Scripture teacheth vs that he is about vs how good soeuer we be if not in vs as in the men of this world and that which is most daungerous of all he doth most craftily deceiue vs when we do least suspect it More particularly to lay foorth this I cannot here conueniently If therefore men be ignorant or vnexperienced of his working and properties in themselues it is not to be maruailed at though they beare their deadly wounds about them through his vncessant malice and subtiltie for it is not possible but that euery naturall man one way or other should be deepely bewitched made senslesse and foolish with pleasures profites dreames of earthly happinesse to come feare securitie hard-heartednesse or some such like And this is the estate of the world at this day
flesh in this mortall body I liue by faith in the sonne of God who hath loued me and giuen himselfe for me By the which words it is manifest that in his owne person he sheweth how the faithfull being vnited to Christ by faith do thereby draw and as it were sucke spirituall grace from him daily whereby they liue that is to say leade a spirituall life or rather Christ liueth in them Now therefore if the iustification of Gods people and the holinesse which they shew foorth in their liues do arise from hence that they beleeue God hath promised them strength to waite for saluation and to liue well then it must needs follow that faith failing mens strength to the doing of any good thing vtterly faileth also And therefore if we be perswaded after we haue once receiued grace to beleeue that we are thereby well inough though we labour not to grow daily and to hold fast thereby the hope of forgiuenesse of our sinnes and of other grace how grossely doth the Diuell bewitch vs By what meanes soeuer he do it whether by keeping vs ignorant of this truth or otherwise busieth and occupieth vs in the world that we thinke not of it nor at all looke after it or whether we be holden from it any other way all as one And although this is a thing with which men of the world are not acquainted yet they who haue learned to know what the excellencie of beleeuing is and haue felt any power of it working in them they are to know that they can neither liue comfortably nor do any thing well without it for without faith it is impossible to please God And as the people of Israell in that one part of their life daily rose vp perswaded that the wals of Iericho should fall after God had foretold it them and for proose thereof did euery day compasse them blowing trumpets of rammes hornes as they had beene commanded so in our longer conflict not with Iericho but with him who is called the Prince of the world this our faith is to lie downe with vs and to rise vp with vs and through the day to accompany vs. And nothing is more to be lamented then this that though it be rare and seldome found in the earth the Diuell holding men in vnbeliefe strongly as it were in bands yet it is not wanted or once missed and the godly themselues for the most part of them scarcely haue any great vse of it in respect of that which they might haue Neither is this point made so familiar and well knowne to manie Christians who yet haue a long time imbraced the Gospell euen with good liking though some of greater experience are better setled Neither do many of them grow to see that their life is a continuall and daily conflict with sinne and distrust neither are they acquainted with the subtile sleights of the Diuell how couertly he bringeth to passe that they forget they are purged from their sinnes and therefore led after other deceiptfull allurements in the world I speake it for that I see how hardly they can be holden in the daily strengthning and nourishing of their faith who yet haue truly though weakly tasted how sweete it is and Christ thereby through the preaching of the Gospell And no maruell if they cannot be brought as some others are and yet they but weake also to set their delight therein as in the best treasure And for that so few are to be found who hauing had comfort by it twenty or thirtie yeares agone when they first heard of it and receiued it or in later yeares as many it is not to be doubted haue also had for I dare not be so vncharitable as to iudge otherwise of them for that such I say who haue inioyed much comfort by it do not now nor haue since that inioyed the same stil what is the cause of it Is it any other then this that for sundry yeres past and now also they haue so sleight fruite of it that Sathan hath stolne away their hearts after the loue of present things euerie one his way and caused them to lose that high estimation of the Gospell which once they had of it though they still commend it they not wise inough in the meane while to obserue how they were deceiued blindfolded by him nor once to misse or cōplaine of their losse whiles they may liue at ease prosper on earth in the meane while And that it hath bin thus with many therfore also is so with others still hereby it hath appeared that at their death they recouered their decayed faith sundrie haue more deeply descended into thēselues then of late before they had done and haue called to remembrance the seasons in which they had reioyced through their faith in another maner then in their latter dayes much bewailing also the losse of so great a benefit as they by the decay of it had so long time sustained euē great liberty of mind to walke with God that boldnesse and freedom of good conscience which the wise man saith is a cōtinuall feast Such therfore as see what the diuell pulleth frō them by darkning and burying this sure trust cōfidence in God how it goeth from thē couertly as the Sun frō her line before they be aware if it be not wel looked to such I say must learne to put thēselues forth cōsider what strōg hold they haue they must sticke to it when they may say The Lord is my helper whom then shal I feare again I should vtterly haue fainted but that I beleeue verily c. Such must learne of Gods seruāts to waxe more bold with reuerence resolute and seeing as Dauid saith Our fathers trusting in thee were not confounded therfore to cry Though thou kill vs yet will we trust in thee And such must leaue that worldly wisdom whereby they thought it needlesse and foolish to nourish it in thēselues daily must become fooles in the estimatiō of men that they may be wise by the testimony of God to keepe their faith as they would their life that by oft recourse had to the Lords promises which faile not neither chāge prouoked therto by their daily infirmities and wants thinking oft much of thē and praying for grace to apply them to thēselues growing stronger by experiēce that thus they may clearly see Gods louing kindnesse daily to them and not at some one time only and that so they know themselues to be in continuall safetie thereby as their hearts desire which is to set the Lord alwaies before thē that they may not be shaken so shall they not be snared in Sathans bāds as otherwise they must needs be neither greatly fall I mean to their hurt although they be not free from tēptation These are the chiefe hinderāces of faith wherby the diuel troubleth Gods seruants holding
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
oftentimes euen when we haue renewed our couenants after some fall or daungerous coldnesse espyed and repented of yet shall we by litle and litle fall to our old bias againe Now if herewith good means faile we are set so much the more forward herein as we reade of the people of Israell euen in the short absence of Moses from them being but fortie dayes I do not speake of the vnfitnesse and naturall vntowardnesse of the mind or vnaptnesse of the bodie to Gods worship or to the duties of our particular callings which being sometime in the best of Gods people are by moderate and honest recreating of them if they cannot otherwise expelled and shaken off but I speake of the vnwillingnesse that the flesh feeleth to hold on constantly in dutie further then it liketh and that is not vtterly to cast off the yoke of Christ but to serue God and it self too For there is nothing more desired of it then when some duties haue bene perfourmed to God that it may haue libertie as it liketh to occupie and set on worke both heart and hand in some manner to the displeasing of God For euen as the hypocrites and vnreformed persons do neuer serue God heartily but from teeth outward and seeing Gods seruice is holy and pure but they carnall and earthly minded cannot at all delight therein euen so Gods children being sanctified but in part haue many prouokings of them by that wisedome of the flesh that remaineth in them to be wearie of liuing godly and are troubled with strong reasons to induce and draw them thereunto And this is so true that euen the best after they haue renewed their couenant with the Lord to be more fruitfull and constant also do purpose the same with full resolution yet by litle and litle they shall feele that feruencie of theirs weakened and cooled and sensibly declining euen as the Sunne toward his going downe For which cause the Apostle doth oftentimes strongly fence the Christians against it saying Be not wearie of well doing And againe Stand fast in the faith quite you like men be strong And thus if we curbe not in the vnruly affections and lusts which would soone fasten vpon vs and do not oft record our many sweet liberties which we find in seruing God which shall also be greatest when we haue continued longest we shall find this too true by our owne experience namely what wearines groweth vpon vs now and then especially of holding on chearefully and dutifully in our Christian course For as the diseases in the nether parts of the bodie do make the heart heauie and the head to be distempered and they being healed do ease and quicken both euen so these vnmortified affections of ours being out of order do trouble the soule and disquiet it therfore the well ordering of them is a singular chearing and comforting of the soule and mind Herein therefore we must know and be perswaded that Gods grace shall be sufficient for vs who by the disgracing of them by his word will weaken them in vs and will make the way easie vnto vs euery day more and more vnto the godly life and take away the difficulties which stand vp to hinder vs euen as we see how he encourageth vs thereto saying My yoke is easie and my burden is light Moreouer though the diuell cannot breake vs off vtterly from a daily care of pleasing God yet he will so labour to vnsettle vs with reproches ill opinions vniustly conceiued of vs false reports and disgrace with our betters which shall meete with vs in euery place that we shall be much disquieted if not vnsetled for the time or stirred vp to bitternesse take counsell how we may be reuenged with sundrie other discouragements euen vntill we enter into the sanctuarie of the Lord and come to due consideration of our estate againe namely that the Lord is not chaunged toward vs for all that but willeth vs to reioyce saying If you be ill spoken of for my sake and the Gospels reioyce and be glad for great is your reward in heauen But whatsoeuer may stand vp in our way to prouoke fainting and wearinesse in our christian course we haue strong and many perswasions against them as that we shall reape our reward without wearinesse Gal. 6.9 euen a crowne of righteousnesse 2. Tim. 4.8 But because the matter ariseth more large then I looked for although I studie with all breuitie to set downe the diuerse kinds of vntamed affections barely with their remedies I will therefore shut vp this second sort of lets with naming the particulars onely which are not alreadie mentioned that the reader may know and so be able to discerne them and so beware of them as of the rest So he sometime prouoketh vs to vniust anger which is no better then a short madnesse especially when we can say we had cause offered vs so easily doth he turne our affections against vs which God teacheth vs to vse to good ends and purposes At some other time he poisoneth vs with deadly conceipts and heartburnings against such as we dislike also with loosenesse and lightnesse of heart also with rashnesse and hastines wherein we do nothing well with lumpishnes and melancholie and with diuerse such like the beginnings and first risinges of the which although our owne hearts do breed yet the strength of them is of Sathan By all which as he seeth his best opportunitie he so possesseth our hearts that they are no more fit in that sort being vnsetled to be employed in any part of Gods seruice then the running water when it is stirred and troubled in the bottome is for our necessarie vse And thus it may appeare how many of Gods deare seruants are holden backe by occasions of their owne corruptions the diuell adding strength thereto from shining as lights in a christian course and when God hath mercifully begun in them the life of godlinesse how they do afterwards though it be litle to their commendation or reioycing breake off or hinder their growing forward in the same through some great fault of their owne not subduing their rebellious hearts as God teacheth them neither stirring vp and cherishing the good gifts of God which were giuen them before as they might with ease haue done being taught and shewed how especially their fault is this that they haue giuen themselues to many fond and vaine liberties both in speaking thinking and liuing which to be pulled from it would seeme to them when they should but euen heare of it to be as the cutting off a peece of their flesh I speake not now of the vnreformed for their vsuall course is ordinarily thus neither are they in any order before men except they haue their owne mind satisfied For the remedying of these and such like this is no small helpe that they set themselues to marke their disposition and inclination better to what sinne
CHAP. 12. Of the third kind of generall lets whereby the beleeuer is hindered from foing forward in a godly course NOw followeth the third kind of generall lets which do much hinder a Christian from fruitfull and chearfull walking through his pilgrimage as becommeth him And to this I referre all the outward occasions whereby Sathan draweth vs to euill and by the which he stirreth vp most poysoned thoughts and affections in our hearts though the things themselues whereby he vnsetleth vs be not euill as by afflictions and chastisements by prosperity and abundance or variety of Gods blessings by family matters at home by our worldly yet lawfull dealings abroad by that which we see and heare by chaunge of our estate place acquaintance and other our affaires by the deepe securitie and bold sinning of others who feare no iudgement day by the hard handling of those which liue godly by such as are mightie and in authoritie who yet ought not to be terrors to to such as do well and to be short by other things innumerable yea to say the truth we go about nothing in the world how lawfull soeuer no not our prayers themselues and hearing of Sermons which are the holiest actions of our liues but from them all doth he take occasion to hurt and wound our soules as I will for the better instruction of the Reader in as few words as I can set downe and shew to rouse and stirre vp such as haue care to do well to become more vigilant against his sleights and snares when they shall better know them and be mory wary in all their wayes and that they may see that there are causes sufficient why they should daily be setled in a godly course when they haue so many occasions on euerie side to hinder them And to touch these in order First how iustly is this to be complained of almost vniuersally that for all the encouragements we haue to the patient and well bearing of our afflictions yet rare is the man who is not made worse and whose heart is not hardened against God by them rather then the person more meeke and humbly minded For if they be heauie and grieuous they do oft times raise bitternesse and impatience and if they continue long they will commonly worke a feare of Gods wrath for some sinnes although repented of yet comming a fresh into his remembrance The Lord hath taught vs in many parts of his word that his corrections are sent from him to all his beloued ones as from a most louing father and for their great good that they may not perish with the rest of the world but haue triall of their faith and patience thereby and so most sound ioy so farre is it off that he taketh pleasure in hard handling of vs but doth all for our good yet how many are so wise as to make these vses of their afflictions as God would haue them but contrarily are led by the diuell to impatience fretting frowardnesse and most painefull pensiuenesse all which do vexe them more by many degrees then the troubles themselues For this doth he often ring in their eares How can it be that he loueth you and yet afflicteth you thus Againe God hath taught them that he hath many waies to deliuer his and promised that their afflictions shall not be aboue their strength and also that he wil send a good end of them which being weighed were enough to vphold them but Sathan washeth away all such encouragements and carieth them headlong from resting vpon Gods word with peace and yet for all this his preuailing against them they see not themselues to be made his bondmen And thus it may easily be seene that the diuell doth vsually take occasion by the chastisements of Gods children to turne them aside from their stedfastnesse in a godly life neither can it be otherwise if they will not prepare themselues for them before they come that their vnruly passions may not breake out so impatiently against God as there is litle cause why they should when he telleth them that of very loue and faithfulnesse he afflicteth them This the diuell had experience of in the dayes of Iob when he said Lay thy hand vpon him and thou shalt see that he will curse thee to thy face and although he was deceiued in Iob yet he hauing had long triall of the nature of man spake the truth in the generall as hauing long proued how readily it is caried to vnquietnesse by occasion of the crosse He therefore who hath learned in prosperitie to want and be abased and to looke for a chaunge before it commeth that he may not in the same be chaunged from a godly mind he it is that shall be deliuered in the time of affliction from manifold disturbances yea although they be sore and great But if our troubles be many and grieuous as no man can warrant himselfe to be free from either it is to be knowne that all the priuiledges of Christians and their whole armour will be litle enough for the enabling of vs to stand safe and vpright in them and to keepe our hearts in the peaceable and faithfull seruing of God And otherwise our froward nature being sodainly prouoked by losses iniuries heauie tidings disappointings of our hope or other such molestations when we looked for no such things before will passe her bounds in a moment and carie vs into sundrie vnquietnesses And when we are vnsetled in such a manner we do easily fall into further degrees of impatience and fretting whatsoeuer we thought of our strength before And therefore our Sauiour said I haue giuen you many comfortable instructions that in me ye may haue peace when tribulation commeth And I haue not maruelled when I haue often heard that many vexations and bitter anguishes of mind haue possessed the liues of some Christians by reason of their crosses who hauing many commendable parts in them haue not for all that such wisedome to prouide for themselues better shelter against the time of neede God yet ministring such varietie of helpes to them to the end they might not be destitute These therefore if we enioy not the benefite of daily to make the heauenly life sweet and pleasant vnto vs in the middest of so many crosses as we meet with and namely hope which experience bringeth it can no otherwise be but that there shall arise many vnsetlings discouragements and vnchearefull times euen vnto them which haue receiued some good fruite by the Gospell so farre off shall it be from them to learne experience of Gods helpe in their need whereby they might hope for the like afterwards But to say somewhat of other occasions by which the diuell hindereth our proceeding in a godly life if we liue vnder abundance and outward blessings of God enioying health peace sufficiencie of all things for this life are we then free from daunger on his behalfe Nay
And although before they be brought to yeeld themselues to them many darke mists are cast before their eyes to extenuate and make small the sinnes which they should commit both by hiding the punishment and couertly obiecting the mercy of God yet let them know that if they haue once committed them they shall be aggrauated as fast on the other side as that there is no mercy for them with God And let it be remembred that occasions to prouoke to sinning shall neuer be wanting nor in no place but shall be ministred rather then not at all euen by things not euill of their owne nature as hath beene sayd as shall be fit for the disposition of euery man yea euen in the assembly of Gods people that they may not be bold at any time to cast off feare of danger But let them fight the good fight of faith and lay hold of eternall life and follow such good helpe as they haue receiued and learned of God and so doing though they find not the comfort some time which they desire but feare because of their present striuings and conflicts yet I dare assure them the Lord hauing spoken it that they know not the happie fruite and end of that which seemeth their greatest miserie for they shall reape the fruit of righteousnesse in peace when they haue bene exercised with their trials and haue waited a while with patience CHAP. 13. An example of a Couenant made by certaine godly brethren declaring what manifold lets the faithfull haue in this world fit to illustrate the former doctrine contained in the two next Chapters following In this Chapter Of the first part of it namely a Complaint AND because I haue shewed what impediments our vnstayed affections and worldly lusts are from a constant course in a godly life and what remedies are to be vsed against the same I will adde an example of the practise of diuerse well minded Christians wherein the weaker sort may see this more clearly seeing examples helpe much to such as they are to make better vse of rules to direct them In the yeare 1588 there met in a Christian mans house certaine well minded persons which dwelt in one towne together with whom also the Preacher of the place did meete at the same time Their meeting was for the continuance of loue and for the edifying one of another after some bodily repast refreshing And yet know that they were no Brownists for they were diligent and ordinarie frequenters of publicke assemblies with the people of God Neither were their meetings Conuenticles for the disturbing of the state of the Church and peace thereof as many imagine that there can be no priuate fellowship among Christians but it is to such ends the contrary may be seene by their conference These with one consent fell into communication how the case stood betwixt God and themselues Some accusing and complaining of themselues that they had not vsed their long continued peace and libertie of the Gospell to the end for which God did send both but that they had bene dimme lights The rest consenting and by occasion offered among them all well nigh twentie persons sundry reasons and proofes were set downe to make their complaints more weighty and also what euill fruite they did see to proceed from such a dead and vnprofitable course of liuing and yet the persons spoken of did as farre exceed the common sort of them that professe the Gospell as the common professors do exceed them in religion which know not the Gospell When they had proceeded thus farre it was demaunded whether there were no way to come out of this wearisome and vnprofitable life not beseeming such as imbraced the Gospell If there were any what might be the fittest and best remedies to come out of such bondage for they counted it no better and betwixt them they agreed vpon certaine with such good liking after they heard and conceiued them that it might apparently be seene that their heauy hearts were much eased when they did but see a way to be deliuered from that yoke of bondage whiles their plentifull teares were turned into chearfull countenance The conclusion was this they did couenant faithfully and seriously to set vpon these remedies forthwith and speedily thinking that such a weighty matter had need of no delay and thereupon desired the Preacher to set downe the summe of their conference and communication together for the better putting of them in rememberance of it to practise it as also that they might see what the summe of their conference was which seeing they agreed vnto they called a Couenant Now it may be ye looke to heare what fruite there came of this surely euen this meeting was a great whetting them on to inioy the publicke ministerie more chearfully and fruitfully afterwards and this meane with others both publicke and priuate did knit them in that loue the bond whereof could not be broken either on their part which now sleepe in the Lord whiles they here liued nor in them which yet remaine by any aduersary power vnto this day And this I set downe to this end as well that godly conference may be had in more account among Christians as principally to shew what hinderances there are from a faithfull proceeding in a sound and godly course and how necessarie it is that all good remedies should be vsed to continue the same this was the chiefe end why I did mention it And the summe of this couenant I haue here set downe in the words following The true report of a conference had betwixt certaine well minded Christians Anno 1588 who saw that they had not liued according to the knowledge which they had nor to haue answered to their profession as they might and ought to haue done containing a complaint of their coldnesse and negligence with remedies against the same and a couenant to returne to God by repentance profitable for many in these dayes WE weighing aduisedly and by due consideration here of late the glorious and goodly beauty of a Christian life as it is commended and set forth in the word of God how full of heauenly comfort it is sayd to be vnto all such as make it their treasure and how amiable yea and fruitfull also it is in whomsoeuer it be vnto others which truly know the price and excellency of it and we so dimmely and darkly beholding the image of this in our selues who yet had hope and that not small that we had a part therein we saw iust cause why we should confesse that we had bene much wanting herein and that the patterne of our life was farre vnlike this rule when we compared the one with the other and therefore complained with bitternes that we had fallen into a deepe slumber being rather ready to thinke our selues in safety then carefully looking to those testimonies in our selues which might indeed assure vs of it Whereupon we fell into an heauie and bitter complaint in
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
duties and seruices of God when we see varietie of earthly delights set before vs to enioy and we without controulement of any person may take our fill of them Therefore if in this estate we perceiue any loathsomenesse of well doing to grow vpon vs we must charge our selues with ficklenesse inconstancie falshood against God secret dissembling vnfaithfulnesse c. If we should be content thus to fall from the Lord and if we be not readie without contradiction to stirre vp our selues to a fruitefull and chearefull vse of christian meanes againe yea if we be the worse for Gods benefites we must looke that he wil take them from vs and cause vs to yeeld him other manner of fruites by the want of them Also we must here call to mind whiles with delight we serued the Lord what comfort and godly boldnesse with him we found which now if we begin to decline from him we can enioy no more but may looke for some such recompence as shall be meete for reuolters yea and we must tell this we said to our owne hearts without flatterie that if we waxe wearie of the Lord at our pleasure it is to be feared and that iustly that he will shake vs off in our feare and necessitie we shall not dare to set vpon this christian care again if once we be glutted with it and though we do yet shall we not find it easie for vs to go forward although we set vpon it againe but that one time or other we shall be like to be driuen backe which iudgement is fearefull aboue many and next vnto despaire We must thinke that the Lord dealeth tenderly with vs if we may haue libertie to glorifie him by manifold encouragements in outward blessings whereas many haue thought it a singular priuiledge and great kindnes of his towards them that they may do it in imprisonment in bonds in pouertie in reproch c. And generally we ought to thinke that if we thus vse his benefites that we grow more vndutifull towards him then many which want them it is time for him as hath bene said to take them from vs and to bestow them vpon such as will yeeld and render vnto him better fruite of them And if this should be any occasion of licentiousnesse to vs that many yea the most of such as haue a great portion in earthly commodities do delight in them and take them not to be giuen them of God to the end that they should liue more holily or be the fruitfuller in christian duties by them we must answer to our selues thus againe that we neuer were taught it of God to follow examples no not of the best men contrarie to expresse rules of Scripture much lesse the euill examples of the multitude and common sort of such as reiect all Scripture Now though we fall not this way by meanes of our prosperitie for that were very grosse yet if we should more couertly deceiue our selues by thinking thus that we haue sufficiently profited by this direction now and therfore may cease and neglecting to see our wants daungers infirmities and discouragements which are in our way as in time past and so cast off this trauell against these deceiuings of our hearts we must resolutely be perswaded of the manifold perils outward and inward which are in our liues which full soone if we grow cold and remisse in a godly life do begin to take hold of vs therfore to keepe our selues well whiles we be well And thus we must vse our selues as hath now bene set downe that we may not vse the practises of godlinesse after a common manner But many whiles the Lord reacheth foorth encouragements to them and filleth their liues with outward blessings do accustome themselues to some commendable course who when God chaungeth their prosperous estate do immediately chaunge with it that is to say whiles daungers and great afflictions take hold of their liues they are so distressed and grieued for them that they grow froward impatient and disquieted thereby and are vtterly vnfit to continue such godly meanes as before they vsed for the growing forward in a godly life Hereby is great daunger to be feared therefore if possibly by any of Gods chastisements we shold fall thus farre yet we must confesse such slippes with griefe and with shame and astonishment behold our falles and settle no peace in our hearts till we haue returned and recouered our strength againe and so returne to our first estate againe which also most certainely we shall if with the seruants of God in all ages as the Israelites 1. Sam. 7.4 Hester and Mardocheus Hester 4. Iehosaphat 2. King 20. and others we confesse our sinnes with melting and broken hearts yea our particular sinnes of murmuring impatience fretting and such like that so we may be receiued of our heauenly father for his Christs sake to mercie and forgiuenesse THE SIXTH TREATISE SHEWETH WHAT PRIVILEDGES BELONG TO euery true Christian and how he may haue his part in them CHAP. 1. Of the summe of this Treatise the reasons why it is set out the order of it and of the diuers kindes of priuiledges THe next thing which commeth in place to be spoken of is concerning the priuiledges and liberties which God hath bequeathed vnto and freely bestowed vpon his people and beloued seruants I do not meane any of his benefits which he suffereth the vngodly to enioy which yet are farre more sweet and sauoury to his children than to them but I meane those which are peculiar to the faithfull whereof the other haue no part nor portion The which although all the faithfull enioy not and therefore feele not so great contentation in their liues as they might doe yet they haue free grant and liberty of the Lord so to doe if they knew the will of God in that behalfe or if knowing it they be not holden backe through vnbeliefe as being strongly perswaded that they doe not belong vnto them I know that of those many and great blessings which the children of God partake some are peculiar and proper to some in respect of their callings offices and places which are not common to all but I intend to make mention onely of those which one may possesse although not in a like measure aswell as an other And this I do for sundry and diuers causes partly that the godly may see their riches in some sort aswell as other men know theirs and knowing them may enioy them to their great contentation which few of them doe as they might and that if by any occasion they should be either by the baits of this world by their owne forgetfulnesse faint-heartednesse distrust or other weaknesse of their owne or by Sathans malice put out of the possession of them or any of them yet by considering and remembring these or some of them they might be able to returne home againe from whence they straied and that more easily and willingly
finger were dipped in water to coole my tongue for I am tormented in this flame And without it I meane where this is not inioied I doe maruell that vaine deceiueable and transitorie yea loathsome and filthy pleasures are so hunted after as they be euen till they iustle out all remembrance and regard of heauenly things altogether And this sweet liberty peculiar to Gods children which I now speake of is so much the greater by this that we may inioy it all the day long and so throughout our life and are not stinted nor tied to one houre or time wherein we may possesse it and also because the longer time we be partakers of it the sweeter it is vnto vs seeing we doe the better know the benefit of it and that none hath power to depriue vs of it And thus much of the first priuiledge namely The certeintie of our saluation whiles we are in this life which if we weigh throughly what we haue beene and what we haue deserued will I thinke be thought no small nor meane gift but great and woonderfull and yet proper to the beleeuers so that all people which shall vnderstand it may woorthily and for good cause commend the Christians life to the which it properly perteineth and wish and trauell to imbrace and be partakers of it most willingly euen as we read that in ages past it was said by the Lord that ten men out of all languages of the nations shall take hold of the skirt of him that is a Iew and say We will goe with you for we haue heard that God is with you Zach. 8.23 And if there were no other priuiledge but this one to be inioied whiles we liue heere yet were our porcion exceeding great seeing so many thousands who heare of it would thinke their estate right happy and good if after many yeeres paine and heauinesse in seeking it they might inioy it But glory be to God on high these are not all the precious benefits and prerogatiues which God hath willingly bequeathed his seruants besides all other outward blessings which they haue in common with the vnbeleeuers Of these therefore or some of them which either they doe or may enioy daily in the seuerall actions and parts of their liues to make the same well pleasing to God acceptable to men and more easie and sweet to themselues then the most doe finde them of these I say it followeth next to say some thing CHAP. 3. Of the second Priuiledge namely That God is with his alwaies after he hath assured them of his fauour BVt to passe to the second if they might onely know that they shall be saued after they depart out of this world and should in the meane while be neglected and left as orphans desolate and exposed to all iniuries and discomforts the priuiledge which I haue spoken of should be the lesse although nothing is to be compared vnto it but God hath promised ouer and beside that to haue a fatherly care ouer them euen in this life also and to testifie his loue plentifully vnto them many other waies which special care he hath not of other though he suffereth them to liue 1. Tim. 4.10 Also he is their shelter from tempests and stormes of troubles and keepeth them safe vnder his protection as the hen doth the chickens vnder her wing yea he keepeth them as the apple of his eie and counteth them his friends communicating with them his secrets and declaring and making knowen to them the hidden treasures of his kingdome and in euery estate will saue and vpholde them by his prouidence so that they may prosper and be well liking in respect of other though they haue all outward abundance And if God who is rich in all good things and hath all power in his hands be their shepheard what can they want if he be with them as he is who can be against them if he honour them whose disgracing of them can hurt them yea if he make them blessed who can depriue them of it But when I haue said what I can of their estate I must confesse I haue said little so great and precious are the particular prerogatiues which they haue bequeathed vnto them And yet beholde in this high account they are with God alwaies when his anger is kindled against other which are his enemies And what comfort may be conceiued by the beleeuing considering and applying of all these unto the faithfull heart And that I may the easilier perswade the weake Christian that these things are not little consider if any one of these commodities which I haue said doe by Gods free grant pertaine to the beleeuers that by some one they may value and esteeme the rest consider therefore first the honor that they haue in being called The seruants of God than the which title and name the angels haue no greater to declare the honour that goeth with it which partly may appeare by another comparison and that also more familiar to vs. For looke how high and honourable the office and place is that is inioyed vnder a Prince whither it be L. Chancellor Treasurer or the like more than the same is vnder an inferior person euen so by many degrees the honour of being seruant vnto the most high is farre greater than all other which here may be attained And yet as though this were not enough to be called The seruants of the Almighty Christ himselfe setteth out their estate to be yet more glorious when he saith I haue not called you seruants but friends to whom I haue communicated my secrets and minde vnto the which a seruant is not commonly admitted And yet euen this is not so admirable if it be laied with that which in another place is written That God hath adopted vs to be his sonnes and heires yea fellow-heires with Christ himselfe Not much vnlike hereunto is that which is written in another place If ye will keepe my commandements ye shall be to me the most precious of all the earth though all the earth be mine If the godly be his precious treasure how can they but be delighted in of him safely kept also and preserued from all that might annoy them and being so deare vnto him how will he suffer them to want any thing that is good And therefore Kings for their honour they are called though not earthly inferior to the angels indeed but yet through hope the most precious people among all nations though all the earth be his whereby they rule ouer Sathan the prince of this world by faith and tread vnder their feet the kingdome of darknesse and sinne and so become conquerors ouer him and the world For the Scripture teacheth them this wisdome the spirit giueth them this grace and witnesseth this to be true that he which hath faith ouercommeth the world that is maketh that which is in it as the lust of the flesh the lust of the eye
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
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
the like which they committed were freed from But I shall not need to say much of this matter which is cleere in all mens eies and yet I must say that which I doe in this place because it is the ground of this discourse For if this be true that troubles and punishments are the fruite of sinne and that they who decline and goe aside from the way of sinners shall not tast of them it followeth that the children of God who doe so haue a singular prerogatiue aboue others may be free from many sore vexations Neither should this seeme strange or admirable forasmuch as they forsake many vnlawfull liberties and vaine pleasures which others hunt after But as I haue said in handling the former priuiledges so I must say in this that the seruants of God may inioy this liberty but not that all doe so For experience prooueth the contrary namely that sundry of Gods people doe draw vpon themselues many troubles through their owne default which they might haue beene voide of and doe trouble themselues when God doth not trouble them and it is one cause why I did enter into this worke to teach such how they may liue more at ease and in safety and without many incumbrances in this world then they doe or many thinke they may possibly doe For a great number euen of Gods children do perswade themselues through ignorance of the scriptures Math. 22.29 that forasmuch as they heare that we must goe through many tribulations to the kingdome of heauen therefore it can be no otherwise with vs but that we must of necessity smart and be afflicted as oft and as many waies as we are which is nothing so for many troubles and dangers we might shun and avoide by taking heed to our selues as Gods word teacheth vs yea and as his spirit inableth vs also to doe which yet through our folly security slougth and such other faults of ours too often doe vexe and disquiet vs and make our liues vtterly vnsavory and vnpleasant vnto vs. For who can deny this that many honest Christians as well as worse persons doe cause a great part of their liues to be filled with vnquietnesse anguish and irkesomnesse then the which what can be reckoned greater troubles and that through impatience anger fretting rashly medling in other mens matters and intemperately folowing and dealing in their owne which vnbridled affections others of their brethren wisely and carefully seeking and labouring to resist preuent and gouerne are not molested nor troubled with Or who seeth not this that euen men who deserue to be well thought of for many causes yet in some particular things refusing to be directed aright and following their owne will and caried by their euill affections take libertie to themselues to misspende the time in foolish iesting idle and harmefull talking in lightnesse in wantonnesse of the eie euill companionship c. for the which sweet meat they haue afterwards soure sauce and by those meanes onely raise vp in their hearts secret accusations checks of conscience horrour and feare of death and the iudgement day quenching of the spirit of God and such like and the better men they be the sooner and certainlier they are thus rewarded Are not these troubles which if they had beene carefull to auoide they might haue liued merily and with good contentation as other good seruants of God haue done and doe who haue set more by true peace and quietnesse with holinesse without which no man shall see the Lord then to loose it for a little peece of their will and for the inioying of the pleasures of sinne for a season But these troubles because they are inward are not of so many nor so easily seene and discerned as were to be wished although too many both godly and wicked doe oft both finde and feele them I will therefore shew this in outward troubles how many Christians doe as well through their sinne trouble and incomber their liues with them as with the other kinde For by their sinne as wilfull blindnesse carelesnesse and vnbrideled affections euen they as well as men vtterly vnreformed doe bring vpon themselues shame sutes in law pouerty debt diseases imprisonment losses ill report wicked posteritie c. These such like I am sure the ignorantest and worst sort of people doe count troubles and miseries and crie out of them till they doe ofttimes depriue themselues of life to the end they may be ridde of them But to prooue that they trouble themselues with all these by their sinnes is it not a shame to them when they be found to haue beene deceiuers liers boasters slaunderers and in such other behauiour offensiue and scandalous and doth not the same bring ill report with them also doth not rashnesse hot and hasty speeches prouoking one another cause sutes and controuersies which need neuer haue beene and rendering like hard measure againe as hath beene offered doe not debt and pouertie arise of needlesse and excessiue spendings going aboue our abilitie in diet apparell purchasing and building and doth not he which loueth pastime prooue a poore man So by surfeiting come diseases and ill posterity by ill education with too much conniuencie and libertie giuing and by rash and vnequall marriages as hastie repentings for their conceiued griefes if not departings one from the other and an haughty minde causeth him that nourisheth it oft times to take vp his abode within the prison walles These are a few of a great many which might as well be reckoned vp but that I would say no more then I must needs And what are the troubles of the world if these be not and yet who seeth not that all these and their like are drawne vpon many Christians by their sin as sore corrections from God seeing they do may easily through want of care and watchfulnesse oft offend thus And true it is that they might be well auoided if sinne were taken heed of and resisted and by labour and watchfulnesse the vnruly heart subdued Neither let any answer me that this cannot be attained for I affirme that God giueth such grace vnto fraile men whereby it may be atteined to and teacheth how and many there are God haue the glory thereof which comfortably finde it who because they hate to be seruants to any sinne although they cannot walke without sinne receiue no such wages of sinne and iniquitie as others doe And by this which I say let it be considered what ease and peace and freedome from many troubles this sort of men inioy in their liues which others goe without and what sorrow and calamities some fill their daies with which both they themselues and many others might be voide of So that it is not as many haue ignorantly thought that their troubles cannot be auoided but as I haue said many of them might be shunned and their liues might be many waies and in
sundry respects more pleasant and quiet then they be which causeth some that see it to be thus with diuers Christians and yet that these their troubles are not for well doing but by their owne folly and procuring causeth them I say to be so farre from the loue of true religion as they be for whose sake if we will not doe it to make our owne liues more comfortable we should abstaine from offences seeing the woe that is pronounced will otherwise certainly come vpon vpon vs Woe to him that causeth another to fall But such men are ready to excuse and answere for themselues saying that all cannot be alike nor all cannot doe as some may which obiection vnlesse it be of pure simplicity is a signe rather that they will goe forward then seeke to recouer But whatsouer or whose soeuer it be I answer Let the weake indeauour to follow the stronger and if any haue attained to more then other in knowledge and experience of the minde and will of God of them let others learne and take such for their example but let none please themselues in that which they doe as though they could not attaine to any better but aime at further ripenesse and measure of perfection deadly disliking their smallest sinnes rather then excusing and defending those which are great and then it shall be verified that is written to their no small comfort To him that hath it shall be giuen and he shall haue aboundance and he that seeketh in humility shall finde and inioy plentiously and he that reuerenceth the gifts and graces of other shall haue a part in them himselfe and not enuy other for them And as for the troubles which we speake of let no man thinke that we may reioice in them seeing we are dehorted frō them by the Apostle Peter saying Let no man suffer as an euil doer seeing they are for iust cause vpon vs to vexe disquiet vs rather then that they can be any matter of ioy and gladnes to vs except by godly sorrow they bring vs to repentance which alas is the least part of their thought who commit them The Lord taketh no pleasure in seeing vs to trouble our selues and by our sinnes to bring vexation into our liues but sheweth vs in his worde how much it displeaseth him that we should be so much our owne foes and vnwise for our owne good and that we should by our sinnes hold so many good things from vs. For so doth the prophet tell vs that our sinnes keepe many blessings from vs. And if they be our sinnes that is our knowen sinnes our wilfull sinnes and those which are committed through our owne default and folly then let vs thanke our selues and let vs charge our sinnes and not the Lord in that while we suffer so great and many troubles by them we haue reaped thereby the iust fruite of our owne labours And seeing the sinne might and ought to haue bene auoided therefore such troubles as they haue caused might also haue beene preuented And this is that which I haue gone about to prooue for the comfort of my bretheren that many of vs who belong to the Lord doe finde more troubles and afflictions then we neede to doe and that through our owne sinne And therfore I conclude seeing it is so that the Lord who guideth his seruants in a more holy course then many of the other sort are content to be guided in doth thereby grant them this priuiledge and liberty that they doe escape and are deliuered from infinite troubles and calamities which others who count godlinesse to strict and precise a course for them doe oft rush and runne into Oh that this might enter into them deepely and doe them good for whose cause chiefely I haue spoken it I meane many of Gods people who although they haue some loue to their brethren and imbrace the gospell heartely and reuerently and haue many other good things in them it behooueth me so to iudge of them yea generally they propound to themselues a good course namely to liue after the gospell yet particularly are such in their liues as bring small glory to the gospell but passe ouer many parts of their liues with very sleight examination as they doe also the gouernment of their hearts Which faults notwithstanding they be conuinced of yet will they not yeeld but goe forward in them still and as for those things which they may lawfully doe although they offend neuer so manifoldly in and about the same in maner of doing them yet will they by no meanes be counselled to redresse that which is amisse in whom it is no hard thing to see how deare they pay for their liberties which they will haue whatsoeuer they cost them They would hold peace with God and sometimes finde comfort in good things but when that faileth as it doth very oft their liues would become very irkesome and tedious vnto them if they made not themselues mery in some earthly and transitory thing and so they make flesh their arme which is to deny the Almighty Their defence for that they doe not more particularly direct their waies aright is that Iesus Christ hath giuen them liberty and set them free and that they haue no discretion who vrge their bretheren so strictly and such like which all are but figge leaues to couer their nakednesse For they see though they would not oftentimes that thus liuing they please not God neither if they aduisedly marke it doe they please themselues Their disquietnesses checks of conscience and secret accusations they cannot but feele and many outward troubles do meet with them as hath beene said and while they seeke the cause afarre off beholde it is neere vnto them yea at hand euen within them their will their vntamed affections the sturdinesse and vnrulinesse of their hearts and this their sinne hath found them out These therefore I exhort to consider with no worse minds than I haue written it what hath beene said and the Lord giue them grace so to doe yea and let such godly Christians whose teeth yet do sometime water at the dainties of those though they see what sorrow and reproch they susteine for them thanke God heartily that they taste not of such poisoned dainties with them But now that I haue shewed how the Lord doth preserue them from sundrie yea infinite troubles who set their hearts to walke with him in one thing as in another beholde such honour and prerogatiues his seruants may haue I cannot passe by the deuillish and yet foolish policie of some who do shun to be religious of purpose because they would be void of sorrow and trouble They sing the song of the rich man in S. Luke that in their life time they will haue their pleasure whatsoeuer it cost them when their reckoning commeth in and of the Epuicure Let vs eat and drinke c. and say with the
it as they are directed and as many of them also haue done sometime that they may see themselues to goe forward I appoint to them no new or strange way but faithfulnesse and constancy in keeping of that which already hath beene shewed them and the same or like direction for the daily gouerning of themselues which hath already bene set downe to them assuring themselues that God will not be wanting from time to time in blessing the same vnto them Then as the corne rooted in good ground through the blessing of God by seasonable weather becommeth farre vnlike that in few moneths which it was at the new comming vp and appearing aboue the ground so shall they by the same meanes daily continued reuerently and in faith become farre vnlike themselues which they were at their first beginning and they shall finde as I haue said through the same shine and dew of Gods blessing that increase which before they neuer looked for But seeing there are many of Gods deere seruants who being by the malice of the diuill either altogether depriued of teaching or seldome taught or not so taught that they may grow heere I am inforced to bewaile their estate and mourne with them exorting all such that as they see any further light and liberty then in times past so they indeauour to goe forward though they cannot attaine to that which others may And withall I say vnto the other which may profit better as hauing greater helpes that they forslow not the time nor neglect to reape the benefit daily which thereby is offered them For as in the glory of the kingdome of heauen the highest degree of happines shall be inioied because men shall then be wholly subiect vnto God and obey him willingly in all things so the next is to be more subiect to his will and in more things and vpon better ground and to be better acquainted with the minde of God and his secrets then in times past which may make them more forward then when they first beleeued As for them which thinke there is no nearer fellowship to be inioied with God while they are heere on earth then they themselues haue attained vnto nor any greater measure of grace then they are partakers of let them inioy their opinion alone till they be ashamed of it let vs rather hope to the further glorifying of God to see that to be our ordinary diet which hath beene sometimes our banquetting cheere I meane to be able better and better to reioice in all things that we goe about through the day whereas sometime we could scarsely doe it at any time in the day and in nothing be discouraged whiles we haue the Lord both in precept and promise to goe before vs. Little perswasion should need heereunto if mens hearts were set vpon this Christian course as they are vpon deceitfull vanities It is not seene with bodily eie and therefore slender credit is giuen to it It is almost vnknowen what bewty and contentation the beleeuing soule findeth in it and therefore in small request no not with many of the better sort and therefore few grow vp to that which they might But ô earthly peace and prosperity an especiall occasion of this through the deceitfulnesse of the heart how hast thou wounded many with thy outward and flattering looke by meanes whereof they cannot loue that which should be their greatest glory And of this priuiledge thus much CHAP. 13. Of the ninth priuiledge That the beleeuers shall perseuere vnto the end NOw out of this proceedeth another as necessarily as it selfe ariseth out of the former and that is Perseuerance vnto the end and continuance in faith and repentance For as he which groweth to excell himselfe in all goodnesse must first of necessitie make a beginning be rooted wel setled therein so he which increaseth daily more and more shall at length make a good end proportionable at least vnto his course of life For the faithfull Christian hauing obtained of the Lord a delight in his seruice and by the same a proceeding from grace to grace he maketh an easie way for him to perseuerance graunting this vnto him as another priuiledge That he shall not reuolt and turne aside with the workers of iniquitie but shall holde out in this holy course vnto his end This appeareth to be true by the Scripture which saith Hee which hath begun this good worke in his will also finish and make an end of the same Agreeable heerunto is that saying of our Sauior This is the Fathers wil which hath sent me that of all which he hath giuen me I should lose nothing but should raise it vp againe at the last day And againe None shall take them out of my hands Therefore if God will finish the worke that he hath begun in his children if he will keepe them safe vntill all danger be past that is to the day of the resurrection and if none shall take them out of his hands it is manifest that all such as are grafted into Christ by faith and who haue beene effectually called into the number of Gods children through the preaching of the Gospell vnto the sure and certaine hope of eternall life setting their faces daily toward the same shall be safely conducted home and abide in the same estate vnto the end But as great a benefit as it is That they shall continue to the end yet if the Lord would hide it from them and keepe them from the knowledge of it it should be much lesser and therfore this is further to be added that they which know themselues to be the Lords may also know that they shall be preserued and kept safe against all aduersarie power of the deuill and his instruments and so perseuere vnto the end For although it seeme to be a mysterie and a secret that the determinate will and counsell of God concerning this matter should be knowen yet it is a secret vnto such only as lie in darkenesse in the shadow of death which through vnbeleefe are not able to see into it because it is a mystery but the secret of the Lord is not hidden from his owne seruants but shall in time be reuealed vnto them whom because he calleth his friends therefore he sheweth them his will and minde in the most precious secrets which it is expedient for them to know For by often hearing the doctrine of perseuerance plainly preached vnto them God draweth their hearts to beleeue it that as they heare the Lord will perfect the good worke which he hath begunne in his people and withall doe know themselues to be his people so they hold this in persuasion though they see not how by any thing in themselues that he will continue his fauour towards them vnto their end For they which know that they shall haue eternall life must needs also know that they shall be kept by God in this present world from all
mightily preuaile we beleeuing withall that he is faithfull who hath promised and calleth vs heereto who will also doe the same to quicken vs to the bearing of the burden though otherwise heauy and in it selfe intollerable Also in another sort these The afflictions of this present life are not worthy of the glory which shall be shewed vnto vs And againe Our light affliction which is but for a moment causeth vnto vs a farre more excellent and eternall weight of glory while we looke not on the things temporall which are seene but on things not seene which are eternall Also If we suffer with Christ we shall also be glorified with him All which duely considered with the like are able to make vs bow to the bearing of such difficulties as our mercifull father shall see meet to try vs with The examples of our Sauiour his Apostles and other holy martirs whom we count blessed which haue suffered for a good conscience haue no small force to perswade vs. Of our Sauiour it is said when the holy Ghost wisheth Christians to run with patience the race that is set before them Looke to Iesus the author and finisher of your faith who for the ioy that was set before him indured the crosse and despised the shame and is set at the right hand of the throne of God Consider therefore him that indured such speaking against of sinners lest yee should be wearied and faint in your mindes Of the Apostles Paule writeth this We are afflicted on euery side yet are we not in distresse we are persecuted but not forsaken cast downe but we perish not alwaies deliuered to death for Iesus sake that the life of Iesus may be made manifest in our mortall flesh And againe Chastened but not killed sorrowing yet alwaies reioicing as poore yet making many rich as hauing nothing yet possessing all things Of the Martyrs this is said They were tried with mockings and scourgings yea moreouer by bonds and imprisonment they were stoned they were hewen asunder they were slaine with the sword they wandred vp and downe in sheepe skinnes and in goat skinnes being destitute afflicted and tormented whom the world was not woorthy of they wandred in wildernesses and mountaines and dennes and caues of the earth Oh how should these glorious examples with those who suffred death ioifully in our remembrance for the gospell I say how should they draw our hearts and incourage vs to set light by our liues when the Lord will require them at our hands And to adde the fourth and last kind of perswasions to set vs forward in this worke of the Lord which is hindred in vs not a little by thinking what we forgoe and leaue behinde vs if we should be ready to suffer persecution for Christs sake as our pleasures profits preferments friends to this I answere Besides that our Sauiour saith Whosoeuer forsaketh house or brethren or sisters or father or mother or wife or children or lands for my sake and the gospels shall receiue an hundredfold now at this present and in the world to come life euerlasting I say beside this alas what a poore life is this that we lead heere where few haue any great store of pleasures and commodities if they be religoius yet if they haue they haue them with much sorrow feare and vnquietnesse though they haue lawfully come by them And yet besides the vncertainty of them and of life it selfe with reproch vnkindnesses malice ill will and disdaine of our betters the lewd tongues of our inferiors and the repining and emulation of our equals and the wearyings of vs by all sorts vnto the which we are subiect why should there be such shrinking and going backe at the hearing of persecution and death I confesse if it were not for the communion of Saints which we haue in this world with God and his church there is nothing of any weight to mooue a Christian to desire to liue heere especially when the Lord calleth him hence and yet the forgoing of Gods presence in this world is recompenced largely with the inioying of it in the life to come which is alwaies to be preferred before the best estate that may be heere inioied Oh it is not the least peece of our misery that we seeing what little good may be done of vs heere but contrarily how great cause of complaining we haue for that we are led by the law of our members so many waies to euill that we be not for all this able to say euery day Come lord Iesus come quickely we desire to be dissolued and to be with Christ But to end this discourse seeing God hath taught his children to prouide for the hardest and how they may perseuer in a good course vnto the end euen through great tribulations and persecutions and much more when they haue an easier passage without them let this be holden as the greatest of all the rest that they haue this as a singular prerogatiue granted them of God and that thereby they may say in reuerence and confidence Nothing shall separate vs from God neither life nor death neither things present nor things to come And let not this honor and liberty be lost which all the goods of the world cannot redeeme nor buy againe And therefore let vs nourish daily the hope of this perseuerance First by keeping in vs a willingnesse to die as sometimes we doe and so shall we be fit to liue Secondly that we vse oft to meditate of the vanity of all things and of the contempt of the world and set our mindes on things heauenly that so we may preserue and continue that liberty Thirdly that we hold fast our reioicing in Christ daily Fourthly that we mortifie all sinne and keepe it out of loue with vs which is a plucking out of the sting of sinne Fiftly that we inure our selues to beare smaller afflictions which is a part of denying our selues so we shall welcome and goe vnder greater when they come yea euen death it selfe And let vs know that he who indeauours not to hold fast these is like to finde any other estate harder and full of wearinesse And thus much be said of this priuiledge Of the perseuerance of the godly vnto their end and so of all the other which are inioied in this life All which although they be of so singular price as I haue declared yet if they had not other adioined vnto them which are immortall and perpetuall and should then be inioied when these temporary prerogatiues shall be at an end our liues should be but miserable as the Apostle speaketh when he saith If in this life onely we haue hope of Christ we are of all men the most miserable and yet both together vnmatchable CHAP. 14. Of the tenth and last priuiledge inioied perfectly in the life to come but begunne heere SO that when we haue had our part in all these then
To the which I answer affirming all that is said to be most true and therefore seeing our troubles and sorrowes are many and great through the deuils malice whiles we seeke to keepe our selues vnstained in this wretched world we haue the more need of the greater comfort neither were it possible for any godly man to goe through them if he were not fully resolued that God is with him to helpe him and comfort his soule many waies and namely in this wherein he feeleth his need greatest And therefore these afflictions which our gracious God hath appointed and promised to bring vs through are a most sure proofe of this which I say namely that he hath giuen most precious promises and prerogatiues to vs by the which only we can be able to goe vnder them For all of vs must needs faint if we did not confidently beleeue that he setleth our hearts in most sound ioy and gladnesse partly by the testimony of a good conscience which is a continuall feast and an experience of his fatherly loue towards vs and partly through the daily successe and blessing which we looke for from him the hope whereof maketh vs not ashamed Therefore seeing God of his vnspeakable loue hath bequeathed to his children so large a portion euen a taste of the heauenly ioies in this life which maketh his chastisements sweet and the yoke of his commandements easie vnto them and all difficulties to be ouercome of them and poureth such great peace and comfort into their hearts that loue him and this from day to day restrayning them of it at no time except it be more expedient for them to want it what shall I say more but bewaile that so few finde it and pray God to inlarge their hearts that they may be able to comprehend and so inioy it and to giue all praise to his maiestie who hath thought no heauenly comfort too good for his euen in this world which is a vale of misery And as for such as thinke that it is weake reioicing that is and may be accompanied with so many afflictions as our life is subiect to they must know that such corrections are seene by our heauenly father to be meete for vs and to keepe vs from vaine and deceitfull reioicings and that these fatherly chastisements doe not take away this heauenly comfort from vs but they rather cause it to be seene a greater benefit then without them we could easily be able to perceiue Others obiect thus Are there so many commodities in the christian life How commeth it to passe then that they shew it not foorth and that the godly of all sorts poore and rich one and other doe not let their light so shine among men that they may cause them by seeing such admirable things in them as are not to be found commonly in the world beside to aske haste after them For where are they say these Obiecters which haue so much grace appearing in them aboue other men In their dealings we finde it not in their liues we see it not neither are any parts that we behold in them such as deserue so great cōmendation To whom I answer that al these things are true which haue beene said of the great priuiledges and prerogatiues of the people of God and much more according to that which is written in the Psalme Wonderfull things are spoken of thee ô thou city of God but yet not so easily descried nor perceiued in the persons who inioy them and that for these causes First seeing their most precious gifts are spirituall and inward according to that which is written The kings daughter is all glorious within and therefore not easily seene and beheld of such as haue but outward and bodily eies their comelinesse and beauty is like the curtaines of the tabernacle the outward and vpper couerings whereof were of goats haire rammes skinnes and badgers but the inward were of fine twined linnen blew silke purple and scarlet with the most exquisite imbroidering of the Cherubins vpon them So is the outward estate of Gods seruants in this world ill fauoured and deformed in the eies of men but inwardly beautifull as the lilie and sweet and pleasant as the rose Their graces therefore which God hath giuen them as faith hope confidence a pure heart a good conscience a well gouerning of themselues and with these meekenesse patience mercifulnesse loue c. being not perceiued of them who neither know them nor haue them nor loue them what maruell is it though they aske for that in them which yet is before their eies as the souldiers that sought Christ euen when they spake to him though they say They behold no such grace in them which they can not discerne The same may be said of the inward comfort and ioy in the holy Ghost which is more worth than the world The second cause why these Obiecters see nothing worthy the following in a maner or commendable in them is because the gifts of God which appeare outwardly in their liues do the more prouoke them to wrath and rage because they see their course is not like their owne but contrary vnto it for they thinke themselues disgraced by them seeing they walke not after the same excesse of riot that they themselues do and therefore speake they euill of them Their innocency and harmelesse liuing in the world and that they will haue no fellowship with the vnfruitfull works of darknesse but rebuke them rather and their Christian carrying of themselues in their waies with moderation wisdome and constancie is charged to be hypocrisie precisenesse and new-fangled singularitie Furthermore the comfort which they haue in their liues being rather felt in their owne hearts than seene of strangers and their reproch in the world great and their condition counted vnfortunate how can the happinesse of them be knowen as I haue said although it be no lesse yea rather farre greater than I haue set it downe to be No no they must haue eyes as cleere as chrystall who can see and beholde this And that I may leaue no doubt in any mans minde about this matter I must desire them to thinke that my meaning is not that Gods children for all the priuiledges wherewith God honoureth them both heere and especially will do in the life to come are therefore without their seuerall infirmities and blots also some of them vnto the which the rest through their owne corruption yet remaining in them and the deuils malice are subiect which though they debarre them not of the forenamed prerogatiues seeing they are willingly brought to repent of them is one great cause why these obiecters see so little in the godly life as either to commend it or to be themselues incouraged to imbrace it But yet while these marke not these things but only beholde the slips and blemishes in the men themselues though in some more than
of these and changing of such cursed fashions and customes into ciuill and religious orders the breaking off of Christian fellowship And as for other than it what may better be spared than they And what trafficke and merchandize is hindered by the reforming of such disorders and abuses And were the abandoning of these the leauings of mens callings and disobedience to prince when who seeth not that it were the way to liue in obedience and to follow mens callings diligently And what complaints are occasioned heereby but by such as being called from their sinnes are not to be pitied Indeed daily care of well liuing doth chase away these euen as a whirlewinde and God in his good time remoue them that as the holy man king Dauid said of his seruants and subiects A froward heart shall not dwell in my house him that priuily slandereth his neighbour will I destroy him that hath a proud looke and an high heart I cannot suffer and such like so we might once see and haue them and all of like sort odious amongst vs. And whereas they say that it is to set vp and bring in monkerie againe to betake mens selues to any better course of liuing than is commonlie practised I answer That I can not easilie say whether the monks in their hypocrisie superstition and false worship of God were greater sinners than these obiecters in their prophanenesse and Atheisme who worship not God at all vnlesse we will call a mocking of God a worshipping of him And this is the answer which I will vouchsafe them CHAP. 6. Of the doubts and obiections which weake Christians ought to propound vntill they be satisfied namely how they may atteine to such direction daily and answer thereto and other like namely that they count it hard and what such ought to do BVt as I haue said before to let these cauils goe as not fit to trouble them who would do well I thinke these and the like the meetest obiections for such as are willing to learne first that they see not how they might be able to attaine to the practise of any good and Christian direction and constantly keepe the same and secondly how they may because they are vnacquainted with it be armed with patience against the mocks and discouragements of such as might dismay them from it For the first it is meet that such as shall learne and practise it be willing and desirous of it which they may easily see cause of if they consider what vnsetlednesse is in their liues and what vnfitnesse of minde to serue God when they haue not by some good order taking for the same resolued and accustomed themselues thereunto that is to walke with God euery day and how much they are the worse when they haue not done so but neglected the same Also it helpeth much hereto that they make this account with themselues that they deale about nothing of such value or importance in the world as ought by right to hinder or draw them from it And yet when they be brought to this they must striue much against vntowardnesse and slouth which hangeth in their members as if a lion were in the way and withall they must call backe and holde in their earthly affections and carnall desires from nestling themselues any way here below so that they be not clogged thereby and made vnfit for this worke and then a full perswasion they must haue that their fruit shal be farre aboue their labor And to one thus prepared I doubt not God working by meanes nay I warrant it from God that the rules which I haue set downe or the like for safe conducting a Christian in his way shal be found both possible in the beginning and easie in time and pleasant and the gaine of the trauell such as he will not readily lose or forgo againe And before he be throughly acquainted with the practise of this let him impart his doubts to such as may most conueniently satisfie him in the same and so commend himselfe to the grace of God in this new enterprise betaking himselfe vtterly from his former wandring and vncertaine seruing of God and let him after a weeke and so after a moneth take view of his doings to see what is amisse and what is wanting that it may be helped if anie slouthfull deferring or omitting of any necessary part of dutie hath beene that it may be restored if any blessing be seene thereby that it may be increased by procuring the continuance of it And when he shall haue had experience of good successe therein he shall be past the danger or discouragement which Ismaels progeny I meane the generation of scorners and mockers may raise vnto him For as infinite swarmes of vaine and hurtfull thoughts doe occupie and fill the mindes of such as haue not earnestly set themselues against them so through Gods grace after they haue accustomed themselues to better cogitations and weaned themselues of purpose from their old conuersation they shall finde occasions enough to honour God in doing one good dutie or other so that they shall neither need to be idle nor vnprofitable Which thing if many were perswaded of they would both taste and trie it which now they doe not because as they say if they should not suffer their hearts to wander and roue euery where as they are caried but restraine them they know not how they could liue But I will proceed with other obiections which are yet behinde among which this troubleth many of Gods poore children that they feare they shal neuer bring their harts to a daily course of Christian walking seeing they are so weake and haue so much to do in subduing some one vnruly affection The peruerse sort obiect the same who say they could like well that men should be taught a good order course but in no wise can abide that it should be daily continuall and I haue in a maner answered it before For what is that which they mislike heerein It is not the thing it selfe nor the direction for their life in generall they say but that continuall binding them to it which is vrged is a wearines that they cannot beare But to leaue them as sufficiently answered before I turne to these in whose name this obiection is here propounded to whom this I say As God in the Scripture requireth perseuerance in a good course to the end euen so they which will faithfully submit themselues vnto that doctrine cānot but like also to be daily setled in such an estate as leadeth thereto for otherwise how shall they be sure that their master when he commeth shall finde them occupied Luc. 19.13 and if they doe so the hardnesse of it wil soone be alaied and they shal in short time find it a sweet pleasant way as Christ calleth it Mat. 11.30 to his kingdome so that the tediousnesse as they count it being
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
stand in need and to teach them to gouerne themselues in some good sort who for want of knowledge experience cannot though they be neuer so willing direct themselues If any see further my desire is that he would in commiseration and pitty of the ignorance and wandring course of his poore bretheren impart that which God hath giuen him to their reliefe comfort and let this which is weakely done of me and yet soundly be corrected and bettered rather then disliked vntil it be made more full and manifest But if in secret pride of heart any should swell against this as being readier to maligne and enuy it then to correct it I would desire him not to hinder and hold backe such as I am sure for want of some certaine directing of them are much vnsetled and inconstant in their liues and therefore liue with the more discomfort There are yet others who thinke the labour to be but vaine which is taken in perswading men heereunto because the most receiue not our counsell and they which doe take little good by it onely they may in outward shew seeme to goe before others To whom I answere that as I looke not that the most men should receiue it seeing I direct it onely to the children of God who onely can vse it though others may repent and be ashamed by it so I doubt nothing but that they which doe shall be much helped forward by it to practise the godly life with more ease and readinesse vnlesse they be such as vse it for fashion and ceremoniously as some which take themselues to be the Lords may do I grant it may be more profitable to one then to another according to the diuerse measure of grace which euery one hath receiued of God but he which is a faithfull vser of it hauing least measure shall not goe without great blessing thereby And if some who would doe well hold not on in stedfast watching against euill through the day so constantly and commendably as some others doe but through strength and superfluity of naturall corruption in them and by outward occasions and for want of experience doe breake out into wrath sometime or peeuishnesse anger and impatience or lightnesse of heart and vnsetlednesse or should offend by euill speaking or ill example in their life c yet must we not by and by conclude that al which they doe is vaine and that they had beene as good neuer to haue entred at all into the profession and couenanting of such a course But thus they ought to thinke that if they be turned out of the way and mastered of their affections when they haue had a good regard of their liues oft times and haue taken order in the morning perhaps to keepe their hearts diligently throughout the day they may well thinke and looke for it that on other daies they shall much more grossely offend and haue their mindes more violently carried to the fulfilling of their lusts when little or no helpe hath beene vsed against the same Besides this we haue yet another benefit by bringing our selues daily to consider our waies that the infirmities and wants which we haue seene in our liues doe both shew vs that we haue still matter sufficient in our selues to humble vs and to cause vs to be charitable rather then seuere iudges of our bretheren and also that we haue iust cause to continue our praiers to God to pardon and weaken the same in vs more and more reioicing that they please vs not nor blindefold vs so as that we be made vnwilling to see them and heereby we shall sooner returne if we haue broken off our course through some passion ouer-ruling vs for the time then if we should in a carelesse and negligent estate haue fallen after the same maner And therefore although when we haue read seene what this direction is it may raise many thoughts in vs against it not hauing as yet any experience or proofe of it yet let vs not doe as many will who if it like them not at the first hearing they doe not wisely consider further of it but flatly resolue not to meddle with it who were to be requested rather if the whole should seeme more then they could be brought vnto at the first to take in hand some part of it till God shall let them see further into it and the necessity of the whole although I doe not say that I would giue liberty of omitting any point of it wittinly and willingly to such as haue learned to see all to be needfull and necessary CHAP. 8. Of the obiection of weake Christians who cannot read and another of them that are troubled through some scriptures and answere to both IF ye will aske what they shall doe which cannot reade and therfore can neither inioy the benefit of this nor such other helps in any such ample maner as others may I answere that they must needs fare the worse for want of that gift although I could wish that many which can read vsed it more oft and in purer and more reuerent maner then they doe But if they be such as are to be counselled they must as they are able prouide that they may with more diligence giuing both to preaching and hearing other read and prayer supply that want of theirs as farre as may be and if they cannot hope for to obtaine a gift of praying according to their necessities then to learne some forme of praier as well in respect of the shortnesse thereof fit for their memory as in regard of the matter meetest for their estate and condition as it shall be ordinarily and for the most part and when it alters by reason of some afliction or otherwise then to learne to pray according to their present occasions and necessity How vnsauory soeuer these things may seeme to some it shal be but to such as iudge after the flesh and like too wel looke too nerely to the examples of thē who neglect these duties very much or altogether to follow them And wheras they may obiect againe perhaps that they cannot bestow such labor vpon these things I say these things are greater then they seeme to make them but for their labor let it be such as may stand with their callings duly followed but let them be teachable But if a meane gaine and commodity might be reaped by greater labour and more time bestowed of them then the learning of praiers or the attaining to the ability and gift of reading would require I thinke that neither of them both would be counted hard to come by and attaine to In few words let them take this for an answere that if they benefit not themselues by the publique meanes by all possible diligence also if they be not ready to profit by the helpe of other by all good occasions and opportunity they must needs come behinde in reaping profit or fruite and shall hardly
very knowledge of it for want of plaine and daily teaching is in many places much wanting therefore I say further that the frailtie and weaknesse of such doth require that there be some helpe ministred to them by such as haue experience and that which is sufficiently taught in the Canonical Scripture heere and there for the directing of them had need to be gathered together both plainly and plentifully in one Treatise for them to haue it at hand by them and to read oft as they shall be able and shall see it necessarie and not to send honest and well disposed Christians to seeke for euerie instruction which they shall haue need of to euerie booke and chapter of the Bible which neither God doth inioine them neither they could possibly finde though they had leisure no not one of a thousand but are to be helped by the sermons and writings of their teachers For as no man will say there is no vse of the Apothecaries shoppe to fetch thence roots and hearbs for necessarie vse because they grow in fields and gardens so neither is the writing of particular treatises needlesse although all necessarie points of instruction are to be found in the Canonicall Sciptures And as the sermons of many haue bene penned to good purpose to helpe such as are well disposed some directing particularly how to praie some how to receiue the holy communion some how to fast c. so I haue laboured in this treatise to direct men how to liue in this present world so as they may walke with God euen by bringing them from a generall confused thought of Christianitie to a daily and particular care of godlinesse throughout their whole course And seeing as our Sauiour saith The light of the body is the eie so the light of the whole life is the effectuall and powerfull knowledge of Gods will and a well ordered heart and gouerning of the vnruly affections therefore I haue heerein declared how such knowledge must be sought and the heart of a Christian be daily gouerned in the cogitations and desires of it that they may draw the life in the seuerall actions and parts thereof vnto the obedience of Christ Yet I denie not but that men of experience who haue long accustomed themselues to the daily and true feare of God may direct themselues better then that such should need to tie themselues to these rules or such like of another mans drawing who if they haue learning and doe keepe a daily obseruing of their waies and affections shall be best able thereby to gouerne and guide themselues of which sort I wish there were many who could helpe forward other rather then stand in need of helpe themselues But too few there are of them for although many for their knowledge might yet they doe not so narrowly looke to themselues how they obey that which they know but that a direction drawne out of the worde of God by another mans labor industry may do them good Among whom if there should be some who shall condemne this my writing as curious as there are many who cannot thinke any such doctrine necessarie I rest in that which hath mooued me to take it in hand The obiections which remaine are in regard of the persons and states of men as the mightie and the meane the ruler or magistrate the poore seruant labourer and workman the traueller or whosoeuer he be or in what state soeuer hauing his hands full of businesse so as his calling be allowed of God and profitable to men that which hath beene answered to the former obiections may fitly serue for them Namely that all being teachable and ready to heare what the Lord hath to say to them may serue God daily by walking diligently in their calling and minding their worke whiles they be about it so as they remember keepe this in firme perswasion that they labor take paine therein because it pleaseth God they should do so and withall that they be watchfull to practise in their labours all vertues and bring foorth the fruits of the spirit as occasion shall be offered that is to say patience when they be prouoked to the contrarie with long sufferance meekenesse and humblenesse to hold vnder their proud boisterous and rebellious hearts and contentation in the blessing and successe that God giueth them with the like as faith hope loue peace c. To be short euery true Christian may as he ought keepe a daily course of liuing holily righteously and soberly though not all in a like measure and degree yet so as God may be pleased his owne heart quieted and others by his example not iustly offended but edified which is the thing that we ought all to propound to our selues and aime at And last of all whereas it may be demaunded what sicke persons shall doe and whether their consciences shall be tied to such rules when paines and diseases giue no libertie to the minde to thinke of anie thing but the greatnesse extremitie thereof and when praier it selfe especially long continued cannot be admitted no not of them who haue yet in their health praied oft and feruently and with delight to them I answer That if the diseases and kindes of paine be such as there are manie such then know we that the direction fit for such is to keepe faith hope peace with God and patience with meekenesse and thankfulnesse to watch for this and lift vp the hart as oft though briefly as they can by praier for this grace and to hold out contrarie rebellion euen as the martyrs did in their extremities the Lord hauing promised that he will lay no more vpon them then they shal be able to beare and yet euen this poore watch keeping for so it will seeme to them shal be a practising of that direction daily which I haue made mention of though it is not to be looked for that the sicke and diseased can affoord that liberal seruice to God that others may who are in health As for those who are distracted and bereaued of their sences and vnderstanding which may be the case of the dearest seruants of God there is no question to be mooued about them In the faith wherein they liued they shal die be accepted And for other whose sicknesse and diseases shall not be so painful as theirs before mentioned they besides that which hath bene prescribed to the other are to take the benefit of reading by the helpe of others with conference and of meditation also and more long continued praiers Which grace with that which is meete for euerie other in his estate God who giueth plentifully and casteth none in the teeth vouchsafe to graunt to all that desire it for his sake in whom he is well pleased Iesus Christ the righteous CHAP. 10. The conclusion of the whole Booke containing an exhortation to good and bad ANd thus much I haue thought good to say of the
reioicings be in trembling This is that which they must indeauour after And to conclude my speech to them let this that I say be regarded the more by how much they are in greater danger of the diuils deceiuable allurements which now in this our renued peace and longer hope of the continuance of it they lie open vnto Seeing it will be plausible not onely to the bad but also to the better sort that now we haue escaped the perill which we feared when the yeares of our late deceased Soueraigne the Queenes Maiesty grew full and therefore not like long to continue now I say we hauing obtained of the Lord this mercie to haue a religious and godly king to sit vpon the throne and to defend vs it will seeme a needlesse matter to looke so narrowly to our selues as then we did But let all such know howsoeuer others haue no eares to heare it that if now our feare of earthly danger is taken away in some sort we increase not and double our feare of offending God and also if with more inlarged hearts we set not our selues daily as we haue good cause to testifie our thanksgiuing by all possible fruites thereof with honest and blamelesse conuersation I doe them to vnderstand that the last end of these blessed times will be worse to them then the beginnings of them were when they had not yet so deepely sinned And it will be verified in them which was spoken in the daies of the prophet Amos to the children of Israell You onely haue I knowen of all the families of the earth and therefore I will visit you for all your iniquities Now I haue spoken to the Godly I turne to the other who either haue onely a false perswasion of their saluation or else confesse that they haue no knowledge what shall become of them after this life Both sorts are earnestly to be desired to consider in what fearfull estate they be who hauing not made so much as a beginning in the practise of a godly life for so it may truely be said if they haue not true and vnfaigned faith are farre off from this daily walking with God which I haue shewed to be required by him of all his faithfull seruants They are also to weigh how they can answere this saying of the Lord Iesus Except yee repent yee shall all perish And that of Saint Peter If the righteous be scarcely saued where shal the wicked vngodly appeare For besides that their estate shall be in the world to come easelesse and remedilesse what is it that they desire heere for the which they can be content to debarre themselues of the blessed immortality of the soule and the glorious resurrection of the body and to goe to the place of torment doe they not see the slippery and vncertaine condition of all things heere below and that they cannot promise themselues continuance in one estate till the next morning and that they are whatsoeuer they imagine without God in the world the vilest of all creatures the most cursed except the diuils and yet diuels incarnate themselues And if they thinke they may repent when they wil beside that late repentance is dangerous if they might attaine to it doe they not see that they shut vp the way thereto from themselues whiles they may heare the lord speaking thus to them Because when I called vpon you yee would not heare you shall cry your selues and I will not heare saith the Lord And if they should perswade themselues that their sinnes are not so great what is more ridiculous And what should I say more For if it were but the depriuing themselues of the infinite good things which are to be inioied euen in this life they are worthily to be reprooued and chalenged by that speech of Salomon O yee fooles how long will yee loue foolishnesse and yee scorners delight in scorning and yee vnwise hate wisdome And as great folly it is to hope that punishments and fearefull and troublesome times heere shall passe as they haue done euen like vnto a shower of raine But as Noah told the people of the old world that when God meant to bring the flood that should couer the earth it should raine without intermission forty daies and forty nights which the people thought would not haue beene so but it did come to passe euen so when God will bring their destruction it shall come swiftly as a whirlewinde and consume them vtterly as the fire doth the stuble before it make an end And as Nabuchadnezzar had twelue moneths granted him to repent in but at the end of them when he went forward in his sinne euen while he was priding himselfe in his great Babel the same houre he heard Gods sentence on him and had it executed that he was driuen from men and did eate grasse as the oxen and his body was wet with the dew of heauen till his haires were growen as eagles feathers and his nailes as birds clawes so God will surely come and not delay at his appointed time and doe as he hath said to the sonnes of men who are workers of iniquity and they shall not escape and in the meane season their damnation sleepeth not And why will God deale thus with them Verily because they by continuing in their sin put him in minde of the iudgement threatned against them to execute it whereas a man would thinke that so many examples both in scripture and in their owne experience wherein they haue seene the fearefull execution of his threatnings after mens sin hath growen to ripenesse should driue them to preuent their owne destruction And as none are without warnings one time or other and those also feareful ones for the time by sicknesse diseases feare of death wounded consciences and other such accusations so a man would thinke in the time wherein they are sent that they would remember such warnings while they liue and neuer forget them but like a wonder that lasteth but nine daies so is there repentance which vanisheth awaie as the dew of the morning by the heate of the day I would haue thought my selfe that many monstrous persons whom I haue visited when Gods wrath vpon them caused them to cry out and promise amendment would haue proued rare examples to others of true conuersion to God but to my great griefe and to teach me experience what becommeth of such vntimely fruites they haue turned backe againe as an arrow from the stone wall and as the dog to his owne vomite which causeth me to write that which I haue often vttered with an heauy hart That we had need to haue the doctrine of repentance ofter then any thing else for that sinne being rooted sticketh so fast If we be warned of any thing but sinne one warning will serue but many hundred sermons cannot purge that out For when they heare that which sometime casteth them downe yet as though they had beene
reward 26 And lest I should be thought to say like to the Poets vaine More then the truth in praise therof and so should seeme to faine 27 Full many a thousand euen of them who haue their time ill spent And vnto vaine delights their yeres and all their strength haue lent 28 And haue not chose the better part in wisdome for to grow Haue cri'd out fearefully at length and said It hath beene so 29 All pleasure Folly they did call which heeretofore they found And sorrow'd that they had no part in that which was most sound 30 They haue cried out of idle life and of their youth mispent That to the reading of good bookes their hearts they haue not bent 31 For what though men should set themselues to seeke a pleasant life In all things ease and peace to finde and to be voide of strife 32. Full true it is that without this their pleasure is but paine Right soone it shall depart from them and sorrow come againe 33 Where are the mighty and the proud and flanting ones become Some 100 yeeres agone they died and such as had their roome 34 The rolls of kings and princes great and chronicles of late Record to vs full many a one who liu'd in pompe and state 35 A time they had their time is gone their glory is decaied And sinne to such as died not well a wofull hire is paide 36 And as for men of lower place whom better we did know Whose crowne was beauty ease and wealth and did in dainties flow 37 Behold it is with them as if they neuer heere had beene As if no pleasure or no pompe of theirs had once beene seene 38 And such as doe remaine as yet and liue as they haue done Shalt finde the same which they haue found when once their race is run 39 So that small cause there is we see this kinde of life to choose And for the same the sauour sweet of heauenly life to loose 40 But such as doe in wisdome ioy and take delight therein Shall haue with peace a place on earth and greater gaine shal win 41 Therefore mine owne desire shall be to take this for my part The water streames and pastures sweet of Gods word with my heart 42 And such as these few reasons may perswade vnto the same I wish them that which to my selfe at this that they may aime 43 Then happy we throughout our life what euer vs befall Thrice happy eke when we go hence and God vs home shall call 44 Let the words of my mouth please thee and thoughts of heart ô God And in the same continually let me make mine abode 45 As haue the daies of sorrow beene so may our comfort be That as we did not praise thee then so may we now praise thee A TABLE CONTEINING the summe and substance of the whole boooke in the principall points of it The first Treatise CHAP. 1. ASsurance of Saluation the ground of all Most men are deceiued about it Papists thinke it impossible Carnall Protestants thinke it easie Weake Christians full of doubting Three generall heads or parts of this Treatise Three branches of the first head CHAP. 2. MAn created happie fell into miserie Two parts of mans miserie The first His sinne Mans sinne what Euery part corrupted Vnderstanding conscience will Affections Conuersation Thoughts desires outward behauiour Mans best actions abhominable Few thinke it thus The second part of mans misery The curse Which bringeth all plagues After this life In this life The creatures cursed for mans cause Much more himselfe In all he takes in hand In his body diseases c. In his senses deafnesse In his friends and kindred c. He hath no right to any thing that he inioieth and shall be called to iudgement for it Men shift off this This curse is to all To harden the heart against it dangerous The curse vpon the soule To be giuen vp to vile lusts To be darkened in his vnderstanding Hastening to endlesse woe and not see it Hardnesse of heart Desperation madnesse c. Remedilesse feares c. Hell paines extreame easelesse endlesse The necessitie of this knowledge of mans miserie If this doctrine displease men they may thanke themselues The doctrine of the Gospel must go with this CHAP. 3. OF the knowledge of redemption and deliuerance It must be knowen as well as our misery Foure things to be considered in it 1. What it is and wherein it consisteth Merit ouerthrowne 2. By whom it is wrought 3. How it is reueiled 4. How it is receiued and imbraced Faith what How it is wrought CHAP. 4. KNowledge of our miserie and redemption necessarie to saluation They are most light who haue most cause to mourne The person that shall be saued beleeueth and applieth generall things particularly to himselfe Heereby the heart is troubled Few hearing the doctrine of miserie thinke it to be their owne case They are hardned and make it cōmon Their woe at the time of death Answer to such as would not haue the law preached The law is to be preached But not without the Gospell Effects and fruits of the law preached in the faithfull The ignorance of the law how dangerous Great fault in the minister that teacheth not the law Consultation the second worke Consultation necessarie Prooued Without it sorrow for sinne profiteth little They that cannot counsell themselues must aske The complaint of the penitent sinner What his thoughts are 1. About his owne estate 2. Concerning the minde of God towards him He is secretly vpholden by the promise Humiliation the third worke How necessarie it is What great fruit it brings A secret desire of forgiuenesse the fourth worke From what ground this ariseth Or what breedeth this desire Many are long ere they come to this point and the cause why How feruent this desire ought to be To the humbled soule the tidings of saluation most welcome til then little set by This desire continueth till the thing be obteined What staieth and vpholdeth him in this case He resolueth neuer to walke in his former estate and why How Sathan laboureth that men should not come to this point and by what meanes What hee is the better for this resoluing Confession and crauing of pardon the fifth worke How this is done How great a matter this is To forsake all for it and highly to price it the sixth worke Obiect 1. Can these or any thing that man doth be accepted without faith Answ Although none of these things be faith yet they are not without it We cannot discerne the very moment when faith is wrought Obiect 2. Must we thus prepare our selues to receiue faith Answ It is not in our power It is gods onely worke to doe it To apply Christ and his promise the seuenth worke God sealeth vp his promises to the beleeuer How the beleeuer reasoneth with himselfe He weigheth all things heereto belonging He seekes helpe of others How he groweth
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
this and contrarie The watchfull obseruing of mens traditions is farre off from this Heb. 11.6 We must specially watch against that infirmitie which most anoyeth vs. 1. Sam. 12.19 1. Sam. 8.19 An illustrating it by similies The fruite of such watching If we be but turned out of the way we must speedily returne Phil. 2.12 Prou. 28.14 VVhat it is Matth. 6. Genes 24.63 Psal 119.97 Iosh 1.8 The matter of meditation The necessitie of meditation What our meditations should be of our sinnes Heb. â— 1 Meditation purgeth out sin Our hearts are deceitfull Rom. 2.28 Zach. 12.12 VVe must set against our sinne in our priuate meditation before we can cast it off in company Other sweete benefit of meditation 2. Thes 3.4 Meditation a stranger to many The lets of meditation are diuers The first let and the remedie thereof VVant of matter Luk. 16.2.3 The second let and the remethereof The third let and the remedie thereof Luk. 10.42 Two abuses of meditation The first to vse it sleightly and so to make a ceremonie of it The remedie we must be perswaded that it is worthie to be delighted in Esai 29.13 The second when we be clogged and fraught with phantasies and cares Heb. 3.12 The remedie we must carefully set our selues against the corruption of our hearts Psal 91.11.12 13.14 Ioh. 16.33 Ioh. 15.19 VVe must haue our conuersation heauenly Phil. 3.10 Men lose a great part of their sweete and blessed liuing here seeing they will not vse meditation It is vtterly vnbeseeming that the weightiest matters should be slightly regarded The former remedie more fully and cleerely set downe Rules and examples of meditation follow Foure rules to direct vnto meditation 1 Rule Ierem. 17.9 Psalm 55.17 2 Pro. 4.21 c. 3 4 Ioh. 14.15.16 Prou. 27.7 Particulars to muse on Psal 73.25 Reioycing Christian life Watchfulnes Of falles Priuiledge of a godly life in trouble Reioycing Crosses Worldlines Afflictions Sobrietie Of falles Troubles Conference Calling Col. 3.23 Affliction Luk. 22.39 Ioh. 18.2 Dan. 6.10 Matth. 6.33 Loue of God Godly life Of death 1. Pet. 1.24 1. Cor. 7.29 1. Ioh. 2.13 VVatch and pray Nehem. 2.4 Priuiledge A good estate Psal 119.16 Priuiledge Faith Fulnes Sight of our miserie Luk. 21.38 Iam. 5.5 Phil. 3.14 How needfull it is to set our selues to goe on through difficulties Heb. 13.13 Col. 1.11 Deut. 33.18 Perseuarance Depend on God There must be growing daily One sinne or other commonly trouble vs. Subtiltie in our liuing doth most deceiue our selues 2. Cor. 1.12 Iob. 31.13 To lose grace Cant. 2.7 Ioh. 14.22 Reuel 3.20 a 1. Pet. 1.15 Psam 39.1 Ephes 5.15 b Ephes 5.16 Col. 4.5 c Col. 4.2 d Luk. 14.15.16 Heb. 10. e Deut. 4.9 6.7 Genes 18.19 f Prou. 31.27.28 g Col. 3.2 h Heb. 13.16 Gal. 6.10 i Col. 3.5 Ephes 5.3.4 k Matth. 16.24 l Dan. 9.3.4 c. 20. Lament 1.1 m 1. Cor. 1.7 Tit. 2.13 n Iam. 5.16 o Eccles 7.4 Phil. 1.23 Reuel 22.20 p Deut. 17.19.20 Iosh 1.8 Psam 1.2 Dan. 9.2 q Nehem. 9.38 2. Chro. 34.31 r 1. Pet. 1.14 2. Pet. 2.20.21.22 Å¿ Matth. 11.8 1. Thes 5.22 t Reuel 2.4 u Iam. 1.19 w Iam. 1.22 Rom. 2.13 x Eccles 4.17 y Ephes 5.20 Psal 116.12.13 118.15 z Phil. 1.23 2. Tim. 4.7.8 Perswasions to vse meditation Just cause to complaine of the want of meditation in all sortes of men Luk. 23.28 Ierem 8.6 1. Tim. 4.15 Especially in the minister Obiection Answere We should not beheld from meditation by worldlings example Luk. 14.30 Foure points to be considered touching the Christian armour The first point sheweth what the armour is 2. Cor. 10.4 Ephes 6.14 The parts of the armour VVhat sinceritie is Psal 32.2 Matth. 5.8 Prou. 20.6 Ierem. 13.23 What righteousnes is Prou. 28.1 Psalm 7. Phil. 1.11 Iob. 31.35 Shooes of peace Rom. 5.1 Luk. 22.57 Luk. 22.33 Phil. 4.7 Ioh. 16.33 Rom. 8.31 Psal 27.1 Faith Rom. 8.32 Col. 1.23 VVhat hope is Rom. 12.12 1. Pet. 1.13 Rom. 8.28 The word of God Psal 119.105 1. Pet. 3.17 2. Cor. 3.18 Prou. 1.6 Prou. 9. Ioh. 13.17 The second point that the Christian life cannot stand without it Ephes 6.13 Shod with the preparation Luk. 2.35 The shield of faith 1. Pet. 5.7 Iam. 4.7 The breast-plate of righteousnes Prou. 3.30 2. Cor. 6.4.5 c. The svvord of the spirit The girdle of truth Prou. 20.6 The helmet of hope The third point is how the armour should be put on 2. Pet. 1.4 Luk. 17.31 Col. 3.13 Ephe. 6.13.14 Obiection Ephes 6.14 Col. 3.13 Matth. 26.41 Ephes 6.18 Iam. 1.6 Gen. 21.16.17 Ioh. 4.10 Ephes 6.14 1. King 3.9 Psal 51.12 77.5 Iam. 1.6 The armour being put on must be kept on Phil. 4.4 Prou. 15.15 1. Thes 5.16.17 Ephes 6.14 2. Pet. 1.5.6 2. Pet. 1.10 Euen the weakest Christian as well as the strongest must weare the armour Reue. 3.11 2. Thess 3.4 2. Cor. 10.4 1. Ioh. 5.4 1. Pet. 5.7 Mark 9.23 Matth. 5.8 Prou. 14.6 Psa 119.11.12 1. Sam. 25.34 Obiection Answere Obiection Answer 1. Cor. 4.8 Iosh 1.8 2. Cor. 10.4 Two obiections The first The second obiection The first obiection answered The second obiection answered Prou. 4.18 Of our owne experience What it is Experience of the fruite of a godly life the best meane to continue it Experience how affliction hath best end and is a rule for euer after Psal 120.1 1. Sam. 17.34 Psal 77.10.11 Psal 37.37 2. Cor. 1.10 Esay 59.1 Rom. 5.5 VVofull that men learne not experience Prou. 14.6 The fourth and fift priuate helpe Of the vse of company in familie exercise and conference c. The sixt priuate helpe Thanksgiuing Three perswasions to moue to thanksgiuing The first 1. Sam. 25.32 Genes 24.27 Luk. 17.15 The second Psal 126.1.2 The third Psalm 116.5 to 16. Luk. 18.11 Three duties required in thanksgiuing 1. Loue of God Psal 116.1 2. A desire to set foorth his glorie 2. Cor. 4.13 Psal 116.12 Psal 111. 3. A further proceeding in obedience Deut. 6.10 11 12. Psal 50.16 1. Thess 5.19 Confession of sinnes another helpe to a Christian life 1. Ioh. 1.8.9 Psal 32.5.6 Foure things in confession 2. Sam. 12.13 Psal 51.4.5 Dan. 9.5 Luk. 18.13 Luk. 15.17 Vers 21. Vers 19. 21 1. Sam. 12.20 Obiection Answere Request another helpe to liue godly What request is 1. Sam. 1.15 The first thing in request Luk. 18.13 Matth. 5.3 Psal 145.19 Matth. 15.28 Luk. 18.1 The second thing in request 1. Ioh. 5.14 Ioh. 13.14 15.7 16.24 The third thing in request Iam. 16. Ioh. 16.24 Three effects of prayer The first Iam. 4.8 Ioh. 16.26 Reuel 3.10 The second The third Matth. 7.7 The fourth thing in request Prou. 28.9 Psalm 7.4 Iam. 4.8.9.10 1. Sam. 7.7 The seuenth helpe is reading Rules about reading in generall The first rule The second rule The third rule about reading Eccles 12.14 The 4. rule Rules more particularly about the manner of reading Rom. 15.4 Ioh. 5.39 Act. 17.11
troubled with feare of their owne vvants vvithout cause Some are long troubled in this manner Prou. 28.14 Mat. 5.3 Remedies Godly boldnes Thankfulnesse There is great cause of reioycing in that for which they are heauy VVeake beginnings in grace being sound promise great increase 1. Sam. 12.19.20 The first kind of them is feare and doubt of perseuering by meanes of afflictions c. It easily taketh hold of vveake ones Mat. 10.28 Phil. 1.28 Hovv it letteth them Example of it in the disciples Iohn 11.8 The example applied Iohn 16.33 Hovv Sathan troubleth vs vvith this let Mat. 27.43 Hovv to remoue it Heb. 13. Psal 30.5 2. Cor. 4.17 Heb. 12.11 2 Cor. 9.10 Iam. 1 3. 1. Pet. 2.11 Gen. 42.21 Rom. 8.28 Pâ—al 119.71 Hos 6.1 Psal 120 1. Mat. 5.12 Psal 50.15 Phil. 1.29 Ioh. 16.7 Lam. 3.27 1. Cor. 10.13 Iam 1.4 Dan. 3 25. 2. Cor 4.9 1. Pet. 5.7 Phil. 4.6.7 Ioh. 10.28 The heed of indirect meanes and deceiueable remedies The second vnmortified affection is Pride and an ouervveaning of themselues Reuel 3.17 Example of it in the Corinthians 1. Cor. 4.8 In the Apostles Iohn 16.29 Dangerous effects of it Luc. 19.26 The remedie Reu. 3.17 1. Cor. 3.18 1. Cor. 14.1 Psal 119.12 Examine our wayes Note Pro. 28.13 Psa 32.4 5 Another vnmortified affection Slouth Remedie Prou. 1.32 Prou. 14.12 Ios 1.9 Ephes 3.19 1. Sam. 24.7.8 25.13 Act. 15.39 Remedie Zac. 12.12 Mat. 7.7 An other is wearinesse of well doing Phil. 2.12 2. Pet. 1.5 An other vnruly affâ—ction that much troubleth vs wearinesse in going forward Exod. 24.18 34.28 Exod 32.1 Rom. 7.19.21 Gal. 6.9 1. Cor. 16.13 Remedies against these corruptions Mat. 11.31 Sathan laboureth to vnsettle and discourage vs with reproches Mat. 5.12 The last of this kind of ill affections here mentioned consisting of many Carnall pleasures Prou. 31.30 How it commeth to passe that Christians fall thereby Iud. 15. Example therof in Sampson VVhat an heauie estate it causeth Pro. 6.27 Iam. 4.17 Note Beware of the least occasions especially where vve are vveakest No precisenesse to beware of sinne A simile Pro. 17.10 If the wariest be sometimes deceiued much more the secure How to auoide the daunger Ioh. 15.10 Mat. 11.29 Col. 3.5 Gen. 39.10 The second worldly lust Cares of this world or worldlinesse Heb. 13. Peti 4. Prou. Eccles 4.4 1. Tim. 6.10 Daungers in worldly dealings Greedinesse Rashnesse in couenants-making c. VVhen riches increase the heart is on them Loosenesse and lightnesse Earthly reioycing Pride c. Iob. 31.24.25.28 Fretting when we thriue not Deut 7. VVe depend not vpon God for the issue VVe ouerlay our selues with worldly dealings and no time left for better vses Prou. 23.3 Our fully herein VVhat diligence is good Prou. 3. Prou. 28. Other ill kinds of dealing Deut. 8. Other abusing of riches out of worldly dealings Luk. 12.20 Men slaues to their riches Philem. 7. Luke 21.34 Great heed to be taken Some of the better sort not vvilling to beare hovv to vse riches aright The second point about this matter hovv to redresse it The first remedie 1. Thes 4.6 The benefit of this remedy The second remedie To do good to all Rom. 13.8 The first sort to vvhom vve should do it Princes Rom. 13.7 The second Gods ministers 1. Cor 9.14 Gal. 6.6 The poore mans duty in this case The third Our family 1. Tim. 5.8 Note The fourth The poore Deut. 15.11 Ioh. 12.8 Not to hurt them To shew compassion to them Iam. 2.13.16 Lay somewhat aside for this purpose 1. Cor 16.1 1. Tim. 6.18 2. Cor. 9.6 2. Cor. 8.7 Rom. 12. The third remedie To take heed that riches be not meanes to dravv vs to sinne Prou. 18.11 1. Tim. 6.17 Riches puffe vp the mind VVhat comes of it Eccles 5.12 Sinnes of the poorer sort about riches Hovv to auoid them The fourth remedie That vve prouide that vve be bettered by our vvealth Psal 16. The vvealthy haue more helpe to godlinesse then others More time and freedome to religious exercises Obiection Most are worse for their wealth Answer Such are bad vsers of good things Deut. 28.47 As vve prosper outwardly so see that our soules thriue VVhat further good our riches may do vs. Luke 16.9 Mar. 10.30 Heb. 11.6 Reuel 14.13 Men make theÌ„selues drudges for their children Eccles 5.15 The fruite of all these remedies Note Direction for the poore The first reason VVe cannot inioy our wealth long Luke 16.2 Eccles 1.1 Riches are not our ovvne but borrovved Luke 16.12 1. Tim. 6.6 2. Tim. 2.4 Knowledge and grace our proper goods 3 If vve be not faithfull in the smaller much lesse are we in the greater Luke 16.10 Obiection Answer The abuse of riches a heauy vvitnesse against men VVe shall giue an account Math. 25.14 Luke 16.2 Hovv it shall be demanded Note Psal 130.4 Ier. 8.6 Direction how to vse the remedies and reasons A preoccupier This forbiddeth the vse of no lavvfull liberties As in particular Gen 41.35.36 Prou. 6.1 Note Titus 3.14 VVhich are outvvard things not euill of themselues Mat. 24.12 Rom. 13.3 Afflictions ill vsed great occasions of vnsetling of vs. Heb. 12.11 The right vse and end of afflictions Heb. 12.7 Psal 119.71 1. Cor. 11.31 Iam. 1.2 c. Abuse of them Iud. 6.13 Psal 34. 1. Cor. 10.13 Rom. 8.28 Remedies Ioh. 16.33 Rom. 5.4.5 The diuell hurteth vs much by prosperitie Prou. 30.9 Prou. 10.15 1. Ioh. 2.12 Iud 4.21 2. Cor. 4.4 Mat. 13.19 Mat. 19.24 1. Tim. 6 17. The right vse of prosperitie Luk. 19.8 Another let is by family-matters Note The better sort ouertaken this way A cause therof Another cause 1. Cor. 10.31 Fruites of the heart vnsetled by occasion of family-matters How to remedie it Chaunge of company an other lot Gen. 19.30 Good company rare 1. Cor. 15. Godlinesse not set by in the world but contemned The godly by this occasion stumble Psal 73.8.9 c. Beware of familiaritie with the â—â—cked Amos. 3.3 Prou. 14.7 Prou. 13.20 Gen. 39.10 1. Sam. 26.25 The remedie Many other occasions wherby Sathan beguileth vs. Prou. 14.8 VVhat obseruations are to be gathered from this doctrine of the lets The first The second The third The fourth 2. Cor. 5.20 The fift The sixt Psal 19.13 Psal 77.11 Gen. 32.28 Exod. 8. Psal 23. Iob. 13. Psal 130.1 c. Prou. 9.17 Math. 7.22 The great remedy against them all An entrance into the matter The complaint The first proofe of the iustnesse of this complaint The second proofe Seeing the negligent seeking of knowledge by studie is one meane to come by knowledge we must not cease till we can haue delight in studie and reading The third proofe The desire accomplished doth vvithout great grace make a man more secure and in greater daunger The daungerous fruite of fauouring our selues in our sinnes The fourth proofe The fifth proof The sixt proof The causes of these defaults The first VVhat corruption may be rooted out and what
we may see it is otherwise What doe men thinke because the diuell hath filled the most parts of the world with darkenes so that the most see none of these things and hauing no experience of nor acquaintance with them doe not desire to be partakers of them doe men I say therefore thinke that there is no other nor better way to take vp their mindes then as they doe but like brute beasts and wilde Irish to passe their time or to iumpe with the world and so to be like others Oh land oh people infatuate and sottish that vnder the Gospell and the same so long in thee continued yea and that in many places so fruitfullie and faithfullie preached art yet to seeke of the true fruite of the Gospell and art not led to God by it more then if there were none oh that men created of God to liue for euer should be content to bee ignorant and without care or loue of the infinite good things which are reuealed to be knowne and delighted in of them The Lord hath done great things for thee ô man but they are not wonderful in thine eyes this blessed time is the day of thy visitation but it is hidden from thee But to returne I haue shewed thee how some of Gods people haue their minds exercised when they haue chased away the noysome droue of such vncleane lusts as were wont in times past to possesse them as well as other yet doe I not conclude that these are not at all troubled with euill thoughts and vaine desires as though I would preferre them before the Apostle himselfe who said that the messenger of Sathan euen some prickes of corruption was sent to buffet him and at another time Oh wretched man that I am who shall deliuer me from this bodie of sinne Nay I am so farre from saying so that I contrarily affirme that their purest actions are mixed with corruption and no better then good water running thorough an vnsauourie vessell as their faith loue vprightnes mercie c. Now then if God should look vpon their faults though they may be kept from foule and filthie vncleannesses how should they be able to abide it no if it were no more then vntowardnes and vnfitnes to the duties of their callings and to other good works and much wearisomnes therein I doe not therefore forget my selfe in speaking thus of some of Gods seruants for whatsoeuer I say of them let no man gather that it is a making of them equall with the singularest of the Apostles For we know what Paul could say of his ioy in his sufferings and that oftentimes and the strangenes and varietie of them of his lifting vp into paradise and that he had heard such things as are not lawfull for a man to speake These and such others I thinke God gaue him as priuiledges which were meere arrogancie and ostentation for any man among vs to dreame of or compare with him in seeing our sufferings to speake of them who haue sustained the greatest afflictions for the Gospell in our age haue bin small and the other things mentioned to haue bin shewed him are more extraordinarie but to haue our minds and hearts so clensed purged from the strength of corrupt lusts as I haue said to haue no fellowship with them and when they are kindled in vs to haue grace and strength ordinarily and vsually against them and to see and know how to auoide them it is so farre off from arrogancie to thinke that it should be so that it is farre vnbeseeming the grauitie and age of fathers in Christ and strong Christians not to haue it so So that as ancient men who haue liued long are called fathers for their age skill and experience so these for their time and long continuance in Christs schoole are called fathers and therefore ought to haue wisedome and knowledge how to walke thorough the world though a wildernes in safetie how to withstand the diuell in his assaults though subtile and skilfull also in their course and cariage of themselues how to be paternes of good life vnto the younger sort And thus they hauing their minds established with grace and vnburthened of such affections and thoughts they may rightly and in good sort goe about their workes and dealings as labouring bargaining iourneying companying seruing their prince and doing any other lawfull actions and yet not be distempered by them which things for want of such a well ordered minde no other men can doe as by the complaints of the better sort may bee seene and by experience of the bad sort is perceiued and daily found And this for the highest degree and greatest measure of grace in Gods children The second sort is compared to yong men who then are in their strength rather then when they are either children or old men so some of Gods seruants are as yet neither experienced nor throughly acquainted in the Christian battaile as the fathers nor vtterly ignorant of it as the new borne Christians these are especally occupied in fighting against temptations and resisting and ouercomming their vnruly desires which hale and draw them after the same Therefore as they who are yong men in age and in their lustie yeeres are commonly of this middle sort of Christians if they bee truly religious so S. Iohn writing to them doth shew them what is their chiefe and principall worke that is to resist the diuell and his strong assaults which in them lustie and strong are not easily subdued and perswadeth them to this combat not only by telling them what a glorious victorie it shall be to them to vanquish such an enemie but also that they may bee sure of it as if they had got it alreadie These knowing by the light of the Scriptures and the Commaundements how corrupt their hearts are and how many sinfull thoughts and desires doe swarme in them they watch their hearts whereas before they knew of any daunger they little looked after them they pray against them now often and earnestly they haue some feare in companie and alone by themselues which is no part of euill mens thought least they should be ouercome by any such affections as they are in danger of and yet they are oft ouercome They do also oft times consider how they may auoid the occasions of sinne least thereby they should be inticed and so disquieted in their mindes and breake out to the offence of their brethren and the reproch of their profession among the bad anger impatience frowardnes fretting sensible desiring of their neighbours goods as wife seruant or such like which in times past were common matters with them and their delight their hearts haue now such smart and wound for the same that they grow to beware of them wearie of them ashamed to thinke that such vices should bee found in them and count it no needlesse nor lost labour to haue their care thus
set on worke that they may auoide them Therefore such as know the vse of fasting ioyned with their prayers do vse it as occasion serueth as their neede requireth that they may the easilier purge out that old sower leauen They renue their couenants with the Lord to please him better when they see how they haue slipped and fallen from their good purposes and yet are soone vnsetled againe They are in very good case this day or weeke to withstand any sinne and yet to morrow or next weeke vnsetled and sensiblie distempered in their prosperitie soone forgetfull of their feruent care which they had and then as much misliking themselues for it when they see it and to bee short they are much grieued for their sinnes and yet oft ouercome of them by inward suggestion and outward occasions And what is such a life but a combat and conflict which although it may seeme miserable yet is it safe and the life that is voide of this is the life full of woe and dangers Furthermore whatsoeuer their earthly dealings are although they neglect them not yet they are not most deepely and earnestly setting their hearts vpon them as farre as they can espie it in themselues but often looking to the principall and that which is most worth that they may finde peace betwixt God and their hearts Through ignorance and vnacquaintance in their Christian course knowing what hardnesses and difficulties are in their way they are many times discouraged but they who haue laide their foundation strongly rise vp after some heauines and discomfort out of their sleepines and securitie complaining thereof and come to themselues againe All good helpes that they can inioy they are glad of publike or priuate and thus I meane by the strength hereof they haue oft and much refreshing of their minds and put away much tediousnes fearefull panges and dangers of euill by all which and such like it may be perceiued what the thoughts of such are and how their hearts in great part are occupied And although they haue not as the former sort which I haue spoken of abilitie and strength to occupie and exercise their senses and minds so continuallie and constantlie to be heauenly hearted and to haue God their guide so sensiblie as they for want of experience and perhaps knowledge to yet are they much delighted with the good examples of such as goe before them and giue them light and to be framed after them as they are after Christ is the thing which they most looke after and desire They hauing thorough Gods goodnes preuailed somewhat especiallie at sometimes against their strongest corruptions which were wont to beare too much sway in them they earnestlie are set against the smaller and such as seeme lesse dangerous as the idle and vnprofitable rouings of their braine which do not directlie so much carrie them after euill as hinder them from good blindefolding their iudgements first and then poysoning the will afterwards as the dreaming of outward peace and prosperitie of long life of pleasure and profit vaine wishings of that which other haue being things pretious in their eyes Which they are oft tickled with till they come to better remembrance of themselues much like the Apostles when they were yet weake dreaming of promotion of an earthlie kingdome and who should be greatest among their fellowes which toies and other like building of castles in the ayre the diuell had filled not onely their heads but also their hearts with the delight of them sometimes and their mouthes also with the talke of them as their chiefest pleasure So that they hauing thorough custome long lien in them they cannot so easilie and readilie cast them off though they see the shame and vanitie of them Their labour therefore of their mindes I meane is in great part this to keepe themselues from being taken vp of them seeing good meditations are hindered yea and estranged hereby sometime preuailing sometime preuailed against whereby their sorrow is the more but they doe not all this while see the happines of this their combate which seemeth their greatest miserie Because it is certaine that for their great good they are holden vnder of their infirmities euen that they may be the more humble when they see themselues so vnperfect and corrupt who yet had dreamed sometime before that they were voide of that corruption though the more was their ignorance a long time before and their short mourning shall bring after deliuerance from that bondage great measure and continuance of reioycing whereas if they were not held downe after this manner they should forget what they were in times past when they liued vnder the power of darkenesse and the bondage of sinne By this which I haue said it may appeare how the mindes of these are occupied and that this second age and growth in Christianitie is a striuing rather betwixt feare and hope sorrow and ioy then a superioritie ouer the vnrulie affections and an estate standing in neede of counsell and helpe rather then fitted and experienced to counsell direct and settle others But the more sure they be of their saluation the more expert they shall be in the battaile Now the third sort of the people of God are compared to little children of the which some are as it were in the birth of whom the Apostle speaketh Gal. 4.19 My little children of whom I trauaile in birth againe till Christ be formed in you who though they as yet know it not are deare to God and haue sure tokens of it as I haue shewed in the first treatise and they haue many properties of the other young ones which are of this third sort The other be such as are young and hang vpon the breast that as such growe to know the father and mother when as yet they know nothing else crie after them and desire the breast whereby they are nourished and ioy and take their pleasure in these euen so it fareth with this third sort of Gods elect if they be well grounded in the truth and haue rightlie been taught how weake soeuer they be except in temptation For they as the Apostle saith know the father such light and vnderstanding they haue of the Gospell that though they know not how to serue him yet they know that his fauour is all in all to them in so much as if some of them haue not full certaintie that he is tenderly affected towards them they so long after it that nothing can satisfie them without it About which their thoughts are chiefely occupied and in the which their delight is after they know what it is worth and in the meanes of their spirituall nourishment which is the word of God and not least of all in this that they may not in the least thing offend or displease God This Saint Peter setteth forth by the same similitude of young children when he teacheth young Christians how they must looke to growe
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
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
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