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
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
they haue with Gods good liking and worse estate then this they neede not to be in if they would be aduised by him and not by the euill custome of their hearts whereby they are easily brought to thinke that faith and other graces will dwell in them though they be sleightly cared for and regarded which conceit is most false and erronious And that the Lord giueth his beloued ones such bold and free accesse to him to know his minde toward them and to haue this holie acquaintance with him which can hardly be perswaded to the weake in faith at their first comming to him hereby it may appeare that he saith he will not count them as seruants but as friends with whom he will communicate his very secrets as farre as shall be expedient for â—â—em to know them and as Paul saith God of his rich mercie hath loued vs thrâ—â—gh much loue God saith they are as the apple of his eye and therefore deare vnto him he telleth them that hee hath taken from them the spirit of bondage that they should no longer be afraid of him but serue him without feare and to reioyce in him alwaies which cannot be except they knew his minde and affection to them yea and that more cleerely then the sonne can know his fathers or the wife her husbands minde And therefore if they who haue begun to lay hold on eternall life through beleeuing should by some occasion lose the feeling comfort of their faith as by Sathans fearing them with their coldnes falles weaknesses or such like yet are not they to giue place vnto doubting especially being such as haue felt assuredly the loue of God by Christ shed into their hearts but to count it their frailtie and timorousnes and that without cause euen for that they were not better acquainted with the will of God who loueth to the end all such as he hath once loued And yet this is not without the most wise prouidence of God who disposeth all these weaknesses of theirs to their good that they may be humbled the more in themselues and rise to their faith againe and to the glorie of God who bringeth backe againe those who were almost in their owne feeling at the brinke of hell The same I say of other lets which they may bee ouertaken by as of their losing of the sense of their faith through neglecting the meanes whereby it ought to haue been preserued or by sleightnes in the vse of them or by letting loose the heart after some vanitie or worldlines which it lusted after or being disquieted and vnsetled otherwise this is not their refuge to say we must be content to goe without it and it is impossible to hold it when wee haue bestowed all our trauaile we haue done it but in vaine But as they espie their weaknes so let them remember how they haue fallen acknowledge it to the shame of the euill heart and so recouer that one thing which is amisse and hold their confidence as before and let not the whole frame and well ordered course of their life be broken off for that one thing as he that hath ach in his teeth or a wound in his legge doth not neglect the health of his whole bodie for that but seeketh the redresse of that one that the whole may be in good case as it was before And seeing it helpeth much to the nourishing of our faith among all other times to season our hearts in the morning if it may be with the recording and thinking vpon Gods promises of his loue and saluation therefore if the morning meditating on the promises with earnest prayer thereto adioyned should by any necessarie occasions or weightie affaires or other lets of necessitie be intermitted being the thing which ought most carefully to be looked to yet let them prouide that this dutie be not altogether omitted as though it were some light matter which needed no such attendance to be giuen vnto it but let it assoone as it may with conueniencie be performed if they desire to passe the day in safetie and peace as knowing otherwise that Sathan in this their weaknes will giue them little rest And so shall they haue it as a strong weapon through the day to shield them from the violence and furie of the enemie But this is not the place to shew how the day is to be passed that shall follow after but onely by the way as in most fit or â—ace to aduise how the weake Christian is to keepe his faith The sixt meane to hold and confirme faith is the examples of others whom of weake wee haue seene to become strong in faith as Moses with whom as God hath been and with other his good seruants to strengthen them so will he be with vs till he perfecteth in vs in like sort the work which he hath begun And this be spoken of the meanes by which weake faith is helped and confirmed CHAP. 12. The sweete fruite and benefit of the preseruing and confirming of our faith NOw if any thinke the looking to these meanes and this daily diligence for the preseruing of faith to be ouermuch let them vnderstand that the benefit is most great which it bringeth And if this answereth them not let them heare the Apostle who saith that our faith consisteth not in the wisedome of men but in the power of God as if he should say that it is not a matter so soone wrought as it is said to be in vs but a gift wrought by God and therefore by seeking it as he hath appointed and to be nourished and continued as hee hath prescribed which is by ofte recourse to God and much searching out of our hearts for and about the same And therefore as I haue said if men make it not the chiefest of all other things as it is in it selfe and hold it fast as the first and principall it is not their hearing and reading about it nor their talking of it that shall be able to profit them I will rehearse a speech of a godly Christian preacher and one that deserued to be heard whom I haue oft been present with when he vttered the same Whiles I thought verely said he that I had faith but yet held it not by the surest grounds I thought of it sometimes and was glad to thinke that I had it holding my perswasion thereof by such euidences as I had before inioyed rather then I could tell what sure warrant I had then of it but I tooke no great paine to coÌ„firme it by daily meditating on the promises neither bestowed any more diligence in and about that then vppon other duties But when I saw more cleerely how gainfull and beautifull a grace it is and how I must liue by it hauing no lesse neede of it then of the ayre to breathe in I sought more certaine ground of it and that with greater care then I had before and since I
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
afterwards more easily prooue that they haue true faith and be able to confirme and preserue the same and finde how much such an estate is to be desired And for the plaine declaration of the first point hereof these three things must be handled The first the cleere knowledge of mans miserie The second of his redemption and deliuerance out of the same And the third how both these ought to worke vpon their hearts and what fruite they will bring foorth by the operation of the holy Ghost in such as shall be saued That is to say that the one which is the knowledge of miserie will wound and humble their hearts when they shall see thereby that they are but dead and damned people The other will heale the sores of their hearts and lift them vp againe to the beholding of all their sinnes pardoned and their woe remoued so as if they had neuer been pressed downe with the same And to this shall be adioyned a discourse of the lets of faith and what desire it is from which it commeth CHAP. 2. Of mans miserie TO begin therefore with their miserie and briefly to speake of it and the next branch seeing they are of others largely handled no man must think that it is the estate wherein God at the first created them either Adam the father of all the world or his posterity which was then in his loines Sure it is I say that it was not thus with mankind in the beginning for God then made all things good and man amongst other creatures hee made holie and happie the lord of all the creatures which were vpon the earth little inferiour to the Angels indued with infinite blessings full of beautie and glorie So that when it might be seene that nothing was wanting but this that he was not altogether free from losing this blessed estate yet euen there the diuell tooke an occasion against him and deceiued him and his posteritie and cast them from that happie condition which before they enioyed And yet if this had been all the harme that mankind by the malice of the diuell sustained it had been little in respect of that which fell vpon him For behold besides the losse of his felicitie he was plunged into extreame miserie and desolation which consisteth of these two branches that hee doth alwaies and in all things offend God being able to doe nothing but that which displeaseth him as hauing his heart alwaies and onely euill And secondly that he in all this is odious to God and most iustly accursed of him Mans sinne is not onely that transgression of Adam in most vnnaturall and treacherous rebellion and disobedience whereof hee is most iustly guiltie with Adam and hath his part as being to stand or fall with him but another which riseth out of this euen that infection of all the powers and members both of the soule and bodie Which as poyson put into a cup of wine doth make it deadly dispersing it selfe into the same in like manner this corruption or concupiscence which by the first sinne of Adam is spread ouer his posteritie doth poyson his whole nature so that no sound part is found in him from the crowne of the head to the sole of the foot And from hence it is that the vnderstanding euen the excellentest power of the mind is filled with blindnes and darknes and sauoureth not the things which are of God The conscience is wounded seared or defiled some other way and neuer soundly peaceable The memorie forgetting good things wholy or remembring neither good or euill aright and as it ought as experience forceth the best to complaine The will is captiue and of no strength to doe good neither wanteth habilitie to that which is euill And thereafter is he caried of his affections as a chariot on her wheeles onely to that which displeaseth God What should I say more For who can chuse but bewaile and lament such a distressed and wofull estate of the soule of man which somtimes hauing been framed after the image of God in true holines and righteousnes is now both emptie of that grace and filled with all filthines of sinne and vncleannes But alas who beleeueth this or consenteth to it that it is true that man who hath so good an opinion and high conceit of himself should yet be indeed so farre off from that which he dreameth of and in such bondage and slauerie as hee would seeme to be farthest off from the least part thereof But to goe forward if his conuersation and course of liuing which is the vntimely fruite of this bitter roote were laid out in her colours which I must onely very briefly touch it were able to make him who thinketh himselfe most innocent to appeare most vile and loathsome in his owne eyes ashamed of himselfe and to hide himselfe in a dungeon that no other might behold him For to speake of the actions of the minde what are his cogitations about heauenly matters but errors falsehood and Iyes What are the wishes and desires of his heart but earthly and fleshly in degree one aboue another till he being led away of his concupiscence is inticed and so consenteth thereto defendeth it and is hardened What is the outward behauiour but an yeelding vp of the members of the bodie as instruments and weapons of sinne euen the sinne of the tongue and sinne of the life in so much that he is all waies and in all things and therfore out of measure sinful As Paul though he liued after the most strict order of the Pharisees which was in shew farre aboue many yet when he was conuerted could say I was a blasphemer an oppressor a persecutor So that it is most truly verified which is written that he neither is nor can be obedient to the law of God and that he can do nothing but sinne The sinnes of man are as the haires of his head and sand of the seashore innumerable and his best actions as his prayers are no better then abominable before God as Salomon speaketh He that turneth his eare from hearing the law euen his prayer shall be abominable Oh it is not imagined of thousands that there is any such euidence to be brought against the inhabitants of the earth euen the vnworthie sonnes of men which yet were sometime by creation the sonnes of God For the most vngodly which can be heard of will haue some goodnesse to be found in them so farre off is it that they will yeeld to this censure that all their life is sinfull And therefore it is no marueile though men account of themselues as they doe euery one flying to this shelter that he hopeth he is not the worst of others For the cleerer laying open of these sinnes particularly some view of Gods law thorough euery commaundement is to be taken which I would here my selfe haue set downe but that
to looke more deepely into it And I could with all my heart desire that they so many as neglect this worthie worke and necessarie dutie might be constrained to attend vpon it with all diligence which being done with a very Christian care had of giuing good example and shewing themselues in all good conuersation lights vnto their flocks and free from reprochfull faults great good must needs insue And there should not onely be a recouering of the due credit and reuerence to the Ministerie which the popish Prelacie and barbarous rudenes blindnes and shameles life of many vnder the Gospell hath lost but also it should bring many home to God who otherwise must vtterly perish And if with this there were a willing and ready mind in them to satisfie them priuatelie by conference who should resort to them vpon speciall neede and occasion to comfort them in their heauines and to stirre them vp to religious and godly communication in their meetings priuately and at their table by their own examples rather then to be companions with them in profane worldly and needeles talke that so they might as well speake good things in priuate as teach the truth in publike as Christ did I make no doubt but that God would plentifullie blesse their haruest CHAP. 6. Of the lets that hinder faith on the behalfe of the People BVt if the Minister be framed both in life and doctrine as were to be wished thus to giue warning to the people of Sathans malicious intents and other impediments and so seeke to winne them to the faith yet are there such swarmes of euils in the people and so many kinds of them that except they for their parts be willing to be counselled and to receiue their message and doctrine they shall finde that through one let or other few of them shall be partakers of this pretious faith which I speake of To speake more plainelie my meaning is Sathan layeth infinite stumbling blockes in their way for when God by the Preaching of the Gospell sheweth the world how their sinnes are pardoned and their deadly woe remoued in Christ they will not marke it nor take any paines about it but esteeme of it as of a light matter as though God did seeke his owne good by making such an offer to them rather then theirs and that he must be more beholden to them for hearing the way to saluation preached then they to him for teaching them and so count it not thanke worthie Other haue weightier matters as they thinke to looke after namely their pleasures and their profits with the beautie and loue whereof the diuell dazeleth their eyes that they see nothing there that is in their preaching which can prouoke them to be in loue with it although that which can saue them be onely there to be had So by one deceite or other he preuaileth so farre with them that they beleeue not no not euen they who hearing receiue the doctrine with liking it and for that very cause thinke that they beleeue And what is cleerer at this day then this that of many thousands which receiue the glad tidings of eternall life by our preaching willingly or at the least without resisting our doctrine yet few yea very few attaine to the power of faith neither declare any worke thereof to bee in them For either they feele no neede within themselues whereby they should be driuen to seeke helpe out of themselues in Christ or if they doe they by and by before they sustaine any smart lay their burthen vpon him so that he is neuer sought nor cared for of them but when their need pincheth them and then they beleeue in him they say but be indeede no more staied and confident by their faith nor in their liues reformed then they were before and so serue him with their tongues and lips and follow their owne lusts in their hearts or staggering still betwixt hope and doubt at a blush reioycing and not able to render a reason why and at another time cast downe as farre againe in token of no stay nor peace Now of all these how truly are the Apostles words verified the Gospell being hidden from them that is the promises of it not being beleeued of them what other cause is there then this the diuell by one meanes or other hath so blinded them all that they beleeue not and as for this latter sort they seeing their miserie what it is and how vnauoidable by any way that they can finde out how could they if they were not inchanted and depriued of their right minde by the diuell be content to goe without the remedying thereof it being so freely and graciously offered them The which thing also is prooued further to be true by the practise of true Christians who hauing sure hold and taste by faith of Christs merits will admit no delusions that deceiue the other whereby they might be depriued of the assurance thereof But although they haue temptations strong and fierce as well as the other yet they so looke to the greatnes of Gods loue and the truth and certaintie of his promises and the benefit which they reape thereby that although with strong fighting and lowd cryes through depth of sorrow they are in combat with Sathan yet they will not giue ouer nor yeeld their right into his hand But as one in the perill of drowning taketh hold of a naked sword though it cut him deepe rather then yeeld his life to the water so they chuse to keepe their faith with some great difficulties rather then to giue ouer their soule which is vpholden onely thereby into the diuels hand and themselues into perdition Whereupon we heare such speeches testifying sore conflicts betweene Sathan and them Although thou kill me O Lord yet will I trust in thee and Though I walke in the middest of the vale of death yet will I not forsake thee By which appeareth that the same god of this world is not wont to cast mists onely before the eyes of the best but euen attempteth sore to take away all the light of their faith from them as hee doth keepe it from the other altogether But God hath taught their hands to warre and their fingers to fight as it is in the Psalme the which skill because the other want they are foyled And thus by this which hath been said let all learne to know that none are kept voide and destitute of the fruite of the Gospell and the beleeuing of the same vnto saluation but such as willingly put their neckes in Sathans yoke and are contented to bee depriued of the crowne of righteousnes and life through their owne follie whiles others more wise then they will by no meanes let it goe But to the end that euery sort may see themselues as in a glasse and what their seuerall lets are I haue thought good to set them down briefly and particularly or
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
thereon in such wise that he dares ieopard his soule vpon the truth and doctrine of them euen as he is to looke for saluation only by our Lord Iesus Christ euer counting that for sinne which shall be found to iarre or iangle with the same either in his heart or life But though all who haue hope to be saued should doe this yet it is manifest they doe not They make not conscience of many sinnes they looke not to many promises they feare not many threats all which doe much testifie against them that they be not so well fenced as they might be and by meanes hereof they holde euen the promise of saluation it selfe more weakely And this commeth to passe the more commonly that they be no better stablished and rooted in the truth to beleeue it because these things as they be worthiest and most excellent so they be not plainely soundly and thoroughly beaten into the people and that againe and againe till they that are willing haue them for their owne And another cause is for that the people who haue some taste of this doctrine namely how they should ioyne good life with their faith take not paine when they haue been well taught them to call them to minde and digest them onely they haue pieces and fragments of many good points but rarely it shall be found that one Christian among many groweth to see this which I now speake of by teaching much lesse hath it in vse and practise for his owne that is to giue credit to one part of the word as well as to another and not euery one to take that which liketh him And therefore when they haue some work of true faith in them yet they see not how to set vpon repentance and a godly life how to begin and how to proceede therein but are off and on now forward then backward and scarcely at any time setled and staied the which although it be so in great part through their owne weaknes yet is it also in respect of their ignorance I speake of the better sort of people and such as haue receiued the first fruites of the spirit Whereas if they were perswaded that they ought to make conscience of all sound doctrine that they heare and to giue assent to euery part of the word of God and submit themselues thereto promises threats and commandements they should hold more firmely the perswasion of their saluation and also be better prepared how to flie euill and how to doe dutie and how to trust God in all kindes of his promises Therefore it is said to the Hebrues To vs was the Gospell preached as also vnto them but the word that they heard profited not them because it was not mixed with faith in those that heard it Againe Without faith it is impossible to please God With the which agreeth that which is written by S. Paul to the Romanes Whatsoeuer is not of faith is sinne that is whatsoeuer we doe not being perswaded in our consciences that we please God in doing of it we sinne against him Now then when our iudgements be not setled in this doctrine and truth and consequently we follow no such rule in our actions must wee not needes wander vp and downe the more vnprofitably and heauily or when we be at the best must we not needs be doubtfull and vncertaine whether wee please God or no whereas our chiefe care should be least we doe any thing which might crase or cracke our faith especially when it is tender and weake and like the bruised reede which is easily broken Therefore if any beleeue to be saued let them beleeue also that they shall be sanctified for with one and the same faith we beleeue both and that they shall receiue grace from God to bring foorth fruites of amendment of life and that they shall be made able by him through the hearing of the holie Scriptures to cast off their old conuersation This faith much auaileth to the furthering of the deare children of God in a godly course euen at their first comming vnto God as it doth alwaies after to liue by it And although God by the same spirit regenerateth them by the which he assureth them of their adoption yet is it wrought in them much more hardly and in greater feare when they doe not first know and be perswaded in their iudgements that it shall be so And though it can be but weake in any at their first conuersion to God yet shall they sooner wade through their doubts and grow out of their feare if they haue this faith as a foundation to vphold them and incourage them to goe about it But otherwise they shall faint and feare oft times and be without hope nothing is more cleere then this if we obserue it in weake christians And thus must they be perswaded also concerning all blessing good successe deliuerance out of troubles or patience and meekenes to beare them as well as to beleeue the forgiuenes of sinnes and finally whatsoeuer God saith in his word either the forbidding of any sinne or the requiring of any dutie they are bound to beleeue it as the truth of God to depend vpon it and to be built vpon it and to trust him vpon his bare word and to suffer themselues to be led by it and that because it is his word hauing in them alwaies a setled purpose to doe so and this is called by the Apostle the obedience of faith For they must be resolued of this that to whom God giues Christ to them also he giues all things needfull for this life and the life to come in and by Christ And thus Noah did not only beleeue that he was made heire of righteousnesse but also that he and certaine of his household should be saued in the flood and Abraham likewise beleeued not only that he was iustified but also went to a place which he knew not only seeing God commaunded and abode in the land of promise as in a strange countrey and beleeued that he should haue a sonne in his olde age And they who beleeued among the Israelites in the Sauiour which was to come of whom Moses though darkely had taught before the same beleeued other promises as that the walles of Iericho should fall downe after they had bin compassed about seuen daies Many other such examples who shewed themselues not only to beleeue the promise of forgiuenes of sinnes and of eternall life but also other temporall promises yea and precepts also and threats which God had set downe in his word very profitable for vs to this purpose many such I say both thoroughout the Scriptures and namely in that eleuenth chapter to the Hebrues are set downe vnto vs. And this generall faith so called for that it giueth assent and credit to the word of God in the elect as well to one part as to another with an honest heart ready to
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
so may they be although these foule euils be not common with them nor long lien in of them which I haue spoken of of whose infirmities I will say more when I haue satisfied in some sort these obiections Therefore where it is demaunded if they be not partakers of the same sinnes that other men are I denie not but that it is possible for them in some sort and for a time to be carried after the streame of the euill example of so many which are in the world so common and almost vniuersall for the best liue where Sathans throne is euen as the Israelites and the Aegyptians dwelt together whose vnsauorie and stinking breath what maruaile were it if the whole and sound should be infected with it And further as they may possiblie haue their part in the sinnes of the vngodly so I denie not if God beare not the greater authoritie with them and be not the more regarded of them but that they may also lie still in the same loathsomenes for a season though smallie to their comfort This to be true both lamentable examples of the Scripture doe shew in Noah Lot Dauid and Peter and wofull experience among vs in all ages doe testifie But what then Are they therefore giuen ouer of the Lord to lie and abide in them and being washed to wallow againe in the mire And as I deny not but that it may be possible and is too cleere by wofull experience that the best may be snared with the sinnes of others so yet I say that when they fall it appeareth plainelie that it was the subtill malice of the diuell watching his opportunitie so narrowlie that he deceiued them rather then that they were giuen ouer like wicked men to lie therein and to adde sinne to sinne without combat and conflict as though they had made a league with sinne and were without God in the world as the other be And the rather I say this because when they haue been awaked and come to themselues againe they are so strangely amased at their offence and so tremble to thinke what they haue done and can haue no peace within themselues vntill they returne and that after they haue got out they are made more warie and vigilant against the like another time the which of the wicked cannot be said in any of their repentings till God change their hearts in deed although in suddaine and rash feare they may be flighted till it vanish away againe like smoake and so come to nothing Last of all when haue they fallen dangerouslie who had so well begun Hath it been while and when they haue held on in their course of Christian dutie Haue they been violentlie carried from the platforme and direction of a godlie life whether they would or no as not knowing what they did or how they were brought to it Yea rather haue they not at such times giuen themselues the bridle and suffered their mindes to runne too farre after that which they tooke pleasure in and offended by And haue they wisely auoided the occasions of such mischiefe and danger at such times as they vsuallie were wont Neither obiect here that a man cannot be at all times watchfull and the wisest shall or may bee sometimes ouercome I answere were they warie but as they haue been vsuallie in which times they were preserued from such reprochfull falles For if it were so with them they could not thus offend but if they haue been wearie of Gods gouerning of them and haue thought long till they haue gotten more libertie to the flesh and to be at their owne hand with the world and to count stollen waters sweete it is no maruaile though they haue smarted with Dinah for ranging and seeking to haue their will amisse for if his owne children prouoke him he must punish euen their sinnes with the rod and their offences with the scourge till they returne and say wee haue sinned God hath promised to keepe vs in all our waies wherein he appointeth vs to walke and whiles our mindes are leading vs thither we are in no danger and he hath promised vs strength to walke in them But if wee will runne out of our bounds with Shemeia where our owne hearts tell vs that we are in daunger is it any wonder if afterwards it take hold of vs And was it not thus with that deare seruant of God whom the Scripture commendeth by this title that he was a man according to Gods minde that when that one time befell more to his reproch then all other he was found to giue himselfe the bridle of vnlawfull libertie and to shaking off the secret reigne of holie feare more then vsually he did And who denieth but that in such a case if they refuse to stand vpon their watch they may become like other men but yet for all that is there great difference betwixt the one and the other as hath bin said the one offending in that sort seldome neither then long lying therein the other making it his practise to breake out one way or other And therefore we must know that when we haue obtained once to beleeue and thereby to haue our poysoned hearts purged and made cleane as it is the greatest of all other benefits so it is and may bee kept by such meanes as God hath prouided and not lost any more but confirmed and continued in the feare of God But then as we be one with Christ and partakers of him and as branches of a vine which sucke our sappe and draw our spirituall strength and nourishment from him so it is required of vs and we willingly yeeld to it that we hold fast the beginning of our abiding in him that is our faith vnto the end and that we take heed that there be not at any time in vs an euill and corrupt heart which will make vs fall from the liuing God to our owne deceitfull imaginations and desires and so to fall dangerously and to purchase heauines thereby our bellies full And this let euery one endeuour to doe and he shall see himself so strongly fenced that through Gods blessing which faileth not in such a case he shal be free from the diet of the carelesse liuers who are euery while shaken because they who walke vprightly walke safely but he that peruerteth his waies God will finde him out Prouer. 10.9 For whereas many of Gods beloued ones procure sore wounds in their liues and anguish thereby it is but the fruit of their owne labours who will not bee held within holie compasse but pleade for some vnlawfull libertie and count it strictnes more then needeth by harkning too much to the vnruly flesh to tie themselues to any certaine directing of themselues in his seruice when yet his seruice is perfect freedome whose euils I defend not but yet I say as I haue said if they be his they shall rise and repent
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
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
daily CHAP. 12. Of the declaration of the first dutie of awaking with God AND of the first three parts of this treatise thus much Now for the better vnderstanding of the nine last mentioned duties and more cleare insight into them especially for the helpe of them which cannot so easily gather so large a matter out of so few wordes I will more fully open euery branch thereof one after another And whereas I teach Christians in this place first when they awake to be with God and to accustome their thoughts to be holy I meane indeed so much that so soone as they awake they should be taken vp about heauenly things for where their treasure is there should also their hearts be as to thinke of Gods kindnesse and loue towards them and that they abide still in his fauour as at any time before the remembrance whereof at our first breaking off our sleepe what can be like sweet and comfortable euen as a prisoner condemned but to temporall death doth on the contrarie at his awaking out of sleepe fall into most dreadfull thoughts and feare They are also to thinke how they haue bene refreshed by their rest and kept from the manifold dangers of the night c. by the which many haue miscaried And all these and such like meditations should salute them when they first awake to this end to reuiue that foundnesse of heart wherwith they lay downe the night before if they lay downe as became them and also that no roote of bitternesse breake out of them to staine their actions at their first entring into the day which were very like to be if it should not be preuented and held out by some such gracious thoughts Also by this meanes they prouide well for the better keeping their liues in frame all the day after without the which regard had in purpose to performe it assoone and as well as they can they are so ready to range and go astray one way or other that although they did lye downe the night before in peace and with quiet and meeke hearts yet the diuell as we know it well watching his oportunitie they may easily be vnsetled and so runne into sundrie euils which cannot be auoided All which being considered who doth not see how great a meane this kind of awaking with God is and how worthily it may be reckoned for one of our duties to indeuour to take vp some time thus when sleepe departeth Neither let any obiect that this is more then poore Christians can attaine to for all such would faine attaine to that grace if they were taught how and directed the Lord hauing framed and fitted them for it euen by this that he hath made them Christians and therewithall hath giuen them hearts which are willing thereunto but yet euery man in his measure and as he hath receiued of God which giueth to no man nigardly who seeketh heartily And if this satisfie not some who desire to begin the day aright after their first perfit shaking off of sleepe and awaking let such for their better direction breake their minds to those who through longer experience are better exercised in the wayes of the Lord then themselues Onely this caueat and watch-word I giue that if through barrennesse in good things thou art not able to set thine heart a worke when sleepe is gone from thee to fasten vpon somewhat that is profitable to thy soule or to thy companion if thou hast any with thee arise if it be conuenient if not and that thou feelest thy heart to be caried vnto prophanenesse or to cause thy mouth to sinne any way checke thy selfe rebuke thine heart and so take occasion euen by thy euill to do good And remember him who at his first awakings in the morning did thus giue vnto the Lord the first fruits of the day as I haue taught thee to do as in the Psalme where he saith O Lord thou wilt heare my voyce early in the morning Early in the morning will I direct my words vnto thee and will looke vp and in the Prouerbes Wisdome shall commune with thee when thou wakest and guide thee when thou walkest The words of the Psalme although they be not to be vnderstood only of the time of our first awaking yet they include that time as well as any other in the day but that place of Salomon doth plainely shew that it ought to be as vsuall and ordinary to set our hearts on worke about some holy and heauenly things when we first awake as it should be to looke to be guided by Gods word all the day through And there is no doubt but if this Scripture and such like were beleeued and well weighed directly tending to this end to teach Christians to take vp their hearts in holy cogitations and heauenly desires before the diuell hath poysoned them and euilly imployed them and further if they would be willing to see this first letting loose their hearts to sundry sinnes as iesting vaine laughter light and loose talke iarring contention depth of worldlinesse and such like to be one chiefe cause of an vnprofitable yea an offensiue life in the day afterwards it should be farre better with them then it is I meane if they would thus do they should find much more ease in seruing of God and fruite therein and comfort thereby both in the morning and all the day after whereas I see with mine eyes heare it with mine eares that many passe the day very vnbeseeming Christians who haue long sought the Lord though only in a generall manner indeed and others see that it is not with them so well as both it might and they themselues know it should be who do perhaps some one time in the day now and then go to prayer but otherwise they haue litle regard of many their actions yet their prayers which they make are not for the most part powred out to God till their heads and harts both are so filled and fraught with the world and other matters that they haue made themselues in a maner vnfit to pray And as for such as say they haue other matters to thinke on as soone as they be awake and they cannot bestow their time after that manner it may please them to know that as for the time if their heart were ready and did know how to do this duty it might very sufficiently and well-nigh be performed in so much time for a need as the Lords prayer distinctly vttered might be sayd ouer in For in such a space might a Christian lift vp his heart to God and salute him with an holy remembring of his fatherly kindnesse and namely for present preseruation in soule and body and confirme himselfe in his former sound-hartednesse which if he did no more were a true and right awaking with God and the onely right way to thinke of other things as they ought Therefore with thine heart thus seasoned if it
well ordered But seeing few can heare this saying that our hearts should be holden in subiection to Gods will from time to time and our desires and thoughts though fond and foolish captiuated therefore Sathan taketh his aduantage thereby to make them slaues and bondmen to his suggestions and deceitfull inticements to bereaue and make them voide of all sound iudgement and thus to come to do those things which sometimes they were ashamed of or at least haue iudged very hardly of others for doing them And thus it commeth to passe that besides the hinderance we haue by our euill hearts when we shall haue considered and well pondered how many wayes the diuell letteth and hindereth vs we shall see good cause to prouide the strongest helpe and defence that we can against the same Now then that it may more clearely be seene what daunger and feare we are in by him which may easily breake off our course in godlinesse some of his bad sleights and practises are more particularly to be laid foorth which though they be many and diuerse yet may be fitly drawne to these two heades Either they do all set against our faith or else directly ayme at the extinguishing and burying of godly life in vs wherein if the diuell can preuaile against vs he hath gotten what he would and we haue lost that wherein our glorie stood CHAP. 3. Of the diuels troubling the weake beleeuer about his faith and if he do not preuaile against him one way he seeketh by another AND first for the former to declare how he troubleth the weake faith of Gods children for I omit to shew how he leadeth them captiues who are in his snares being taken prisoners of him to do his will and how forcibly he holdeth backe such as do but begin to looke after eternall life that they shall be long in cheaping but neuer buying although it be without mony his malice crueltie and diligence do euidently appeare in the new borne Christians which are made the children of God by faith as S. Iohn saith The dragon made war with the remnant of the womans seed which keepe the commaundements of God and haue the testimonie of Iesus Christ How many heauie discouragements he presseth downe their weake faith withall that they may shake it off vtterly and be perswaded infinite times that they haue none at all Christs words to Peter do prooue saying Simon Simon Sathan hath desired to winow you that is to scatter and cast you out And how mightily he preuaileth with many for a season so farre that they are altogether in a maner without comfort the dispersed Churches in the Apostles time knew then and they now know best who haue felt and found it so Also it would hardly be beleeued if both Scripture and experience were not cleare witnesses in this behalfe how he terrifieth them with their owne wants ignorances infirmities and vnworthinesses also with feare of shamefull falles which it seemeth to them that they are vnlike to auoide and the rather when he brings to their remembrance such good seruants of God as haue fallen in the like manner before them Besides these what vnsetlings doth he worke in them whiles he feareth them with this that for all their care they shall neuer hold out in their faith and holy course of life vnto their end but by persecutions and other afflictions which shall be stirred vp against them or by other prouocations they shall be turned backe All which with many other he oppresseth them with and all to the end they may cast away their hope and confidence conclude resolutely that they haue no faith The which though the sleepie and drowsie professors are not moued with yet with his weake children it so preuaileth that they haue no greater affliction And in that our Sauiour himselfe was mightily set vpon by him about this thing Whether he were the sonne God or no what other thing did it signifie then this that none of vs should easily attaine to this honour to know our selues to be the children of God and rest quietly therein but we should find Sathan our aduersarie a most mightie hinderer of vs in our going about it For wherein can he shew his malice more fully or verifie the Scripture more clearely which saith That he is enuious man and again That there shall be enmitie betwixt the seed of the woman and the Serpent and that he should treade vpon his heele Indeed this is to be graunted that euen their weake faith which they haue is sweet vnto them and God doth sometime shew them how happie a thing it is to be in his fauour and freed from condemnation Saint Iohn thus speaking to them I write vnto you that beeene that you may know ye haue eternall life And by reason of the litle tast and fruite of their weake faith God so vpholdeth them that they can neuer be contented to forgo it and therefore would they most chiefly be occupied in thinking of it to nourish and strengthen it if they knew how and were able as being their chiefe treasure But the diuell knoweth that there are all those wayes which I haue before spoken of and many other to dismay them and trouble their minds about the same and that their weaknesse is easily wrought vpon for he watcheth his best oportunitie whereby he may driue them into feare doubting heauinesse and such like And the want of outward blessings in many doth much increase it from the which they shall neuer be free long together but euery while be troubled till they grow better acquainted with the nature and propertie of Gods promises namely how true vnchaungeable and perpetuall they be euen as God himselfe also is also except they prize them aboue all other things and send vp earnest prayers to God daily and oft for this faith to be rooted in them which they must do most willingly and gladly as in the first treatise I admonished that it being more and more daily setled in their hearts they may feele their doubting and feare to vanish as fast as they perceiue their hold in the promises of God to waxe stronger and by those meanes by which I taught the weake beleeuer there to strengthen his faith let him looke to be vpholden against the lets which I haue mentioned before or any other whatsoeuer may trouble him It is also to be graunted that God doth ordinarily stablish mens faith the sooner and more easily by the cleare sound and most skilfull and wise applying of Gods promises by his Ministers and messengers whom he appointeth to that worke and as this is done more weakely and darkely the greater and longer is their combat conflict but how cleare and plaine soeuer the wil of God about our saluation be to vs who haue experience of the truth which is taught vs yet it is not so by and by to them who do but newly imbrace this glad tidings although they
which God hath giuen them And therefore at this stay they keepe and will not be drawne from it till God bewray to them more clearely the diuels subtiltie in holding them there and what they haue lost by the hote maintaining of their vaine liberties that which they lose for them being far more precious and how for want of daily and more heartie embracing of these good meanes they are driuen by experience to see and confesse that they were kept long in bondage If therefore through our neglect of these we be otherwise fallen into Sathans hands then we were wont there is no other remedie but that we beare our punishment for a season euen heauinesse and reproch because we haue sinned but although we haue thus fallen yet let vs rise againe and that betimes for he hath smitten vs and he will heale vs. Let vs not harden our harts against God when he hath so iustly chastised vs but as humble children let euery of vs say My father my father we are ashamed that we haue turned aside from thee for why should we prouoke our God any while after wee once see his frowning face beginning to arise vpon vs we being his sonnes and daughters vnlesse we thinke it a small thing to haue him frowne vpon vs I stand the longer in this point because I haue experience by many how hardly they dare or can be perswaded to craue pardon with confidence after that they haue bene caried by their rebellious hearts to offend in somewhat which they knew to displease him Of whose weakenesse regard must be had and for such especially haue I taken this labour in hand though I know that for such as haue experience lesse might haue serued And yet whose case soeuer it shall be of vs all in triall we shall find it no easie matter after carelesse or wilfull offending of God to haue immediatly vpon the sight thereof relenting and tender-hartednesse and when we durst a litle while before prouoke him so soone after to be bold to beleeue in him that euen that so great a trecherie shall be pardoned for canst thou beleeue forgiuenesse of thy sinne who beleeuest not that thou must forsake sinne No no relenting commeth not by and by in the best who haue thus offended God but hardnesse of heart till after awhile when there hath bene a considering of the matter and of the state in which they are that so they may waxe ashamed of their so great vnkindnesse But otherwise where there is boldnesse in sinning there is no strength in beleeuing Thankes be vnto God for his vnspeakeable mercie that many of these times fall not out to his deare seruants who are resolutely prepared to stand vpon their watch for it is an heauie worke when that betideth vs and they who see not this see litle in the mysterie of godlinesse And as I would haue my good brethren farre from lying still and abiding in vnbeliefe at such a time when they haue cast themselues into it by their owne default so yet to let all bold presumers vpon God and abusers of his mercie vnderstand that Gods bountifulnesse is not set foorth in the Scriptures to adde drunkennesse to thirst in men and to giue them libertie to sinne who are alreadie too forward that way this I say That as the people of Israel perceiuing God to be iustly displeased with them for their trespasse of the calfe and therefore remouing the tabernacle where his presence was a farre off from them and their tents they durst not presume to go to the tabernacle to seeke the Lord who in displeasure was departing from them but they sought him a farre off that is standing in their tent doore and worshipping so let those who see their shame and nakednesse by sinning against God blush and be ashamed yet because he neuer taketh away his louing kindnesse from those whom he loueth let them shew themselues as guiltie persons though at the first afarre off and with much difficultie to seeke vnto him that they may be receiued againe And thus I haue made mention of the first let which hindreth from godly life euen the want of daily direction to serue God by and haue shewed how Sathan holdeth Christians in daungerous vnprofitablenes by keeping them vnsetled in a godly course and withall haue set downe some helpe against the same CHAP. 6. Of another let The leauing our first loue NOW followeth the second let in this first sort that is that many such as do hold on in some Christian course do yet lose and fall from their first loue not for a short time as they before mentioned but euen for years dayes as they say whē yet they hauing once receiued it of the Lord at their first effectuall calling and conuersion it ought to grow vp with them and accompanie them throughout their life to make euery part of it more sweet and comfortable And great reason there is why it should be so for if we be truly conuerted vnto God the longer that we haue bene trained vp in his house which is the militant Church and tasted of the diet of his seruants how good it is in comparison of any other the more we had need to take liking of his seruice and with all chearefulnesse to liue in it afterwards which at our first entrance we saw so great cause to like and approue of In so much that although wee shall haue strong perswasions to waxe wearie and slouthfull therein yet there are many more and greater considerations to moue vs to constancie and good liking in the same But that it may the better be seene what our first loue is I will in fewe words lay foorth the same We are to know therefore that when God first called vs from darknesse to light and from vnder Sathans tyrannie and feare of hell to see our selues deliuered from them which we saw were by our sinne due vnto vs and that yet for all that he would pardon our sins receiue vs graciously and loue vs freely whereas before we were his enemies this astonished vs and after due consideration inflamed our hearts and caused vs to admire this kindnesse of his and to esteeme and preferre it before all pleasures and to haue our hearts knit to him for it for this loue of his constrained vs to loue him most feruently and dearely againe Which our Sauiour Christ knowing well asked of Peter in that case if he loued him not more then the rest euen as Dauid also calling the same to mind brake out into these wordes saying I loue the Lord because in the sorrowes of death he heard and deliuered me Thus when we first saw the exceeding loue of God and Christ to vs we could not I say but loue him sensibly and heartily and therefore our brethren and so his word and Ministers that brought vs tidings of it for we no sooner beleeued but faith that worketh by loue
learned better then the other to sustaine the same For where faith is in Gods promises without which they cannot heartily loue heauenly things they must know that they haue a liberall portion and therefore ought to lift vp their hearts out of their deadly dumps and as these and such like directions do counsell them let them grow forward but without discouragement yea though their measure be small and they in their owne iudgement be the backwardest of others Of small beginnings come great proceedings of one little sparckle a mightie flame and the talle Okes were sometime but small akornes he hath well begun who hath in truth begun and he hath much who feeleth that he wanteth much and he who in an humble and a meeke spirite hungreth after knowledge and grace hath made good proceeding towards the attaining of both and shall in time be satisfied therewith This I speake to incourage those whom Sathan abuseth by occasion of some wants of good things in them when in the meane while if they knew so much there is no cause but contrariwise of reioycing Thus much of the first kind of lets CHAP. 8. Of the second kind of generall lets namely The vnmortified affections wherewith he oppresseth the beleeuer And first Of feare that they shall not perseuere and of pride in their gifts NOw I hauing shewed how the former kinds of lets should be remoued the second kind followeth which containeth the sinnes and corruptions that are in vs whereby the Diuell hath exceeding great aduantage against vs to hinder vs from this heauenly course which we should walke in And they are besides the ignorance and blindnesse that is in vs of which I haue spoken before our vnruly and vnmortified affections and the worldly lusts which if they preuaile and be suffered to rule in vs they thrust out with violence all grace and goodnesse Of these I will mention some particulars euen the most dangerous if comparison may be made of all the rest and the Reader may the better iudge of the other I adde if comparison may be made because they are all so raging that when they are stirred vp in vs and set on fire a man cannot tell which is most odious in it selfe and worketh most furiously and that most disguiseth vs who make our selues bondmen thereto For proofe of that which I say when filthie lusts are kindled and haue gotten some strength in a good Christian though that be neuer without his owne great fault how doth it trouble and disquiet him yea wound and accuse him he thinking it the loathsomest and most shamefull of all others as indeed there need no worse thing to annoy and disturbe him and it causeth him oft to say Oh what can be more irkesome vnsauorie and shameful then this Euen as the people said in Samuel of their wilfulnesse We haue sinned many other waies but especially in asking a King so I say that sin seemeth to a penitent christian when he commeth to himselfe most odious wherewith he hath felt his heart most intangled But to proue that true which I sayd so doth he cry out of the rest when he remembreth how he hath beene deceiued by them a worldly and greedy mind seemeth most wearisome and vnbeseeming of all other to him and biteth most deeply when that hath possessed him and when he hath offended by anger malice feare impatience peeuish conceitednesse and the rest he saith the same of them euerie one for the time wherein it hath bene the chiefest prouoker of him to offend is most cried out of euen as if there were no other to be compared with it thus he speaketh of them I say when he repenteth And by this it may appeare when there are many of these euery while assaulting and as it were arresting a poore Christian which suffer no other good thing to be in place where they be that if he be not strengthened armed against these and such other of that kind he can neuer keepe a setled course and daily continue the same in a godly life Of these therefore as I sayd I will mention some that the beleeuing Christian may the more carefully auoide them And herein this aduice is not vnprofitable that euery one marke with which he is most incombred and most easily ouercome of as feare anger vncharitablenesse c. and by what occasions he is readiliest drawne to them that he may the more preuaile ouer them by such helpe as he shall haue ministred to him The remedies so farre as I shall adde here shall either be set downe seuerally with the seuerall lets or one remedie for sundry lets or where neither is know that the daily direction which we haue beene moued to practise shall be the remedie in such a case And among the vnmortified affections I will begin with that which troubleth the most of them till God giue them release or deliuerance and that is A fearfull doubting of their perseuerance I meane that poore Christians shall not so soone begin to be drawne out of the world to any liuely hope of saluation and care of pleasing God and so haue escaped one bondage but he plungeth them into another holding them vnder dreadfull feare and distrustfulnesse that they shall not perseuer to the end of a godly life especially in sore trials and when persecution and strong temptations shall come And this feare he doth fasten vpon them the more easily seeing that affection of feare is most nearly glewed to them and besides when they see examples of faintings in many professors and how cruel the vngodly prophane scorners Atheists Papists and persecuters are among whom they liue this feare is soone strengthened and confirmed in them For which cause our sauiour forewarned his Disciples of it saying Feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell and Saint Paule In nothing feare your aduersaries c. For this cannot be predominant but it feebleth vtterly the powers of the mind as the raising of the mudde in a spring troubleth the pure water and consequently holdeth backe the instruments of the body from practising well any kind of dutie In these fetters therefore of feare and most painefull and irkesome streights he holdeth them or if any escape and so begin to reioyce in their hope againe yet shall they not attaine thereto nor grow therein distrusting themselues and resting in the promise of God nor be deliuered out of their feare but with much difficultie and striuing and yet if they be it shall not be at once but by litle and litle while the word of God soketh into their hearts as the soft raigne into the hard ground For I must confesse that as all passions are troublesome and do much vnsetle vs for the time so feare and sorow do this most of all especially when the things about which we feare
they are most prone and besides except they haue a wise care to keepe themselues beseeming the Gospell especially in those parts of their liues which lye open to greatest daungers that therein they be best furnished and if they take a foile and sustaine a checke to their conscience yet to seeke the curing and ease of it by due humiliation speedily But this will not much preuaile except their owne hearts haue bene brought to take sound delight in the christian course and waine themselues from that which they shall know to be against it and to be glad to be aduised and directed how to recouer But of this second kind of lets thus much CHAP. 10. Of worldly lusts and namely The loue of carnall pleasure and the inordinate desire of riches BVT further as he findeth best oportunitie he deceiueth vs many other wayes and namely in taking vp our hearts in endlesse foolish and vaine desires of things which we neither can nor ought to enioy as the lust of the heart of the eye and the pride of life and so feeding vs with the ayre euen with most vaine and deceiptfull dreames besotteth vs with too much pleasure-taking in transitorie liberties and commodities of this life which pull our mindes as much from godly duties as they carie them after such vnsauourie follies About many daungerous fantasies he occupieth our heads that we may neglect the seeking of better things especially in the time when we should be best occupied I meane by these all sorts of worldly lusts which are more noysome and daungerous then the euill affections mentioned before though one would think we had litle need to be shaken and distempered with greater then they but rather studie how to make them weakened and subdued in vs. These worldly lusts are lusts of the flesh which belong to the present state of this life and world as the exceeding loue and desire of pleasures riches and estimation or honor c. For if he can fasten our delights on these we are caried headlong as the chariot by wild horses is ouerturned I will shew the daunger we are in by meanes of these worldly lusts in two kinds The lustes of the flesh properly so called and the inordinate desire of riches and cares of the world How a true Christian may possibly be disguised by these I say that he shall be thereby as another man and sometime grossely ouercome of them I will first shew and then adde some remedies against them The first is when he shall be drowned in sensualitie and the sottish pleasure of the bodie so that he is blind and imporent and hath no power to consider what the Scripture saith Fauour is deceiptfull and beautie is a vaine thing And what is the cause of this for it would not easily be beleeued that a true Christian should fall so farre The cause is this that he hauing giuen his heart libertie to desire stolne waters and to count them sweet when he should rather haue loathed and cast them vp as vomite and haue made a firme couenant against the nourishing of such delights and he hauing giuen his eye leaue also to feed it selfe with such sights he was made vtterly blind And that being done his prayers became feeble and weake though sometime attempting it to expell and driue out such sottishnesse but it lodged in him and made him a slaue vnto it Which cannot be plainelier seene then in Sampson a man of great gifts as may be gathered by the storie but made so impotent by the looke of a woman that he yeelded himselfe to her lure most reprochfully and being caught with that which was precious in her became a foole in Israell who had bene wise enough before to rule the whole land And to this bondage doth a man indued with grace bring himselfe when he will not see the daunger which he cannot but know is readie to meet with him For can a man take fire in his bosome and not be burnt No more may such an one who will be caried of his raging lusts looke to be free from great euill and daunger But behold further what goeth with it euen this that he is senslesse at the sight of it when he should rather tremble to behold in what estate he is For besides that he knoweth he doth euill which makes his sin the greater his prayers are lost which he bestoweth about it his burden of conscience is importable the losse of grace thereby is vnspeakeable the griefe of the godly that heare of it vnutterable and the reioycing of the wicked vnsatiable And yet this is not so to be taken as though it could be no otherwise with any of Gods people for many are free from that slauerie who yet haue the same allurements but they giue not place to their vnruly desires beleeuing that which is taught them How deare it will cost them Oh subtilties of Sathan hardly to be discerned and deceiptfulnesse of the heart not to be trusted so soone to let loose not a filthie man or woman onely giuen ouer to euill desires who can do no other but fulfill the same to the vttermost but a sonne and daughter of Abraham who doth loath and abhorre such wickednesse and yet to be taken in such a time that they should be readie to venture vpon that which must needs worke their vndoing and to wish that by the enioying whereof they were better be dead But I must say such do purchase to themselues the iust fruite of their labours for though they may be sealed vp by the spirit of God to saluation for of such onely I speake yet what then Ought they not therefore to be more holy and beware of the least occasions of emboldening them to sinne And of all other sinnes to be most suspicious and fearefull of those to the which they know that they are most prone and inclined and by the committing whereof they are sure that their shame and sorrow must needes be greatest Which two when they are by their iust deserts once brought vpon them they will confesse with vs then that we cannot be too circumspect and warie and that it is no precisenesse to beware of the deceiptfulnesse of sinne at any time or in any place or companie the which grace yet and care was thought to be too much austeritie till they smarted so bitterly for the want of it But euery one can tell that this is true He that standeth furthest from a raging flame is freest from burning and he who goeth farre off from the brimme of a riuer is safest from drowning A word to the wise is more then an hundred stripes to a foole And I pray God that numbers of them who mocke some for their precisenesse haue not oft times iust cause to blush and be wounded for their bold sinning I meane as well the sinne which I now here speake of as other kinds and all for this that
but once in all his life what a manner of priuiledge then is this to be accounted that we may grow from faith to faith and from a darker knowledge of it to a clearer from day to day and that with better assurance then we hold any thing in this life by seale writing witnesse or any other way that law can deuise For indeed the benefit of knowing this so great a treasure to be fallen vs were by many degrees lesse if it were when it is once knowne to vs afterward to be doubted of and called into question againe and that our assurance might not both grow greater and daily continuance of the same be obteined But thanks be to God for his vnspeakable mercy who hath prouided that the longer we liue the better we may know it For the longer that we haue beleeued Gods promise and beene acquainted with it who doubteth but that we may much more cleerely be perswaded of it then in former times when we first beleeued and when we had not as yet so often considered it nor so deepely weighed what might hinder and weaken our faith or come against it For at the first enlightning of our hearts with this sunne-shine of faith we haue many mistes and cloudes cast before our eies to dim darken it many doubts arising from our owne weaknesse vnworthinesse feeling of our sins when we haue had as yet little experience of Gods tender compassion care ouer vs or at least when little marked of vs much feare troubleth vs then because we see many things to accuse vs and for that we doe not many duties which we heare taught vnto vs but when we are better acquainted with him we more easily beleeue that he will forgiue them all vnto vs. And as the yoong childe is not able to stand and go alone till time hath brought more strength euen so it fareth with vs. But when we haue after longer time seene the will and minde of God to be constant vnchangeable our own care to please God to be vnfeigned though vnperfect more then which nothing is required of vs and that the best of Gods seruants haue had the same infirmities as well as we that we haue liberty when we see our weaknesse to seeke pardon of the same at the hands of our good God these and such like considerations after longer time when we haue oft weighed God hath giuen vs greater strength of faith and strengthned vs to waxe more confident euen as we haue withall become more humble and obedient So farre is it off that this assurance the longer time we haue inioied it should be further off from vs. And as for that many obiect that sundry of Gods children after they haue knowen it doe fall to doubt of it after this gainsaieth not that which I affirme For that it may be and is thus I deny not the deuils subtilty and malice being stronger then men haue faith to resist it But the trueth is that as the godly are renewed but in part so through corruption they may waxe wearie oftentimes of that care which should procure their welfare and may as no doubt but many doe neglect to nourish their faith daily and slake their delight in vsing reuerently the best meanes for the conforming of the same and therefore such doe the oftner taste of the hard dyet of other men because they will sometimes choose to follow their waies Besides there are others which though they offend not that way yet they giue too much place to distrust hauing no iust cause by an euill conscience which is the greatest enemie to faith and heereby they depriue themselues of the benefit of this faith and confidence Which kind of people must labor to stay themselues by the perswasion of such Scripture as is written of purpose for their comfort as Take my yoke vpon you and yee shall finde rest to your soules also A contrite heart God will not despise c. Mat. 11.29 Psal 51.17 Mat. 12.20 Psa 43.5 But to returne seeing they may hold abide in Gods loue and hold fast this knowledge of it the longer they liue they see this must be granted them also That none shall take them out of the Lords hands or custodie but that he will care for them vnto the resurrection day Wherein this is a further degree flowing from the former that this loue of God being shed into their hearts plentifully by the holy Ghost it maketh them more quiet ioyfull and better satisfied then all that can be desired of them besides according to that which Saint Peter saith Though we see him not yet we beleeue in him and we reioice with ioy vnspeakable and glorious For what is there in the world that can raise the like ioy in our hearts as this that we know that we shall see the good pleasures of the Lord in the land of the liuing that is in his militant church heere and haue an house not made with hands but eternall in his triumphant heereafter who doeth not see as the former ages haue found and felt and they who yet remaine on earth shall finde that to all other things euen the best there is an appointed end And therefore the ioy that men conceiue for them is but flitting and momentanie not vnspeakable and euerlasting So that the peace and ioy which arise from the certeinty of our saluation is woorthely rekoned as a singular priuiledge in as much as it doeth not onely exceed all worldly treasures but also because it is proper to the children of God and the other haue no part in it And further this should better appeare how great a priuiledge it is to be beloued of God if we could possibly conceiue the dreadfull feare of the reprobate in desperation and how little comfort such an one taketh in all his wealth and delights which he hath in this world in whatsoeuer price and account they are with fooles but would giue them all for one quarter of an houres feeling of Gods louing kindnesse and sweet countenance towards him if it could be inioied and the sound peace and comfort that commeth with it And therefore if any will know the benefit and greatnesse of this priuiledge let him aske of them who hauing hardned their hearts through vnbeliefe are growne into despaire who with wearisome sighes and groanes that cannot be expressed doe thinke with themselues and speake many times Oh how happy are those which are saued yea and what would they giue if they had it how many thousand worlds for a part in Gods kingdome Or if the damned soules in hell could speake they would tell you whether this be a prerogatiue to be kept so safely from the torments thereof and honoured with the assurance of heauen and happinesse as partly may be gathered by that which Saint Luke writeth of the Epicure in the Gospel saying Oh that the tippe of a
and the pride of life to be subiect to him An honour which Kings and Princes for the most part attaine not vnto for many of them aswell as of others worship the beast and offer to him their crowne and willingly submit themselues to his slauery And this honour which he bequeatheth to his faithfull ones is one commodity and fruite of his provident care and fatherly regard that he hath over them And yet in that there is no end of this but that he will continue it towards them throughout their life and that in more certainty and assurance it is so much the more to be had in admiration whereas in the meane while they who are none of his nor nourtered in his family which is his church cannot inioy the least part of this liberty they cannot beleeue nor be perswaded of any such thing at any time neither dare they promise to themselues that he will be with them and be a shelter vnto them but for want thereof they smart being hardened in their hearts and let loose after their owne desire to commit any sinne that their heart lusteth after euen with greedinesse and that because the lord hath not that especiall care ouer them that he hath ouer his owne beloued ones to keepe them from it This prerogatiue I say the wicked men of the world and vnregenerate not onely haue not while they remaine in that estate neither doe so much as fervently and constantly desire it nor cannot being no more able then the blind man is to see or the new borne child to walke and therefore in stead of these liberties they are still in bondage and for the most sweet dainties of gods children they are fedde with draffe euen with fancies dreames and deceiuable pleasures But contrariwise that which was spoken to Mary the mother of Iesus thou being freely beloued of the lord he is euer with thee afterwards to preserue thee whom he hath loued the same may be verified of all gods children after he hath once receiued them into fauour forgiuing them all their sinns he is with them euer after to watch ouer and care for them that so they may be presented safe before him when he shall appeare for their euerlasting deliuerance By which it may be seene how excellent and how much to be desired the estate of the poorest of Gods children is aboue the flourishing youth that liueth at hearts case or the mightiest monarch or prince that is vnreformed It might seeme therefore that euen this honour that God giveth to his servants which I have already spoken of were enough And I confesse that if I might haue had my choise when I was in the depth of hellish anguish and misery I should not haue asked the tenth part of it the lord hath therefore giuen more then we could haue asked or thought yet these are not all the priuiledges which God hath bestowed vpon his beloued ones as shall be seene For heereby they walke in greater safety then if they were guarded with an army of men yea if whole armies of enimies came against them as against Elisha yet have they more with them then against them For the angels of God doe pitch their tents about them to keepe them And how great a prerogatiue this is they can best tell who beleeue it although they must needs commend it who doe but heare the report of it For they know and haue experience of it who receive these promises into their hearts by faith and beleeue that God will performe the same vnto them who are not at any time depriued of them but onely through their vnbeliefe I graunt that all gods children inioy not this neither say I any such thing but this I say and affirme freely that to every age in Christ both the weake the strong and the middle age there is more granted by God then is inioied of them not that God doth in words seeme to offer that which he meaneth not to performe but because men either know not or beleeue not through sathans malice what their liberties are or if they doe yet it is so faintly beleeued that they are holden backe by euery occasion almost to forgoe and be dispossessed of them Which all must grant to be through their owne fault which may easily appeare to him who is willing to see it thus whereas the spirituall riches which beautifie the soule are the greatest riches and therefore should most be sought after esteemed and delighted in many euen of good hope which will grant this with vs will not yet bestow any more trauell for the same be they neuer so great priuiledges which god offereth them then they did in times past that is with lesse delight and feruency then they shew in following and looking after their earthly commodities They cannot I say be brought to set an higher price vpon the graces of God and the heauenly liberties which belong to Christians then vpon transitory things which soone passe away And this in few words is the chiefe cause why not only earthly minded men attaine to nothing but euen some such as haue receiued the first fruites of the spirit grow not to any great experience what the excellent estate of a christian is and how great priuiledges God granteth many of them to inioy Alas if men tast but a little of beliefe that their sinnes shall be forgiuen them they hardly goe any further to daily proceedings in their faith though they are taught that they should grow from faith to faith and so to liue by it but stand at a stay for the most part euer ready to call into question whether they haue it or no. What are such the better for the infinit good things which God hath in store for his which also diuers of their brethren inioy already in respect of that which they may attaine to but rather as though they were no such they walke either heauily nothing able to beare off the discouragements which they meet with by spirituall helpes and incouragements which they haue not or rather in worse case that is not seeing when they are hindred at all I deny not that the diuill doth subtilely and vigilantly seeke to blindefold them weaken their faith and set manifold stoppes in their way but wherefore haue they beene taught this that the scripture giueth greater grace but that the eie should beleeue it and finde it so then And againe the greater is he which is in them namely the spirit of god then he that is in the world that is the diuill And yet al these other such excellent priuiledges which appertaine unto them are no more then God did see they should stand in need of to helpe them beare the burden of tribulation reproch and other discouragements which heere of necessity must meet with them which would shake them so as they would make them to faint vtterly if they were not vpholden
seuen as they say in the world and to make them shift for themselues as orphans and to trust to their owne wisdome and strength to preserue them from sathan and sinne but that he as a father caring for them hath sufficient power in his hand to strengthen them and requireth this of them that they should beleeue it which they cannot doe but thereby they are mightily staied and vpholden and by the same faith shall more and more be vpholden daily vntill they see themselues set at great liberty and that it was the diuill who before held them in feare and bondage The common obiection will heere be put foorth vnto me that they would if they durst be so bolde beleeue with all their hearts that God will subdue and slea their sinne and lead them forward to liue godly if they could first ouercome some particular sinnes which doe most trouble them but as long as they preuaile in them they dare not thinke they say that God will giue them that grace which he doth vnto others But to answere them I haue said before that they haue no power in them of their owne whereby they may weaken any sinne in them but this they must obtaine by faith as well as grace to liue and that commands them to doe so that they may know it pleaseth them that they should doe so And till that they are holden from their owne right through the deuils craft who hideth from them as their euidence this confidence in God euen as if a subtile man should keepe backe from his neighbour any part of his lande or liuing I conclude therefore that Gods children who pardoneth their infirmities through Christ and will not looke streightly vpon them haue this prerogatiue that they may lead their liues acceptable to him and if they be carefull to know what liberty he hath giuen them whereby they may obtaine ablenesse thereto they may walke woorthy the Gospell indeauouring to please him in all things and so to be vnrebukeable in the middest of a wicked and froward generation although as I haue said through the deuils tirannie and the vnbeliefe of their owne hearts many euen of them are farre from inioying this priuiledge The which as it is accompanied with happinesse it selfe so that it may be seene to be a priuiledge indeed peculiar to them know we that as for other it shall not neither can be so with them they haue no part in this treasure no not euen they which at sometimes will seeme more holy then the rest The wicked I say haue no fitnesse nor aptnesse to receiue this grace To liue godly no more then a dead man is fit to rise againe and walke or the blacke Moore by washing to change his blacke skin And therfore although they like well enough of the name of it yet that they are such as deny the power of it heereby it may appeere that as the worst sort of them like dogges and swine tread it vnder feete and scoffe at it the common sort count it and tearme it precisenesse and loue to be conuersant with those that are of their owne mindes so the best sort of them are such as finde in themselues and know that they haue no pleasure in it No better is the patched life of the best sort of papists who liue not by faith but please themselues in this that their works are good if they doe the outward works which God and their church commend All of them remaine and continue in the damnable estate they were in at the beginning Neither doe I maruell at this which the Scripture affirmeth so plainly that the vngodly are not obedient to the will of God neither possibly can be For I my selfe saith Paule when I was in darkenesse and liued after the lustes of mine ignorance was greedily set to commit sin Therefore if it be impossible for a man vnrenued to forsake some particular sinne but by infinite degrees much more impossible to clense his heart from whence onely good life can come it is most certaine and cleare that all wicked men while they abide so are far off from this priuiledge To be able to lead a godly life and therefore that is peculiar onely to Gods children to doe so CHAP. 5. Of a second branch of the third priuiledge ANother branch of this priuiledge or honour that Christians haue aboue other men which though it necessarily accompanie the former yet because it best appeareth when it is particularly laide open and helpeth much to strengthen the weake and to comfort the best is this that they may be kept and preserued from great and reprochfull euils that seldome or not at all if it be expedient they shall be ouercome of them which the Apostle would neuer so often and earnestly haue exhorted the godly vnto saying See that yee walke vnblameable and without rebuke and in another place Walke not offensiuely towards them that are without except he had seene how they might haue attained thereunto Therefore the prophet saith I haue hid thy word in my heart that I might not sinne against thee and againe Let me not wander from thy commandements and againe I swarued not from thy precepts they are the ioy of my heart And the same spirit guiding Gods people they are like minded to him and would not wander nor swarue from his will And the cause of this must be considered which is this they count preciously of gods worde and therefore lay it vp in their heart and are perswaded that it is the greatest gaine to folow the doctrine of it and therefore they count it not tedious to absteine from the sinnes which other cannot be drawne from but willingly forsake them which other men with tooth and naile hold fast and continue in Enoch Abraham Moses Iosua after Moses death Samuell Daniell Iob with others many in the former ages of the world how doe stories report of them After they had any neere acquaintance with God they committed not any such heinous trespasses as were common staines and blots in the liues of others I speake not now of their vertues but they departed and withdrew thēselues from euil euen as God had chosen them out of the world to verifie that which is written All these liued and died in faith The Apostles after they had receiued more fulnesse and greater measure of the spirit were farre from the scandals and offences which before were vsuall and daily rebuked in them and committed of them Yet to shew what need the best haue to be kept by God continually sometime the deuill preuailed as to make breaches amongst them though we seldome finde any of them to haue beene thus deceiued So some of the churches haue beene commended to vs to haue beene so farre off from shamefull falles as the Thessalonians the churches of Smirna and Pergamus that they were good examples and lights to others
wise to thinke the same of our owne afflictions and if we cannot easily be so perswaded as no man is for the most part we must be earnest with God and that oft and from time to time that our will may yeeld to Gods will and we may thinke that good for vs which he thinketh good And to the end we may bring our hearts to this let vs weigh to and fro what we can obiect against it why we need not submit our selues vnto God that when all our carnall reasons shall be answered as being to weake to preuaile with vs we may referre the whole course of our liues to be gouerned by him and what corrections soeuer he shall thinke meet for vs and to try vs with and for our benefit and to keepe vs from further hurt for he hath no worse end in chastising of vs that then we may remember in all things to be thankefull and take vp our crosse readily and welcome it seeing we know the end of it And let it not be thought much that I say He hath no worse end in afflicting vs for we ought to be perswaded throughly of this that the Lord our God louing vs he cannot intend our hurt in the least maner howsoeuer it shall please him to exercise vs. For we may be sure that he afflicteth not willingly nor at any time but when it is meet and expedient for vs and as our Sauiour said to his beloued Apostles of his bodily departing from them which was the greatest outward crosse that could befall them It is expedient that I goe away from you for otherwise the comforter cannot come vnto you so would he haue vs to thinke that if it were not for our troubles we should neuer haue such comfort as we haue which doth certainely follow the patient bearing of them And heere consider the causes why God sendeth them to his beloued ones which being knowen rightly weighed are of sufficient force to worke their great benefit comfort First that they may haue experience froÌ„ how many troubles he deliuereth theÌ„ and know after how to look for the like helpe in the like trouble secondly that they may haue proofe of their faith and patience which worketh vnspeakeable comfort thirdly that they may not be condemned with the world fourthly that by them as the body by physicke they may be purged from their sinfull drosse and feare him and fiftly that the Lord may thereby weane them from the world to the which they are so glued as a child is from the brest by bitter things which would not otherwise leaue it So that if we be thus taught of God learne this wisdome of him to beleeue that to these ends and of very loue and faithfulnesse he afflicteth vs whensoeuer he doth it we shall be sure to finde it so to our exceeding comfort And although for a while we be tried and therein may seeme to be neglected and forgotten of him when others shake off the Lords yoke and shunne the troubles by an euill conscience which he laieth vpon them yet when they shall after be plunged into dangers without recouery then shall ours be at an end and our reioicing neuer cease nor be taken from vs. Through this faith Dauid comforted himselfe in his God when wicked men consulted to take way his life Through this wisdome which I haue spoken of an inseparable companion of faith he said when his troubles were sore and great I haue held my peace because thou ô Lord haddest done it and that God was most louing vnto him for all that And so when by this wisdome and faith he had waited patiently on God he reaped experience and gladnesse as the fruite thereof which he himselfe expresseth in these words saying It is good for me ô Lord that I haue beene afflicted And the like speeches he vttered at sundry times in many of his psalmes which for breuity sake I omit whereby it may be gathered that from time to time he was thus vpholden in his troubles and therefore that he inioied this liberty and priuiledge in his life to finde his very crosses profitable and good vnto him The same may be said of Abraham both at many other times and namely when he left his owne countrey and his fathers house to goe to a place which God should shew him where he being a stranger had not a foot of ground to possesse yet hauing leasure to returne would not but waited vpon God to know his pleasuâ—â—â— which he would neuer haue done if he had not beene perswaded that the affliction was best for him which God did trie him with Ioseph had no other thing to vpholde him when he was solde put in prison and his feet pinned in the stocks And to be short if this trouble vs that although these woorthy seruants of God and many other had this wisedome to take their troubles aright and in such meeke maner that they seemed not greatly to trouble them yet we may not looke to do so to this end let the Apostles words direct and counsell vs he saith If any man want this wisdome let him aske it of God and it shall be giuen Loe he excepteth none which doe not except themselues of such as know what faith is and who are able to aske in faith as all the Lords may be bolde to do for he addeth But let him aske in faith And Whosoeuer shall call on the name of the Lord shall be saued for how can we call vpon him on whom we haue not beleeued So that if any such be destitute of this wisdome they may thanke themselues it is their owne fault But to satisfie some who I know are many which looking to the Apostles words that all turneth to the best to such as loue God and looke no further whereupon they conclude if God will haue our troubles turne to our good what need we take any further thought about the matter I answere They which beleeue that will not be carelesse in their afflictions how they be affected vnder them whether they lie downe blockishly and senselesly vnder them or whether they storme and be impatient in them but will do as Dauid did in all his troubles who laied them to heart and praied for grace to beare them and for deliuerance out of them though he was sure God would giue a good end of them euen as Daniel also did And if they behaue themselues wilfully carelesly or foolishly in them they shall see them turne to their exceeding hurt and vexation so farre is it off that they should reape good thereby they know not how For the Scripture which teacheth that afflictions are sent them for their good doth not profit them if it be not mixed with faith in them that heare it Heb. 4.2 But if they beleeue that Scripture to be written for them and applie it then they receiue their
beside themselues while they were in such good moodes they come to themselues againe that is to their old course and say Shall we forgoe our pleasant life our mery companie our braue stomacks which make vs famous and to be spoken of yea the meanest haue somewhat to hold themselues in as it were in chaines that they may not returne to God lest he should saue them But now I haue shewed them their estate euen their shame and the woe which they are in and what variety of spirituall and heauenly delights they haue forgone by refusing to walke within the compasse of Christian duty from daie to daie which sweetnesse of holy delights God giueth his seruants as a taste of heauen in this life what remaineth but this that all which will not shew themselues desperate wilfully to seeke their owne confusion consider this though they haue long forgot God and lay it to heart namely that they say with the apostles euerie one seuerallie when Christ their master told them that one among the rest should betraie him Is it I master and with Paule when he was smitten downe at the gates of Damascus Lord what wilt thou haue me to doe yea and let them doe as the seruants of Benhadad when they were in great feare of their liues by the king of Israell They put halters about their necks and came and humbled themselues before him and said they were his seruants to the end they might finde fauour at his hands Thus I say let them seeke the Lord while he may be found and say Spare thy people ô Lord and be no longer angry with the sheepe of thy pasture But let them doe it in trueth till the promises of God be beleeued of them and applied to them piercing to the heart and taking hold of the affections so that they may see themselues to be of the number of Gods people and to goe beyond all reprobates and till the same word of God which they haue heard preached hauing beene the seed of saluation to them may be the mould of their conuersation also which they being cast into may be fashioned after the doctrine of it And the rather for the renued peace and defence of the gospell by the happy succession of our most gracious Soueraigne the kings Maiestie as well as the hope we haue for the time to come of liuing safely vnder our vine figgetree lest if they serue not the Lord with ioy and a good heart for all such good things they doe procure such plagues as shall manifestly shew that he is angry with them Now to shut vp all if it be said to me that I haue shewed how men may liue happily but nothing hath beene said about happie dying be this for answere An happy life bringeth an answerable death and the learning and accustoming of our selues to die contemne the world while we liue shall lead vs the way to eternall and blessed life when we must die For that knowledge faith hope and other grace is to vphold and guide vs at death which was the staffe and stay of vs in our life which God shed plentifully into our hearts both in our life and at our death to make vs blessed in both And of this Treatise and of the whole booke thus much A SWEET MEDITATION OF THE AVTHORS LONG AGOE of the benefit of reading conference musing on holy things and praier conteining a complaint that these holy exercises are neglected for that which is worse than nothing euen mens sinfull will 1 OH what a blessed thing it is with godly learn'd to talke By reading and by conference both as we sit and walke 2 And oft to thinke vpon the ioy by God for his prepar'd And eke to pray with groanes to him the like hath not beene hard 3 It doth reuiue our hearts most dull and bring our mindes in frame It doth indue our soules with light made fit to praise Gods name 4 It causeth vs our time to spend in fruit and heauenly sort It keeps from euery euill way and so from ill report 5 It holds our minds frō earthly thoghts and vanities most vaine It doth become pleasant and sweet instead of irkesome paine 6 By this ill tidings are not fear'd afflictions are not heard But from impatience and ire hereby we are preseru'd 7 By meditation and reading with prayer annext thereto We make our gaine of that which we are loth once to forgo 8 It maketh vs a sauour sweet in places where we come That some are gain'd to God thereby and folly hath no roome 9 Blessed is he whose portion this in stead of toile is giuen Whereby some cannot read a line from morning vnto euen 10 And as his lot in fairer ground is cast whom this behighteth In reading and in studie sweet that ioyfully delighteth 11 So he that seeth not this grace and priuiledge most great Sorrow and shame shall him pursue and folly be his meat 12 I speake of those whose calling is by learning for to liue Whom God would haue be free from world and good example giue 13 And so of euery one as he hath liberty and leaue That he do not for fond delight◠himselfe hereof bereaue 14 But Lord what griefe it is to thinke that this so happie a lot Should be trod downe as pearles of swine of many a drunken sot 15 That this deceitfull merchandise of profit and of gaine Should darken so blinde mens eies that they should loath this paine 16 That some should dreame of honour high and of promotion so That this sweet state with all her fruits they should gladly forgo 17 That neither Scripture giuē by God nor books by learned made Can cause them be in loue with them and so forsake their trade 18 Indeed it doth require the heart from euill to be brought That louers of pleasures more than God may come to better thought 19 I meane that they may sin abhorre of euery loathsome kind And that their chiefest ioy may be from thence to weane their mind 19 And with no lesse delight of heart they wisdome may imbrace Till godlinesse hath got in them a roome and setled place 20 Such shall it finde a pleasure sweet their yeeres and time to spend In authours holy and diuine vntill their life do end 21 And such therefore may be full sure the forenam'd fruites to reape And to inioy all good delights in measure and in heape 22 If any thinke this too great toile and state of life to hard Let him againe thinke that full great and sweet is the reward 23 〈◊〉 for my selfe with Salomon this one thing I may say Tha◠〈◊〉 haue had experience of 〈◊〉 a happy day 24 Such as deceitfull world doth yeeld to such as it imbrace Yet neuer saw I pleasure like vnto this heauenly grace 25 What did I say Not like to it no nor to be compar'd For one it yeeldeth twenty fold in pleasure and
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
times were the Lord caused to be taught vnder the law in types and shadowes prefiguring Christ to come and to be exhibited euen as he saith in Ioh. 5.46 Moses wrote of me though indeede now vnder the Gospell farre more cleerely and plainly that it may now be verified if euer that Christ by preaching him hath been crucified in our eyes So that by this is this mysterie of saluation purchased by his death manifested vnto vs. Now the fourth point remaines how this tidings of Christs deliuering man from the feare of the wrath to come is receiued in the world and that is by faith For there is no way to receiue Christ and all his merits the full medicine of mans miserie but by faith This true faith therefore is to be knowne what it is and how it is wrought that so by it hee may receiue Christ and be saued Now this true faith which for the worthie effect of it we call iustifying faith is nothing else but a sound beleefe in that promise of life that poore sinners comming vnto Christ he will ease them that is free them from all woe and restore them to all happines here and for euer and to be short so to giue credit to Gods word as hee rest thereon that hee will saue him Which true faith is wrought in him by the ministerie of the word reuealing this mercie and truth of God and by these the holie Ghost inlightening him to conceiue and drawing him to beleeue and so vniting him to Christ which whosoeuer hath thus receiued is hereby made the child of God so as he himselfe shall see it and an inheritour by sure hope of eternall life This therefore is to be knowne of him who shall be saued and his iudgement is to be setled in this truth before he enioy it as his owne or can haue his part in it He must be able to see cleerely and soundly that God hath made this Christ Iesus his sonne Lord ouer all creatures conqueror of the diuels deliuerer of the captiues comforter of the heauie hearts so that by him there is as full pardon of sinne purchased as euer was by Adam procured guiltines and condemnation And thus much of these two first points that he whom God will effectually call to the assurance of saluation must haue knowledge in generall of mans miserie and Gods mercie by Christs redemption CHAP. 4. How this knowledge worketh and namely the first worke that God maketh them beleeue their miserie and to be troubled in minde for it THere is yet wanting the true imbracing and applying of Christ with all the merits of his death and passion to this man that hath the foresaid knowledge or else he can in no wise be happie Let vs see therefore how this knowledge worketh in him on whom God will shew mercie how God by the light and helpe of it draweth him forward vntill he beleeue for his owne part and in his owne person which the other who haue onely the generall knowledge before mentioned neuer attained to And this is the last of the three points which I purposed to handle about this matter namely in shewing who is the child of God Which being done the question in hand shall appeare and be manifest This onely by the way it shall be fit to admonish the reader of as I said before that he is in no way to the kingdome of heauen who is yet voide of this knowledge altogether of his miserie I meane and of the remedie which kind of people although they are least troubled in their consciences of all other men but are merrie as though no daunger were comming toward them and therefore keepe a course in their liues which is after the fashion of the world are to be pitied and prayed for and to be perswaded to heare the word preached rather then to be allowed in their madnes and follie Who verifie most rightly the saying of the Wiseman That there is a way that seemeth pleasant to them but the issues thereof are the way of death God suffering them as he did the Gentiles to walke in their owne waies But to leaue them as sufficiently conuinced of a wofull estate euen by the testimonie of men who haue any iudgement and to goe forward with that which is in hand that is to shew how this doctrine worketh in him who by it shall come to true faith and assured hope of saluation we are to know that he remaineth not an idle and vnprofitable hearer as sometime and as many other still doe but is secretly drawne he cannot tell how by the vnspeakable worke of the spirit of God to be perswaded that the doctrine taught doth conerne him the Lord giuing him with his knowledge wisedome which is a gift of the spirit whereby he applleth generall things particularly to himselfe and that he thereby speaketh vnto him as well as he doth to any other in the denouncing the threats of the law and euerlasting damnation and his eyes being now opened to beleeue this he thinketh himselfe the miserablest of all other who before nothing at all regarded the welfare of his soule but thought himselfe in as good case to Godward as any other Hee now perceiueth I say himselfe not onely a loathsome creature in Gods sight through the Ieprosie of sinne but withall a most cursed and damned creature subiect to all Gods plagues in this world and to condemnation in the world to come For although the world lie in darknes and beleeueth not the law of God least it should be conuicted by it and therefore cannot beleeue the promises of the Gospell yet God otherwise prouideth for his that they by seeing and feeling the desert of their sinnes may haue an appetite thereby to seeke mercie and forgiuenes which without it is vnsauourie to them as our Sauiour Christ saith The whole haue no neede of the Phisition but the sicke Matth. 9.12 Neither let this deepe impression of the doctrine of the law preached being no lesse sensible to the partie that feeles it then the print of the seale is to our eye in the soft waxe let it not I say be counted a meane and common mercie In deede it is meanly accounted of the doctrine of it being so common and oft taught For as it is said of faith Luk. 18.8 that when the Sonne of man commeth he shall finde it rare in the world so in some sort wee may say of this that it is rare that men who know that all are vnder the wrath of God till the Sonne of God make them free doe beleeue indeede that it is so with them and euen their owne case Oh men shunne this as death and yet without beleeuing it there is no life for did they beleeue it personally for their owne parts they could not but lay it to heart so as the whole powers thereof should be taken vp with the cogitation of it as it is
doth make the same knowne vnto his minde and beare witnes to his spirit that he is the Lords and teacheth him thus to reason If God will forgiue him who hath receiued grace to seeke without fainting wearines who longeth for it in a melting heart for offending him who desireth it more then al earthly pleasure and profit and is willing to cast away all impediments that may hinder it if he will forgiue such and he hath framed me to be such a one then doubtles he will be mercifull and forgiue me Thus God maketh him of whom I speake to see cleerely that he is his no more to be separated from him when he hath opened his heart as he did the heart of Lydia and causeth him to beleeue that the sonne of God who was giuen to the vnworthie world is giuen to him being one of the same For if earthly fathers be kind to their childrē crying to thē how much more the father of fathers For we must think that this afflicted person now mentioned doth often and deeply weigh the truth vnchangeablenes and perpetuitie of the pretious promises which hee heareth preached vnto him yea and that with more delight then he doth any thing els he weigheth what may be like to hinder and hold him from hauing his part in thē and when he considereth that God who willeth him not to feare is greater thē al that letteth him what hee may hee remoueth it though neuer so precious to him and considereth what doth giue him greatest encouragement and so imbraceth the same we must think when he once cōceiueth the incomprehensible excellencie of eternall life and how it maketh the soule alwaies cheereful euen here we must think I say that he weighing what his misery is without it counteth it the most soueraigne medicine to heale his sore and therefore he is readie to vse any meanes and bestow any diligence to come into the possession of it and to make it his owne especially when he seeth that it is so freely and mercifully offered Thus setting his heart vpon it as that which hee seeth would make him more happie then all the world though for a time he hath not been able to attaine vnto the assurance of it the diuell holding him backe by many lets and subtilties abusing his errour weakenes and simplicitie thereto yet the Lord suffereth him not to giue ouer till he hath waded thorough and ouercome all hinderances And if this be too hard to doe by himselfe he seeketh the helpe of others wheresoeuer they may be come by men of deeper insight and greater iudgement and experience in and about the will and purpose of God concerning saluation by whose louing trauaile counsell and labour he groweth more expert and resolute and so setleth his heart in beleeuing as he seeth he hath good cause and strong incouragement to his full quiet and contentation The Lord himselfe speaking thus If any thirst let him come to me and I will giue him the water of life to drinke So that as Iacobs hart failed when he beleeued not his sonnes report that Ioseph was aliue and the chiefe gouernour vnder Pharaoh yet when they told him the words of Ioseph and shewed him the Chariots which he had sent to carrie him the spirit of Iacob reuiued and he said I haue enough c. Ioseph my sonne is yet aliue So though the goodnes of the message shall be so farre beyond the expectation of him to whom it is brought as fearing the cleane contrarie yet when hee shall weigh and consider aduisedly the truth of the matter and certaintie of the promises and therein behold the depth of loue which is in God and that to the broken hearted though vnworthie it quickeneth the soule and refresheth it aboue all that can be expressed And so hee beholding his estate without these promises and what neede he hath of them and who it is that offereth them euen he who cannot be gainsaid that is the Almightie he imbraceth them and by little and little as he gathereth more strength by the infalliblenes of them so he beleeueth them and taketh exceeding comfort by them giueth God thankes and as he hath good cause he cannot satisfie himselfe therewith nor as he thinketh haue enough of them And thus doth his soule stay vp it selfe for seeing God doth giue it freely to him and he desireth it aboue all other things as seeing that he cannot bee safe without it who is hee which shall hinder it Thus are all teares wiped away the ragges are cast off the robes are put on the spouse is betrothed to Christ her husband and she by faith made partaker of all the good things which he bringeth with him who is giuen vnto his Church not poorely nor bare but to be her wisedome righteousnes sanctification and redemption And he that hath thus put on the Lord Iesus God will know him for his wheresoeuer he findeth him neither shall any take him out of his hands so saith our Sauiour himselfe My sheepe whom in the verse before he calleth those which beleeue in him My sheepe heare my voyce and I know them and they follow me and I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hands for my father which gaue them me is greater then all and none is able to take them out of my fathers hand Like vnto these are they all who shall glorifie God in this life separated from the world though annoyed by the people of it as the sillie sheepe are by the goates whose conuersation what it is another place shall declare and lay foorth hereafter And this is faith which making them inwardly perswaded in some sort by so cleere euidence as I haue said causeth them outwardly in time to professe the same more boldly without feare as occasion shal be offered although it be for y e time both weake and faint yet is it sound and sure and after experience in a godly life I meane the life that is led by faith it shall be strengthened better confirmed and procure withall rest to their soules For where the forementioned graces are as true contrition the heart broken with sorrow and meekened hungring and pining for mercie and grace confessing and forsaking the sinne with accusation and deepe groanes for pardon there is some true measure of sauing faith for Gods graces are not separated for our Sauiour pronounceth them blessed which haue these graces but none are blessed without faith therefore faith is there also because the spirit of Christ dwelleth in such and he dwelleth in his by faith therfore it must needs be in them Which thing I doe the rather stand vpon to proue seeing it is rather tried and discerned by these then knowne by it selfe without other holy affections going with it and for that many of tender age in Christ and yonglings cannot be certaine and throughly
may serue and the people be so blockish they say that nothing will enter into them yet the well aduised will not refuse to heare and weigh the rule of S. Paul to Timothie that attendance should be giuen to teaching and that they should be readie to doe that dutie in season and out of season and to put the people in minde of the same daily though they know this thing as well as to attend to reading priuately to make them fitter for that dutie Christ hath laid no weightier busines vpon them calling it the pawne of their loue to him to whom he hath giuen this charge to this end that this may be well and throughly done and the rather seeing the people depend vpon them They will also consider that the people haue many infirmities much dulnes slipperie memories and sundrie other pulbackes all which doe shew the necessitie of often teaching The which being so I professe with griefe it astonisheth me oft when I thinke of the too great slacknes and vnwillingnes of many who haue gifts that they hearing and knowing that he who hath an office must attend vpon it and againe that woe is pronounced to them who doe it not and that as they loue Christ they should feede his lambes and his sheepe and also that the flocke dependeth vpon them Yet that they can be content to take the commoditie and to refuse the labour and as some doe count it too base a thing to discharge that dutie But howsoeuer they can easily shift it off before men they shall not be able to answere it with peace to God But yet where this is remedied there may be lets enough on the Ministers behalfe to hinder the hearers yea though they should be willing to be taught from comming by faith As if he should teach often and yet doe not carefully acquaint himselfe with the peoples weakenes and want in conceiuing the doctrine which is to bee deliuered vnto them but should speake aboue their reach little to their vnderstanding and conceiuing and consequently little to their edifying There is nothing more like to hurt the people then such a kinde of teaching when they shall haue a learned man to preach vnto them whereby they are readie to thinke their case farre more happie then others and yet they shall not be able thereby to receiue light edification in faith and godlines and sound comfort that is not easie and plaine to them which he himselfe vnderstandeth Although it were to be wished that some things were not put foorth by them to the people which they themselues haue not tried by the Scripture and cleerely seene into of the speakers before they vttered them I vtter not this to grieue any of my brethren who desire to doe good in the Church of God hauing receiued gifts of God thereunto but to put all in minde to labour to be vnderstoode as well as to speake the truth And that some may more especiallie know that the neglecting of plaine speaking is a chiefe cause of little fruite of their labours it neede not be taken heauilie for I know men of singular learning and gifts who haue already much altered the manner of their teaching framing themselues to the diligent hearers capacitie and more and more desire to doe the same daily rather then to be commended for learned men of them which neither conceiue nor vnderstand them Yet my meaning is not to nourish or perswade to rude absurd and barbarous teaching which were more fit to make them which should teach ridiculous and the Scriptures themselues without authority or credit as also to mocke the people but that by their plainenes in the euidence of the spirit reuerence might be procured to their Ministerie among the hearers and that their doctrine might be approued in their consciences which is approued of the Lord as being drawne from his word and easilie conueied to their vnderstandings that so they may proue that they preach with power and authoritie and not as the Scribes There is but one thing more which in my iudgement doth hinder profiting on the teachers behalfe and that is when by Catechising the chiefe grounds of faith be not briefely and cleerely taught in right and good order the one depending vpon or following the other as they ought by fit coherence and agreeing together that the people may see the way cleerely to saluation and thereby they may the better make profit of their whole Preaching and Ministerie also As that repentance be not required of the people before faith that faith be not warranted to be in the people when they see no neede thereof by their sinne and miserie because it is cleere that they can finde no sweetnes in Christ who feele not their sinnes bitter and sower Also that a man be taught that he no sooner beleeueth then he is made a new creature and so is changed in heart and in life and that the new borne desire to growe by the sincere milke of the Word It were a great furtherance to their Ministerie if where the grounds of Religion be plainely and soundly taught the Minister did by conference and questioning in his Catechising and by examination at Communions trie how the doctrine is receiued seeing for want of this a better opinion being conceiued of many by the teacher then he knoweth cause why they are vnsound in many necessarie things who yet for their often hearing are thought to be ignorant of no necessarie poynt of knowledge which the Minister hath often taught It were much to be wished that the Minister who is willing to take this paine for it is tedious and vnwelcome to many might haue authoritie to proue such as heare him how they profit as well to build vp those which are weake the better when he seeth wherein their want is greatest as also to purge out the leauen of Poperie and other errors ouf of them which are infected therewith Whereby also this benefit might come that if any sculking Iesuits or Priests or other Papists or heretikes should creepe into any of their Parishes and Townes they might by the diligent care of the Minister well furnished with knowledge and authoritie be remoued or reclaimed And otherwise the people being neuer proued how they haue receiued the truth neither by authoritie inioyned to be subiect to triall of their soundnes as well as to resort to the assemblie doe through custome lye hardened in their ignorance and superstition and still remaine wilfull in their old dregges A Minister able and painefull through loue in few necessarie points iointly laid together labouring with the people to make a sufficient Catechisme might be well assured that he should call so many to the fellowship of the pretious faith as God had appointed there vnto eternall life and without this it is found too true that much preaching doth the lesse good as shall appeare better vnto such as list
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
least conceite of them and finde not the least part of our nature to incline to them though otherwise we complaine of great frailtie as to haue thoughts to blaspheme God to be tempted to lay violent hands on others not moued thereto by any hate or malice or to deuoure our selues to dispaire and distrust of Gods mercie and grace all which sinnes with such other the partie hath neuer had delight in when hee was yet ouertaken with some other sinnes and had his heart drawne after them indeed and yet he is feared with the guiltines of those which he euer loathed And when the diuell can fasten vpon such as this weake person is in this wise he especiallie laboureth to dimme their knowledge and iudgement that they may haue no sure hold of any point of doctrine which may soundly comfort them that thus he may like a Lyon deuoure them more speedilie For when they cannot be perswaded in their iudgement that God can or will pardon them how are they able to desire or pray for it when it shall be beaten into them that they haue no faith nor any better things in them than reprobates how can they be moued to stirre vp that weake faith which they haue no more can they desire good meanes as counsell reading or any such like when he hath stricken this deadly blow in their consciences that God hath forsaken them And this be spoken of the diuels tempting the children of God when and whom it pleaseth the Lord for their triall and that without the helpe of outward meanes or any occasions to worke by the which I purposed to speake of to no further end but for the helpe of such as are sometimes deceiued and so oppressed after the same manner Here is no fit place to satisfie them who would be glad to know more of this matter To proceede therefore and so to draw to an end herein As he doth oft without any meanes deepely fasten vpon the weake consciences of Gods people to feare and dismay them so doth he the same much more easilie by the helpe of outward meanes so that when he hath couered their hearts with darkenes and brought them into a dreadfull feare of Gods wrath and plucked their armour from them whereby before they had resisted him he holdeth them at this vantage that euery thing which is before them is made matter to increase their distressed estate And therefore if they see a knife all their thoughts are to destroy themselues if they goe by water they are vehemently perswaded to drowne themselues and so are they tempted to strangle themselues if either the place giue them any occasion or the instrument wherewith they should doe it So if they see any merry their heauines is the more increased seeing say they we shall neuer come out of deadly sorrow and dispaire if they see a dogge they wish that they were so when they should eate their meate they thinke it wil increase their damnation and dare scarcely take the meanest scraps to relieue nature And if any Scripture be recited to them oh it belongeth not to them they say they are past hope and whatsoeuer we answere them be it neuer so fit for them and to doe them good yet they are neuer satisfied but raise new obiections against themselues as being nothing satisfied by that which was spoken to them It were infinite to set downe their speeches and thoughts like vnto these which I haue now mentioned which the diuell draweth from them by such occasions as he worketh by but all this is as we see through their owne letting goe their hold of Gods promises and mercies in Christ which yet sometime they haue imbraced and felt great comfort in or at least could not deny but that they had part in them And it is the vnspeakeable goodnes of God that they are not vtterlie swallowed vp but kept through his secret grace though not seene of them and that all other of his deare seruants are not plunged into the same depth of distrust and dispaire that there might be no one to comfort and counsell another but discouragements on eueryside For it is not to be attributed to Sathan or any want of subtiltie readines to hurt ablenes malice and crueltie that either the one sort is at all preserued or the other more freed from the like measure of languishing and feare or which is the senselesse sicknes and disease of this age and farre more dangerous from bold securitie and presumption but as I haue said the Lords keeping of them both Neither is it any meruaile to vs though it be not marked of the vnbeleeuers because the Lord hath his eye euer vpon his beloued ones as Dauid speaketh Psalm 41.12 That he may see that no hurt befall them euen as a mother hath her eye alwaies on the young child which beginneth to goe that it get no knocks But now to conclude ye will aske what remedies are to be vsed against such sore assaults First I say that seeing their consciences beare them witnes how much these temptations are repugnant to their desires and liking and chiefely raised and procured by Satan in them who abuseth their simplicitie therefore there is no cause why they should be so discouraged and out of heart although he hath haled and violentlie carried them to such miserie as though they had taken glorie in offending God this I say let them marke as soone as they be fit to heare it and the rather they are to count them to proceede from him than from themselues because they are such as are altogether contrarie to their former conuersation and to nature it selfe and such as haue no enforcement nor inticement but from him They are further to consider how much it doth displease God that they are remoued from their faith and giue place to the spirit of error and therefore they should gather more godly boldnes and confidence in him on the one side and more strength against Sathan on the other side For if God calleth and incourageth vs to trust and beleeue in him and we standing in need thereof would most gladly as we will all say in such a case imbrace his promises made in Christ Iesus who is he which should hinder vs If the Lord will iustifie and cleare vs who shall condemne vs Neither let them after all this be still obiecting that they feele small strength of faith and hope as many of Gods deare children doe for thereby the enemie may take great encouragement to their owne disaduantage for what if they feele not the sweete taste thereof which sometime they felt shall they iudge therefore themselues to be vtterly bereaued thereof If the soule be now sicke and tasteth not the sweete meates of consolation which it was wont was it therefore alwaies so Will they measure themselues by that which they presently feele when the soule hath lost her taste Or rather by the times past as the
consisteth in a full purpose of the heart and a true indeuour of life to obey God in all things euen vnto the end By which also may be gathered a short description of this life of the beleeuer that it is such a conuersation as being grounded on faith in a sanctified person renounceth all euill and practiseth good duties though weakely yet constantlie afterward And to these foure shall be annexed reasons to perswade to a more cheerefull practising of this godly life seeing the best need spurres and the answering of obiections which might with-hold and hinder from it All which considered it shall not be hard for him that will learne to vnderstand plainely and cleerely what the life of the beleeuer is and withall whether he which professeth himselfe to haue true faith be also in his life and conuersation reformed and how he may be so So that although there be many measures of grace and some are in many degrees before other in this estate and condition of liuing godly yet euery one in whom these things shall be found may proue himselfe godly howsoeuer he wanteth somewhat which many others haue And of the summe and order of this treatise in generall thus much be said CHAP. 2. That a godly life cannot be without vnfained faith nor this faith without it which is the first poynt in the first generall head to be handled THus hauing shewed what the summe of this treatise is and the order and parts of it I will now proceede and first seeing I haue taken in hand to describe the life of the beleeuer and what the godly life is which he must leade I will indeuour my selfe to helpe and direct him herein as God hath inabled me that as in the former treatise he may proue and see himselfe to haue faith to be saued so he may learne by this to ioyne with his faith godlines But before I lay forth this godly life at large in this chapter I will begin with the first point of the first generall part of this treatise that is that seeing godlines cannot be without iustifying faith but springeth and ariseth from it as the branch from the tree for so Saint Iames saith Shew me thy faith by thy workes therefore where no true iustifying faith is there can be no godly life And so he who is no true beleeuer cannot haue any sparkle of godlines in him but is vtterlie destitute and voide thereof euen altogether vngodly as the Apostle writeth We all had our conuersation sometime as other disobedient men in the lustes of our flesh doing those things which liked vs where we see that this was the life of all euen the best to be strangers to the life of godlines and the children of wrath before they beleeued Ephes 2.8 But least any through ignorance might say though we did that which liked the lusts of our hearts yet we did not onely so nor all that we did was not such but some good we did amongst the euill which we committed and if it be so they thinke that the one may answere for the other I further say to them out of the place to Titus 1.15 Vnto the pure are all things pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minds and consciences are defiled to the Hebrues that without faith it is impossible to please God whatsoeuer things we doe but all is abhominable odious and vile before him For as is the fountaine so are the riuers which runne from it and as is the heart and the cogitations of it so are the actions which proceede from it but the cogitations of the heart are alwaies and onely euill So that to returne in the vnbeleeuer there is no good thing that pleaseth God his best actions are turned into sinne his praiers almes reading hearing confessions thankes-giuings and whatsoeuer else they are all abominable in him and God will neuer be pleased with his workes and seruices vntill the person namely euen he himselfe be accepted of him and that is not till he beleeue as it is in the epistle to the Hebrues 10.38 The iust shall liue by faith but if any withdraw himselfe that is thorough vnbeliefe my soule shall haue no pleasure in him saith the Lord. And this is the worke which God requireth of him aboue and beyond all workes that he beleeue in his sonne that he hath alreadie wrought his happines and therefore that he shall be saued by him onely Now if a man before he haue some sure tokens of Gods loue and consequently some measure of true faith cannot so much as enter into a godly life nor haue any thing which he doth approued of God as we haue seene and the Scriptures doe more fully proue how dangerously then doe many thousands deceiue themselues of which number some are verely perswaded that they loue feare and serue God not knowing what faith is other thinke they haue repented truly because they haue mourned and been sorrie for their sinne by fits at some time yet haue no faith nor any constant desire of it and others because they doe many things in their owne nature good imagine themselues to liue godly when yet a man may doe many good actions and for all that they shall not be good to him as long as faith the principall is wanting in him as hath been said And if any count this doctrine hard and say that if this should be true it were the next way to driue many to discomfort yea and to desperation let such know that if any despaire because their wicked liues are condemned of God the doctrine is not to bee blamed but the persons themselues who should rather repent for the doctrine is the doctrine of the Scriptures and al sound Diuines both old and new haue taught it And if it be hard it is hard to the ignorant vnstable and obstinate who indeede can take little comfort by it but peruert all things to their owne destruction and although they despaire not yet their case will be no better in the end then desperate if they so abide But the truth of God may not be buried for mens frowardnes who can not away with it But let this suffice to shew that no man can leade a godly and Christian life before he hath some measure of true faith as it hath been set downe and described in the former treatise And as I haue shewed that no man liueth godly which beleeueth not so it is on the contrarie to be marked that no man who beleeueth and nourisheth and preserueth his faith can liue wickedly nor fashion himself after men of the world or returne to the offensiue and vnsauourie course which he walked after before but as he is new borne so hee is a new creature and as hee doth except at the first beginning of his conuersion or in vehemencie of temptation knowing himselfe to be of the number that shall be
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
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
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
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
account take them so as in their iudgement they know and will say they ought to be so they are the men who will take most paine to withstand their lusts and desires they get most victorie ouer them and are least ouercome of them they it must needs be graunted haue greatest aduantage ouer them and know best what fruite in sound peace and many other waies is reaped thereby And such examples God be blessed we haue and those not a few in the Scriptures who haue attained to this I meane to a great measure of such grace and by their good example there are through Gods goodnes in this age many who haue inioyed great libertie from God this way that no man may thinke this which I am now about to bee a thing impossible to attaine vnto neither denied to be granted vs of God as it shall be sought and cared for But as I said all Gods seruants haue not one and the same therefore not this excellent measure To goe forward then for the edifying of the rest who by Gods grace are many more then the former who all desire to leaue and forsake their noysome corruptions and rebellious willes but yet haue nothing the largenes of heart and measure of grace which some others haue I would willingly say to them that which the Lord hath reuealed vnto me That they be not troubled at this that they bee behind others of Gods seruants in the ouercomming of themselues and haue not gotten masterie of all affections in such sort as some haue done neither doubt they that faith and godlines are vtterly to seeke with them because of this For all beleeuers haue not their part in one and the same measure of mortification and grace all men cannot reach and attaine to that which some do all know not alike all value not goodnes and libertie from fleshly lusts alike and therefore cannot take paines for the same as some others doe some receiue thirtie fold some sixtie fold and some an hundred fold by that which they heare It is commendable and meete that we should walke as wee haue the best for our examples and to follow them as they are paternes of good things vnto vs but to stay at this that wee are not at all in Christ because we are not in all points like vnto some other in subduing our affections that is in no sort to be yeelded vnto if that which is in vs be in vs in truth Which thing I speake for their cause who both thinke and oft vtter the same saying Oh I am not as such of Gods children they are happie for that they are not troubled with frowardnes impatience anger wearines of good exercises wandring in hearing of Sermons reading and prayer and such other like carnal desires as I am and yet the same persons both haue had a true taste of eternal life and earnest combates with their corruptions yea and while they complaine they testifie their going forward in subduing their corruptions farre otherwise then they who are not so troubled and doe declare plainly that they loue the grace which they mourne for and hate deadly the corruption which they complaine and crie out of Therefore let no man measure himselfe by another but in that little which he knoweth let him be faithfull renouncing fleshly lusts as he seeth what an excellent estate of life it is to be freed from them I meane not to bee in bondage to them for there is no libertie like this all other when wee seeke to fulfill our owne desire is vtter slauerie and bondage And these things being rightly considered it may appeare that in a godly life the inward lusts of the heart and knowne corruptions of it how common soeuer they bee in the world are resisted and declined from of all true Christians in their measure according to that which is alleaged by the Apostle S. Peter We hauing most pretious promises giuen vs of God are made thereby partakers of the grace of the holie Ghost by the which wee are able to flie the corruption that is in the world and reigneth amongst the vngodly If they then who imbrace and beleeue the promises and therefore haue fastened vpon a godlie life doe flie the lusts and corruptions which others delight in and imbrace it followeth on the contrarie that they who are ruled and led by them can claime no part in a godly life For he that is so minded cannot be but carnall estranged from God and a bondman of hel which if it were weighed would cause many thousands who now thinke themselues good Christians to take some paine to bridle their intemperate and vnruly hearts to be wounded for the same deeply who contrarily giue libertie to them in most things that they desire Let such weake Christians to omit these rest their hope in some certain estate and not ouerreach themselues with things which they canont compasse I meane by resting in some certain estate this First that they haue a cleere knowledge of their saluation Secondly that they account it as their chiefe treasure And thirdly be set forward in some plaine and good course of life whereby they may grow in faith and the obeying of God though with some striuing But if they walk destitute of any of these three they shall be snared much with feare vnquietnes while they feele that all is not well with them oft fearing that they haue not begun aright nor were euer truely called and yet if they should forgoe this hold seeing there is some liuely sparkle of the new birth in them let them not breake off and faint vtterly as the wicked doe but moane and seeke home againe as a bird wandring from her nest least otherwise they walke heauily many moneths it may be yeeres before they finde deliuerance And vntill they doe so set themselues to nourish their faith with great care diligence their godly life with what labour and toyle soeuer it be is but a building vp and a pulling downe for one day they shall like and another day mislike sometime they may feele themselues well staied and oft otherwise without peace Yea and I say againe when they are staied yet if they hold not this as their best riches to solace their soules euery while as they may well and easily doe hauing so many good helpes among them with this sweete fauour of God which may surmount all other follies and delights in their perswasion and estimation they shall not either abide long in that possession of peace or like the course of their life which they leade but the diuell who knoweth their weaknes and enuieth their godly and sweete estate will raise many occasions to vnsettle and trouble them These three things therefore being of so especall price must bee more regarded and sought after of such as want them more carefully then they haue been and preachers not onely heard teaching these but also conferred with about the
of the greatest commandements I giue herein a taste of the rest of their qualities of like sort Is this behauiour seeming Christians To whom may bee referred these who goe for zealous persons who liue inordinately without attending vpon any honest trade idle vnprofitable busie bodies and counting it godlines to talke of the faults of others yea and oftentimes speake to please such as are in the companie and this not by vnawares or suddenly at some one time but oft and without any heartie repentance for then they would amend which when they haue done how can they deserue any such name of reuerent Christians or to bee so accounted when they who will be thought forwarder then other shall not looke also that they liue more without offence then other but in their dealings one with another shall be worse then ciuill men who haue no religion what a reproch is it to thē when there shal be contending in words bitternes open braules vnseemely crowings one ouer another casting one another in the teeth with their infirmities reporting in all companies what wrongs they haue sustained one by another laughing for ioy when they are fallen whom they mislike when there shall be froward and currish answers taking all things in the worst part and for no perswasion remitting any thing of their vttermost due toward such as be in their dāger What reckoning is to be made of their religion when men will be taken for earnest professors and yet they shall be found hollow and double in their dealings one speech to some and at some time but contrarie at other times to other persons and so be void of plaine dealing so that for commoditie they depart from manifest dutie What are they in respect of that which they do pretend when they dare yet feede their eyes with vnchast lookes thereby making way to the defiling of their bodies when they will nourish the occasions thereof although not so openly as others doe by companie talke amorous lookes lasciuious and wanton stage-playes and to conclude when they carrie about them such other bad qualities though more subtilly couered and secretly hidden in them let no such please themselues in their seruing of God by praying hearing the word or in the best things that are in their liues for all their hope is but deceiueable they are grossely guiltie of great vngodlines the which the true Christian hath banished from his life and renounced Now if this sort partly mentioned alreadie and partly to be mentioned who I must needes say for some religious duties which they do come most neere of all other to the godlie life as no doubt they doe doe yet faile of it and haue little part in it I shall not neede to shew how farre others of what profession soeuer they bee are off from it I meane Papists the Familie of loue which sect are no better then coloured Atheists or any other such of whom as a matter needlesse I will now be silent For the benefit and good of the offenders whom I haue bewraied and to gather into a summe that which I haue said of the renouncing of inward and outward euils this I say if by any meanes I may set before their eyes and perswade them how odious their estate is and I say it in compassion of them that neither the inward rebellious lusts which I haue spoken of nor the outward behauiour which I haue mentioned is any way or in any manner beseeming the Christian man But whiles the Lord vrgeth this at his peoples hands that they haue no fellowship with such vnfruitfull workes of darknes but clense themselues from all that is euill both of soule and bodie so long shall it be reprochfull for all which reioyce in the name of Christians to bee either in their hearts stained with such corruptions or in their liues defiled with such treacheries Which being so is it not to be wondred at especially seeing the will of God is so cleerely reuealed that this should be so harsh vnsauourie a thing yea foolish euen among such as will be thought zealous that wee should so particularly sift our selues from these when yet the Lord by the Prophet requireth that this be done againe and againe saying Soph. 1. Fanne your selues fanne your selues O nation not worthie to be loued It is manifest in the better sort of those forenamed that in their particular actions daily course of their liues there is small moderation of their affections and vnbridled desires or watchfulnes ouer them so that well ordered gouernment is as farre off and therefore rash and vndiscreete going about their matters is almost euery where to bee seene which beside offence to God and men bringeth bitter repentance if any to themselues Beare with me gentle Reader though I go farre and abide long in them it may be some shall take more good at the hearing of them and their hearts more relent then euer they could be brought to doe at the committing of them Such frowardnes heartburning and most sore broiles there are one against another and that for trifles such earnestnes is also in their worldly dealings and yet deadnes of heart and little courage in matters of the soule such nimblenes and vnweariednes in the one and such tediousnes and irkesomnes in the other that all which see their conuersation in the one and the other would gesse that the things which they contend about were matters of life and death the other very light and of small reckoning such griping of the poore and needie in their sales couenants and other dealings especially not forgoing or yeelding the least piece of their right be their necessitie neuer so great nor any regard had of their distressed estate who can thinke of it without lamentation Such giuing mens selues the bridle in their merie makings I speake still of such as fauour the Gospell to talke what they will so as it be not meerely impious how vnprofitable soeuer it be to edifying or hurtfull to example when yet for euery idle word men shall giue an account when as also such times of friendly meetings should be vsed for the gaining of one another to God or confirming one another in their most holie faith as also for the prouoking to loue Such vnquietnes in the gouernours of families for euery thing that is not to their liking as pettie losses and discommodities in house or without by neighbours or seruants when yet their owne vnrulie hearts and impatience doe make their losses farre greater then they are and they should haue learned to be prepared in the day for the troubles thereof I vnderstand this of professed Christians let such as exceede these in euill little reioyce in themselues Such broiles and breach of dutie betwixt husband and wife such strife and oft contentions that euery small occasion of dissenting one from another about any thing must bring peeuishnes heart-burning strangenes sowernes
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
is a greater honour that he hath of a rude vnbridled and vncleane diuell made a well ordered sober and meeke Christian yea a sanctified person as the Scripture calleth him for by his holy spirit through the worke of the Gospell he hath made of an extortioner and oppressor a liberall and bountifull giuer as Zaccheus of an adulteresse a penitent woman reclaimed from the course of vncleane life as the woman in Luk. 7.47 and of a persecutor a preacher yea himselfe a persecuted man euen Paul the Apostle And how doth such a change thinke we when it is seene of men and the reporte of it heard among such as knew them before cause them to say The Lord hath done great things And such grace doth God giue to them I meane that feare him that he causeth by their light which shineth among men euen their very enemie to be at one with them yea to speake well of them and to glorifie their father which is in heauen And yet their beautie is to speake as the truth is chiefly within and not seene with eye As all was not heard of Salomon a farre off which was to be seene at home and yet not all seene that might be knowne to be in him The faithfulnes innocencie and rare continence of Ioseph with other graces which were in him when they brought him into such fauour credit and admiration amongst men how thinke we was God honoured who was the giuer of them Thus doth God honour them that honour him that he may be all in all and by them shewed to be most honourable And to speake of our owne time wherein we liue notwithstanding it affoord not so many examples of so excellent gifts and graces of holy life though in learning and knowledge few haue gone beyond it as so long libertie vnder the Gospell might iustly challeng which sinne I pray God be not laide to our charge but speedily repented of so yet we will not be ashamed to affirme to the great praise of God that both many gratious and godly people since the raigne of our most noble Prince haue been alreadie gathered to their fathers who in the dayes of their flesh did honour God highly and many remaine God be blessed amongst vs who haue and doe and to their end shall we doubt not to the great comfort of many weake ones commend the power of the Gospell preached amongst vs and cause that vnfained thankes be giuen to God by many for them And that both of the ministerie though nothing be more ridiculous to the Papists our aduersaries the Lord hath raised vp many who both preach sincerely and diligently and walke warily and worthie the Lord Col. 1.10 and vnoffensiuely seeking to please him in all things and of the people he hath drawne not a fewe who doe beautifie their profession and carrie themselues vnrebukeable among them who can iudge aright and are free from reprochfull and daungerous euils In such as I haue said is the Lord made admirable As it is written In Sion his Church shall God be praised and why because for them he hath done great things The Lord maketh the weake strong the ignorant prudent and such as sate in darkenes to see great light holy and glorious is his name Yea further the Lord teacheth his beloued ones in their prosperitie to count themselues but strangers in this world he causeth the things of greatest price to be little set by of them in comparison of his treasures which are not seene This honour haue many of his Saints The Lord giueth strength in tribulation aboue hope and maketh anguish and sorrow to become comforts false accusations and contumelious reports to be crownes to their heads and chaines of golde to their neckes which beare them And to be short he teacheth his to sucke sweetenes out of sowernes and to make good vse of all estates and they are able to doe all things through him that maketh them able yea persecution it selfe he maketh tolerable and ioyfull and when our weakenes can see so farre the greatest aduancement If these gifts of God with other such doe not greatly honour the Lord in the congregation of the righteous and if they which inioy them being gratious and of high estimation doe not most highly commend the giuer which is God where will men say that God is honored at all And so doth the Apostle require that it should be with Gods people Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may glorifie your father which is in heauen And yet I haue said nothing of their peace of conscience which Salomon saith is as continuall banquetting to them Saint Paul saith it passeth all vnderstanding euen in this one thing which the vngodly because they haue not they therefore know not for the stranger is not partaker of the childrens ioy know not I meane as it is felt and knowne of them which haue it In this one thing I say doth God get himselfe great glorie For they beleeuing in their hearts they cannot choose but vtter with their mouthes their deliuerances and the wonderfull things that he hath done for them And though they be for the most part contemptible in the world yet is the meanest of them more happie then the greatest of the world And if these things be well weighed which haue been said of this matter it shall not be marueiled at that the Prophet thus speaketh in the Psalme Glorious things are spoken of thee O thou citie of God! Yea glorious indeede as we here inioy them though we haue but a small part of our glorie in this life and so glorious that if they could be seene with eye they would so inflame men with the beautie of them that they would force them to set all their loue vpon them And thus by the graces which are in the life of Gods seruants and which are not to be found in other men it may be seene how God is honoured of them the contrarie whereof is done most apparently by the vngodly as much as lyeth in them Therefore to conclude this first reason except we can like to see Gods name ill spoken of his Gospell lightly accounted of and his person dishonoured and that by our selues the recompence whereof cannot be borne nor abidden of vs let vs not onely come out from the vncleane conuersation of the vnbeleeuers but let vs so lay hold on eternall life that we presse hard vnto the marke for the price that is set before vs and let the words of the wise be as goades to pricke vs forward out of our slouthfulnes and as nailes to fasten vs ioyntly and closely to Christ our head without hypocrisie that we faint not neither fall away but grow vp vnto the perfect age of Christians that so we may giue good testimonie that God is truely honored of vs
other notable effects therefore to looke to themselues euery way so carefully that they may euer keepe themselues fit to be helped and benefited by them and with the same well ordered hearts and minds to attend vnto and applie to themselues the prayers which either before and after the Sermon are vttered or the other which through the whole action of Gods worship are read in their hearing And not to be led by opinion that they can take no profit by them nor as the common sort doe who after long going to Church doe prooue too truly that they haue taken no good by them being not indeede able to shew how they should pray or behaue themselues in that action But seeing they haue libertie to heare Gods word preached where they may most commodiously inioy it for so they are willed not onely themselues but to call vpon their children to heare Sermons and the Ministers are vrged as well by their preaching as by their liuing to giue good example therefore to take their part in both with cheerefulnes and thanksgiuing And in singing of Psalmes such as can not reade should attend to them who are neerest them in the congregation that they may ioyne with them and consent to the action of praising God with the rest of the assemblie and not to gaze and tosse vaine imaginations and phantasies where they should lift vp pure hearts and hands to God And as for such as refuse to come to take part in the worship of God altogether as the Brownists and such like let them beare their shame before men and their peace shall be small to Godward while they sit at home with their owne bare reading for their diet who scorne the best liberties of the word preached prayer and the Sacraments in the publike assemblies For so I vnderstand they doe as well otherwaies as by the confession of themselues and that before the Magistrate examining what they did while by the whole moneth and quarter they absented themselues from the publike meetings answere was made by the examinate they sate at home and read by themselues Let all iudge by what spirit such are led and guided Now hauing described and shewed the nature and vse of the publike meanes I thinke it needfull before I doe more particularly enter into the discourse of the priuate to say somewhat of the necessitie of them as well as of the publike For that thousands of the professors and of them which are of the visible Church amongst whom wee must hope that God hath many of his elect are little acquainted with the priuate but doe thinke it needles for them to hearken after the same And besides some of the deare children of God for want of ordinarie teaching haue little vse of them and therefore it is much the worse with them For these causes therefore and such like this is to be knowne and holden in firme perswasion that the priuate are in some sort as needfull as the publike for they may be vsed at all times whereas the publike cannot as in persecution For it being of necessitie that as our bodies so our soules should haue some daily refreshing therefore seeing the publike cannot daily bee had we must vse priuate as I said before and therefore they are both authorised and commaunded by one God And the publike are but a part of the helpes which God hath prouided for the profiting of his Church and therfore without the priuate they doe the lesse profit For mens comming to Church besides which a great number know no other seruing of God cannot doe that good to the best Christians which is to be looked for if it bee not accompanied with these as may bee seene in euery part of the publike worship of God For hearing of the word read and preached doth little profit where it is not ioyned with preparation to heare reuerently and attentiuely and where it is not mused on after yea and as occasion shall offer conferred of also and if reading priuately where it may be inioyed be not vsed what is more manifest then this that almost al in a congregation doe by and by forget that which they haue heard and make little vse of it in their liues And what greater cause can be rendred hereof then this that they neuer looke after matters concerning their soules when they are about their priuate dealings and as we say out of the Church Euen so what vse doe such make of the Lords Supper who for the most part besides that they cannot tell how to prepare themselues to it so if some Ministers more carefull ouer the peoples soules then others doe teach and examine them about the knowledge they haue yet cannot they be brought to trie themselues indeede in what true faith and vnfained repentance they come seeing they are not wont through the whole quarter before their receiuing to beate their braines or trouble themselues about such matters Whereby it may be gathered for certaintie that whatsoeuer the Scriptures speake in the commendation therof they be in little account and reckoning with them And if they doe not priuately before the receiuing of the Sacrament nourish these good graces of God in themselues very carefully for I speake euen of the better sort of Christians as well as of others who seeth not that they shall haue much adoe to bring their hearts willingly to sift themselues and to seeke for those gifts at that time So to say the same of the publike hearing of prayer in the assemblie it is not onely to bee doubted that they pray there in hypocrisie drawing neere to God with their mouthes their hearts being farre from him if they doe neglect to pray alone and secretly to God and in their familie but also the publike prayer groweth common with them that is wearisome a bare ceremonie and for fashion so farre is it off that they be eased and comforted by it as I can prooue by too sure experience at this day in such as haue not learned to make conscience of priuate prayer but doe separate the one from the other And by this which I haue said it may appeare how necessarie it is that the priuate helpes should be vsed of al such as haue their part in the publike And besides as our necessities doe require it so the Lord commanding the same he hath giuen time and libertie from our other busines and duties either in familie or otherwise to vse holily and continue the same So that our worldly affaires ought to giue place to them which through ignorance many count ridiculous and foolish and others though they will not speake so grossely yet being giuen ouer to the world so griplie will put aside little or no busines for the seruing of God Although it is manifest that where God is most purely and best serued their other busines as these earthly haue best successe These few lines I thought good before further discoursing of the priuate
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
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
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
hand or on the right to fall to euill and danger As we are subtill to beguile our selues so we doe especially in this one thing that where we either are perceiued easily when we be out of the way or be afraide of ill report there we can frame our selues to sobrietie and to the keeping of measure in our liues which is no sure token of peace and safety to our hearts though for the present time we auoyde offence But where we are daily conuersant and therefore shall haue more occasions to runne into some trespasse especially with our inferiours before whom we thinke we should not regard how loosely we behaue our selues there we looke not so carefully to our selues which should most chiefly be don of vs. By this that we see that grace is giuen to a Christian at his first conuersion to haue victorie and to get strength ouer great sinnes long delighted in it appeareth how they abuse grace who haue long been counted the Lords people when they many yeares after do yeeld and giue ouer themselues to sodaine and weaker temptations and are easilier ouercome of them though they haue lesse force in them Learne to know the preciousest liberties though there be many lawfull It is wonderfull that a man knowing that he shall not inioy the grace now that he had twentie yeares agone except he be as carefull to keepe it as he was then to come by it yet that men shall be so loath to striue for it by such holy indeuour of hartie prayer when they waxe weake and though they bee resolued neuer to offend in the reprochfullest sort yet that they loue to linger after the same in affection and desire which neither they can haue without vnutterable woe neither dare set their mindes to inioy though they might Keepe downe carnall libertie and thy spirituall libertie shall be great and rest on God and it shall make thee ouercome the hardest things No man can liue long and comfortably as Psalm 34.12.13 vnlesse he flie from euill and doe good and that betimes Eccles 12.1 and why not seeing heathen men got learning and friends in their youth that the waywardnes and tediousnes of their old age might be mitigated Seeing in age we are awaked by the least voyce of a bird and yet take no pleasure in the sweetest noyse of the musicall instruments By the first we learne to be partakers of that rest and Sabboth which belongeth to the people of God from the which God commaundeth in the Canticles that we be not awaked By the other we are to learne that being washed and well refreshed with the wine of the holy Ghost we may sing to God cheerefully and when we cannot heare others sing we may heare our selues and be delighted therein That we must remember God walke with him and serue him by dayes and not by weekes and months onely that proueth Psalm 90.12 Teach me to number my dayes where he sets himselfe to it by dayes and daily The godly may doe that with delight which is tedious and wearisome to the wicked that is to walke with God at large and at libertie Psalm 119.45 and take pleasure in good things whereby they may auoyde many troubles vtterly which would oppresse them seeing the greatest sins bring the greatest sorrowes and such afflictions as God shall send may bee easilier borne of them when the other shall rage and turmoyle themselues Lam. 3.39 Such varietie of good things is in Gods word that we may haue by the meditation thereof good prouision to keepe our liues from shamefull euils and though by Sathan we should be turned away yet by our knowledge and experience we may returne who else can and when we cannot doe good yet we may keepe from euill While we haue peace in the land we are at variance in our townes and houses and when we haue all we are oft times not at peace with God Husbandmen long for their fruites but we doe not so for that which we pray for whereas we should waite for that which we pray and hope for and so we should be ioyfull when we obtaine it For if we bee beloued of God then we may looke for any good If we can reioyce at the conuersion of a sinner then are we Christs friends and therefore deare vnto him Luk. 15.6 If all stolne libertie cost men as deare as rouing fancies doe some they would make small haste after them Psalm 51.4.11 Few doe make due reckoning of the benefits which they presently enioy but are euer discontentedly gaping after new but when they be taken from them then they see what they once had Lam. 1.7 Neuer better liking in health and bodily welfare then when we are most heauenly minded In this time of hardnes of heart which is in the greatest number and this spirit of slumbring this is to be most lamented that there are few to lay it to heart and morne for it but senseles or taking part with them Seeing the most finde no sauour in prayer and yet the Scripture chargeth vs neuer to be wearie of it know that there is precious fruit of it and that is when we praying in faith and repentance are answered from God that we are heard either in assuring vs of benefit or helping vs against sinne both which when after prayer we beleeue more strongly we are well satisfied and comforted Ioh. 16.24.40 pray often Many professors doe not onely drowne themselues in the world but also when they come in company they poyson others with casting the smoke of their naughtie hearts vpon others so farre off are they from checking themselues for any of their sinnes There is no iust cause of doubting of Gods fauour by our outward afflictions or our inward infirmities both which yet doe often cause vs to doubt but by sinne which we willingly commit and lie in and it is iust with God to haue it so as in Peter Luk. 22.62 When we are well humbled God will cease to afflict Matth. 11.29 Let the desire of them who thinke they haue it aright be sound that it may begin well secondly feruent that it may grow and constant that it may continue then it shall seeke for reconciliation with God which in a touched and humbled heart is a signe of faith and will after growe to greater strength for the hungrie desire after grace is a sanctified affection yet hath the wicked no whit to thinke his state good fleshed for all this for they haue onely flitting desires to doe good which come to nothing but the other hath reformation of life with it Let outward afflictions the greater they be as losses disgrace diminish the infirmities which are inward of the minde as impatience and rebelliousnes of heart not increase them Before sinne be committed we extenuate it as Esau after it is committed we contrarily aggrauate it as Iudas For the diuell comes first as a tempter after as an accuser We shall neuer want somewhat to
in comparison and I must looke for greater Heb. 13.5 and 12.4 The carefull obseruation of our hearts and waies is an especiall meane to keep vs from euill and to see our infirmities better that we may bow to God and obtaine pardon of them Where new knowledge is not sought there is the lesse sauour in and vse of the old and when men make not good vse of the old the seeking of new is but noueltie Seeing the conscience is so tender and so soone pricked a man would meruaile how they do who make many breaches therein and solder them vp slenderly and easily Men hauing experience of Sathans malice and continuall dogging them to euill it should teach them to trust better to their armour and lesse to themselues Dispose thy outward affaires with wisedome and so as thou spend not ouermuch time about the same when thou maist doe it in a little whether it bee in companie by talking thereof for commonly when wee enter talke thereof once wee cannot tell when to make an end or whether it be alone by our selues in consulting for thoughts of the world doe tickle vs and that may be determined in a few sentences and in a part of an houre which may hold vs worke the most part of a day yea many If any of Gods children will waxe bold against the Lord and break forth to seeke libertie amisse he shall surely smart for it Psal 89.31 If mine owne children breake my lawes and keepe not my commandements I will punish their sinnes with the rodde and their offences with the scourge And if they sinne openly against their conscience they shall one time or other and one way or other come to smart for it openly As Iosiah 2. Chron. 35.22 23. God afflicteth sometime to correct pride least wee should be lifted vp aboue measure 2. Cor. 12.7 and sometime to instruct vs and make vs wise in our course and constant as we were not before Psal 119. and so to bee wiser and afraid to offend Psal 119. Men haue neuer too much wealth but the more is euer welcome Why should not wee doe the like in spirituall things euen whosoeuer hath most 1. Cor. 14.1 and greatest part therein For a while we finde sweete sauour in an holie estate oft times but the strength of feruent desire is soone cooled many waies namely by feare of outward troubles and losses c. for if that take hold once it eateth deeply It is too cleere that many professors doe but aime at a godly life and therfore they are soone vnsetled when they be at the best and gather not experience for the time to come to be directed Where we suspect that conceits grow if wee goe not about to pull them vp they will be too deeply fastened in a short time Though a man pray and meditate and keepe a better course in his life then some doe yet if he doe it but sleightly that the flesh preuaileth much in hindring the well performing of it all will soone come to naught it may be perceiued by the sway it beareth in other parts of life and then let it be speedily amended It is good so to taske our selues with duties one or other at all times and in all places that so doing we may cut off occasions of much sinne Let no sin be sleightly passed ouer or committed For when it commeth to remembrance in trouble it will be an heauie burthen and pinch vs to the heart Seeing in age our company will be tedious and we shall be left alone without company let vs learne in our youth to ioyne the Lord to our companie and to haue him our familiar that we may be neuer lesse solitarie then when we are alone He that can sinne freely and giue it no vent out againe by repentance though he will not see nor remoue it yet seeing he knoweth he must Lam. 3.40 he shall not thriue nor prosper in Gods familie nor taste of his dainties by faith Sundry necessarie obseruations for a Christian fit also to meditate vpon 1. THat we keepe a narrow watch ouer our hearts words and deeds continually 2. That with all care the time be redeemed which hath bin idly carelesly and vnprofitably spent 3. That once in the day at the least priuate prayer and meditation bee vsed 4. That care be had to doe and receiue good in companie 5. That our familie be with diligence and regard instructed watched ouer and gouerned 6. That no more time or care be bestowed in matters of the world then must needes 7. That we stirre vp our selues to liberalitie to Gods Saints 8. That we giue not the least bridle to wandring lusts and affections 9. That we prepare our selues to beare the crosse by what meanes it shal please God to exercise vs. 10. That we bestow sometime not onely in mourning for our owne sinnes but also for the sinnes of the time and age wherein we liue 11. That we looke daily for the comming of our Lord Iesus Christ for our full deliuerance out of this life 12. That we vse as we shall haue opportunitie at least as we shall haue necessitie to acquaint our selues with some godly and faithfull person with whom we may conferre of our Christian estate and open our doubts to the quickning vp of Gods graces in vs. 13. That we obserue the departure of men our of this life their mortalitie the vanitie and alteration of things below the more to contemne the world and to continue our longing after the life to come And that we meditate and muse often of our owne death and going out of this life how we must lie in the graue all our glory put off which will serue to beate downe the pride of life that is in vs. 14. That we reade somewhat daily of the holy Scriptures for the further increase of our knowledge if it may be 15. That we enter into couenant with the Lord to striue against all sinne and especially against the speciall sinnes and corruptions of our hearts and liues wherein we haue most dishonoured the Lord and haue raised vp most guiltines to our owne consciences and that we carefully see our couenant be kept and continued 16. That we marke how sinne dieth and is weakned in vs and that we turne not to our olde sinnes againe but wisely auoyde all occasions to sinne 17. That we fall not from our first loue but continue still our affections to the liking of Gods word and all the holy exercises of religion diligently hearing it and faithfully practising the same in our liues and conuersations that we prepare our selues before we come and meditate and confer of that we heare either by our selues or with other and so marke our daily profiting in religion 18. That we be often occupied in meditating on Gods benefits and workes and sound forth his praises for
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
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
honoring God aswell in one duties as in another seeing these are properties of sinne which cannot be separated from it that howsoeuer they oft feare no such thing yet one time or other it will finde them out This diet I say they must oftentimes looke to be kept at who settle not themselues soundly in the Christian life euen to finde here much shame and sorrow which other of Gods seruants shall be voyde of And if it be so with them iudge what is the estate of the hypocrite and prophane sort But that none may bee troubled at that which I haue set downe of the power and vse of the armour as thinking that which I haue said but a meere fancie and vntruth seeing the enemies which wee fight against are strong and raging and many good seruants of God haue been subdued of them in temptation whereas I haue not spoken much say they of the conflicts and combats which they haue with the allurements of sinne as though they resisted and ouercame them with ease and without any great striuing To satisfie such I answere that the speaking of conflicts belongeth to another treatise namely the fift where I handle the doctrine of the lets here I onely speake of the armour according to the parts of the diuision set downe and yet none can vnderstand me if he marke that I thinke sinne and our lusts to bee easily ouercome which I call furious and raging or Sathans suggestions by obiects or without to be soone resisted which I say are both slyly wrought to deceiue vs and to haue mightie force to draw and allure vs but rather euery discreete reader may gather that I count it the most hard and difficult of all other things to subdue and conquer them because I shew such necessitie of walking armed continually against them For what can I say lesse then that we must striue manfully and stand vpon our watch and that we cannot be crowned except we striue lawfully that is stedfastly yea and that for all our armour we being vnskilfull or faint and timorous in vsing it nor onely we may be but also are oft times foyled as if hope of victorie and of preuailing against them were past All this I say and yet in the weakest estate we are not forsaken of God though in some distresse for a time nor swallowed vp though we be in sorrow nor in despaire when we be in some discomfort but when we are at the lowest ebbe that in some temptation we yeeld and be ouercome of it yet euen in that we are not so miserable as others who striue not at all but are for a while left to our selues to see our weakenes that afterwards wee may gather more strength and as it were fetch our breath that we may take better hold and resist more valiantly especially when through any of our owne defaults we were ouercome And yet whensoeuer it is so with vs who can deny but that it so came to passe because we were no better armed and for that we were either vnskilfull and vnexpert or slouthfull and slacke in vsing it So that I say still as I said before that whatsoeuer our temptations and assaults be by the helpe of our armour as Christ our captaine hath taught vs to weare and keepe it on we preuaile and thereby reioyce euen as contrarily we must needes sorrow whiles we bee naked and vnarmed in the battaile But we may for iust cause be vpholden and warre cheerefully against all kinds of enemies when as Iosua we haue promise of the victorie the weapons of our warfare being mightie And thus I haue shewed how the third helpe namely the Christian armour is an especiall furthering of vs in a godly life But because I know that this which I say will seeme to some very doubtfull and scarce like to be true that for want of putting on and keeping on this Christian armour their estate is both vnglorious and vncomfortable who yet are of this minde that they may be Christians good enough though they know it not I will therefore satisfie such as I can in few words Other some thinke that although it is fit and meete for strong Christians yet that weake ones ought not to be troubled with the seeking for it but may content themselues to serue God as they can without it their reason is this least whiles we lay such strong loade and burthens on them being yet but weake we discourage and driue them out of heart altogether These two obiections indeed the wit of man after the hearing of this present doctrine of the armour will be readie to put forth and he that is past both these doubts and troubled with neither of them I thinke nay I know that he hath ouercome much and hath well profited For the satisfying of those who are weaker I will answere a little to both To the formost why should any thinke that they may be good Christians without this seeing they must needes graunt that if they walke nakedly they cannot walke safely euery man being a blinde guide to himselfe I deny not but that a Christian fearing God and beleeuing in him may be ignorant of this armour but then let not such say that they may serue God well enough without it which is here obiected for that is farre off from the most zealous and he who thinketh himselfe forwardest yea and hath a large heart filled with holy desires is farre off from it For what substance of godlines is there in such a life that it should be a seruing of God aright and as it is behoofull seeing it shall be found both idle and vnprofitable or a wandring course and that which is in no wise to bee rested in without the helpe of the armour from which they haue their strength to liue well whosoeuer hath any measure of grace to liue godly as by considering the force and vse of the armour may be easily seene And therefore it is a speech at the least full of ignorance to say we may serue God as it is meete although wee haue no acquaintance with the armour For the second obiection that it seemeth to bee too heauie a burdening of weake Christians to impose and lay it vpon them it is as vnsauourie as the former For they who are new borne which sort is the weakest and feeblest in Gods familie are no sooner brought out of the thraldome and feare of damnation wherein Sathan held them before but if they were able to speake they would first aske for this that they might euer abide in the estate of saluation wherein they now see themselues to be and neuer forget Gods kindnes but daily and hourely feele and enioy it also to honour him for it to testifie their thankfulnes to please him in all things and in all estates and for this cause to know his will for all which purposes the armour serueth This I say is their nature and this
grosse errors for not knowing them and so become nothing the better for them but he hath taught vs to draw as it were a copie and a certaine platforme for our liues out of the same the poore the rich the old the young the married and the vnmarried all are I say to draw out of them direction for their vse And what other thing is contained in the words of the Prophet for in saying that we must take heede to our wayes that is our course of life and the actions thereof doth he except any one more then another So that it is manifest both by the doctrine of the word of God as 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 wayes thereby and that this ought to be as a trade to be followed in one poynt as in another according to the knowledge of euery one and therefore to be made an ordinarie course to seeke to haue direction in all things So that in the more actions of our liues that we are ignorant and to seeke whether we doe them lawfully or no the more wee must see our debt to God and finde fault with our selues that we may see the greater neede to sue for pardon which few doe see And therefore are the particular duties set downe almost in euery epistle both which all Christians ought to performe and the contrary sins that they may see according to the occasions offered how to imploy themselues and also more specially of men and women old and young rich and poore maisters and seruants both inward affections and externall actions all which to what end serue they or why should they haue been set downe but to teach this that men must tie themselues shorter and denie many noysome liberties which now they take and runne after and also to teach that euery part of a Christians life requireth direction that hee must shun that which is naturall I meane his owne and be guided by that which is spirituall namely by the word of God And therefore it is not to be counted as a common sinne but as the head of many sins that as though the Scriptures were among vs but for fashion or for the deciding of some rare and hard doubts and controuersies in religion which is but one vse of them the most thinke themselues by their naturall wit and skill able to direct their waies which opinion with their practise what doth it differ from that which is written of the Heathen Gentiles God in times past suffered all nations to walke in their owne waies Act. 14.16 And this be said for the proofe of the first part of this former reason namely that all their actions must bee squared after the rule of Gods word throughout their life The second part of this reason namely that it ought to be daily and euery day and so through the day the saying of the Lord doth cleerely prooue Blessed is the man that feareth alwaies And againe 1. Cor. 10.31 Whether ye eate or drink or whatsoeuer ye doe else doe all to the glorie of God And to Iosua 1.8 Thou shalt meditate and exercise thy minde in this booke of the law day and night as if he should say early and late all times of the day that his heart being well seasoned with the sweete sauour of knowledge his tongue might vtter the same and hee might be exercised by the helpe thereof in the manifold actions of his life S. Paul also when he writeth of the widow that should be chosen to looke to the poore describeth her by this one note whereby a good Christian is discerned amongst men namely if she haue been daily giuen to euery good worke And hee whom it may well beseeme vs to follow did not onely make it his daily trade to bee directed by the doctrine of Gods word but euen through the day did the same diuiding as it were the day into one good doing or other for these are his words Oh Lord what a loue haue I to thy law all the day long is my meditation in it that is I am musing still how I may please thee whatsoeuer my actions are which I goe about Againe Euery day will I praise thee Euen so if it may be let vs be doing good and that in an holy and right manner euery day and when wee cannot yet let vs auoide and shunne euill But if thou wilt doe neither nor endeuour after the same constantly from day to day then renounce Gods word and doe what thou lustest And why should not mens hearts be daily giuen to the Lord who is most worthie of them what haue we to doe in the day more necessarie as it shall appeare one day to all who now will take no knowledge of it Weigh what I say and the Lord giue thee vnderstanding that in thy heart and life thou maist euery day serue him doth the holie Ghost Prou. 4.23 and 25.25 when hee saith Keepe thy heart with all diligence and againe let it be in the feare of the Lord continually doth he I say meane any certaine time or one day and not euery day so when rules for praying are giuen are they not to direct vs in all our prayers for euer If thou saist why is this then so strange to men I say first naturally men desire to satisfie God with a little and soone to haue done with him and few will weigh particularly and daily what they ought to be and how to walke one day as well as another but are content to goe the easiest way to worke as they thinke and slubber vp their sinnes and are therefore neuer long confident in nor bold with God as they might bee and as some others also of his deare children be and they themselues also perhaps sometime haue been Whereas if it were the matter which is in account with them who doubteth but that it would be daily looked to Againe if ye say why are wee troubled with these nouelties now more then in times past I say men are content to haue such things to be nouelties vnto them with which they desire not to bee acquainted for els these are not nouelties in the Scriptures and that is seene seeing there are diuers who as they haue learned it to be the will of God that al good duties as they may should euery day be practised so they doe carefully and conscionably prune off that behauiour in the day which could not well be thought vpon and remembred at the euening without an vnwelcomed wound and accusation For what can lesse be gathered out of the Scriptures before alleaged then that Christians should bee daily giuen to euery good worke that is to aime thereat though when they haue done all they may finde themselues to bee much behind hand and vnprofitable seruants And what meaning else hath this Scripture Herein I
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
treatise onely thus much to referre this beleeuing of pardon to euery day And this is here to be looked for of the reader that euery one of the points and partes of this daily direction the which I haue taught in other parts of this booke how they should be attained and come by must be kept of a Christian euery day The third point is that when we shall be strongly haled after sinne for we must know that euery day giues occasion thereof that we so account of the libertie of our hearts and minds to keepe them well disposed and armed against all sinne and most of all our speciall infirmities that we let them not loose at any time in the day to be hardened with the deceitfulnesse of any sinne but kept with all diligence posssible from the loue and liking thereof that so our outward actions may be well ordered Therefore is that charge giuen in the Epistle to the Hebrewes that our hearts be not made nought and rebellious at any time and therefore by consequent on any day whiles we suffer them to be hardened with the deceitfulnesse of sinne And agreable to this the Lord in Deuteronomie aunswering Moses when he brought him word that the people would willingly be ruled by him although before they refused so to be said This people hath said well all that they haue said but oh that there were an heart in them that they would feare me and keepe all my commandements alwaies then it should go well with them So that we must see such necessitie of holding maisterie ouer our hearts and keeping them in feare of offending that we may make a daily practise of it and so keepe them for continuance neither can we otherwise shew our selues to regard that waightie charge of the Lord giuen vnto vs Thou shalt worship the Lord with all thy heart and soule For they who are euery while off and on vnsetled in their harts can neuer be long well ordered in their liues therefore the Lord requireth this constancie that we must euery while be looking to them euen alwaies that so we may be out of daunger Behold how needfull a thing this is to keepe and hold this maisterie ouer our hearts daily when nothing goeth well forward where they with the affections of them be not well ruled But this shall be shewed in the next section following Neither let men obiect their necessarie businesse though they will not pleade for carnall libertie they say and multitudes thereof which will distract their hearts I aunswer of multiplicitie of earthly dealings which will hinder holy peace let wise Christians beware and so doing if as farre as they are able they set themselues to haue care of all parts of Christian obedience their hearts shall in good manner prouide thereby for the well ordering of their earthly businesse also which is one part of it and none of the meanest Now from this heart well gouerned the next two points as two armes of a tree from the bodie or stocke do issue and come The first that we shold euer keepe from euill which shall not be hard if alwaies and euery day we be held in feare of offending as we are directed before The second that we alwaies indeuour to please God and therefore in all things and as was said in Deuteronomie to keepe all his commaundements which all may see cannot be if we haue not our hearts so prepared to seeke the Lord that we may be readie in one dutie as well as in another to shew our selues obedient All which three namely 1. to haue a heart to feare God 2. to flie euill 3. and please him in all things in that one Scripture before mentioned are required daily to be found in vs so there is no man but may easily see reason why it should be thus first seeing the one cannot be without the other secondly the keeping of such agreablenesse betwixt our hearts and liues is our beautie and honour And on the contrarie it is most harsh and offensiue when they which beare a faire shew and are content somtimes to be gouerned shal yet at other times be nothing so I will say somewhat the more of these two seeing it is one of the chiefest causes why I entred into this present treatise as may appeare by that which I haue alreadie said namely that the Christian should be euery day free from all reprochfull euill insomuch as if by any occasion he be turned out of the way yet he should speedily returne and also that he should be daily giuen vnto euery good worke watching his oportunitie thereto that so he may haue a good conscience in all things and may bring foorth much fruite that God may be glorified Yet I meane not that he should spend the whole day in reading prayer hearing of Sermons or other religious exercises excepting the Sabbath but in one lawfull thing or other about his calling or any other in stead thereof which may be as well defended and as pleasing to God as the duties of his calling More particularly to appoint or prescribe is hard and this is plaine enough for euery true beleeuer to vnderstand and apply vnto himselfe for I exclude not the commonest and meanest seruices and workes so as they be such as God alloweth and without vitious affections gone about of him as in the man plough and cart sowing and reaping and all worke thereto belonging if he be called thereto or other worke in the man of occupation as he hath bene trained vp and fitted for as also all prouision of things necessarie to the maintenance of his familie by lawfull skill and honest meanes and paying and receiuing of that which is due In the woman to haue care that all be frugally and thriftily done within the house and without which is vnder her hand that she be diligent to see her children christianly brought vp according to their age her houshold to haue all that is meete in due season and more particularly among the rest spinning sowing knitting being done as to the Lord and being those works which he appointeth them and such like are commendable that they may be neither idle nor vnprofitable And these I name in some particular manner lest any should thinke that I go about any new-found out holinesse to tye Christians vnto as some will be ready inough to imagine and thinke when they shall see and vnderstand that they must euery day be well occupied which few will be tied to and doing of one good duty or other And yet this I adde that as these and such like must be done and in one or other of them the sixe dayes must be bestowed yet I say this must be added that all these lawfull workes must be done of them in faith that is they must know that God commandeth such workes to be done of them and therefore they do them readily and willingly not
hearts should conceiue and our mouthes should set forth and declare his praise accordingly For if we be commaunded as the Psalmist teacheth to continue this duty long after his benefits be receiued as he saith Let Israel now say that the Lord is gratious after his bountifulnesse had bene declared vnto them how much more ought we to praise the Lord daily for his mercies renewed vpon vs Therefore did Dauid the faithfull seruant of God force himselfe to performe this duty as too slouthful in his owne iudgement though we reade of none more continually occupied in it Psalme 103.3 saying Praise thou the Lord ô my soule and all that is within thee praise his holy name and further he saith that he will be euer setting forth his goodnesse and praise his name alwayes And yet that none may hinder this duty in vs by saying we are not bound to follow no not good examples in all things let vs well weigh the commandement of God by the Apostle saying In all things be thankfull as if he should say that our whole life ought to be a thanksgiuing and therefore it is no life when we cannot be thankfull And what the thankfulnesse is which should daily be in vs looke in the former treatise The next duty to be daily performed of vs is watchfulnesse and prayer of which two as the first ought to be continuall euen to ouer-see our whole worke in and through the day and to looke before vs that all may be done to the glory of God for as the eye-lids preserue the tender eyes from annoyance so doth this our life from offence and our feete from falling so this latter namely prayer is to be as an helpe and hand-maid vnto that And although I prescribe no certaine rule nor set houre to the solemne performing of this duty because we are taught to pray alwayes at any time as we shall haue fit oportunity yet ought our hearts to be lifted vp to God often hauing euer occasion and sometime solemnely and by set prayer powring out our complaints and making our requests vnto him Both of them are so farre to be in vse with vs as we are desirous to retaine sound peace and quiet minds toward God and to be free from or at least not to be ouercome of temptations which seeing we are subiect vnto euery day it cannot be doubted of but as the one should not cease I meane watchfulnesse but be working in vs continually and keepe vs waking out of spirituall slumber throughout the day so the other which is prayer should quicken and sharpen it and both of them strengthen vs being oft and vsuall with vs against all occasions which might else ouer-match vs. And can any be ignorant when our Sauiour taught vs to pray euery day for our daily bread but that we should pray euery day for grace to be guided aright and comforted there being as great need of it and more then of the other The same thing he meant when he vttered a parable to them to this end that they ought to pray alwayes and not to waxe faint but euer willing though not euer able So that the life of a Christian is no day well passed when prayer as it hath bin before described is not one member part of it The last point of our direction is that we by meanes of all these as our faith and feare of displeasing God c. may keepe and hold fast our holy and most sweete peace with God and our reioycing which is the fruite of this Christian walking and an vnseparable companion vnto the same I haue taught this in generall before onely now I shew that it is daily to be kept and maintained of vs in such wise that as we regard our bodily maintenance while we liue here so should we prouide that this our peace which passeth vnderstanding be not broken off betwixt God and vs. If it be asked how this shall be the Apostle saith If we be iustified by faith in our Lord Iesus Christ we haue and do inioy it And we haue heard that the Lord hath both giuen liberty yea and commandement to his children that they should daily beleeue and lay hold on eternall life and rest themselues in the assurance of his loue and how can this exclude that peace which we speake of Nay our reioycing in the Lord which is rather a degree beyond this peace we are commaunded to entertaine and retaine alwayes that is at all times that none may imagine that I meane we should onely some one time in the day or other possesse and inioy it Neither indeed is any part of our life any day pleasant vnto vs without it Therefore the Apostle doth very fitly meet with an obiection of ours in the forenamed Scripture thus that if any of vs dare not presume so farre as to take our part in cōtinual reioycing in the Lord or if we shold thinke that the Apostle was not well aduised in offering so great libertie vnto vs he repeateth his words thus againe I say reioyce as if he should say you who are carefull ouer your selues and ouer others for to such he speaketh be ye merry and ioyfull in the Lord from time to time yea and so as no worldly sorrowes do breake it off Now I haue shewed what are the necessary graces which should accōpany the life of the beleeuer daily I wish him to view thē all at one sight together to see if he may well be without any of them as without certainety of the forgiuenesse of his sinnes without feare of offending God a thankfull heart and chearfull watching and praying against euill c. And he cannot walke voide of any of them so yet he must not thinke but that there are other particular actions beside these but they be all to be well ordered and gouerned by these And now somewhat I will set downe about them not vnprofitable and needlesse I haue briefly proued that some certaine manner of directing a Christian daily is required in the word of God and that it is no fancie of mans braine thus nearly and narowly to looke to himselfe and haue set downe a draught thereof out of the Scripture and therefore men must know that it is their sinne when they are not guided by these rules in the daily course of their liuing I say when these accompany them not whatsoeuer their calling is or the actions which they are occupied about it is their sinne whether it be of ignorance that they know them not which is the lesse if they be willing to learne or carelesnesse or wilfulnesse that they do not or will not regard them and being sinne it is to be resisted seeing no sinne is to be borne withall or rested in And that it may be thought more necessary to be daily guided in this maner we must know that these graces which I haue spoken of are not at some one
we ought not at any time to be vnwilling to such duties if it were alwayes expedient to be with the Lord in this manner vnlesse we could proue to our consciences that we are taken vp in things more necessarie Neither can this desire be quenched in vs which the spirit of God hath kindled but by our owne fault whiles we haue through lightnesse rashnesse or in seeking some other vnlawfull libertie expelled and banished the same from vs. But for as much as all other duties go well forward whiles the heart is kept in loue and liking with these holy exercises and not otherwise for pray well and liue well and contrarily therfore this grace and heauenly affection cannot neither may well be wanting in the seruants of God Insomuch that they which are not necessarily letted as by pouertie or otherwise as want of leisure are not to make this to stand in stead of their familie exercise in the morning as being loath to bestow more time in such holy communion with God then they must needs but rather they must begin the day with this after they are risen and afterward with their houshold as the oportunitie shall permit I meane as it will best stand with euerie ones businesse in the familie And especially preachers and students and those which do inioy many great means and who are not holden downe with pouerty and such multitudes of outward calamities and hinderances and whose discouragements be but small in respect of other mens such I say should not offer to God so nigardly sacrifices as they who can do no otherwise but as they haue receiued more many wayes then their brethren so they should render more then they both in this and other duties for otherwise who should be examples and patternes to the weaker sort if such should not and yet that I may discourage none he that shall offer but his mite with the poore widow willingly hauing no more hath done as much as any other who hauing greater gifts haue made longer prayers Now if after the declaration of this dutie in this maner ought remaine doubtfull let them seeke resolution at their faithfull teachers hands that so they may more freely and with more profite continue it CHAP. 14. Of the declaration of the third dutie about our callings THE third dutie concerneth our callings and particular trades the which we may be fit and readie to enter vpon when our minds be thus well prepared as in the two former duties hath bene declared Know we therefore that with this well ordered heart we are to take the same in hand euery one as he is to be employed throughout the day so long as is expedient that we may safely and comfortably bring it to an end About the which argument my purpose is not to write a treatise of all matters appertaining hereto but so farre to speake of it as I may shew that which I intended namely this seeing it is a great part of our life to doe the workes of our callings and a chiefe part of a godly life to do them aright therefore to direct a Christian how to please God in the same contrarie to the opinion of many and those not of the worst who imagine but most vniustly that their calling is such a let to them from the practise of religion that thereby though they had no other they are hindred from seruing God aright But they shall better be answered hereafter First therefore I will proue that all Christians must liue in some lawfull vocation Secondly that they must with practise of other godly duties faithfully and diligently walke in the same Thirdly which will follow vpon the two former that they who do so which the children of God only can do may highly please God therein and find great helpe and furtherance thereby to passe the other parts of the day well and christianly And for the first of these three it is cleare by the words of the Lord himselfe In the sweate of thy face thou shalt eate thy bread that all men are bound to trauell and labour though not with the hands in some painefull estate of life wherein they may serue God and if need be they may prouide for themselues and theirs At least wise they may be good members in the Church and Commonwealth as is meete for them to be not idle and vnprofitable Vnto the which rule the highest magistrates do submit themselues being appointed of God to their places that the people may liue a quiet and peaceable life in all godlinesse and honestie and therefore very vnmeete it were that any inferiour to them should raunge and liue without compasse in the world inordinately as though they were exempt from the Lords gouernment But I as I haue set my selfe to do throughout this booke will deale onely with those who hauing submitted themselues vnto the will of God in other things are therefore readie to heare his voice in this All such must know and religiously perswade themselues if through ignorance and long custome therin they shold think otherwise that they must of conscience betake themselues to such an estate of life lest otherwise liuing without a calling as rogues theeues cousiners cōmon gamesters parasites other disguized persons they should loath labour liue vpon others waxe idle and so runne either into heresie sects curious questions and fond opinions or else into loose behauiour and wicked companie and then finding no sauour in their religion should fall away from the truth and grow senslesse and frozen in their dregges and filthinesse As not onely we may reade in the Scriptures that some haue done which also were members of the Church but haue seene many carrying good shew of zeale and hauing many good parts in them whereof some became prophane and vaine in their liues others held straunge opinions and separated themselues from the Church of God amongst whome they had liued familiarly before neither were they to be blamed by men with any reprochfull crime which might be like to bring them thereunto saue onely this that they exercised no calling but went about from place to place and setled themselues in none neither could be perswaded by the dearest of their friends so to do But although a man could assure himselfe that he should neuer fall to such a depth of sinne through the neglect of a vocation and following of a lawfull trade of life as there seldome cōmeth any better fruite therof yet what man wold but so much as liue vnprofitably if he may be well employed when God hath made him for a farre more excellent end and bring discredite and ill report and that iustly vpon himselfe hauing bene had in good account before of his godly neighbours and brethren or liue inordinately and so voide of comfort and that for neglecting the ordinance of God But to say no more of this first point the next and the nighest degree hereunto that may be is
that many walke loosely and carelesly in their calling and are slouthfull and negligent in the performance of the duties thereof whereas they should faithfully and diligently be taken vp in their honest and lawful vocation which comming either of the ignorance of their duty or of a mind too much giuen to seeke carnall libertie or of both cannot be without daungerous discommodities For what should the multitude of Christians do through the whole yeare if they should not euery one walke and be daily occupied in some certaine estate some at home some abroad and therein haue triall of their faith patience and obedience not that they might thereby waxe worldly minded and the further from God but get encouragement to serue him better as shall be said afterwards For God in appointing but one Sabbath of all the seuen dayes hath sufficiently declared that they cannot attend onely to spirituall actions as prayer meditation reading and such like and therefore hath for the most part of the weeke appointed them to shew foorth their knowledge and religious keeping of a good conscience in being occupied about things of this life in their honest calling wherein they may haue worke enough to be employed and taken vp Of the which matter as the Scripture speaketh many things to great purpose so the Apostle chargeth euery man to abide in that same vocation wherein he was called and commaundeth them in the name of our Lord Iesus to withdraw themselues from euery brother that walketh without labouring that so he might be ashamed And that one place of Salomon is worthy our consideration to the perswading of vs to faithfulnesse and diligence in our calling and to loath slouth and idlenesse where he saith The sluggard lusteth but his soule hath nothing but the soule of the diligent shall haue plentie And againe The riches of vanitie shall diminish but he that gathereth them with the hand that is with his owne labour shall increase them And againe The slouthfull man will not plough because of winter therefore he shall beg in sommer but haue nothing yet a woman that hath a diligent hand buildeth and vpholdeth her house with many other such like In which he doth not onely shew what commoditie a mans labour and diligence in his calling bringeth and contrariwise but especially commendeth painefulnesse and trauell how good and beseeming Christians they be He alloweth not we see slouth idlenesse and ouer-reaching heads in the seruants of God but sheweth that it agreeth well with the best of them to be diligent and well occupied and that it is not too base and vnbeseeming the honour of their profession to labour and take paines which the diuell too readily perswadeth many yea and therefore he saith in another place seeing a meane and poore estate might be thought reprochfull that better is a litle euen a dish of greene hearbes with peace and loue then a stalled oxe with an vnquiet conscience and strife It is the more lamentable to see how numbers degenerate in this point to their owne great hurt and drawing others after them Some not so well aduised and stayed as were meete for them are euer medling in other mens matters and leauing off their owne calling spend much time in prying and searching into other mens liuing titles of their lands and leases and busying themselues needlesly yea and oft times to the great hurt offence and iust complaint of them with whom they liue and seeke to haue to do Others as busie-bodies and as though religion consisted therein do as it were make a trade of obseruing other mens faults neglecting too much their owne and sow dissention and set debate betwixt neighbours and with their euill tongues bite and reproch such as are better then themselues Others trifle out their precious time in seeking of acquaintance not such wherby they may take good or do good but spend it in play ieasting and merry-making amisse and prophanely c. Others occupie themselues in dealings and merchandize not appertaining vnto them but farre aboue their abilitie yea and skill also many times occupying their trades with other mens goods and whiles they keepe within no bounds by ayming at great matters without any warrant do gaine lesse then nothing for their labour and disable themselues to their owne calling besides this that their vnwise dealings that way and departing from that businesse which they were more fit for and appointed vnto doth iniurie yea and vndo others oftimes as well as spoile themselues till they come to this that they cannot digge and to begge they are ashamed There are many other waies beside these drawing men from their callings which seeme pleasant but the issue thereof proueth farre otherwise whereby many and those also of good hope haue giuen themselues to seeke their libertie and to be vnburthened from their callings wherein whiles they remained they thought themselues to be in a kind of prison and therefore till foolish experience had taught them how they had bene deceiued could in no wise be perswaded to serue God in them as had bene most meete for them to haue done These men and such like of which sort there are many in the world might haue kept both peace to their consciences and good report and bene freed from many euils if they would haue hearkened to the voyce of God which saith He that laboureth not let him not eate And again that man is borne to labour as the bird to flying But they depart from the ordinance of God and shew that howsoeuer they professe themselues to be religious they fell to these indirect courses from diligence in their callings for want of religion which onely doth rightly direct men how to follow them as it doth to order all other things aright But it may well be a dutie of some account commaunded of God to make conscience of diligence in our particular callings it is so few mens cases to performe it But whiles I commend faithfulnesse in mens calling and find fault with negligence therein I attribute no godlinesse to the very act of labouring neither defend that they are good Christians all who are diligent workemen and painefull labourers in any calling magistracie ministerie or any other I haue said otherwise to them which marke well my words onely this I say that to a faithfull Christian who reformeth and studieth daily more and more to amend his life diligence in his outward calling is no small helpe to liue well and godly and to keepe him from many euils but otherwise if there be not good gouernment ouer the heart and life daily he may find sorrow and miserie enough seeing he will not take his direction from God But the right following of our calling to enter into the third branch is in such manner and sort to vse and walke in it that it may be no let nor hinderance to vs from exercises of religion and growing in grace thereby
for no such labour doth God approoue of But contrariwise we must so play the good husbands that we become not worldlings and such as find more sweetnesse and pleasure in our earthly dealings and the comming in of our profites then in our heauenly trafficke through the practise of Christianitie we must so follow our owne businesse and shunne medling in other mens matters vnnecessarily that we be not shut vp in our owne without regard of our brethren or care for their matters when cause shal require for that were great vnkindnesse and want of charitie towards them ioyned with too much selfe loue toward our selues To be short we must so vse the world as though we vsed it not not lifting vp our hearts when we prosper nor casting them downe with deadly sorrow when we sustaine losses and discommodities but so carie our selues throughout that we may be patternes and examples to other of right vsing the world for so hath the Lord appointed men to liue in and vse their vocations And this kind of walking in them is highly pleasing and acceptable to him For they who thus set vpon common actions and worldly businesse are not caried after their owne earthly minds as men of the world but set the Lord before them and looke what he will haue done they bridle their desires which would else carie them after them So Moses was faithfull in all Gods house and Iosua in his place and Iob who had much to do in matters of profite and commoditie yet was a rare patterne to all men of vsing the world aright euen earthly things with an heauenly mind that they may haue the more to accuse them and that iustly who will not in farre meaner affaires take him for their example This regard must be had of all Christians and of all sorts both of rich and poore one and another in their earthly dealings though it be a lesson most hardly learned that whiles we auoide slouth and idlenesse on the one side yet walking in our callings we be not worldly minded on the other side that it may come to passe that our calling being one part of Christian obedience and dutie to God may not onely for the time while we are occupied in it witnesse well to vs that we please him but also make vs more fit to other christian duties after and that we seeing this maner of passing our time to be enioyned of God who hath promised blessing thereto and seeth what is good for euery one and considering duly with our selues the infinite fruite that commeth thereof we may more willingly and of conscience betake our selues thereunto that so we may find in this faithfull walking in our calling a peaceable course of liuing here which may bring happines with it in the end The necessitie and benefite of this in a Christian few do sufficiently know or consider For all are naturally giuen to seeke libertie amisse and stolne waters as it is in the Prouerbe are sweet and many who zealously professe a godly life not painefully following some lawfull calling doe by wofull practise proue this to be true and so shall find much sorrow in their dayes which others shall be free from Now to the end we may thus chearefully go about them as knowing that God alloweth such workes of ours and so thereby be disposed more readily to other parts of dutie which we see to be no common thing in the world first this must be considered that it is the Lord that setteth vs in our callings and hath promised to be with vs and to giue vs good successe in them and to helpe vs beare all tediousnesse therein and further that he hath willed vs to do all such duties for his sake in such manner as if we did them vnto him and from him to looke for a reward Now what true Christian is there who if he beleeue this is not encouraged to do his businesse readily and willingly who would not be glad to do any thing which might please God and whose heart should not be ioyfull to go about the Lords worke whereby tediousnesse vnquietnesse and manifold vnsetlings are remoued And so should we not grow out of frame but haue our minds readily prepared to other duties And most sure it is that mens callings and labours are so burthensome vnto them euen for this cause that they do not thinke thus of them Neither are such chearefull at their worke but onely for the gaine that moueth thē or for that they must needs being so vnwillingly corruptly occupied in them neither are they fit for any good thing or dutie after The Minister who is consecrated by the Lord euen to diuine studies and passings of his time and hath it enioyned him for his calling that he attend daily to reading priuately and to doctrine and exhortation publikely how hardly obtaineth he it of himselfe as heauenly and sweet a calling as it is to abide and hold out therein yea and how few do it I speake euen of such as haue receiued good gifts of God not of the worser sorts onely but trifle out their precious time as other do As though it were litle to be regarded which is written He that winneth soules is wise and they that haue instructed others shall shine as the starres Dan. 12.3 And therefore of others whose calling is not to be occupied through the day in that heauenly maner how were it to be looked for if they should not of conscience tye themselues thereto and walke chearefully and faithfully therein But when men shall know and may be bold to remember and consider that they are appointed by God to bestow the most part of the time in their callings though they be not meerly spirituall actions to the end that they may with better appetite returne to exercises of religion againe after and that they haue a promise of blessing therein with what peace may they be occupied in them and ouercome that tediousnesse and wearisomenesse which would otherwise cleaue vnto them Thus I could wish that Christian men tooke their callings to be in such sort enioyned them of God that they neither durst neglect them nor yet find them burdensome and wearisome to them but that they could wisely see how when and why to intermit them that is to say for necessarie and profitable causes and considerations as for the ministerie of the word the visiting of friends moderate lawfull and necessarie refreshings of themselues and in good sort to returne to them againe more fitly Furthermore we shall not be vnsetled by the workes of our callings nor wearisomely cast them off when we shall be able to see that we haue practise of most duties in Christianitie therein as diligence obedience faith patience truth c. and thereby learne experience that God who hath giuen vs wisedome chearefulnesse patience and the rest heretofore to beare the burthen of them contentedly and willingly when in the prayer
holy exercises Caleb in constant following of the Lord to the end c. This the holy Ghost exhorteth vs to in the Epistle to the Hebrewes Follow the faith and conuersation of such and consider what hath bene the end thereof A necessarie watchword for numbers in this age so degenerated from the godly course of the reuerend Auncient that were before them that they haue not onely not knowne the God of their fathers but also disgraced that zealous seruing of God which they vsed The examples of such therefore as I set downe before shall be no small helpe being oft before vs to chase away from vs friuolous and hurtfull fantasies faintnesse discouragements and wearinesse of well doing and cause that the multitude of contrarie examples shall not hurt vs by their pride boldnesse and licentious life and to ioyne vs fast to Iesus Christ though not now seene of vs and that we may hold the profession of our faith with ioy vnto our end CHAP. 16. Of the declaration of the fifth duty how we should behaue our selues in solitarinesse NOw I will passe to the next duty which is to guide and teach vs how to cary our selues and passe the time when we are out of company solitary by our selues alone And this it is that seeing a great part of the day many times is passed when neither our callings are in hand neither we occupied in any company we must haue the same especiall care ouer our hearts and behauiour when we are alone that we were taught before to haue in company And as we are counselled by the Prophet that if we desire to reforme our wayes and so to liue blessedly we must take diligent heed to them all one as well as another as Gods word directeth vs so this being one part of our wayes euerie day for the most part to gouerne our selues christianly at all times when we are by our selues alone we must haue a speciall regard and care of the same For who is able to reckon vp all or the most part of the occasions whereby we are moued and prouoked to offend and let loose our hearts to sinne when we are alone and how infinite kinds of euill we may be brought vnto at such times when there is none present by feare or shame to hold vs from them Nay I say more the most iniquities which are done in the sight of the world were first inuented and purposed onely in the sight of God and the sinnes which openly are committed haue bene in warping and working secretly before which the Prophet did plainely expresse when in bewailing his sinne which was come into the eyes of men he sayd thus Against thee only ô Lord haue I sinned as if he should haue sayd I offended thee secretly by vngodly desire before I proceeded in the sight of men to giue offence And so saith another Scripture that Dauid walked on the roofe of his house and saw from thence a woman c. And to shew more fully that it is a fit time for the Diuell to occupie our heads in sundry kinds of euill when we are alone it is noted that our graund-mother Eue was set vpon by Sathan when she was alone her husband not being with her And our Sauiour was assaulted by him when he was in the wildernesse out of the company of men with many other such sayings Which I alleadge not as though I were of opinion that there is no danger to be feared in company I haue before sayd the contrarie but to shew that there is many wayes sore danger of falling when we are alone and so we the more naked to resist which was the thing that I intended to proue which our wofull experience I am full sure confirmeth who are no sooner from company alone but swarmes of vaine foolish and if they be not chased away of noisome and perillous thoughts and desires as a swarme of Bees about a mans eares are solliciting and offering themselues vnto vs. Now then seeing the case so standeth who doth not see what need there is of some good helpe to keepe our soules from annoyance at such times And not onely so but also to stirre vp our selues vnto the doing of such duties as we shall see to concerne vs most that so we may make this solitarie part of our life which is not small to be sutable and correspondent vnto the rest And for some plaine and certaine direction herein we may consider the things which we are occupied about in solitarinesse Now we know that all matters which go through our hands or heads while we are out of company are either simply holy or vnholy or things indifferent now our owne necessitie and Christian wisedome will teach about which of all these we haue most cause to be occupied and let vs not be slacke and negligent to marke and obserue that but let our circumspect care and watchfulnesse which must alwayes accompany vs euer foresee that for without it we shall do nothing well And therefore if in iourneying walking sitting still or lying in our beds c. we shall remember that we are held downe with any sinne or infirmitie let vs muse vpon the occasion of it vpon the vilenesse shame and danger of it how hard it is to renounce it how God is prouoked thereby and therefore how to be abased vnder it and so in confidence craue pardon of it and grace to weaken it If we haue need and cause to take order for some earthly businesse which otherwise will turne vs to great trouble let vs with good aduice thinke with our selues how to dispose of it to our peace If neither of both these giue vs occasion to be occupied then let vs watch such good oportunitie of being alone to make benefit of the time by setting our selues to muse vpon some holy things as the loue of God our mortality c. or inioy the libertie of talking with our God by prayer thanksgiuing reading reioycing in him c. or if we haue any other necessarie duty to be done as we shall be able when we be from our calling let that be gone about And if it be obiected that it is an hard matter thus to do I must needs say it will be hard to haue our hearts thus at commandement when we are by our selues especially for such as cannot reade but yet let vs consider againe that we cannot be better occupied what did I say better nay we can hardly be otherwise occupied without sinne And this aduice for the redeeming of the time when we are alone as long as it is the counsell of the Lord that we should thus gaine it from euill I am not moued what they say against it who neither vse their solitarinesse thus but as though thought were free giue their hearts libertie to roaue and raunge any where Sure I am we cannot be too prouident and carefull that way and the best follow
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
all see and easily know that God hath commanded that parents and fathers of families should rehearse his lawes continually vnto their children and as it were whet their memories with them by talking of them in their house and when they lye downe and when they rise vp and to bring the word of God into familiar acquaintance with them which is no more then he saw necessarie for them By the which commandement we may see how this latter age of ours is degenerated from the holy custome of religious exercises in our families which were in vse so many thousand yeares agone For there can be no time found throughout the day nay the whole weeke in many Christians houses to be occupied about such matters and yet which maketh their sinne the greater how are they letted from them by more weightie occasions No but partly through ignorance so that they could not through the trifling out of the time in idle and vnnecessarie talke or folly and partly through continuall taking vp of it in one worldly thing or other or nourishing teachinesse and such like by which their prayers as well as all other good things are broken off whereas they should do it by themselues alone also rather then neglect it with their houshold the Lord so requiring of vs the one that we should do the other also and not so tyed vs to one time that we should looke after it at no other for it should be oft times as we heard in Deuteronomie but thereby teacheth vs in wisdome to appoint to our selues some certaine time or other for that his seruice lest we should obserue no time but omit it altogether And as for the fruite of this dutie if it be perfourmed with reuerence of vs as the Lord himselfe hath taught vs it is an opening of the doore of his treasurie vnto vs as we who haue any experience can truly say That by it we haue not bene meanely enriched So that such prayer and holy exercise is sutable and answerable to the other parts of christian dutie which are to be perfourmed throughout the day as by the other duties before mentioned may appeare And so our prayer as I said before of the vse of it in the morning shall be an helpe to godly life to make vs liue better and our good life an helpe to our prayer that we may pray more feruently Therefore to say no more of this point because I haue before set downe after what manner we ought to pray and present our selues before God in euery Christian exercise if we purpose and indeuour constantly to continue the same about euening and morning there remaineth no more but this that we take heede to our couenant indeed and that we breake it not off by euery light occasion neither giue place to such lets as Sathan will raise vp in our way as by the vntowardnesse of our heart by sleepe and slouthfulnesse the comming in of straungers and occasion of ordinarie businesse neither vse it for fashion yea and this let vs know that if the ruler of the family performe not this dutie yet is the Christian familist to perfourme it by himselfe And of the eighth rule thus much CHAP. 20. Of the declaration of the ninth and last duty Of viewing the day NOW the last dutie remaineth that thou must with the same wel-ordered heart whereby thou hast bene taught to go through all the actions of the day looke backe before thy lying downe how thou hast passed it how farfoorth thou hast walked with God in it as thou art directed and taught and wherein as thou art able to remember thou hast offended whether thou hast remitted thy care and watch and how thou hast wandred thereby after the desire of thine owne heart That thy soule may reioyce in the blessing which thou hast found so farre as thou hast bene guided aright and thou mayest by this experience hope more confidently that thou shalt with more ease keepe the same course hereafter and for thy strayings and infirmities be sorrowfull and displeased with thy selfe that so thou mayest both humble thy selfe and craue pardon for thy sin be the more carefull to sin no more in that manner This I am sure euery sound-hearted Christian must needes approue of and thinke him in good case who thus lyeth downe to his rest For this is indeed to lye downe in peace and safetie that it may be sutable to his awaking and entring into the day on the morning And the benefite and fruite of this trauell who would not be glad to reape and enioy which is continuall safetie and a prosperous estate whiles a Christian thus setteth himselfe to passe the dayes of his pilgrimage and one of them as another when his heart is looking after his actions in and through the day that God may be pleased This were to lead a stranger-like life indeed and a walking with God which is no more then should be aymed at by him and the necessariest worke which he hath to do Such an one shall well proue that he seeketh a kingdome elsewhere and looketh not for his heauen here And if it be asked whether we looke hereby to be voide of sinne I say no. But yet if in this course there haue notwithstanding the care of pleasing God in the day some thing escaped which ought worthily to trouble vs as by Sathans malice and vigilancie and our owne corruption may easily come to passe yet by this order taking with our selues that hath bene mentioned it shall not sleepe with vs but we hauing so farre preuailed with our selues as thus to hunt and pursue it and to expell and banish it and so reconcile our selues to our God as it is said If any man sinne we haue an Aduocate before our lying downe what a quiet and sweet estate is this like to be But it is will some say an offering of great violence to our selues to doe thus daily and more then Gods word imposeth vpon vs therefore except it be proued to vs by authoritie of Scripture we will leaue it to such as list to be subiect to it To whom I answer That the violence which is offered is but to the flesh to the which we are not debters and therefore are not to take thought to fulfill the lusts of it but to hinder them rather which shall be graunted of necessitie if it be prooued that God commaundeth vs to offer such violence to our selues and that he straightly chargeth vs that we lye not downe in our sinnes neither be bold to sleepe in them the which what other thing is it then that we so consider and looke backe vnto our actions in the day that we may haue peace when we lye downe at euen The words of the Lord which I alleadge to this purpose are these Be angrie but sinne not let not the Sunne go downe vpon your wrath neither giue place to the diuell In the which
weakened in me contrary to that which sometime I haue found and perswadeth me that euen my afflictions and the hardest parts of my life are sent not in thine anger and displeasure but of fauour and mercy and that for my good thou doest of very faithfulnesse cause me when so euer I am chastised to be corrected And so for thine afflicting of me also I am and more learne daily to be thankfull And the rather I see iust cause hereof because I am priuy in mine owne heart how litle cause I giue of this tender handling and most kind regarding of me yea rather I see causes innumerable why I should be giuen vp into a reprobate sense and both be made an example vnto others in this life of miserie and after be cast into endlesse woe For besides mine originall sinne wherein I was conceiued and borne my whole life before I was called to know thee to be my Sauiour through Christ my redeemer was nothing else but an vtter departing from thee and a dishonoring of thy name In euery cōmandement and branch thereof I was rebellious and disobedient to thee and that as many times as I haue haires vpon my head And since thou hast washed me from my wickednesse and purged me from my sinnes whereas I thought I should haue roundly and readily liked and submitted my selfe to thy holy will which is the rule of righteousnesse yet I haue fealt and do daily that I am hindred much from that good course which I desire not doing the good which I would most willingly but oft times that which I allow not and yet besides this I perceiue that there is much sinne in me which I know not as from time to time since my first beleeuing in thee I haue by litle and litle espied and found out so that most iustly I may say Oh Lord who can tell the manifold errors of this life or how oft he offendeth thee And as for the deceiptfulnesse of sinne who is wise inough to discerne it in many things as when we shall be angry for a iust cause when we shall giue our eye and heart liberty to please themselues in that which they desire when we grow weake in faith whiles we be about our lawfull businesse and such like which because I feele my selfe to be incombred with and with many such I do here as most vnworthie in my selfe acknowledge the same and humbly sue vnto thee ô heauenly father for thy deare sons sake Iesus Christ to pardon still my sins corruptiō who do confesse that I offend thee so oft in the day as I cannot expresse this morning to receiue me gratiously into thy fauorable protectiō that I may be satiate replenished with thy louing kindnes so that al the day after I may retaine the sauour of it haue my heart so sweetly seasoned with it that I may find feel all my actiōs as good things to proceed out of the good treasury of it and not to be fleshly rebellious corrupt as proceeding from a roote of bitternesse And as for the sinne which is hidden from me reueale and bring to light vnto me that I may be shamed and humbled thereby and not abuse thy pardoning of me to bold licentiousnes making that a colour of euill in me but let me plucke downe all pride of my heart and see my selfe daily and so this day more indebted to thy maiestie then otherwise I could possibly thinke my selfe to be and to send vp more oft and earnest prayers against the same Thus good Lord let me sensibly feele this mornings worke to be effectuall through thy blessing euen as it is thine owne ordinance that I should begin the day thus that I may haue my heart inlarged hereby to do my other duties with more cheare and fruitfulnesse and that I being thus perswaded of thy fauor may also be assured that thou wilt be with me to assist me and blesse me in all the lawfull workes actions which thou hast appointed me this day to do And seeing thou hast appointed that we should be occupied in some trauell and worke profitable to the common-wealth which also may keepe our selues from idlenesse incline my heart to obey this thy commandement not onely for other causes but chiefly because thou wilt haue it so and with chearfulnesse that may shake off tediousnesse and vntowardnesse as farre as of my frailtie may be obtained In the workes of my calling let me keepe my heart from all distemperature disorder and rebellion and containe my selfe from euerie euill way in the good successe which thou giuest let me not be lifted vp with lightnesse in the contrary not cast downe with immoderate heauinesse Let me see good and sufficient cause of intermitting the same as oft as I cease from it and let my mind be stable and well setled to follow thee though the actions of the day be many and variable In all companies let me frame my selfe this day to be harmelesse and innocent at home let me be warie against the common euils which are in families as brawling disagreeing with any anger vncharitablenesse reuiling prouoking or being prouoked by others but forbearing and forgiuing if I haue ought against any so let me be free from foolish iesting slandering of others lying vnprofitable and needlesse talking So abroad let me not fashion my selfe after the euill example of the world in these or the like but humbly carying my selfe towards mine equals giuing honor to my betters and making my selfe equall with those who are my inferiours as knowing my selfe what I am And not onely so but as I shall haue oportunitie graunt good Lord that I may do good by exhorting teaching comforting and admonishing and offering my selfe to take good by receiuing the same where I may that thus I may leaue no ill sauour in any place but with comfort call to mind the companies that I haue bene in and not with an euill conscience And that part of the day which I shall haue free from the fore-mentioned duties to be alone whether iourneying sitting walking or lying graunt most mercifull father that my heart may be weaned from vaine cogitations and fond desires euen the secretest and that out of the good treasurie of my heart I may raise holy and profitable meditations oft musing of the heauenly things contained in thy word namely thy mercies of mine owne mortality troubles subiection to sinne and Sathan and how I may order aright all my lawfull affaires and disgrace and bring in discredite with my heart all iniquity and the very apparance thereof Let me aime at these things this day as at a marke And whereas most mercifull father we are wont to go to prayer hearing conferring and reading of thy word with much vnwillingnesse and vntowardnesse and to be sleepie and vnreuerent therein graunt that I may be armed against these and contrarily may stirre vp my selfe to chearfulnesse and gladnesse when such times
in the day come seeing thou hast appointed them to be especiall helpes for my weaknesse labouring that my heart may be affected with them and strength obtained thereby from Christ Iesus my head to go forward in my seuerall duties Let me in all these and other actions this day hold fast my confidence in thee that thou hast a fatherly care ouer me both in turning my afflictions which it shall please thee to send to my great good and granting me many sweete blessings for my further incouragement that when I shall be perswaded that they are both from thee of a fatherly cōpassion and tender care I may greatly be vpholden and comforted And whatsoeuer I shall haue to deale in with any man though I be not in presence with him let me euer giue that which is due to him as farre as I see it to appertaine to me especially in the commodities of this life that none may haue any iust cause to complaine of any iniurie done by me neither may I haue any wound of conscience at any time for such gaine or substance and the rather for that I am giuen too much to looke after mine owne right and with this let mercy and compassion be ioyned that I may as thou hast inabled me glad the hearts of such thy poore seruants as whose necessities it most appertaineth to me to relieue And so long as in thy fatherly wisedome thou hast purposed to grant me health and prosperitie let me vse and inioy the same with much thankfulnesse and soberly humbly and meekly cary my selfe in that estate not thinking my selfe any thing better then such as want it let me not disdaine others nor my selfe be drowned in idlenesse sensualitie and sortish ease but let me be so much the more profitable in euerie good worke whiles thou giuest me so many helpes thereto then in afflictions I could be that so I may serue thy maiestie with a sound mind and bodie so farre as thou shalt see it expedient And yet not promising to my selfe continuance of peace and prosperitie but to looke for my chaunge to learne to be abased and to want and contentedly thankfully and patiently to take vp that crosse which thou shalt allot vnto me receiuing much comfort in the triall of my faith by thy chastizing of me and for that I know that in great mercie and loue thou doest it And good Lord keepe from me heauie iudgements which are aboue my strength and when thou freest me from manie troubles let me in no wise trouble my selfe with an euill conscience And because I am occupied about many things in the day and therefore am more readie through the Diuels malice and vigilancie who seeketh all occasions against me to be vnsetled and brought out of frame graunt most louing Father that I may at such times remember how I ought to haue a stayed mind and constant euer counting one thing to be necessarie in the middest of all my businesse dealings and varietie of actions and that is that I may highly prize thy word that so I may do thy will seeing I haue then most need of this grace of faithfulnesse and care when the danger is greatest And yet if I should be ouertaken with any forgetfulnesse and vnawares be preuented by Sathan slipping into any securitie rashnesse earthlinesse of mind or such like blind-folding of me that I should be thereby vnsetled and this my course of holy walking be broken off yet good Lord leaue me not ouer-long in that danger graunt me to espie my fall and offence whatsoeuer it be and not to hide it in any wise but speedily to acknowledge it that I may obtaine mercie for it at thy hands so may returne to thee againe because I haue sufficiētly seene and tried that it is no liuing but worse then death to haue thee at any time against me Lastly I most humbly beseech thee that I may so warily cary my selfe throughout this day in all that I go about that I may not be vnwilling to view my doings and what hath bene done amisse at euening and reuerently looke backe and examine how I haue spent it and that by these rules whereby I haue prayed to be directed and that I may be willing to see where I haue failed that I may the better know what badnes doth still remaine in me that so I may haue iust occasion to humble my selfe and confesse my sinne to thee and may make an end of all breaches not lying downe in any of them vnrepented Let me count this no burthen nor toile to do it as the most of the world do who thereby prouide so many after-reckonings for themselues that they cannot answer one among a thousand of them And by all my weaknesses neglects of dutie and out-strayings let me not be discouraged to leaue off this daily looking to my waies but to increase my care rather And wherein so euer I shall see and find that I haue obtained grace in any good sort to be guided by the direction which thy word setteth before me there I may be ioyfull and thankfull that thou makest any part of my dutie easie to me which I know to haue bene farre otherwise And thus let me haue good proofe that in all the cariage of my selfe and in euery part of my life I am a stranger on earth as my forefathers were and lie downe in peace at night euen as this morning through thy goodnesse I appeare before thy Maiestie And for the nourishing and preseruing of this Christian libertie in me and that I may walke after this direction carefully let my prayers be oft as I may be able to offer them and earnestly continued this day and watchfulnesse adioyned thereto as thou hast taught me that although this manner of liuing be not regarded in the world yet I hauing obtained of thy Maiestie to make it my delight and knowing the incredible gaine that commeth by it I may be resolute and throughly perswaded to make it my practise not onely this day but euerie day hereafter wheresoeuer I shall become or in what estate and condition soeuer I shall be That by the faithfull continuance of this Christian course I may see my profiting daily in the denying of my selfe and litle esteeming of this world and so haue good testimonie that I liue by faith and that when I shall be gray-headed and waxe old I may haue mine old age blessed vnto me and not full of tediousnesse and wearinesse idlenesse and vnprofitablenesse waywardnesse frowardnesse and such like annoyances whiles I acquaint my selfe now with the renouncing and forsaking my will in these and such like that thus my latter dayes may be better then my former And for the obtaining of grace to the practising of all duties this day arme me with the armour of a Christian that my particular actions may by the helpe thereof be well ordered that by the armour of faith I may be
able to beleeue all times and be kept from doubting and distrust in thee what occasions soeuer may be offered me of the same that I standing and abiding in faith constantly may find and feele the sweet fruite and benefit of that part of my armour and that I may be so setled in hope that I may not faint euen in streights though I see no way to mans reason of good issue but by patience may be vpholden That I may so be cloathed with the brest-plate of righteousnesse that I may not feare any daunger by false accusations and malitious tongues but may bring forth plentifully the fruits of righteousnesse in all my dealings and mine innocencie may shine as light in the world That my knowledge by thy word may direct me to discerne good from euill truth from errour and so may keepe my feete from falling by the deceiptfulnesse of sinne That I being shod with the shooes of peace may not onely haue peace of mind in the time of health and prosperitie but be prepared thereby to go on my iourney of this life euer in sicknesse and tribulation also And lastly that I may be so girded about with sinceritie and integritie that I may be farre from all hollownesse and hypocrisie and may cary my selfe in plainenesse and simplicitie throughout And that behauior in my heart or life which will not stand with this course let be as I haue prayed as superfluous rubbish cut off and cast from me and let me haue nothing to do with it that my life may be free from dangerous and reproachfull euils And whatsoeuer else thou knowest expedient for me bodily or spirituall in this life or that which is to come graunt it to me for Christs sake to whom with thee ô Father and the holy Ghost be all honor and glorie for euer Amen This prayer is not set downe to vrge anie to vse it daily but as anie shall see cause and sometimes to stirre vp those that feele themselues dead and vnfit to pray by reading it ouer and euerie thing in it so farre to be applied as the state of the person shall require The end of the fourth Treatise THE FIFT TREATISE SHEVVING THE LETS VVHICH HINDER THE SINCERE COVRSE OF THE CHRIstian life before described CHAP. 1. Of the summe and order of this Treatise and how it agreeth well with the former AS it is the loue of God which constraineth and inableth vs to loue him and therefore to indeuour to obey him so the wicked who are not beloued of him cannot loue nor serue him therefore it were infinite and not to my purpose here to make a large discourse of this What lets hinder them from the same seeing it is no one particularly but many which hold them from a godly life as also from faith But seeing the most of the impediments which hinder them altogether are also stops and stayes to Gods deare seruants so that they be not so cleare lights in giuing good example as they might and as were meete for them therefore for the better furthering of them in the way to a godly life I will by that occasion lay foorth some of them which hinder both but chiefly I will shew how the poore children of God be holden backe and so become more offensiue and giue such helpe as I can against the same for that is the point which I propound in this Treatise to acquaint the Reader with And first to say somewhat generally before I proceed He that faithfully vseth the daily direction set downe before or the like shall be furnished daily with the munition that a Christian shall need against his greatest enemies and as I haue said shall find rest to his soule daily which otherwise is not to be found nor enioyed constantly of any neither the beautie and felicitie of a godly life in any sort possessed as it may For though I dreame of no perfection in this life yet he that walketh in this royall way shall not doubt where he is and whether he be out of his way as other shall from time to time he shall be accompanied throughout the day and from day to day with faith hope loue humilitie meekenesse righteousnesse vprightnesse patience temperancie somewhat armed against trouble hauing the word according to the measure of his knowledge and faith readie to guide him what to follow and what to refuse Now therefore it might seeme needlesse to say any more about this matter And indeed this I say that he who is setled firmely in the practise of that which is before set downe shall find euery day lesse to hinder him then other and the Christian life more easie to him But because we are not ignorant of Sathans enterprises who as he is first hardly cast out and with much ado so he is afterward more fierce and subtill to hinder such as haue escaped his hands therefore I will not beare the reader in hand that this direction or the like will be as easily obserued and kept constantly as read and learned lest he finding it otherwise should be discouraged and set further backe but as I haue said of the parts alreadie with how much ado they shall be practised so I say much more of the whole that seeing it is a chaining vp of the vnruly thoughts and desires of the heart it will at the first seeme the more difficult But although they escape that first plunge I meane not to renounce and cast off the practise of it altogether through the difficultie and hardnesse which seemeth to be in it but will conceiue hope that God will strengthen them to abide constantly therein which is a great conquest yet they must know that there will fall out very many lets to hinder and hold them backe one time or other and one way or other to make the doctrine which should direct them without fruite vnto them The diuell as I haue said will lay sundrie blockes in their way to hinder them from going forward in and after this course of liuing by faith daily Besides these there are some which desire to please God from their harts though not acquainted with any direction how to be guided but come farre behind them we must therefore seeke how to proppe vp and bring on thē which are thus weake as well as giue rules to the strong and indeuour to bring them by litle and litle to this estate as well as teach the other how to keepe in the good course which they haue attained to Finally we must in a wise and tender regard of their frailties as forgetfulnesse earthly mindednesse coldnesse slouthfulnesse also of their ignorance and other wants of experience teach them as God hath taught vs how to rise when they are fallen to come into the way when by occasiō they are gone out that thus they may not be too much dismayed by their infirmities but rather strongly encouraged to haue better acquaintance with the life of a
some in feare that they haue none at all who yet somtime haue felt the contrary drawing others to presume c. keeping others from confirming it and growing therein daily whether we respect faith in the particular promises of this life or of life eternall And these last mentioned though they are not sayd properly to presume as the former yet as it is hard to hold any good thing long they letting loose their hearts and being much occupied in the world and hauing many dealings being also in many companies and meeting with many crosses besides their owne forgetfulnesse and frailtie are darkened and distracted in themselues and not being feruent and diligent in vsing good meanes do doubt and feare And this is the estate of many and those of long profession vnder the Gospell Which sort of people till they settle themselues constantly to walke with God and will be content to keepe a narow watch ouer their hearts and liues can be at no better stay For by these meanes they preserue their faith and keepe peace with God ordinarily as we see by experience or easily recouer themselues againe if they be dimmed and ouer-shadowed CHAP. 5. Of Sathans hindring the beleeuer from liuing godly and how many wayes and namely by keeping him in a wandring and vnsetled course and also of the remedie against it and first by occasion of that how he holdeth backe the wicked NOw it followeth that it be likewise shewed how he letteth the beleeuers from a godly life so that euen good Christians and they who feare God shall yet be kept backe from many duties which both they would do and are heauie and wounded for not doing them he deceiuing them with some sinnes which do afterward fill them with deadly discouragement But because there are some who are holden vnder of dangerous and damnable lets and yet thinke themselues the people of God for discouering of such by the way before I speake of the impediments which hinder Gods children I will as I promised briefly set downe some of those lets whereby he hindreth such altogether from practising a godly life though they thinke themselues sound Christians and yet are not but do lie that they may glory in themselues no further then they haue cause that is nothing at all but may know that they who are letted by these are not godly and that true christians indeed may know that though they are sundry wayes letted yet not like them Now these haue an heart long accustomed to euill which were not hard for them to see if they would enter into the sifting of it and by meanes of this they cannot giue themselues ouer to be readie to do Gods will in one thing as in another but thinke it foolishnesse to do so and the best of these do but performe some outward taske of prayer and confession of their sinnes for fashion or feare or some such like cause but not looking for any strength thereby to be any whit the more godly neither in their actions will be tied to be otherwise directed then as seemeth good to themselues Againe they neither attaine to sound and cleare sight of the forgiuenesse of their sinnes neither will they labour for it by applying to themselues the promises of God but hope their state is good without that so that their life when they be at the best is but a bold presuming of Gods mercy without any warrant and therefore either in that false confidence they die whose estate yet cannot be good or else when it pleaseth God to awake them out of that spirituall sleepe they confesse the truth plainely that they are in wofull estate And therefore they are vnwilling to enter into consideration of the annoyances which sin bringeth but if they do yet it shall not touch nor greatly trouble them neither will they trie to the full which of their actions be sinnes but they haue soone done with such matters though they be neuer wearie of that which likes them I speake of the forwardest sort of them which are vnrenewed Neither are they long perswaded saue onely in their good mood which lasteth not that the godly life is the onely happie life that is to liue as I haue described it namely to haue our conuersation in heauen and to mind such things especially aboue all other whiles we are abiding here on earth but are strongly setled in this opinion for the most part that their owne though all may see vpon how weake ground is the best course when yet daily care of holinesse is irkesome to them and that all such as go further then they are but precise and foolish and full of fantasies for so are they for the most part accounted of who in particular draw the rules of religion into practise and yet they do not so easily rest herein but oft their conscience will they nill they telleth them that the godly life is best To conclude either they are snared in sects and opinions aboue their reach which cannot stand with godlinesse or else they are so ignorant of the will of God in the Scriptures that if they had no other incombrance that were enough to hinder them from so much as entring into a godly course or so hollow loose-minded and wilfull that none can perswade them to do better And therefore what the comfort of such is may be easily coniectured These that I rehearse no more which are infinite yea euen some of them are sufficient hinderances from a godly life in whom soeuer they be found so that although the most will put themselues foorth for godly yet being branded with any of these markes of Sathan they shall sufficiently be knowne to be farre off from such as they would be taken for namely true Christians For remedie such as are willing to seeke after any I referre them to the first Treatise of this booke wherein I haue shewed what way such should take to be deliuerred out of their miserie Now I will proceed to set downe the lets whereby Gods children are holden from practising the godly life And seeing many weake Christians can easilier tell that they are hindred from it then they can tell what hindreth them as it is in bodily sicknesse I will therefore lay open some of the lets whereby the Diuell doth chiefly stay and hold them backe from going forward and direct such as are troubled with them how they may in some sort be helped against the same And these generally are three to the which the particulars shall be referred For either the Diuell keepeth them in the wanting of some good things without which they cannot constantly proceed in a godly life or he presseth them downe with some euill things as inward or outward sinnes which take away their courage from godlinesse or else vnsetleth them so by occasion of things lawfull that they are holden thereby from a Christian life Of the first sort I set downe
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
fell asleepe notwithstanding his sinne after he was told of the great danger which did then hang ouer him These and such like whiles they are secretly brought vpon the people of God do they not thinke we manifestly proue that Sathan hath beguiled them And whiles he bringeth them to this point doth he not greatly deface the beautie of a godly life in them Do not some of them feare that they are departed from God vtterly no more to returne though this I say should not be And they who go not so farre from sound iudgemēt are they not yet much appalled where is their former peace and spirituall reioycing in God their portion what is become of their constancie in watchfulnesse and holy care where is their strong confidence which they should not cast away their feruent prayers their fruitfulnesse in sundry duties when they feele themselues neither fit to be in company nor to be occupied in their calling nor without danger to be alone by themselues I thinke these are the fruits of lamentable wants in such good things as sometime they inioyed and not bare wants for such shall the best of vs haue whiles we liue and yet not be without peace nor vnsetled but these which I haue spoken of both vnsetle and distemper them whom the Diuell oppresseth with them So that it may truly be sayd that this is one speciall kind of lets whereby he hindreth the going forward of Gods people euen in holding them from constancie and stedfastnesse in liuing godly from day to day and from renuing their couenant with God from time to time without which grace it is not possible for them to be free from sore blemishes and inward vexation and outward reproach thereby which the beloued of the Lord should be farre from And although through Gods tender kindnesse whereby he keepeth them that they be not vtterly forsaken and will keepe them to the end although I say through this goodnesse of God all these turne to their good yet that is not long of them or of their securitie and sleight seruing of God the Diuell intending no other thing thereby but the dishonor of God and their ouerthrow If any shall say There are none but go aside these waies I answer It is therefore the more necessarie that we should be warned thereof and fenced against them And by this it may appeare what a maine let and hindrance this is to Gods people from a Christian life to be destitute of direction how to please God and thereby to be vnsetled and wander in their course of liuing as though there were no certaine way appointed them of God The remedie to all these is appointed by God and brought to light by his word and inioyed and practised of sundrie of his faithfull seruants who were sometime kept voide of it by the enuious man as euen many thousands of them are still by his malice depriued thereof vnto this day And this remedy is first that we suffer our selues easily to be perswaded that all our speeches in the commendation of a godly life in generall are but wind except we faithfully indeuour to bring it into practise euerie day and therefore prouide as we may be taught and that aboue all other things to giue to euerie part of the day some duty or when we be weakest that we mind no euill as in the former Treatise of my booke I haue proued seeing the Lord in appointing the day to the seuerall actions which are to be done in it doth not passe by and omit these wherein men thinke they haue greatest libertie to forget God namely eating and drinking but yet with them extendeth his charge to all other things also saying Whether we eate or drinke or whatsoeuer we do else let all be done to the praise of God Is it not for this cause that we are rebuked of our Sauiour saying The children of this world are in their generation wiser then the children of light c. namely for our improuident and shiftlesse regard of our growing on in a christian course to heauen-ward when yet the men of the world if they be disappointed of their earthly commodities one way will shift for them another If we find this impossible in all points shall we therefore yeeld and giue place and seeke shelter for our vntoward hearts which would do no more in the seruice of God then we haue done in times past or shall we ayme vnto no further perfection then we list And if there be hardnesse in practising some part of christian duties at the beginning yet let there be no resistance against it but our wants acknowledged that we may see the greater cause to grow forward yea and know we that the worke that we haue euery day to do euen our chiefest and onely worke is to see God truly serued and honoured of vs in one thing or other For such as cannot better direct themselues I haue indeuoured to be some helpe vnto them in the former treatise vntill a perfecter may be come by This or any other which thou approuest in thy conscience vse reuerently and acquaint thy selfe with it and thou shalt find it sweet and gainefull leaue not off the practising of the rules of it or the like by litle and litle for then shalt thou neuer gather any sound experience of the good that is gotten therby but as thou mayest obserue it better and better and so become more expert in it so doing although thou shouldest sometime be turned out of the way yet thou shalt by one part or other of it learne how to returne againe For doth a man go out of the way and not returne againe Yea tye thy selfe resolutely to a daily walking with God in faithfulnesse for it is as a watch tower to keepe from daunger and as an hand continually to hold vp from falling and constantly giue credit vnto him that as he hath promised to his rest with himselfe for euer so he will also keepe them by his power to the day of resurrection This confidence being preserued and heartie prayer oft vsed and watchfulnesse against thine especiall infirmities with oft and due considering what a precious treasure this course of life is shall preserue thee against this wandring course which Sathan intendeth to bring thee into by which thou shalt be vnsetled in the seruing of God the least euill whereof is vnquietnes of mind or idlenesse and vnsetlednesse if not hardnesse of heart These remedies the better and longer time that thou hast had experience of the more thou shalt perceiue the diuels force to be weakened towards thee and thou canst not be greatly indaungered except thou beest slouthfull in exercising of them And that do they proue vnto vs who although they are not altogether voide of them yet they thinke it too much to make them daily armour vnto them alleadging for themselues that this is euen to deny to Christians the libertie
wrought this in vs. And seeing we loued him we therefore began to keepe his commaundements And this is the cause why Gods people are affected thus and delight in his seruice and one in another as they haue perswasion of their true conuersion and do therefore other duties readily which others will not set vpon nor go about and this is that which the Scripture calleth Our first loue Thus feruent are Gods children in the beginning to the admiration of many and no dutie is thought too great for them to perfourme to him as he thinkes nothing too good to bestow vpon them Yea it may truly be said If euer we loued we loued God and Christ more then any thing as Paule sheweth to the Philippians and our brethren as it is in the Psalme All my delight is in the Saints vpon earth and the Ministers as Paule speaketh I beare you witnesse that to do me good you would haue plucked out your eyes Now then to come to our purpose when this loue shall waxe cold as here our Sauiour chargeth many with it and many now a dayes are iustly to be charged for it is it not an intollerable trecherie When we shal let slake in vs the consideration of such loue of God to vs in Christ which neuer faileth nor chaungeth towards vs and we thought sometime that it could neuer be forgotten of vs is not this slaking of our loue towards him a iust cause of complaint against vs And do we not declare thereby that either we be growne dull slouthfull forgetfull or that we thinke that the Lord hath ceassed to be mercifull Is it not a plaine testifying that we thinke we are not regarded and prouided for by him so as we may continue all wonted duties and seruices towards him Yea rather are we not iustly to be charged that we are couenant-breakers or haue as adulteresses broken our faith to our first husband Whereas we hauing so long enioyed the priuiledges of his people and citizens should now much more do so and looke confidently for the promised reward our saluation being now nearer then when we first beleeued For why should pleasure or profite wealth or fauour things present or to come put out of place that loue of God in vs or cause vs for thē to be rebuked Why should not our workes be more at the last then at the first as our knowledge is more and our experience greater And therefore who seeth not cause sufficient that our affections of first loue should continue I may iustly make a heauie complaint of the decay thereof in many Ministers whose glorie and crowne it was sometime to see the peoples profiting in godlinesse as Paul saith whose meate and drinke was to do the will of their Father and who did well prooue that they loued Christ more then all other things by their diligence in feeding his sheepe and lambes and what prey or bootie soeuer they haue met with and got since sure I am that some of them do sometime wish those seasons past were now present still And whatsoeuer causes of this decay they alleadge yet when they weigh their case vprightly they can say no lesse but the fault is principally in themselues How many of the people also may I speake of who verifie that saying of Christ Iohn was a burning light and for a season ye delighted in him who neither can honour God as then they did nor giue that light to other All which I wish to consider that which was said to them that had offended in the like case I haue somewhat against thee because thou hast left thy first loue Remember from whence thou art fallen and repent c. Thus I haue in some sort laid foorth this first loue which God by his spirit worketh in all his elect children when he first bringeth them home and maketh them to know how greatly they are bound to him for their so admirable deliuerance and happie conuersion And herewith I haue shewed how easily both teacher and hearer leaue and depart from the same and fall from it though otherwise they keepe some course in seruing God as the Church of Ephesus did whom yet the Lord reproued sharpely for that they had lost this For thus he saith I know thy workes and thy labour and thy patience and that thou canst not beare with them that are euill c. Neuerthelesse I haue somewhat against thee that thou hast left thy first loue Our Sauiour likewise in Saint Mathew foretelleth that this should be one thing among many other worthily to be complained of That in the latter dayes in which these wherein we now liue are reckoned the loue euen of many good Christians as also of such as seemed by good likelihood to be so shall decay and waxe cold whereby what other thing did he meane then this that mens affection in the worshipping and seruing of God the zeale of his glorie loue to their brethren and feruencie towards the preaching of the Gospell should be sore and much abated ouer it was in the beginning when they first embraced it and were enlightened by it to beleeue in him And as though he would teach that it should be a very hard thing to recouer this first loue againe he giueth this watch-word in the same place But they that continue to the end shall be saued Whereby me thinke◠he doth liuely admonish and warne all sound-hearted Christians to looke heedfully and carefully to nourish and preserue that holy pure and first sparkle of grace kindled in them against all that might come in the way to quench and put out the fame As though he would say Although all pietie and christian care of honouring God be not extinguished in men yet if they decline thus farre to suffer their earnest and feruent affection and loue to God and goodnes to be cooled in them euen this is a blemish not to be borne or allowed and a sinne which both God cannot nor will not beare and passe by in them and which striketh at the very life and saluation of those that offend in that manner and such a losse as will be hardly recouered againe And though in other wordes yet fully to the same purpose Saint Paul speaketh to the Thessalonians when he saith Quench not the spirit as if he would say The worke of grace wrought in you by the spirit of God to fixe your delight on heauenly things and not on the earth and whereby ye were caried to set vp in your hearts the Creator and the things which he commaundeth before the creature this worke of the spirit destroy ye not neither let your feruent desires and holy affections which haue bene kindled in you therby be as fire which water quēched Now then if the words of our Sauiour both to the church of Ephesus and his prophesie of that which should come to passe in the last dayes
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
let them labour in their calling diligently both they which want and they who haue much for that becommeth vs all well so as with it we prouide that we be not hurt by the worldly goods that is by diuerse sinnes which they cause whereby we should vtterly disgrace our profession And thereby and by no better way we shall proue that we are not couetous while we arme our selues against al such euils as riches do cause men to commit for the excessiue loue that they beare to them a great number of the which I haue set downe And this of the third remedie The fourth and last is this that we not onely prouide that we be not hurt by them but also that we looke to it carefully that we be much bettered by them towards Gods seruice more then if we wanted them For although poore and rich are commanded to consecrate themselues to God yet they may best do it who haue most helpes thereto And who can deny that in the wealthy estate there are many more helpes hereto then are to be found in the needie and poore this being graunted that both sorts feare God with whom onely I haue here to deale For first they haue more time and freedome then these to all exercises of religion and the worship of God both publicke and priuate I meane they may ofter inioy the preaching of the word haue recourse to reading Christian conference in good company meditation also and prayer which how great helpes they be to the keeping of a setled course in godlines hath bin before set downe whereas the poore besides that they shall looke to themselues commendably if they be not discouraged and made impatient by their wants so they cannot for the most part take the benefit of the afore-mentioned helpes in any such sort as the other may Now if any here will obiect and say as indeed he may if he marke the course of the most wealthie at this day yea euen of those who will seeme religious That these benefits of God do rather draw mē away from feruency and forwardnesse in a godly life then further and helpe them thereto I answer that if it be so it is the sinne of the persons who are so vnthriftie vsers of Gods blessings and their grosse vnthankfulnesse to him who do thereby prouoke him to take away his bountie from them or to giue it them in his wrath and heauie displeasure For I am sure the Lord teacheth them the contrarie namely that where much is bestowed there much shall be required and that this is the end of the abundance of all good things which he giueth vs that we should serue him with ioyfulnesse and with a good heart Indeed as men go to worke in the world who haue receiued great riches at Gods hand it is hard to proue that they be most fruitfull but let such know that their account shall be the greater Therefore the obiection being thus answered it remaineth cleare and without controuersie that men who haue receiued greater outward benefits of God then others may and ought to be the better for them to God-ward as from whom iust cause of care and thought taking is remoued then the poorer sort who lie open to them both This good therefore we must see that we do to our selues who haue receiued of him the commodities which many of his deare seruants do want that we hold the profession of our hope with ioy from day to day that we may say it truly that our soules are much more well liking by the abundance or necessaries of this life which we haue or else we shall neuer be able to free our selues from the blemish of worldlinesse But if this grace accompany the three former in vs we shall well declare that we nourish an heauenly mind and labour against this great sin of coueting worldlinesse But to go further our riches should do vs other good beside that which I haue spoke of For we should make them our friends to helpe vs into euerlasting habitation so our Sauiour counselleth vs saying Make you friends of your riches and that is by laying them vp in the Lords hands while we be carefull to bestow them on Gods poore Saints For thus we giuing them to the poore do lend them vnto the Lord and do as it were put them in his hands and so whatsoeuer we lay out shall plentifully be payed vs againe euen an hundreth fold in peace which passeth vnderstanding in this life though not alwayes in riches againe and in the world to come eternall life Yea verily such acts shall not be forgotten but shall be witnesses and testimonies of our faith for why do we giue but because we beleeue in the liuing God who is a plentifull rewarder of all that seeke him and the sauiour of all that beleeue in him and the workes of such shall follow them Euen thus should we do ourselues good with them and therefore we must not thinke all too little for our selues and those which are ours And it will one day be wished that we had thus done good to our selues by them rather then to be seruants yea slaues to our children in prouiding greedily for them for it so falleth out with the most while we dare scarcely take any part of our goods to honest and necessarie vses lest we should thereby plucke from them therein verifying the saying of the wise This is an euill sicknesse that in all points as we came so shall we go and what profit haue we that we haue trauelled for the wind that is in vaine and for nothing Oh the good that many might do with their goods I say not to others but euen to themselues if they were carefull to bestow well but some part of that which they haue But this is no place to bewaile such cases neither haue men almost any eares to heare or hearts to lament such neglects of duty To conclude therefore this last remedie against couetousnesse and worldlinesse the monster of many heads euen this good which I haue sayd we might do to our selues with our riches euery one in his seuerall estate who is able to giue and hath no need to receiue which if we did carefully looke to who seeth not how it would chase away the grossenesse and daunger of this foule sinne And therfore much more if all these remedies be vsed 1 that we do no man hurt 2 but good as occasion shall be offered 3 nor hurt our selues by them but benefit our soules we may be bold to assure our selues that we shall disgrace couetousnesse in vs one of the greatest mischiefes that the Diuell can worke vs. For if we did take heed that no man in any dealings might charge vs iustly with vnmercifulnesse or iniustice nor our owne consciences if our hand and our heart did go where we are bound to releeue and discharge duty
rather then is our perill greater when we haue so many more strong allurements and deceiueable prouocations to set our delight vpon the things of this world then when we were holden vnder of afflictions for he worketh vpon our hearts by occasion of these commodities which many other do want to puffe vs vp with pride and high-mindednesse and so imbolden vs to say because we haue much Who is the Lord and to forget our selues to be mortall men when we be not in pouertie wants and sorrowes like the common sort of others and to make our riches peace health and such like our strong hold But these are not the one halfe of his slie practises by the which he maketh prosperitie as much as in him lyeth to be our bane euen as it is to men of the world for he subtilly maketh drunken our hearts with the loue of our goods and so holdeth out the loue of the christian life and the true loue of God from vs for the one of these cannot stand with the other The particular infections which from these generall diseases the diuell seeketh to bring vpon our soules and all by occasion of wealth and worldly pleasure who so weigheth but indifferently shall easily be brought to confesse that happinesse consisteth not in the things which a man possesseth neither that the rich man is the happie man but is most commonly the miserable the wofull man and he whom the diuell doth so much the more easily draw to grieuous iniquities because of his prosperitie and when he hath rocked him asleepe then he secretly murdreth and woundeth to death his soule no lesse palpably then Iael did the bodie of Sisera For who doubteth of this that as prosperitie it selfe is Gods blessing and commeth neither from the East nor the West much lesse from the diuell so yet that all the mischiefe which commeth thereby is his procuring and subtill and secret bewitching of them who haue this wealth and liue in this prosperitie According to the saying of the Apostle It is the prince of this world that blindeth mens eyes who beleeue not the Gospell that being in darknesse whether they be poore or rich they may not be able to see how to vse their estate aright And our Sauiour saith It is the diuell who stealeth the word out of mens hearts when they haue heard it whether they be poore or rich so that although it teach them both how to walke the one in contentation the other in lowlinesse and doing of good workes yet neither of them is a whit the better and therefore the rich man for of him I am to speake if he be not poore and meane in his owne eyes and fruitfull in doing many duties and in bringing foorth much fruit seeing the diuell so watcheth and hindereth him can no easilier enter into the kingdome of God then the camell through the eye of a needle Neither let any man obiect that the diuell deceiueth not a godly man thus for except he haue learned to vse his prosperitie aright as in Gods word he is taught as not to be high minded but to be more plentifull in good workes thereby as I haue said then otherwise he could to loue it litle seeing it is not the great riches which Saint Paul speaketh of but the meane and small and except he haue learned to want also as God shall trie him if I say he be not thus armed euen he who is otherwise the child of God may be haled by the diuell to daungerous euils and to a grieuous ouerthrow and that by the occasion of his prosperitie and welfare And therfore it is an especiall point of wisedome while God giueth vs peace health and a safe enioying of our outward commodities to take heed that we rest not in them neither make them or any other to be fleshly holds or proppes to leane vpon for full easily they will be cast downe with very small blastes of aduersitie and trouble and howsoeuer we went for zealous persons before yet full faintly shall we perfourme our duties being readie to be led about by the diuell so many wayes by occasion of our prosperitie and yet perhaps most of all when God shall send a chaunge But let Gods louing kindnesse shewed to our soules because it is renewed vpon vs euery day prouoke vs in all estates to be true and faithfull to him and let vs not serue him for his outward benefites although I deny not but that we may haue more libertie thereby both to doe our duties to him and to our brethren and that more plentifully then in wants and necessitie And as it behoueth vs thus to vse prosperitie as that we may not abuse it so if we haue by any occasion bene turned out of the way let vs suspect our false hearts the more afterward to withdraw them further off from the loue of the world and in token of our repentance and pardon obtained to reuenge our selues yea if there be cause to make restitution as Zacheus did But to proceed Another occasion the diuell taketh of quenching grace in vs by family-matters about the which he so busieth and occupieth our heades that right good Christians do perceiue themselues sooner to take hurt thereby then they can espie it and see themselues vnsetled thereby before they are aware And that is in the varietie and multitude of worldly affaires when either they are more then with the practise of christianitie we can looke to or being not so yet they being sundrie and diuerse our hearts are wholly taken vp with them and so they become vnsetled and vnprofitable especially because we are wont to deale rashly loosely and vnaduisedly in the most outward things we go about For otherwise we taking our lawfull workes in hand aduisedly and watchfully and walking circumspectly in our diuerse affaires the diuell cannot so easily preuaile against vs whiles we are carefully taking heed to our wayes and confidently perswaded that God alloweth vs and is pleased with vs in the doing of them But to say the truth the most part euen of good Christians attaine not to this grace in houshold affaires and matters about their maintenance thereby so moderately and warily to carie themselues as that they auoide the common hurts which the most men do sustaine that is an vnquiet mind distracted or vnsetled with some other corruption by occasion of so many dealings In which case they make themselues as I haue said before vtterly vnfit to do any good for a time yea and so abide for a long space if they haue not the more tender consciences to call them backe the sooner For both they themselues haue bene wont through custome to be hastie forgetfull and vnwatchfull in these matters and haue seene it so common a thing with others to do the same that although they come euen from prayer or from a Sermon yet can they hardly speake or do
any thing about their businesse and dealings but they shall too easily shew and bewray how farre they be from hauing their conuersation in heauen while they are occupied here on the earth and that it being a thing so common to be vnsetled wounded and sore shaken by earthly dealings and commodities And another great cause there is of this sinne and that is a perswasion rooted in them that no man how godly soeuer he be can go about them with an heauenly mind and that a Christian is not tyed to measure and square out his earthly and domesticall affaires after the rules of Scripture but that euery man is to do herein as he seeth good that he can do such things of his owne head without helpe of the word of God Which opinion is so deeply setled in mens minds through sathans crafty beguiling of thē that the most euen of those who be of good hope are both at home and about their dealings in the world with wife seruant neighbour or straunger oftentimes more like bruite beastes or franticke persons then sober and religious Christians And it may be easily gathered that they tye all religion for the most part to the publike place that is to say to go to the church once in a weeke to do as others do there and to order other matters after their owne discretion So litle do such consider what the Apostle hath taught Whether we eate or drinke c. And againe Do these things as though ye did them not Now when men giue this libertie to themselues not to be directed by God in their most common dealings and when the diuell hath brought thē to this point who seeth not how euery thing which they are occupied about is made a let and a snare to them and becommeth a blocke in their way which they stumble at A man shall not speake to his wife but he breaketh into frowardnesse one neighbour contendeth falleth out with and raileth at another for a matter of nothing and one is vnquiet with seruants vexed at children yea cursing them that euer they were borne impatient and wayward at euery thing which goeth against him fretting if any man saue a penie by him though it be by good and lawfull dealing reioycing if he can pull ought to himselfe from any and infinite other such And this is the life of many yet who is wise to see and marke this but that the diuell may leade the most as it were blindfolded whither soeuer he will A wise man will therefore I hope better consider this and learne to disburden himselfe of multitudes of worldly dealings and businesse seeing they suffer not the mind to be free and to subdue his affections so as I haue before taught him that he may haue them ruled and vnder gouernment in one part of his life as well as in another and about family-matters as well as those which are most weightie Other remedies cannot be set downe but seeing this euill riseth from the heart which is stuffed with sundrie corruptions as distrust too great delight-taking in the world rashnesse desire of getting feare of losing c. that therefore it be carefully kept purged from these and that he be wel armed as I haue counselled before and particularly with that part of the armour which is requisite against this point of Sathans deceiuing him as righteousnes patience such like seeing he who is thus bewitched by him as hath now bene set downe highly dishonoureth God and reprocheth his profession but faith must banish distrust and hope must chase away doubtfulnesse and feare and he must know that whatsoeuer he wanteth of them and such like graces to suppresse the said noysomenesse of the heart so much the greater ought his trauell be till he attaine vnto them and yet when he hath them to stand fast in holding them and if he know not his sinnes to be doubtfulnesse distrust and feare c. let him take to him the sword of the spirit euen the word of God which may clearely shew them to him more particular remedie must be sought according to any particular sinne by well obseruing these in generall Furthermore the diuell taketh occasion by chaunge of companie dwelling and acquaintance to steale away mens hearts from goodnesse as he did thus deceiue Lot and to neglect the vse of good meanes publikely and priuately as the maner of many is and to chaunge religion as they say with the place And no maruell when neither the word of God meeteth with them where they become to awaken instruct and admonish them neither good neighbours to obserue and prouoke them to loue and good works nor to admonish them when they haue turned out of the way but contrarily euill talke and companie is found in stead of them for such force we reade to be in them that they are able to corrupt euen good manners But although they meete not with these yet the diuell taketh occasion by the very change of place to make them change their maners which mightily ouer-weigheth with good men that they sooner gather rust as coldnesse loosenesse c. from other then they shall season them with goodnesse and when they liue not with such as know them to haue bene forward Christians it is a strong prouocation to them and a tempting of them to be like others and to become more backward then they were before as we may heare of many for they shall be set vpon by the wicked traine till they haue found out what is in them that if they cannot draw them to euill they may leade them with despite and reproch Againe when we see how litle account holinesse and christian practise of dutie is in the world either in high or low for the most part yea and that wise men are growne to count it meere foolishnesse and nicenesse to make conscience to do those duties whereunto our knowledge leadeth vs is it not thinke we a strong cord to draw vs after the multitude especially when they who boldly contemne goodnesse shall yet be seene to be merie and lustie and without feare as though they had done nothing but that which they can iustifie and as if there were no feare of the iudgement day at all How mightily he preuaileth euen against the godly by this occasion the example of the Prophet doth plainely declare For when I saw saith he the wicked licentious and to talke presumptuously and set their mouth against heauen c. yea and more then this to vtter it boldly How doth God know it and for all this yet they prospered in the world and increased in riches Certainly I said he haue cleansed my heart in vaine washed my hands in innocencie So that the licentious course of bad men so commonly continued and oft without plagues as to Gods seruants they seeme to be and contrarily their owne life to be as it were a continuall mourning and
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
to our callings to the hindering of the same as being ministers to attend to reading or being priuate men to labour euery man as it hath behoued him And thus much for the proofe of the iustnesse of our complaint and of the causes thereof CHAP. 14. Of the second part of the Couenant namely The remedies against the complaint mentioned in the former Chapter NOW forasmuch as in the weighing of the truth of these things we could not but be grieued heartily as who can behold so great depth of corruption and the fruite of the same so many wayes with deadly vncomfortablenesse threatning his confusion but must needs seeke and vse all possible meanes speedily to pull himselfe out again we therefore immediatly after the due consideration of our wofull condition turned our selues to bethinke vs what remedies we might apply to this fall if thereby we might possibly recouer our selues againe and also make them helpes for hereafter that we may as well continue in a fruitfull and cheareful course vnto the end of our liues as at all to returne into the right way againe First therefore we thought thus and tooke order as followeth that such of vs as did find our fals to be so great and our offences so dangerous that either for our too too great delight in them or long lying therein we could not by our vsuall prayers and humiliation or by helpe of any ordinarie and daily practises of repentance by hearing the word and preparing our selues for the Lords supper come to peace of conscience and obtaine confidence and godly boldnesse with the Lord such I say should humble our selues before the Lord with fasting and prayer without which meanes such diuels are hardly cast out Especially because we had let go the hold of our faith and had suffered the same to faile in vs which when it commeth to passe what can there be in our life but meere vnsauourinesse to speake of the best our fasting tended to this that we might more forcibly pray for the recouerie of our faith and cleare beholding of Gods louing kindnesse restored to vs againe That in such manner we being abased in his presence as there is iust cause that such should be and beleeuing againe his old accustomed mercy we might in some good measure be purged from our former vnsauourinesse yea noysome vncleanenesse and so made fit to renue our couenant with the Lord againe concerning more holy walking with him And if we should find that our hearts might be brought to vnfained displeasure with our selues for our former defaults without fasting then we determined to turne vnto the Lord with all our hearts in sinceritie so as we might obtaine comfort and release at his handes as if fasting had bene adioyned thereunto After this our couenant was to know our hearts better how euill they are what falshood ficklenesse lightnesse and such like naughtinesse and varietie of corrupt affections we carie about vs that thereby we may be enforced to take more paine to weaken them daily For we saw that if we be not diligent to search them out as by occasion we shall be moued to do we shall both walke in continuall vnsetlednesse and in an vncomfortable estate because we can go about nothing but some one of these or other shall be espied to carie vs some way amisse in the same And thus we purposed to note and find them out in vs by a diligent view of and taking heed vnto our waies that so we may be in daily combate with them A worthie worke therefore and commendable we saw it to take knowledge of them and not to be content to be blind in the beholding of them because we are neither easily brought to confesse and see them and yet that he which hideth them shall not prosper that so we may behold more filth and venome in them then we would haue thought could haue bene in vs. And we agreed that if we shold be vnwilling to discouer this packe that euen this willingnesse to hide them is one of the most daungerous euils among the rest Now further because the knowledge of our hearts if we stay there I meane of the manifold euill lusts of them doth make vs the more headie and greedie to fulfill them when we know them by the lawe of God to be condemned in vs we haue further faithfully determined to watch ouer them with all diligence that neither any of those which haue alreadie bene mentioned neither any other as farre as we may know them may lurke or haue their abode within vs with our liking but that we may purge them out and not those only which are apparently grosse but euen such as are more secret being not yet come neare their ripenesse and therefore wheresoeuer we become or in whatsoeuer we haue to do not to neglect this part of Christian dutie but especially there and then where and when we suspect or haue cause to feare more danger thereby as in vehement and strong temptations and grieuous and long continuing afflictions there to stand the more vpon our watch c. So that whether we be in companie or alone in dealings abroad or matters at home by one occasion or by other yet still to haue this purpose fixed in vs that as farre as our fraile memorie will suffer vs to remember it we may go forward in the watching and obseruing of them Which must the rather be done because as the heart is the fountaine of life and frō thence we haue it That we liue so from thence we must fetch the beginning of well liuing from an euill and vncleane heart commeth no part of good life no more then good fruite from an euill tree But all the abhomination of the life euen the most odious and vile as adulterie murther idolatrie heresie c. they haue their beginning there they are conceiued and nourished there they haue their proceeding from thence and God is long and grieuously dishonoured there for the most part before man by the fruite of it can be or is offended So that as by the Romains law it was streightly enacted that their springs should be carefully preserued from all filth which might attaint and poyson them that their riuers and water conduits might be sweet and wholesome so it must necessarily be that the heart of man being once renued and made cleane it should be kept and continued so that being a good treasurie good things may be brought out of it continually of all sorts as occasion shall require For here we take it as graunted that all which shall haue their part in this couenāt or haue already desired to haue must be renued in their minds and haue their hearts purged and made cleane by faith in the Sonne of God whereby their sinnes may be defaced and all their old conuersation pardoned their soules through the same with most comfortable and sound peace enlightened and so their hearts purified both to will and
with props and staies most mighty Consider this yee that forget God and aske not after him but especially yee seruants of his who desire to doe his will For these things doth God indeed I meane he bequeatheth many goodly and sweet liberties to his and many of his beloued ones find them and feele them and you that doe not so behold what yee loose and goe without Claime therefore with reuerence that which is your due I meane which god hath bestowed vpon you and beware lest through your default the priuiledges of Christians should not be thought as great as the Lorde in his word affirmeth them to be whiles you inioy them not as though they were no such The Lord hath done great things for vs as it is written Honorable things are reported of thee O thou citty of God And if it were not so and if the loue of God were not sweetly shed in our hearts through the holy ghost yea if we were not perswaded that the Lord is a plentifull rewarder of them that seeke him and that all the afflictions of this life are not worthy the glory which shall be shewed vpon us we might soone be caused to cast downe our countenance and be discouraged who are not onely strangers heere and therefore not knowen nor regarded but we are among professed enimies who the more we differ from them the more we are hated of them and therefore in feare of continuall and infinite dangers by reason of them and their captaine and but for that the Lord hath promised to be with vs and guide vs we should vtterly faint and be discouraged CHAP. 4. Of the third priuiledge How God giueth grace to his children to liue godly and of the first branch BVt that it may better appeare how great this priuiledge is and so I may proceed vnto the rest let vs further heare what worthy and singular fruits doe flow from this fatherly eare and most louing prouidence of God ouer his and accompany the same thorowout their liues which though they arise and proceed from the former yet I will set them downe as particular priuiledges distinctly by themselues And because it is not so easily seene and conceiued of many much lesse beleeued I will more particularly lay forth the same and first this third the summe whereof is this that who so are thus cared for of God he bestoweth this grace vpon them that they learne of him that which none can learne elsewhere nor any but his chosen ones can learne that is how to liue and goe through their whole pilgrimage according to his will and how to die and goe from this vale of misesy that they may afterwards be taken vp into glory euen this prerogatiue he granteth them And it hath these two branches the one that they may be fruitfull in good life the other that they may be kept from foule offences Now concerning the first namely the holy life which God teacheth them to lead this is not the least I might rightly say there is no greater treasure here to be inioied that they need not count the Christian life combersome vnsauory and an heauy and tedious burden as the most doe but an easie yoke an estate wherein they need neither be idle nor vnprofitable but readily prepared vnto euery good worke Now that they may be able to doe this to be setled constantly in a godly course and wise to preuent and auoide the hinderances that lie in their way and to aime at the commandements of God as at a marke that they may keepe them is not this a benefit yea a singular priuiledge when the prophet calleth him an happy man that is inabled of God thereto and Christ himselfe teacheth that it is the chiefe happinesse which can be inioied in this life to keepe the word of God which we heare that it may direct guide vs yea that one day in his house that is spent and passed in the militant church and as his seruants doe is better then a thousand in any estate besides And although it be an estate full of happinesse yet let no man maruel that I say Gods beloued ones may haue this liberty and prerogatiue to walke and liue in it for the Lord inableth them thereunto by whose power they can doe all things he giueth them an heart not defiled and vncleane as it was sometime but purged and clensed in good sort and therefore now it is able to like and loue his will which sometime it loathed and they who beleeue and are perswaded that God will bestow and doth daily offer this grace of sanctification vnto them they receiue it and thereby are strengthened to doe that good in their life which they can loue with their heart and which they approoue of and allow in their iudgement Now if this liberty of Gods seruants be not either knowen of some good Christians or not beleeued I deny not but euen they as yet may goe without this priuiledge in great part accordingly as we may see in many But this need not be if they knew and were perswaded of Gods liberality and bounty towards them as some others are who is so farre from denying grace hereto that he hath pleasure to see them vse it well to whome he granteth it And vntill this be that they draw by faith daily strength from Iesus Christ to subdue their lusts they cannot obtaine to finde the Christian life easie to them as some others doe but goe to worke by their owne strength in all their duties and by the vertue of their praiers hoping to preuaile against their sinnes which indeed are not conquered by any such meanes but remaine in their old strength still the which they seeing that for all their labouring and striuing against them yet they doe not finde that they are weakened or abated in them but that although they toile themselues much yet they profit little they begin to be discouraged and faint euen in vsing the meanes which they did beholding how they sticke fast still in the mire wherein before they lay and so they being discouraged fall into some great sorow or which is little differing breake out into security and loosenesse And this slauery they are brought vnto through the malice and subtilty of the diuil who seeing their vnablenesse to beleeue the promise of God which is that he will strengthen them against their speciall infirmities doth play the Lion holding them vnder with vnbeliefe Against the which their remedy must be this that they resist stedfast in faith that is that they yeeld not to this distrust which long hath oppressed them but by little and little suffer themselues to be perswaded that their case is farre better then they conceiue which shall neuer be hard to perswade them who found true deliuerance from the spirit of bondage and that the Lord hath not taken them into his fauour to leaue them at six and
doe in vs except we should prouide so that much vntowardnesse and awkenesse in Gods seruice which is wont either to breake it off or to be the greatest hinderance therein be remoued or at least resisted Which shall not be hard to doe if we daily consider that he hath promised to make vs fitte for that which he sets vs about and that we beleeuing his said promise shall finde the trueth of it in vs our hearts incouraged our backewardnesse and slougth repelled or much abated as Iosua and other his faithfull seruants haue done which grace if it may be obtained of vs and who doth not see cleerely that it may I meane that all true Christians may obtaine willingnesse and cheerefulnesse in their daily duties doing and to be much freed from the contrary vntowardnesse and vnfitnesse which is the greatest let that can stand in their way if I saie God haue prouided so mercifully for his that they may with delight walke in his waies set themselues to watch against their infirmities and so in their common dealings and actions practise a godly and innocent life and that they may doe earthly businesse with heauenly minds which the vnreformed cannot in the least manner attaine vnto I conclude this priuiledge as the former that the Lord hath in giuing this gift vnto his children bestowed an vnualuable blessing and prerogatiue vpon them and let vs waite for and inioy it and when we faile most acknowledge such weaknesse that we may find release of it from God and if any of his finde it not neither see it to be so it is their vnbeleefe which depriueth them of such a treasure but when they enter into Gods sanctuary they shall see it farre otherwise This were worthy to be harkened after some perhaps will say if we might indeed attaine heereto But what triumph call ye this ouer sathan and sinne when the best of vs are priuy to this that we are carried by them both to doe that which we know to be displeasing vnto God For besides this that some perticular sinnes doe draw vs through the deceitfull inticements thereof the diuill changing himselfe into an angell of light to winde vs in the more subtilely there are also strong corruptions which breake out in vs preuailing dangerously to the hindring of vs from many good duties and that often times as in the examples of Iob Dauid and Peter it may appeare These two obiections of great waight doubtlesse I must first answere before I goe further And first of the formost though they I meane the Godly be not voide of the sinnes which I haue spoken of yet that hindreth not the honour which God hath set them in and giuen vnto them For there is left in the most holy a strife betwixt the spirit and the flesh and that for this purpose by the lord himselfe euen in his elect as the Apostle teacheth by his owne example not that they should perish but partly lest they should looke to triumph before the victory which sathan would most of all wish partly that the best men being priuy to their owne weaknes and that throughout their life might not rest vpon their owne strength but alwaies depend vpon God yea and further also for this cause he doth it that the more hard the combat is and their strife with sathan sinne the more vehement the more glorious might the victory appeare And therefore as it is in warre and battels fought amongst men we doe not measure the victory by any thing done one either side whiles they are contending or skirmishing for the vhemency of the one or the remissenesse of the other neither will we count him a coward who shall be grieuously wounded no although he sometime giue backe like one which is ouercome so as he doe afterwards take heart and courage to himselfe againe euen so in this spirituall fight conflict when we shal see the good Christian to be ouer-matched as it were for the time driuen to hard distresse by sustaining the shame and reproch of some euill action committed or ranke rebellion nourished which is no lesse then if a man should in war loose some member of his body yet must we not thinke that the spirit hath yeelded it selfe vnto the flesh neither hath beene ouercome of it though sore and greuiously wounded if it shall by the feeling of the smart which it tooke by the sinne committed gather againe greater heart of detestation against it and strength and courage by spirituall armour to repell sathans poisoned dartes for heereafter Now of the examples and first of Iob yee will say How could he cry out as he doeth in the third chapter against the day of his birth crie out I say yea howle and charge God but he must needs shew himselfe to be ouercome of the flesh There is no doubt I graunt but that his aduersary the deuill did now make full reckoning that he should fall into very loathsome blasphemy and vtter desperation and it cannot be denied but that he was caried verie farre out of the way But yet as he is not to be freed from all fault so he is not to be further charged then he gaue iust cause forasmuch as the Lord himselfe doeth so determine the controuersie in the end whose sentence no man doubteth but that it was most righteous that although he reprooue him yet of his singular goodnesse he doth not make his fault so heinous but chargeth his three friends as the chiefe prouokers of him to that euill which he did and crowneth him as it were for that in so great a combat by his valiant wrestling he had preuailed yet for our further edification let vs see somewhat more particularly into this action directing our selues by that which the Lord hath said of him I say therefore that Iob sinned many waies but yet through humane frailty For his intemperate speech proceeded not from a setled and constant purpose of the mide but was wrung from the exceeding greatnesse of his griefe and paine which hindred for the time all sense and light of faith iudgement in him For in that he thought he could by no other meanes be deliuered from those so great euils which he suffered but by death it shewed that he did not throughly nor sufficiently weigh the power and might of God In that he wished either that he had neuer beene borne or together with his birth to haue died it must needs be granted that it was a speech of a man little considering what he said but which had forgotten what great mercies he had receiued yea what he himselfe had sometime vttered .i. If we haue receiued prosperitie from the Lord why should we not suffer aduersitie in that he earnestly wished deliuerance from his suffrings but asked it not of God it bewraied a minde in him sore troubled And lastly in that he had regard onely to his owne quiet and ease and thought at that time
condemned for I had denied the God aboue Therefore if these be great riches liberties and priuiledges to inioy I meane to haue contentation in our estate yea to be thankfull to God in all things not puffed vp with prosperitie to acknowledge the vncertainty of our commodities and therefore not to rest nor put confidence in them nor to desire the increasing of them simply much lesse by any indirect means but to let them serue for the necessities of our brethren as wel as for our owne vses now therefore if these are the precious gifts of God and yet that God frameth his seruants to indeuour and in some sort to do all these and such like I hope it may truely be said that he doth honour them highly and priuiledge them greatly in working thus graciously in them But when all this is said me thinkes I heare diuers to obiect thus We doubt nothing of the trueth of all this but that there haue beene such mentioned in the Scriptures but what is that to vs where are they in this our age who may be brought foorth for such examples I say if the men could not easilie be found yet that hindreth not the doctrine to be true but further I say as the trueth saith Ios 1.5 As God hath done to others so he will doe to vs and his goodnesse is not abated towards vs more then it was in the ages past yea rather we haue more neere acquaintance with the will and minde of God then many of them who are highly commended in the Scriptures and in this latter age God hath visited his people in a most gracious maner bestowing his gifts and powring out the graces of his spirit vpon them aboundantly All which laid together what can be gathered lesse then this that when his children heare by the preaching of his word all things vnder the sunne to be transitorie vaine and soone flitting away and themselues also with them daily drawing vnto an end riches vncertaine beautie deceitfull health euer changing friends alwaies dying c. but that he causeth them to beleeue it and therefore not to rest vpon them So when they heare that they may not vse them as they list no not the lawfullest of their liberties as possessions recreations friends time c. that is to pride wantonnesse idlenesse excesse the wronging and hurting of others but as helpes to themselues and many others vnto godlinesse they are glad to heare their shepheards voice and they know it and beleeue it and follow it vsing these lawfull benefits of God accordingly I say when they know by Gods word how they may vse them which sometime they did not know and that God giueth such grace to his and causeth the same to be published and preached whereby they may be able to vse all these outward blessings of God to their right ends and so as they become not baits and snares vnto them they reioice and beleeue the same with thankfull hearts and so are made able to doe the same vsing their praiers and watch with their other helpes to practise this point of godlinesse namely moderation and the true vse of their lawfull liberties as they indeuour after all the rest For when they once be resolued that it is the worke which God setteth them about and that he will strengthen and fit them for it it doth mightily incourage them to take in hand and goe about it euen as on the contrarie there is no stronger dismaier of them then when they set vpon either this or any other part of Gods seruice by their owne strength that is not knowing whether they may be bolde to beleeue and be perswaded that the Lord will giue them power and harten them vnto the right performance of it for of that point the most of Gods poore children are ignorant or not setled in faith about it and therefore they doubt and feare that they shall neuer come neere or attaine to that which they seeke by occasion of which weaknesse the diuell holdeth them in great discomfort that although they would doe the will of God in that which they goe about yet they stande at a stay and are holden vnder many heauy discouragements for a long time And yet are these farre more faithfull and simple hearted howsoeuer they are feared by their owne weaknesse then they who thinke they please God highly if they doe any thing in their owne opinion more then others how little warrant soeuer they haue for it But to returne to that which I said that the Lord inableth his to gouerne themselues in the vse of their goods and lawfull liberties which is a great priuiledge that I be not vnderstood amisse I thinke good to expresse my mind more cleerely If any should gather or thinke that I meane all Gods people do inioy this libertie and prerogatiue I answere that I am farre from that iudgement But as may be well seene by that which I haue said they who beleeue it that God will make them fit for it how vnfit soeuer they are of themselues they shall inioy it I haue propounded to proue no other thing For by this it may appeare that seeing Gods children may be made partakers of such a treasure which but few of them do inioy and of the vnregenerate not one can therefore they beholding what he hath bequeathed them they shall shew that they prouide ill for themselues if they attaine not to that being so great a benefit which God hath so freely bestowed vpon them There should need no more vnto such but this that they may know that he hath granted it out vnto them freelie and calleth them euery where to the partaking of it which being so what should holde them backe from inioying it that whereas the most are as bruit beasts seruants to their lusts yet these of whom I speake may captiuate and subdue them especially seeing it is greater honour to them to ouercome their vnruely passions than to winne a citie As for those who count this honour precisenesse and this imbondaging of their vnruly affections to be more than Christians need to be vrged vnto what haue I to do with them They are the enemies of the crosse of Christ they turne the grace of God into wantonnesse they make lawfull liberties to become vnlawfull through their ill vsing of them Of whom this I say which I will only say that they will bring vnto them the swifter damnation To which kind of people to their like obiecting thus demanding What do these whom you commend so highlie for their good gouernment and temperance in the vse of lawfull things alwaies keepe one and the same course I say they most of all indeauour after that and how full of sadnesse soeuer it be and tedious to others yet to them it is sweet and pleasant insomuch that although they be sometime deceiued by the deuill and driuen from their holde
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
their roome euen as Daniel was deliuered out of the lions denne the Lord shutting their mouthes that they should not hurt him but his accusers being throwne in after that he was deliuered the lyons had the mastery ouer them and brake their bones or euer they came at the ground of the denne The whole story of the Bible is full of such examples wherein this is most cleerely to be seene how God hath deliuered his trusting in him from and out of many and great dangers and calamities So that if God doe this for his then his seruants may assuredly looke for it And yet I would all should know that I doe not bring these as I might many others to this end onely that I might prooue that God hath deliuered his children out of troubles for so hath he done the wicked also as Ishmael in the wildernesse and the Philistims from Saule neither is that the thing which either I intend or if I did were that any priuiledge or peculiar blessing to the godly forasmuch as the wicked may haue their part in it as well as they But I bring these examples to prooue that Gods people may be sure that he will of fatherly loue deliuer them from many namely when they haue sought vnto God in their troubles to God I say and not to creatures assuring themselues that as it is he that hath smitten them so he shall heale them And in that they haue vsed those meanes for their deliuerance which God hath taught them to vse namely fasting and praier with confidence as Mardocheus Iehosaphat and in that they haue rested vpon God as they did in the Psalme 124. 8. 20.7 and not on a brused reede as oft-times Israell did and in that when they doe looke for deliuerance certainly they haue first a promise thereof from God as Iosua had against the king of Hazor and his company and Gedeon against the Amalekites and the Midianites when they doe I say obtaine deliuerance thus and after this maner this is a singular priuiledge vnto them for then they know that it commeth from God and therefore they may haue great comfort therein and receiue such deliuerances as pledges of his fauour And thus are Gods seruants onely deliuered out of their troubles the vngodly haue no part with them in this fellowship And yet I doe not say that euen they are alwaies thus affected and furnished with this grace alwaies to beleeue and looke for it as oft as God deliuereth them out of any daungers and troubles that is it indeed which they should daily aime at and yet they can haue no sound comfort to their hearts more then other men haue vnlesse they doe thus waite vpon God by sound hope and seeke to him in their necessities and distresses after this maner but haue onely outward helpe and succour or an end of their troubles as the wicked may haue little considering from whence they come or whether they haue them in Gods fauour or displeasure But before I goe any further I must heere answer an obiection For it wil be demaunded of me What profit may we reape by the examples before alleadged whereby I prooued that deliuerances out of aduersities dangers are not priuiledges except they haue a promise thereof from God before and beleeue the same What is that to vs will these men say forasmuch as God doth not at any time speake vnto vs as he did in ages past vnto our fathers Iehosaphat indeed they say might well and easily be perswaded that God would giue the Moabites his enimies into his hand when he by his prophet had said to him To morrow goe out against them and the Lord will be with thee So Iosua and in like maner Gedeon but where hath God thus spoken to any of his faithfullest seruants in this last age of the world parsonally or particularly in trouble say they that he will deliuer him and remoue his afflictions from him Therefore none of them can be certaine thereof and therefore not so well ordered in their troubles as they were I answere That God doth not indeed speake to vs after that maner that he did to our fathers as we are certified in the epistle to the Ebrewes but hath left his whole minde to vs in his word wherein he hath so fully declared his will in all things as is sufficient and in the weightiest matters he hath spoken as plainely to vs as to them And concerning this one thing namely of deliuering vs out of distresses and afflictions if they be inward as sinnes and corruptions he hath promised if we beleeue the same that he will giue vs grace to mortifie our sinne and if we doe not ouercome and subdue the same as we would yet that his grace shall be sufficient for vs and the best of our forfathers had no more If they be outward visitations and crosses as sicknesses pouerty c. he hath promised also that if it be expedient and for the best to vs he will pull vs out of them and howsoeuer he doe in our sufferings that which he doth shall be the best for vs. And there was no other thing said to the body of the church in the former â—gâ—s but generall promises which were made to all the faithfull excepting that for some especiall causes some particular promise of deliuerence was made to some certaine persons and for waighty causes and yet those were not made for all times nor in all troubles as may be seene by the answere of Dauid who being driuen out of Ierusalem by his sonne Absolon rising vp against him most traiterously vnnaturally said vnto Zadok the priest Carry the arke of God againe into the city If I shall finde fauour in the eies of the Lord he will bring me againe and shew me both it and the tabernacle thereof but if he thus say I haue no delight in thee behold heere am I let him doe to me as seemeth good in his eies It it cleare by this that Dauid in his trouble did not know whether God would deliuer him or no neither did he know what the end should be nor had any promise from God that he should returne againe to Ierusalem in peace and behold the arke and tabernacle any more yet Dauid sought to the Lord and humbled himselfe and was not so amased with the affliction as strange as it was but that he remembred the Lord and praied to him and worshipped in token that he had made God his stay and defence whatsoeuer the issue of his sore triall should be The like is to be seene in the example of Sidrach Misach and Abednego who when they heard the straight charge of king Nabucadnezar That whosoeuer should not at the sound of the instruments of musicke fall downe and worship the image which he had set vp should be cast into the midst of an hot fiery
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
taken away in great part there is no cause why they should feare that as too hard which shall not hurt them or seeke to shunne that as too vnpleasant the benefit whereof they haue not prooued Some say they like it well and would with all their hearts that they could practise this direction but they haue so many lets to holde them off and cut them from it that they doe not see how they shall in anie meane sort performe the duties through the day required in it But such are to know that the chiefest lets of all from a godlie life which be the intemperancie of the minde and vnbridled lusts thereof are by this direction best remedied and staied the most of other which are outward in the world as prouocations temptations and other like occasions are heereby also and by the well ordering of the affections preuented and auoided or the easilier borne And as for the third kind which are mens callings dealings labours which through ignorance many doe meane when they complaine of hinderances are none at all but as they are made by the vnskilfulnesse carelesnesse or other sinne of the partie which ill vseth them And to this purpose I will tell thee what I haue heard a man of good account and long experience say I neuer had such lets as farre as I can call to remembrance but if my heart had beene held in good gouernment I might haue serued God with peace and gone forward in the course which I propounded Which what differeth it from that in the Prouerbes Keepe thine heart with all diligence for from thence commeth life So that yee see the chiefe hinderances are vnfaithfulnesse hardnesse of heart frowardnesse licentiousnesse and such like euill distemperatures of the heart by meanes whereof outward occasions of sinning doe the easilier prouoke vs and our lawfullest actions which we goe about come vntowardly to passe But perhaps they will reply thus We would sometime pray or read by our selues or looke to some other duties which God requireth for the well guiding of our liues when we must needs goe about our owne worke or the princes businesse or such like lets of one sort or other call vs away so that we cannot performe them whereas they which are free from these outward businesses and seruices may take their libertie in these spirituall duties But I aske this question of them againe Why they should be most earnestly bent to praier and reading at such times when they see other duties to be laid vpon them necessarily Is it not because they see they cannot doe them that the deuill setteth them forward so hotly at such a time to goe about them that they may thinke themselues to be godlier then they be and so be deceiued And why are they not but euen halfe so feruent in going about reading praying and other heauenly seruing of God when they haue time and leisure Which if they be it is well let them rest with peace therein so shall they be the fitter to outward duties and so doing they must not count thēselues letted when they do that which is their calling If they do not let them wisely marke how they be blind-folded on both sides and make conscience so to doe the one dutie in his season that the other be not counted an hinderance of them from the seruing of God but be performed also and that with cheerefulnesse when it lieth vpon them And that which I answer in this one I would haue to be vnderstood of all other of the like kinde of questions and therefore heereof enough Onely I thinke good to put them in minde that when two duties meet together at one time both being of great waight that they pray God to giue them discretion to consider which is most necessarie alwaies following the light which God giueth them and in things indifferent to do that which is most to Gods glorie their owne peace and the benefit of their brethren An other sort there is who are not troubled about this yet haue another doubt which discourageth them very much from practising such a Christian course For when they heare that there must not onely be appointed set times to pray and meditate but also that in our going through the whole day we must watch against euill and euen in particular actions be circumspect that we sinne not against our knowledge they aske whether they may not haue their mindes on their worke while they are at it If it be granted them they aske how they shall doe both I say no scruple is to be made of this but that there should be a minding and that carefully of those things which we doe though they be not spirituall neither needed there be any question made of this but that they haue after the maner of carnall and worldly men so fraught and stuffed their heads with earthly thoughts and worldly desires that they cannot vnburden themselues of them when they pray vnto God And therefore when he doth afterward giue them conscience thereof and of other sinnes they are so grieued to remember their long continued offence that way in that they were woont to fill their hearts with all sensuality and worldlinesse that now they thinke they dispease God when they haue them set vpon their businesse at all euen as he that hath abused musicke myrth or meate dangerously thinks afterward that he may not vse them in any sort whereas they may vnderstand that there is no such disagreement or contrarietie betwixt holy things and lawfull liberties neither therefore betwixt spirituall duties and the workes of our calling but that there maie be recourse had from the one to the other without quenching the gifts of Gods spirit in vs. And he that doth both of them in their season as becommeth him I meane with a single and honest heart may worship God in praier hearing his word or any such like and not be distracted at the same time by earthly thoughts and fantasies so as they should interrupt and breake him off and againe the same man may be occupied in his earthly affaires and businesse in such wise that he comming to them with a religious and well ordered heart need not be distracted vnsetled or made vnfit thereby to other duties of Christianity afterwards nor any thing more earthly minded while he is at them For why euen they are the worke which God hath set him about and therefore obeying him therein he may be quiet yea and chearefull which God alloweth vs freely if we could be wise to see and vse our liberties to our good For a godly minded man who hath tasted how precious and sweet a thing it is to keepe peace with God in all his waies and hath experience how soone his heart is drawen into the world by the deceitfulnesse of sinne will with such faithfulnesse keepe his affection knit vnto goodnesse as he knoweth he ought to do that he is not drowned in
the world so soone as he is occupied in it nor made drunke with the commodities of it as men of the world are so soone as he medleth with them yet shal both thinke talke deale about his worldly affaires as far as becommeth him This I confesse is a rare grace a singular gift of God but yet it is bestowed vpon them which make account of it aboue all that is transitory and earthly And it requireth especiall assistance of Gods spirit that a Christian may carry himselfe after such a maner among men that both the duties be rightly performed and that we so behaue our selues that we may with fitnesse of minde be ready as it becommeth vs to worship God and also with sobriety to vse our lawfull liberties in the things of this life especially so as that we faile not in the maner of doing it that is by doing the same either negligently or vnwisely But these things being regarded a man may be conuersant in both duties as I haue said in such sort as God may be pleased with attendance giuen to thē as labour bargain talke of such things as be needfull in our calling be occupied in the affaires of the world liue in the maried estate c. and yet keepe his heart in frame and good order still that so whether we eat or drinke or whatsoeuer we doe else we may doe all to the honour and praise of God CHAP. 7. Of other obiections of the weake as That they cannot see how they should walke thus while they liue in such an euill world and of other like obiections with answers thereto BVt some cannot be satisfied in one thing which I said before namely that the chiefe let that holdeth vs from the faithfull holy keeping of our liues in good order from time to time is our distempered heart for they are perswaded how well soeuer they looke to their hearts yet as long as they liue in such an euill world as this is they must needs be cast backe and hindered For they say that few giue themselues to any such deuotion as through the day to make most account of the life to come and to haue their hearts occupied about such desires as estrange them from the earth but rather prouokations to euill one way or other preuaile with them and in few places examples of goodnesse are to be seene Besides though we be well taught by the word in the assembly yet abroad the doctrine which we heare is as much discredited againe by strength and boldnesse in sinne among many and so it is caused to be forgotten and of no force which are great causes why Christians are so cooled as they be at this day and in no commendable sort suffer their light to shine especially we wil yeeld to them they say if we will weigh how vnfit we are for such heauenly conuersation through our long custome in darkenesse and sinne To the which it must needs be answered that much is in these but yet not so much that they might thinke themselues to haue iust excuse for their earthly mindes and faint hearts by these discouragements and occasions There is a farre more excellent vse to be made of them and cleane contrary Did our Sauiour teach his disciples the beleeuers of his time to make no other profit of the troubles which they should meet with in the world did he foretell them that they should find tribulation in the world to the end they should be discouraged Nay to be of good comfort because he had ouercome the world When he told them that few should so like of the Christian way that they would walke in it did he giue them leaue to stay their course also yea rather he stirred them vp to be the more earnest themselues to enter in at the straight gate So when any of their owne weakenesse did appeare as pride of heart dreaming of worldly prosperity great want of faith and such like did he winke at them because they had long beene accustomed to them did he not rather the more take occasion to pull them out of them saying sometime O yee of little faith at other times The Lords of nations seeke after these things but it shall not be so with you but he that is greatest among you shall be least Euen so let vs do the more iniquity we behold among men the more let vs estrange our selues from such and haue no fellowship with the vnfruitfull works of darkenesse and take no occasion to be any thing more backward by that for then we must neuer looke to doe good seeing we shall alwaies haue such among vs. For there shall alwaies be enmity betwixt the seed of the woman and the seed of the serpent and the dragon shall make warre with them that keepe the commandements of God and the testimony of Iesus Reu. 12.17 and their dwelling is as was the dwelling of the church of Pergamus where Sathans throne is Reu. 2.13 But let vs take occasion therefore to settle our hearts more firmely by our liuing among such in the loue of goodnesse and set more store by them whom God hath raised vp to be as watchmen good examples among vs let vs loue the saints with a more perfit loue euen such as excell in vertue and breake not of our fellowship with them when occasions are offered lest we haue our acquaintance with deuils If any obiect and say Though all be not so zealous as you nor shew it not after the same manner neither follow any such direction yet they may be as well occupied and serue God as well as you or any such I answere if they haue peace to Godward and can approoue their state to be good by his word I am glad I enuy them not I would the gifts of God were multiplied in them ten fold I desire the same my selfe mine eie is not euill to see them receiue good And therefore let vs both ioine together and not be diuided seeing we both seeke to please God and let vs communicate one with the other that one may helpe another both helpe our weake bretheren for there should be nothing too much if all our wisdome and diligence were vsed and if all the perswasions that we both could bring forth for the guiding and directing of Gods people in their course were laid together yea all would be litle enough to make our selues fit to honour our God and to resist the euill which we shall meet with and be allured vnto in the world This therefore let vs doe and bind together if there be vpright hearts in vs both or he that refuseth let him goe for a vaine boaster Neither is it my meaning to call in question by this direction mens seruing of God as though either none practised a better fuller and perfecter or to tie any who know a better vnto this but to helpe such as doe
al. 1. Pet. 2.10 Iam. 4.1.2 This shall be accepted Psal 130.3 1. Ioh. 2.2 He that obserues these is occupied in a godly life Iam. 4.7 All ouercome not these alike The better sort * Moses meeke Numb 12.3 Abraham beleeuing Rom. 4.3 Ioseph continent Genes 39.10 Daniel zealous for the Lord Dan. 1.8 6.11 The woman in Luke full of loue Luk. 7.47 with many more such Therefore they ruled their euill hearts from the contrary corruptions The weaker are not to distrust for not matching the best These lusts are resisted of all beleeuers in their measure They who be ruled by their lusts cā claime no part in a godly life The weake may stay for their comfort in these three speciall graces Cant. 3.3 Note These three must be earnestly laboured for Luk. 8.1 Matth. 13.36 A chiefe end of this booke is to set forward a weake Christian How to make godlines a pleasure Note Deut. 33.12 Gaine of your course Why God withholds some grace from his Note 2. Cor. 12.9 Causes in our selues of not growing Jgnorance Slouth Fauouring sin Timorousnesse Iames 1.6 Remedie of our vnbeleefe How the minds of the godly are occupied Three ages of Gods children * 3. Childhood 1. Pet. 2.1 2. Middle age Ephes 4.14 1. Olde age Heb. 5.14 Heb. 12.12 13 Heb. 5.14 Ephes 4.14 1. Pet. 2.2 The highest degree of Christians Heb. 5.14 1. Iohn 2.13 Heb. 10.24 Matth. 13.31 Prou. 14.8 Prou. 2.10.11 Prou. 6.22 2. Pet. 1.8.9 Acts 24.16 Coloss 1.10 Hebr. 12.12 Rom. 13.11 Reuel 2.22 Acts 2.25 26. Psalm 1.2 Psalm 119.67 Luk. 19.42 The best are molested sometimes with lusts 2. Cor. 12.9 Rom. 7.24 Not comparable to the Apostles 2. Cor. 12.4 Paul had speciall priuiledges Zach. 12.8.9.10 These be fathers Tit. 2.4 The third sort of the godly in battell 1. Ioh. 2.14 Sinne is odious to them though not euer ouercome of them These are sometime discouraged Cant 3 2.3 Glad to vse all helpes Set against smaller sinnes These be held vnder their infirmities for their good The third sort of the godly 1. Iohn 2.14 1. Pet. 2.2 The first danger in comfort The second danger when they feele want of comfort Many defects of these Young Christians compared to children These must growe Matth. 13.31 Psal 88.9 Their dutie Gods children are in danger sometimes to be dazeled and without feeling These degrees may in some respect fall one into another Exod. 3.11 Exod. 10.29 Outward wickednes to be renounced 1. Sam. 7.4 Vide Iudg. 10.14 Hos 14.1 2. Cor. 7.1 2. Pet. 2.20 Beleeuers must forsake their former sinnes Iam. 1.25 Rom. 6.2 Examples Genes 39.10 Hebr. 11.24 Luk. 19.2 Luk. 7.37 The vngodly will scorne professors if their liues be faulty 2. Tim. 3.5.6 The second sort of bad professors ignorant and carelesse Note the wofull estate of the rude ignorant Ierem. 8.11 Many laugh at the rude for their homely speeches who yet are like them in qualities Note A third sort Ciuil Professors Matth. 21.31.5 20. * Some of all these 3. sorts are sometimes prickt in conscience Exod. 9.27 1. King 21.27 Mark 6.19 Hos 6.4 Mich. 6.6 Iob. 27.8.9.10 These be hypocrites Psal 78.36 Psal 50.16 Ioh. 3.19 Sudden flashes of grace A fourth sort of bad professors schismatikes inordinate liuers They are taunters railers and slaunderers of their brethren And censurers of others Soone ride in their own conceit Tit. 3. Inordinate liuers Worse in dealing then men who professe no religion Rom. 1. Ephes 5.11 2. Cor. 7.1 Other disorders of such professors Earthlines Note Matth. 12.36 Vnquietnes Heb. 10.25 Gen. 2.18 Luke 9.23 Ill educating their Children Rom. 12. 1. Iohn 3. Prouerb 20.7 Vncharitable surmises Iames 3.1 Ob. Are all such damned God shoales out some from others Psalm 1.2.50.16 1. Thes 1.9 Iohn 1. 10. Infirmities in all Matth. 7.22.25.34 The godlie somewhat infected with common corruptions Difference betweene the fals of the godly and the wicked Cant 5. Note Cant. 3.4 5. The godly fall not but when they are secure and take libertie 1. Sam. 35.24 Psalm 89.31 Psalm 91.11 Philip. 3.13 2. Chron. 16.9 Philip. 4. 2. Sam. 11.4 Psal 51.5 Prou. 4.23 Heb. 4.1 Heb. 3.12 How we may be fenced 2. Tim. 3.13 No warrant of not falling deadly VVe may be preserued from foule falles 2. Pet. 1.5 Col. 1 2◠Iam. 1.27 2. Pet. 1.10 1. Cor. 4.3.4 Act. 26.18.19 The first end why God suffers some to fall so Some to be humbled by their falles VVhy many fall The secōd end to magnifie his mercie in forgiuing great sinnes Ioh. 21.15 A third end why the faithfull fall in regard of others 1. Tim. 1.16 Otherwise no feare of falling Psal 130.3 Luk. 1.54 Gods tendernes ouer his Deut. 33.12 Rom. 5.10 Col. 1.23 Sweet comfort to the weake Note Rom. 8.31 2. Pet. 3.16 Tit. 1.15 Cant. 3.4 Cant. 2.14 1. Ioh. 5.4 VVhat infirmities the godly be subiect to Luk. 17.10 Rom. 7.24 Gal. 5.17 The state of weaker Christians These much differ from all wicked Phil. 2.12 1. Iohn 3.21 Psalm 4 8. What sinne of infirmitie is Note Wicked sinne boldly Their sorrow is carnall Note The heart purged must so be kept Prouerb 4.23 How the heart is kept Psal 119.9 Luk. 12.35 Great labour thus to keepe the heart VVith this heart easie to renounce euill An ill gouerned hart cause of all disorder Little acquaintance with our hearts brings great bondage An high grace to liue well without the whip The faithfull in part thus kept downe Sinne is not shaken off as a burre Heb. 12.1 2. Cor. 2.11 Grace to vanquish sinne This may be obtained and more and more from day to day Psal 51.5 Luk. 6.45 Gal. 5.22 A peece of heauen to liue with such as keepe their hearts well Psal 120.5.6 VVithout it nothing sauory Fruite of a well ordered heart Good moode Psalm 1.2 Psal 119.15 Heart may alwayes be looke to Pro. 23.26 Psalm 116.12 Another cause why the heart should be lookt to other wise it will not be readie to any duty Note How we may be fit to pray and meditate The onely way to curbe our lusts is to looke to our hearts Without this small fruite or comfort Matth. 19.29 Matth. 6.6 15.7 Note This clensing of the heart is not perfect Hebr. 12.1 Rom. 7. Psalm 130.3 This clensing though weake is a great priuiledge Luk. 18.9.10 The second generall branch of the life of the beleeuer Matth. 5.16 Prouer. 19.22 More hard and excellent to doe good then to eschew euill Not to rest in that Three branches of this second part of this treatise and which they are Obiections if any be Necessitie of rules to liue well by The first rule to liue well is knowledge Knowledge what And to grow in this knowledge 2. Pet. 1.5 Rom. 2.29 Iob. 13.17 VVith this knowledge must goe a delight in it Prou. 2.4 Prou. 2.10 Without this delight no fruit of knowledge Ioh. 3 10. Knovvledge an excellent gift But without the salt of grace vnsauourie 1.
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
beare our afflictions rightly Ioh. 11.8 Heb. 12.11 Lament 3.27 Iob. 1.6 Reu. 3.19 VVe must marke how we be affected in and vnder the crosse Not only great troubles but also those which are coÌ„mon must be borne meekly Psal 101.2 Luc. 9.23 Iam. 5.10.11 Rom. 5.5 Psal 120.1 Experience is a great helpe in trouble Ios 10.19 2. Cor. 1.10 Jt is our wisedome to be guided by God in bearing our troubles Hest 4.16 Psal 37.5 Psal 73.3 4 How we adde new troubles to the old Lament 3.33 Psal 55.17 Dan. 6.10 The first reason concerning duties in the familie Examples Abraham Gen. 18.19 Iosua Ios 24.15 Act. 10.2 Cornelius Deut 6.7 1. Pet. 3.7 Ioh. 16.24 VVhat a Christian should do at or before his lying downe Ioh. 5. 1. Ioh. 2.2 Obiection Answer Rom. 8.12 Ephes 4.26 27. A reason Heb. 3.12 Another reason Iob. 1.9 Pro. 3.22.23 Note The heathen poets did vrge it Hovv a Christian should vievv the passing of the day An example thereof The vse of the doctrine of this Treatise The entrance Thanksgiuing Confession of sinne 1 Pray for pardon and so for the right vse of this maner of beginning the day 2 Prayer for discharge of duty in our calling and for blessing in it 3 For that part of the day vvhich is passed in company that it may be aright 4 For the right vse of solitarinesse 5 For chearfulnesse in Gods seruice 6 For confidence in all estates 7 Iust dealing to all and mercy to the needy and to hurt none in goods name c. 8 For the right vse of prosperity and aduersitie Here remeÌ„ber to pray for outvvard benefits and successe in earthly dealings 9 Against vnsetlednesse by any occasion 10 In sliding to returne speedily and not to lie still 11 For locking backe and examining the actions of the day After request made for good life put next a request for the reuerent vse of all good helpes as this beginning of the day or for the vvell practising of the godly life The armour He that is guided and directed by the former doctrine is in litle danger But they must know what dangers will be in their way The weaker and the stronger Christians must be helped Christians must learne how to returne when they are gone out of the way VVhat is meant by lets First of lets in generall Then after of the particular kinds of them and vvhat they be 1. Pet. 5.8 Iob. 1.7 The diuell meeteth with vs on euery side Both by prosperity to snare vs and by crosses to vexe vs at home and abroad VVhen we least suspect it Luc. 22.31 VVe may not faint though we haue the diuell against vs. Reason why Luc 15.6 1. Ioh. 2.1.2 Properties of the diuell Reu. 12.10 Reu 12.3 Colos 1.11 Other reasons to strengthen against Sathan 1. Pet. 2.9 2. Cor. 6.18 Rom. 5 10. Rom. 8.1 Heb. 10.36 IncouragemeÌ„ts may not make vs slacke Iam. 4.7 Heb. 10.37 VVe must learne wisdom by experience Rom. 5.4 Our greatest prouision against Sathan cannot be too much Prou. 4.23 Rom. 2.1 Al Sathans pursuings of vs tend either to ouerthrow our faith or to hinder a godly life Sathans malice against weake and new called Christians Reu. 12.17 Luc. 22.31 Mat. 13. Gen. 3. The small tast of true faith is most sweet to the vveake 1. Ioh. 5.13 How they shold helpe themselues against all lets that trouble them about faith Further helpes VVhat vse vveake beleeuers should make of their discouragements Prou. 8.33 1. Thes 3.2 10. Ezek. 34 4. Esa 61.1 Mat. 7.7 Mat. 92.20 Luc. 22.31 Ioh. 7.37 Iam. 4.7 The diuell leaueth not off to troubâ—e the weake beleeuer though he be vanquished Luk. 4.13 Mat. 12.45 VVhen the diuell preuailes not against the beleeuer one way he attempteth another By dravving him to presumption VVhat fruite that bringeth foorth Mat. 4.5 Many seeing they beleeue thinke they shall be allowed in their actions done of ignorance And they think also that they are iniuried if they be not approued therein Let all weake beleeuers take heed of the least presumption Psal 119.105 Let stronger Christians also be vvell armed against presumption Mat. 15.27 28. Prou. 28.14 The diuell holdeth them who haue attained faith to be oft to seeke of it Ephes 6.14 It is strange to many Christians to heare that they must liue by faith Heb. 10.38 2. Cor. 5.6 Heb. 10.22 Rom. 1.17 Gal. 2.20 * 1. Pet. 1.5 Take heed faith faile not But labour to grovv in it * Heb. 11.6 Ios 6.14 Though there be but little faith yet it is not missed Prou. 15.15 Hovv to remedie this let Psal 27.1 Psal 22.4 5. Iob. 13.15 Act. 2.25 2. Pet. 1.10 SathaÌ„ hindreth from a godly life Sathan letteth the vnregenerate from duties diuerse vvaies Reuel 3.9 The first let The second Psal 78.35 The third 1. Sam. 15.24.30 Ioh. 3.20 Psal 50.21 The fourth The fift and sixt The lets of Gods people from some proceeding at least in godlinesse are generally three Three generall lets The first general let containeth 3. speciall lets The first The second The third Sathan hath no absolute povver Iob. 1.12 Math. 8.30 1. Pet. 5.8 He knovveth not our hearts and thoughts Yee first speciall let in the godly from holinesse arising from VVant. They tie not themselues to any direction Math. 5.19 Psal 50.23 Phil. 1.27 It is slightly done Ionas 1.3 Heb. 10.35 The remedie Is to be daily well setled 1. Cor. 10.31 Luc. 16 8. 1. Cor. 10.31 By the doctrine of the former Treatise Ier. 8.4 Micah 7.8 Hosea 6.1 Psal 32.5 Iona. 1.5 Deut 29.19 Exo. 33.8.10 1. Ioh. 2.1 The second speciall let arising from want Act. 26.18 Hos 14 5. Ioh. 14.24 VVhat our first loue is 2. Cor. 5.8 Rom. 5.5 Ioh. 15.9 10 Ioh. 21.15 Psal 116.1 1. Ioh. 5.1 Rom. 10.15 Luc. 7.47 Psal 119.97 Gal. 5.6 Heb. 10.32 Ioh 14.16 Reu. 2 4. Math. 2.12 Phil. 3.8 Luc. 10.42 Psal 119.97 Psal 16.3 Gal 4.15 Ioh. 13.1 Hos 1. Rom. 13.13 Reu. 2.21 1. Thes 2.19.20 Ioh. 4.34 Ioh. 21.15 Ioh. 5.35 Reu. 2.2 The cooling of loue foretold Mat. 24.12 Hard to recouer our first loue being lost Take heed in time The danger great Thes 5.19 Col. 3.1 VVhich many find and feele Giuing iust cause to others to lament their case 1. Cor. 4.8 1. Pet. 2.2 Heb. 5.14 Gal. 5.7 Signes or effects thereof To keepe our first loue a hard worke Yet a dutie commaunded by the Lord VVho also encourageth vs thereto The third speciall let arising from vvant 2. Tim. 4.1.2 Note Num. 11.29 2. Pet. 1.12.13 Beleeuers must be daily put in mind of heauenly things Mat. 9.38 VVhat they want who vvant that Mat. 8.11 12. Amos 8.11 12. Prou. 29.18 The not vsing the daily helpes to godlinesse is a great want that much hindâ—reth a Christian Heb. 10.24 Mat. 24.38 The vvant of daily keeping on the armor is a great want 1 Pet 2.2 2. Pet 3.17 Prou 23.23 Obiection Ansvver Many vveake ones
obey it euen this faith I say must be planted in them as well as faith to be saued because by it as well as by this Gods people must liue afterwards and be vpholden And this doctrine because it is occupied about the promises of this life and the commandements of God which are to guide vs to full sanctification here I did not therefore ioyne it with my discourse of faith in the former treatise but referred it to this place as the fittest where I teach how to liue godly to the attaining whereof the beleeuing that I haue spoken of is a speciall helpe and furtherance And so I wish the christian reader to marke well that which I say about this matter for it is one of the hardest points in all christianitie to practise and one of the darkest to conceiue and see into and to be rightly perswaded of and setled in and a point in deed lesse stoode vpon and taught and made cleere by Preachers themselues in their Sermons and Catechizings and yet our liuing by faith throughout our whole life which is the fruit of it is as plainely taught and brought to light in the Scriptures as any need to desire it and namely in those places to the Hebrues and the Galathians one The iust shall liue by faith the other I liue no longer but Christ in me and the life that I leade is by faith in the sonne of God As if they both should say Christ by his spirit doth draw his faithfull ones to be led and guided by the word of truth which he hath set downe to them and they desire no other life then that which there they are moued and perswaded vnto whether we meane the commaundements or promises I said that this beleeuing which I speake of is not much laide open in publike teaching but only this which is the effect of it that we ought to be obedient to the word of God and therefore it is that the forwarder sort of good hearers except some few who haue been throughly made acquainted with it and exercised in it by long experience doe little see into it namely that they may vndoubtedly be perswaded that God will make them able to obey his will as they are fit to reach vnto it and that he hath promised if they once come to know that they are beloued of him that he will afterwards be with them to quicken their will and draw their affections and strengthen them to doe their duties as it was said by the Angell to Mary Haile thou that art freely beloued the Lord is with thee Many of Gods deare children when they are somewhat staied about the assurance of their saluation after that they haue been long labouring about it and then come to heare that they must leade new liues many of them I say are willing to goe about it but they are much discouraged because they see not how they shall be able And least any should obiect that Paul himselfe was so troubled who said To will is present with me but I finde no meanes to performe that which is good I answere he complained not of that which I doe that is that he had no hope in God nor no promise of strength from him to performe for he said the contrarie in sundry places I am able to doe all things through the helpe of Christ which strengtheneth me And againe I liue no longer but Christ in me but he complained that for all the hope of helpe that he had yet the rebellion of his flesh and nature that was vnreformed did mightily resist him And this hinderance he had and we all shall haue while we liue But what is that to this that besides this rebellion of the old man they haue this also to hinder them that they cannot tell whether they shall haue strength to make them able or no nor whether God haue giuen them any promise that their burthen shall be made light and that Christ himselfe will beare the greatest part of it for them that so it may be made easie This it is that killeth the heart of right good christians when they are ignorant of it and when they be not well grounded in it and throughly perswaded of it that God will make them able and fit for so great a worke as the leading of a godly life is euen like the burthen of the Israelites who were inioyned their taske of bricke that they had made in times past which worke was hard enough and yet themselues to seeke and prouide their strawe This I am sure hath troubled many who yet were willing and readie to doe any duties required of them and hath been the cause why they haue gone about the seuerall actions of their life the bearing of their trouble and the offering vp of their prayers the more deadly and vncheerefullie and therefore the more aukely and wearisomely And for the benefit of many good soules I will say that which hath been acknowledged vnto me by sundrie well approued christians when I haue in conference set downe plainelie to them the point which now I write of namely how necessarie it is to beleeue in generall whatsoeuer other promises or precepts in the word of God as well as the promises of saluation by Christ Oh haue many said if wee could haue holpe vp our selues out of distrust feare and vncomfortable dumpes by applying the promises of God concerning grace necessarie for vs outward deliuerance from daungers and good successe in our lawfull dealings of this life wee might with much ease and peace haue staied vp our selues when for want therof we were sore plunged and almost fainted and with halfe the toyle which wee vsed for it wee might haue vpholden our selues in hope with comfort For many houres yea and sometime daies wee haue beate our braines and reasoned to and fro with heauie hearts how to wade thorough some afflictions and how to bee contented with some accidents which were like to fal out and come to passe and this we did because we missed of the right way of trusting to Gods prouidence that he would turne all to the best without which resolution who can quietly rest in any vncertainties here below So effectuall and good a meane it is to be led by faith and to haue it as a daily companion with vs. By which wee hauing perswasion of the greatest benefit of all other namely Christ we might the more easily haue assured our selues we see now of any smaller whether any trouble to haue a good issue out of it or any good thing as it should haue been expedient for vs to inioy it And wee may say truly wee know nothing to haue been the cause of so much and so long vnprofitablenes and heauines these many yeeres as this that we haue not been rooted and grounded in faith as we haue had a care to please God For wee being subtilly vndermined by Sathan to
daily as I haue directed before to do if we delight not in reading or take not the benefit of christian exhortation and conference watching ouer one another and prouoking to loue and good workes and to take good by examples of one another and if we be not more humbled by our chastisements and our hearts more inlarged to serue God by his daily benefits but trifle out our pretious time after the manner of men of the world finding no such sauour in any of these as we do in earthly delights namely eating drinking sleeping playing and dealings about our profits the Diuell hath what he seeketh at our hands and keepeth vs farre enough off from our best portion Finally the want of our whole armour or any part of it whereby we defend our selues from euill on euerie side this though all the other were present should sensibly appeare to be wanting for the daungers and fals which we shold sustaine for want of the same The remedy against the wāt of the word preached is to relieue our selues with it where we may with most cōueniēcy inioy it but rather that we sue eanestly to liue vnder it which would be more generally granted of God if it were as a benefit which cannot be wanted sought for desired But whether of both so euer be let vs so partake it that we may feel our selues sēsibly as by good diet refreshed grow in grace in the knowledge of our sauiour Iesus Christ for which end it is among vs. The remedy of all the other wants seeing it is a faithfull practising of the daily direction of the which I haue spoken largely alreadie or any other such therfore it is sufficient to shew the Reader that all these wants the Diuell will hinder him by to the end that he may hold him back from the practise of the godly life and consequently from the sweete fruite which he might inioy thereby The which I speake to this end that he may be on the other side more incouraged resolutely to giue ouer himselfe thereunto daily seeing thereby all these euils and perils of this life so vnwelcome and so much feared may be in great part auoided If any obiect that these first kinds of lets though not so particularly are set downe before and the remedies as here they are and therefore that this is superfluous let such know that I therfore set these downe particularly to let thē see that a well ordered course is a remedie for and against all diseases and therefore I mention the manifold lets in this Treatise which come in the way to hinder it that they may see the better to set themselues against them and not to thinke their labour lost which they are moued to bestow in acquainting and exercising themselues throughly in the practise of Christian direction from day to day as it is drawne from Gods word And thus much of the first kind of lets whereby the Diuell hindreth vs through wants in good things he taking occasion from the corruption of our nature whereby we are prone to euill and vnapt to good to strengthen sinne in vs. Now I haue shewed how the Diuell troubleth many weake Christians by the wants before mentioned here I thinke not amisse to shew how some are troubled by feare of their owne wants without cause For experience teacheth what deadly heauinesse he raiseth vp in the hearts of many of Gods deare children by occasion of their wants in grace And among the manifold hurts which he bringeth by meanes thereof to many weake Christians this one is not to be omitted what grieuous and sore discouragements he oppresseth many tender consciences with while they espie some gfts of God in other which they thinke be not in themselues though they seeke aboue all things to please God as hauing had some sweet feeling of his fauour through faith These I say when they consider and deeply weigh their owne emptinesse of grace and barrennesse their manifold infirmities also which they beare about them the Diuell abuseth their weaknesse to an heauie and vncomfortable sorow which is also as vnprofitable to them In which state he driueth them to find out in themselues many disorders and fals sundrie out-strayings from their Christian course and how they cannot preuaile ouer their corruptions and so maketh the innocent soules not onely to thinke that they be farre worse then they are but also troubleth and disquieteth them beyond measure insomuch that they haue bitter sobs and make sore complaints against themselues in the meane while forgetting through vnthankfulnesse Gods manifold kindnesses towards them and what cause of reioycing rather and thanksgiuing they haue offered vnto them And in this case he keepeth some of them many yeares together perswading themselues that none are so bad as they nor such hypocrites c. when yet the things whereof they do most accuse themselues are meere infirmities and not any grosse or palpable trespasses This description of them that I say no more of them who seeth not how apparently it bewraieth the Diuels malice and subtiltie in hindring yea snaring them as I may say in such sort as they cannot wind out any way when yet as hath bene sayd there are no sincerer-hearted Christians then they nor who seeke the Lord more hartily for that measure of knowledge experience which they haue Now if they are blessed who feare and who are troubled for some wants in grace who is so blind that he seeth not that euen by this which is their sorow and in their owne account euen their miserie yet by this I say they proue themselues to be blessed and happie The speciall remedie for these is godly boldnesse to consider what God hath done for them in giuing them such hungring hearts after good things which could not be except they had tasted of those sweete graces alreadie and had some part or portion of the same They must be perswaded to more heartie thankfulnesse to God and see this their humilitie meeknesse loue of God and desire of heauenly things to be iust causes hereof Their vnkindnesse to God they do well to acknowledge and that is an especiall grace of God in them and that they find in their nature rebellion against goodnesse but yet not so that they shew themselues more vnkind by not confessing that they haue much cause to reioyce from him And therefore let them beleeue that their estate is rather to be highly accounted of euen as it is seeing the thirstie as dry sponges drinke vp much grace and the humble shall find rest to their soules then that for some wants of grace they should cast downe themselues halfe desperately as though God regarded them not when yet their estate is the estate of all Gods children among whom euen the best haue many wants of grace and know but in part nor beleeue but in part although they haue through experience