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
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
would most gladly enioy the same How much more then when they are yet but weakely grounded and in this estate do want an able ministerie to set them forward which is many poore Christians case alas how much more I say must they needes be kept long at one stay or which is worse forget and loose the hold which once they had But although they be free from this daunger yet the diuell working vpon their infirmities casteth many moe mists before their eyes then we can reckon vp whereby he keepes them vnder Yet all this is done by the most wise prouidence of God disposing euen these hinderances which Sathan layeth in their way to the most earnest stirring vp of them to fasten and lay hold on his mercie besides the which they see nothing but deadly vnquietnesse And this vse all such weake ones are to make of their doubting feare of condemnation and the trouble of mind which goeth with it and therefore to giue daily attendance vpon the ministerie of the word which doth helpe to supply that which is wanting in their faith to receiue helpe priuately of their teachers and others who are experienced and as well themselues to vse daily to meditate vpon Gods promises as also to pray oft and earnestly to God that nothing may hold them back or be a let from safe resting vpon the same especially seeing their hearts are so set vpon and possessed with the loue and desire thereof that nothing can satisfie them without it For do they not see by all that hath bene said to this purpose from the first entring into this matter that they are the persons to whome Christ saith Beleeue and again Seeke and ye shall find and also to whome he saith I came not to breake the bruised reede nor to quench the smoking flaxe Yea they are those to whom he speaketh as he did to Peter I haue prayed for thee that thy faith faile not and to whom he saith Seeing ye thirst after the water of life I will giue it you But if they be stayed by these meanes in time as it is the thing to the which they must come and be vpholden thereby the Lord so blessing them yet the diuell giueth them not ouer euen then as though he were vanquished and ouercome For the present time indeed he being thus resisted flyeth from them as Saint Iames saith hauing done his best and yet hath not preuailed against them which to their singular comfort they may obserue that this their experience may bring them sure hope of victorie againe in the like conflict But as I said he hath not giuen them ouer as though he feared they were too mightie for him but departeth for a litle season as it is written that as one taking breath or gathering new strength yea rather as one chafed he commeth more eagerly and fierce afterwards Now if he can driue them from their hold the discomfort which they take thereby doth weaken that courage and labour to be wel gouerned in their liues which was in them before how small and weake soeuer it seemed to them to be and therefore they that haue such tender consciences and being as I may rightly tearme them bruised reedes to the end they may not be broken and so holden bake from their chearefull proceeding in the true seruice of God must thus be stayed vp as I haue said and recouer themselues from time to time euen as oft as they shall be assaulted and discouraged And this with that which I said in the first treatise may through Gods blessing be a remedie to the weake ones in such a case Now if by Gods blessing and their diligence they find some stay to their faith and rest to their soule thereby and then become more secure by reason of their former good successe as it is too common a thing that Gods children shall soone waxe too secure and voide of that serpent-like wisedome till they haue bene taught by longer experience let them know that he watcheth his oportunitie to set vpon them some other way and namely to drawe them to presumption and too bold trusting in God without certaine ground of his promise and he taketh occasion thus to do from their former beleeuing in God and leaning to his fauour in time past when they sped so well thereby This subtiltie is so secretly wrought that they shall hardly perceiue yea or so much as suspect the same especially hauing small knowledge and being vncircumspect in obseruing their thoughts and waies And whiles they thinke their estate to be right happie good they are led through this boldnesse into some euill as into priuie pride or a good opinion of thēselues c. sleight and negligent vse of meanes publike or priuate and thereupon an aduenturing perhaps to do that which is shamefull and reprochfull to them This the diuell did hope to bring our Sauiour Christ vnto when he sawe his firme confidence which he had in his Father at his first tempting him to distrust for then he perswaded him vpon the hope he had in God to cast himselfe downe from the pinnacle of the temple and not to feare any daunger But though he found no such thing in him as he looked for yet in Peter he assaying the same was not disappointed For he hauing with great commendation made profession of his faith was too presumptuously caried immediatly to giue counsell to his maister which boldnesse was intollerable but such counsell as tended to his dishonour and our vtter vndoing if it had bene yeelded vnto namely Not to giue himselfe for the sinnes of the world for the which cause he was reproued and repelled and that most iustly with the name of Sathan for that he had in that action so rightly resembled Sathan who had thrust him forward vnto such great boldnesse And do not many by the like occasion fall and offend daungerously As because they are the children of God and for that they trust in him and therfore knowing and confessing that they are beloued of him they hope he wil not suffer them to fall greatly but will keepe them though they see not how They are perswaded although falsely and amisse that the things which they do in ignorance and vnbeliefe are yet to be allowed and commended in thē because they meane no euill and being as I said beloued of God they presume aboue that which they ought and that they may promise much to themselues that they are priuiledged from offending because there is somewhat in them more then in others Yea when men grow to haue any hold of the assurance of Gods mercie it is litle knowne of many how the diuell taketh occasion from that which is good yea the best thing in them to hold them back from honouring God in such sort as his children should do but keepeth them in blindnesse that they shall not see that to be euill which they do though
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
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
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
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
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
yea and oft times absence from bed boord so that they must commonly haue a day of debating the case before it can be forgotten and digested who can think how common it is without deep bewailing it And where more agreement is betwixt couples yet to marke how little one is the better for the other to Godward in knowledge faith amendement meekenes patience by reading praying communing togither and watching ouer one another for their mutuall good which yet they should doe to others and therein be helps each to other as well as in things of this life to marke I say how little good is done betwixt them is it not worthily to bee complained of And yet of these two things the latter is thought needlesse to be vrged as though weightier matters were in hand alwaies the former is defended that sometime iarres must needes be and it cannot be otherwise and therefore not to be spoken against Againe in such as receiue the Gospell with good liking how doth the pride of life I meane iolitie in earthlie things beare sway in them the fittest bane of many other to poyson them What resting of themselues is there in the commodities pleasures preferments of this life which yet they may lose ere to morrow in ease and prosperitie in wife children friends great benefits no doubt and in that which they haue and in the sumptuous apparelling of themselues thinking themselues thereby to be others then they are and therein not only to impouerish themselues but in all outlandish and monstrous manner to disguise themselues thinking that others admire them as greatly as they doe themselues how doe they fill their hearts with these and please themselues therein I say not till they displease God but till they are eaten vp of the loue of them yea and their religion so quailed and cooled in them that ye may easilie see that they loue darkenes more then light and pleasures more then God howsoeuer they hold still with the Gospell least their iniquitie should be too manifest to them I may say as many haue confessed and I hope by this and such like remembrance some other will be admonished to remember consider and confesse that they haue so offended in some of these that their consciences haue accused them that the life thus led is not the life which God requireth nor these are not the works which faith affoordeth neither is this a denying of themselues to giue all to themselues which heart wisheth or eye lusteth after neither is this to take vp their crosse dailie that is receiue meekely the troubles which God sendeth them without which yet they cannot follow Christ nor be his disciples What should I speake of them who although they will boldlie affirme that they will not beare with the sinne of any no not their owne children to offend God for their sakes yet will take part with them hauing done wickedlie and bolster them vp when they should be punished though it be to the offence of many What grieuous eye sores are they to many who suffer such as are vnder their gouernement not only to runne after their pleasures at such times as they should serue God and neither teach them their selues nor bring them where they may be taught but also are priuie to their stealing of their neighbours commodities yea beare their saucines stoutnes and malepartnes and annoy other with such intolerable burthens vntill they be checke mate with the most auncient elders and at last come to a fearefull ende themselues and kill their parents with sorrow and griefe But alas what ende is there of complaining I say againe not of irreligious prophane and blockish men but of such as looke verilie to be saued if I should not plucke my pen from paper For I haue said nothing of the hollownes in friendship among Christians as they are accounted how their loue is mixed with much dissimulation in word only not in heart and in deede and how hardly credit may be giuen to their faire words or countenances But as for fashion they were shewed so according to the fashion of the world they are changed into another affection then they promised I haue not mentioned many of the strong corruptions and ranke rebellions breaking out in some Christians and those of no common hope among their brethren I haue scarcelie mentioned this what deadly suspitions and hard conceiuings they haue of many better men then themselues how imperiously they iudge and maisterlike they censure them whom they are not worthie to liue with when yet it is giuen vs in charge that we be not many maisters yea and these faults are committed many times when no occasion is giuen which maketh their sinne the greater and if there were any yet meekenes and lenitie which should be in all reprouers might easilie remoue them whereas froward and vncharitable condemning doth no good A poison which dwelleth as I haue said most principallie in the Schismatikes of our time and such as haue leaned that way who if they had not deceiued themselues in thinking themselues the most zealous of others they should haue alaide the bitternes of their stomacks with humilitie and loue whatsoeuer they thinke of themselues But here an ende of these things CHAP. II. Of certaine obiections raised from the former doctrine and answeres thereto as why we should put differences betwixt men and whether the godly may fall reprochfully and what infirmities they may haue BVt me thinkes I heare some obiecting thus what are all damned and out of the estate of grace which commit any of these sinnes And may not many of these offenders notwithstanding their faultes be the children of God And if men commit such faultes doe they not thinke we repent afterwards I say if they doe that obiection is answered Also they say they cannot abide that such differences should be made of men And haue the godly whom ye shoale out of others no faults but are they without infirmities are they so pure that they liue not as other men and doe not their liues gather vp the common sinnes of the time as holy as they be and doe they not lie in them also for a season as well as they who are not thought so holy Which if it be so why should we haue such differences of men why should one be shoaled from the other I answere as for differences of men they are put by the Lord himselfe both in name conuersation and reward to the Thessalonians he saith The Lord shall recompence tribulation to them which trouble his but to those which are troubled peace and rest and the end of the Ministerie is to shoale Gods elect and beloued ones from the world and to bring them to his sheepefold As concerning infirmities it is defended by no Christian that the most godly which liue here are voide of them but rather confesse that they be burthened sore with the weight of them and
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
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
of faults saying He that shall conuert a sinner from going astray shall saue a soule and hide the multitude of sinnes Thus we should labour to keepe them from an euill name who are not shameles and so from further daunger by this our telling them of their faults which if they be not yet gone abroade may by it be amended But as for open and bold defamers of others they are not to be dealt with priuately when their slaunder is spred farre but to be censured by the magistrate that so taking shame for their sinne they may be brought to repentance And this remedie as it may so it ought to be sought and vsed in loue euen as the other by reproofe and admonition and by these meanes the Lord blessing them both sorts may blot out the remembrance of their sins both before God and men To this dutie belongeth another much agreeing with the former that is not to bewray a secret when it may safely and without displeasing of God be kept in For both this and the former go so heauily to the heart of our neighbours when they heare that we haue no regard of them where it might doe them good neither doe spare by inlarging of the report of that which was secret before to encrease their miserie and infamie though they haue loued vs before yet now their hearts are turned from vs though that be their sinne for that they see vs not bearing a part of their griefe and sorrow with them but to publish that which we know of them by want of loue to them For euery truth and the whole truth is not alwayes to be vttered although all kinde of lying and slaunder be alwayes to be abhorred I say further if we should speake of mens faults with bewailing them or with a desire that they to whom we vtter them might helpe to redresse them yet could we not be iustified in so doing except we haue vsed all meanes which we know to amend them and when there is no other remedie goe about the opening of the same as it were vnwillingly and in louing faithfulnes reueale it onely to such a one as is likest and fittest to reforme them and not please our selues therein In which case the house of Cloe sent word to the Apostle Paul that there were dessentions in the Church of Corinth But here let this be considered that all reports of mens faults are not to be admitted least we should nourish the slaunderer Prouerb 25.23 nor all such reports to be reiected or coldly reproued least wee should imbolden the offender and the committer of them 1. Sam. 2.22.23 but so farre as they may be prooued that the guiltie may be duely censured as Paul did the Corinthians but not without proofe least the slaunderer should be fleshed for the which cause Dauid said to Saule in this very case why doth the King giue an eare to them which say Dauid seeketh to kill thee 1. Sam. 24.9 It is moreouer required of vs that we vphold the good name of our neighbour when we be in place where he is vnchristianly and reprochfully spoken of that so we may cause slaunder and enuie to cease and not to deliuer him being innocent in such a case when we may is little differing from defaming him our selues Which was the sinne of those cruell Iewes mentioned in the Acts who when Paul was accused as an euill doer stoode by allowing the same against him who knew that those things were not so and if they had rightly learned to practise this part of dutie would haue answered in his defence But the neglect of this dutie is the greater if it be done in a publike case before many as that was against the Apostle when the Iudge will not giue sentence the deponent will not speake the truth on the side of him who is falsely and vniustly brought in question and the accuser will not let his suite fall as they see they ought and should doe but indirectly at least doe pursue him either making a small crime in him to be an odious offence or when he is innocent and cleere yet charge him as a trespasser It is our dutie also by our hand writing or any other credit bringing vnto him whose good conuersation is approued of vs to free his name from vniust reproch yea and if the case be waightie and vrgent so farre as we be priuie to his innocencie not to be vnwilling to free him by our oath There is yet another thing wherein our loue should shew it selfe towards our neighbour as necessarily as in any of the rest And that is by vprightnes of heart and kindnes to interpret all such of his sayings and doings as may be well taken in the best part and not for some little blemish and as it were halfe a fault to deface the whole and to be free from surmizing and conceitednes about that which cannot be proued and brought to light As godly Ioseph is commended to haue been in iudging of Mary and as the Apostles who iudged simply of Iudas himselfe so long as they saw him not conuicted And this wee should doe the rather not to stand vpon the vttermost as through vncharitablenes being able to beare with nothing For who doth not know both how prone our nature is to be medling and going too farre about such vncertainties and also that when we haue concluded and giuen sentence as though there were no doubt in the matter yet it falleth out oftentimes that we were and that to our great shame meerely ledde with rashnes and vtterly deceiued which cannot be more cleerely seene then in Saul against Dauid and Ionathan both by bare conceit against both 1. Sam. 22. and by hearkning amisse to Doeg against one of them vers 11. To our shame I say because what shame almost can be greater then first to take that in the euill part which was neuer so meant and from so thinking of it to proceede to rash iudgement accordingly Like him in the Gospell who seeing our Sauiour to admit a penitent woman neere vnto him who had before that bin an offensiue liuer proceeded immediatly to this conclusion If this man were a prophet he would surely haue knowne what manner of woman this is for she is a greeuous sinner But this taking all things in ill part will not be amended in vs before we begin to censure our selues sharpely for knowne offences which lurke in vs wherein when we shall see how slenderly and coldly we set vpon them we shall be inforced to confesse that our rigour was too seuere against others especially for bare surmizes of faults which had no sufficient ground As for those of whom we through charitie thinke the best when yet we sometimes see them prooue otherwise and our selues deceiued in them I say it maketh no matter we haue done but our dutie to be charitabile minded towards them And as for
matter about which we may and time to bestow therein and freedome from lets therefrom is an estate much to bee made of and yet for the most part they who haue almost all outward incouragements cannot tell what to doe with them Whereas the very name of death is fearefull when men heare that they must be readie to suffer for the Gospell and therefore many are dismaied we must know that we are the more vnwilling to heare of it because wee accustome our selues to loue this world and our life here too well which must be lesse set by And God by diseases and the miserable estate of things in this world and by many other meanes can make our liues loathsome and death welcome which if wee would thinke much of the hearing of it would be more welcome But begin in time least it bee too late when wee can stay here no longer It is needful besides our set times of prayer in the day to haue oft recourse to God by watchfulnes and prayer in all our dealings least we goe too farre in surfeiting our hearts with them and as we can to looke to God secretly though not so solemnly as at other times praying him to keepe vs. Neh. 2.4 Whatsoeuer taste of good things we haue gotten and how sweete soeuer they seeme yet it is certaine that God hath yet much more then wee can thinke of if they be the matters which wee haue in greatest price but being set light by and the meanes neglected which preserue them they die That estate is to be made much of wherein we are not onely delighted in seruing God by the duties we doe presently but also as ioyfull to thinke of them which are to come and the more the better they be It is a singular mercie that wee take comfort and delight in the things which we hope for and in the seruice of God which to the world are most irkesome and tedious The more sure of Gods fauour thou art by faith the more humble also thou art and not contrarily Matth. 15.27 They are worthie of great punishment who set light by the plentie of that grace the crummes whereof Gods hungrie seruants doe set great store by What is more liuely to our vnderstanding then the heauenly and spirituall course of a Christian in comfort and godlines throughout the Scriptures as Rom. 5.4.5 and what is more vnlike it then the liues of men One especiall point of profiting is to know our owne vilenes and miserie better daily that so we may come to know the inestimable bountie of God and what wee are beholding to him for receiuing increase from him in pardon and other graces As excesse of eating and drinking doe bring slouth and sleepe so surfeiting our soules in pleasures cares c. rocketh vs asleepe and maketh vs vnwilling and vnfit to see what is amisse In steed whereof sobrietie that is a ruling of our passions and watchfulnes are to be our daily companions 1. Peter 5.7 Psal 5.8 We must not flatter deceiue our selues with the calling to mind of the forwardnes and care that hath bin in vs in times past hereby to gather slouth vnto the flesh which is readie to take the smallest occasions that may be to fauour it selfe and to make vs grow cold and slacke in duties but we are to looke to continue and increase any good and forwardnes which hath bin for hereafter as to delight more in walking with God in a Christian course and to hold fast our faith and comfort euen in trouble and not to thinke our state the worse for it But with our Sauiour to despise the shame of the crosse although it be euen to the thrusting of vs out of the world and therfore much more in prosperitie to be fruitfull in all good workes Ioh. 15.8 Seeing it pleaseth the Lord to let vs know that we haue this pretious and blessed libertie al the day long to be with him to inioy his presence by faith to solace our selues in bold affiance in him and that for all good things and to be free from the feare terrour and anguish which hunteth the vngodly It were pitie that we should for some deceiueable follie depriue our selues of such sound happines and peace as he alloweth vs euen here to be partakers of When men receiue not the word with meeknes that it may be ingraffed in them Iam. 1.21 and doe not so heare that they may beleeue Act. 14.1 but take a taste and a liking at the most I denie not but for some cause one may hold out longer then another but if they goe not forward ye shall see them fall vnto nothing for a momentany and weake desire is not enough to hold vp a godly life but a delight in it which faith worketh When we are afflicted and the wicked spared our state seemeth to them most vile When we are both in prosperitie they seeme more happie thē we When they and we be both afflicted they count our state happier then their owne But especially when they are afflicted and we spared Exod. 14.25 We may not assigne the Lord in what place state condition or in what companie we would liue but as strangers wait on him euen as the hand-maide on her mistres for whatsoeuer he will allow vs. And when great afflictions come yet not to be discomforted nor vnquiet but cheerefull still through hope as may be obtained of vs as we were in prosperitie least we should declare that we serue God for our belly and ease and seeing our God is neuer changed in any sort we not to change We are readie most commonly to be called away by death before we be fit or haue learned how to liue Looke what care conscience zeale thou haddest when thou first imbracedst the Gospell what reuerent admiration at the excellencie of it and what loue towards it the same at least retaine and be sure thou keepest still afterwards And howsoeuer thy heart was weaned from the inordinate loue of the world and vaine delights which might quench those which are spirituall see that the longer thou liuest in this vale of miserie thou doest not drinke vp the draffe of it and fashion thy selfe after the iniquitie of it nor the more knowledge thou hast that thou beest not the more secure For thus it is with many at this day who therefore doe smart for it If a man be a diligent obseruer of his course of life he shall seldome finde himselfe free from all kindes of offences but one shall trouble him much if another be weakned yea and without much faithfulnes and strength of grace shall preuaile against him But if there be care that they weigh not downe the affections in being too much taken vp of them it is well for the Christian mans life is a continuall battaile and when it ceaseth we are readie on the left
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
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
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
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
bene set down in this whole treatise but onely of the well ordering of the heart whereas that toucheth but some part of mens duties in the sight of God but all other things are left as it seemeth to our owne discretion which are to be done in the eyes of men To the which I answere that the heart of true Christians being kept thus purged from euill and seasoned graciously as we haue heard good life and behauiour will come from thence as Salomon saith and according to the diuers occasions which shall fall out to euery one daily his knowledge shall and will guide him either in his calling or in the supply of it by other necessarie duties but more particularly they must not looke that there can be any certaine direction giuen of the outward parts of our liues which of them shold be done euery day because the actions of our liues are variable for the most part and innumerable as all do know and therefore cannot all be done vpon any one day and men are constrained by sundrie occasions to do some duties one day some on another and oft it falleth out that such as they must of necessitie do on some one day or else they shall sinne as following their callings painefully and diligently they cannot do on some other but they shall sinne as to visite their parents on their death bed or make peace betwixt men when it is required at their hands But further and to the more full satisfying of such as would desire it this I say that although there can be no certaine and perpetuall rules giuen more particularly which are as necessarie one day as any except we would lay burthens on Gods people which he himselfe hath not done and those concerne the heart inwardly not the outward conuersation yet there are certaine duties of the life perfourmed in the sight of men more commonly and vsually then some other and they are such as do concerne all true people of God and for the most part fall out euery day at least one or other of them if not al. These therefore which shall be of so great vse among Gods seruants I thinke not amisse to set downe and so to satisfie their demaund so farre as Gods word giueth leaue not of necessitie to tye any to the practising of them euery day which I would haue well to be marked but as euery one seeth that he is bound yet some one or other of them must be done euery day as we shall see afterwards And for the other which do not bind the conscience euery day which I do set downe now immediatly following and yet are profitable and helpfull to liue well and happily let a Christian vse them and so many and as oft as he may and as he hath occasion offered him and as he gaineth thereby in godlinesse and winneth peace to his heart and knoweth not how to do better seeing it is an hard thing for the most Christians to see particularly how to passe the day in the particular parts of it from one houre to another especially when they must intermit the workes of their calling but it shall be in an idle very vnprofitable maner without some such helpe and furtherance A briefe summe therefore of these I will set downe with some short explication and vtter my mind more fully of them afterwards And they are neuer done aright nor in their kind except they proceed from the heart well ordered as I haue said before And they are in number nine the first whereof is this CHAP. 10. Of outward duties of life most commonly to be done daily but not of necessitie THE first that we awake with God That is to say that as soone as we haue broken off our sleepe euery morning we bend and resolue with our selues to giue vnto the Lord the first fruites of the day and that either directly by thankesgiuing confession of our sinnes and request making for our selues and Gods people we lift vp our hearts to God in a briefe manner or indirectly that is though we tye not our selues to this manner and forme yet that we make it our first worke after our awaking to common with and looke vp to God drawing our hearts to the loue of and reioycing in him that he being first in account with vs may be also throughout the day chiefe with vs and present to guide blesse and comfort vs and that we do this till in a more solemne maner we see our selues apart from other things to prayer The second that we prouide if it may be solemnely and vpon our knees to make profession of our repentance by confession of our sinnes requests made to God with thanksgiuing taking to vs words as Hosea speaketh that is with our mouths vttering them preparing our selues by meditation hereunto That is before we enter into the affaires and dealings in the world if it be possible we make this our first worke of the day and in our confession let our speciall sinnes be mentioned by which we haue most displeased God in our thankes let some particular fauours of God be remembred in our requests let vs craue pardon of our sinnes with faith to obtaine it and all other necessaries namely that we may well go through the day and haue Gods blessing in all that we shall set our hand vnto in the day To proceed the better in all these let vs meditate either on some of Gods mercies or our owne sinnes or on some other things profitable that by meditation and prayer before we enter into our affaires we may be the better prepared to passe the whole day after in much better sort then otherwise we might be like to do That if it shall then be most expedient we with our minds still kept well ordered betake our selues to our calling and vocation That is that we willingly and diligently set our selues to performe dutie in that worke or seruice for the which we are fitted and to the which we are called and therein abide as we are able except any waightier matter drawe vs from it assuring our selues that we please God no lesse therein then in obeying his other commaundements And that we be therefore chearefull therein it being the businesse that God hath set vs about and confident that we shall find good successe seeing we haue a promise of blessing from him and so doing that we take heede that we mind not our profite in such wise that we coole any grace thereby or quench holy affections in vs but that we be fit to go from it to such other duties as shall be meete that so we may do our earthly businesse with heauenly minds which is an high point of godlinesse and make them and holy exercises helpes one to the other That in all companies we behaue our selues as we are taught of God and as it becommeth vs especially so as we leaue no ill sauour
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
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
and apparell and nourishing our hearts as in a day of slaughter disdaining our inferiours repining at our betters with a greedie and hastie seeking to go beyond our equals and infinite others like for euen in these may Gods seruants be drowned And so on the contrarie if we thriue not nor attaine to that which we looke for what commeth from vs but fretting and vexation of heart for that we obtaine not our desire that is the good successe which we hoped for So that before the issue commeth we do not with contentation rest vpon God and meekely commit the successe to him no but rather vnquietly and distrustfully carie ourselues vntill the triall come Besides these there are other kinds of offending which a Christian man may fall into as when he shall ouer-lay himselfe with such multitudes of worldly dealings that there can be no place nor time giuen to holy exercises of prayer or regard had of christian walking in his ciuill or common actions but all the wisedome which God hath giuen him to farre more excellent purposes is bestowed this way euen to be rich then the which folly what greater may fall into one who thinketh himselfe wise For what hath he prouided for himselfe but care toile and miserie couered with iolitie while he liueth and the fruite of his follie at his death that he being turned out of all here he is much vexed and disquieted hardly brought to cast off this burthen and heartily to repent this his disguised estate is hardly receiued into euerlasting habitation after but hath worse prouided for himselfe then the meanest godly person which liued vnder him I graunt it is to be allowed that Salomon saith A diligent hand maketh rich and The slouthful commeth to pouertie But that none may be deceiued with mis-vnderstanding his wordes let him be the interpreter himself what diligence it is which he alloweth to grow rich by euen such and no other as will giue him leaue to seeke wisedome as gold and to lay it vp as treasure and to labour for vnderstanding aboue all things such also as in the middest of his diligence to become rich he be affraid to offend and such as it may not be his trauell that he doth most looke after Such an euill is to be seene in the world I meane euen amongst men otherwise well to be hoped of that they do not marke when the sweetnesse of gaine comming in is felt how godly duties grow as bitter and vnsauourie to them which was wont to be otherwise with them Last of all besides these before named in christian mens dealings worse things for the getting of this worlds good may come to passe that is that vnlawfull meanes may be practised as iniuring one of another whiles either by deceipt in bargaining or otherwise it be offered or whiles violence be shewed oppression and rigour and there be none against them able to resist it more particularly whiles men contrarie to Gods commaundement do put their money to vsurie If in this sort or the like we should be prouoked in our affaires and dealings to go to worke as it is the manner of the most to do we should so blemish yea deface the christian life whatsoeuer graces of God should be in vs that we lying open to our aduersarie but in some of these for want of a particular regard had against them we should need no other occasions to make our liues irkesome reprochfull and vncomfortable But I haue hitherto laid foorth onely some of the diseases that grow out of a worldly mind in mens dealings but there is no lesse euill incurred of an earthly minded man though otherwise religious euen whiles he is free from all affaires wherby his profites and substance are increased For he who doth not yet see the deceiptfulnesse of richs how they blindfold the heart that it cannot see clearely the beautie of christianity alas how is he led about of his fantasies like a foole to dreame of the happinesse of his outward estate Oh what pleasure is it to him to thinke of that which he hath How is his heart made drunken with the fleshly reioycing in his wealth and welfare How doth it delight him to think what libertie he hath in the world by reason of his abilitie to please himselfe in that which his heart carieth him to or his eye lusteth after when yet he is so much the more miserable because he hath nothing to restraine him from such libertie How doth he cast in his head what he will do hereafter and within some few yeares how conueniently he will haue all things about him I speake still of a Christian for euen so may such an one be beguiled for a season and before the time be expired he is taken away from all like the foole in the Gospell and laid in the earth And thus his spiders webbe which with much care and long time was in working is now suddenly swept away in one moment It were infinite to say that which might here be vttered and to very good purpose how many waies and how farre the poore soule may be led to deceiue it selfe and finally to be vtterly vndone being altogether bereft of all heauenly furniture through the foolish and sottish dreames of earthly felicitie which do oftentimes fasten euen vpon good men sometime vnawares through the corruption of the heart and the commonnesse of this euill which they see in the world All which how clearely do they proue that riches are commaunders and maisters and men slaues and seruants to whatsoeuer they will force them and get such secret loue and liking in their hearts that it will be a matter of great difficultie to breake their fellowship and yet a greater vexation of the hart when it must be broken There is such a neare agreement and liking betwixt our nature and them that we can talke with them as with a friend and are led by them to many euill purposes and ends So that we may possibly be brought to abuse them to the satisfying of our lusts both in excesse licentiousnesse pride and the ioynting of our aduersaries and what not that I say not much of the deceiptfulnesse which there is small hope to make men see that is to become very slaues and droiles for the aduancing of their childrē neglecting for that cause whatsoeuer oportunities God offereth them of doing much good For it may be seene that many rich men haue seemed to liue to no other end then to leaue great wealth to them whom yet they laboured not to make fit to vse it aright and therefore prouided to the vndoing of them And yet to comfort the hearts of their poore brethren with thē or to apply them to any such ends they are backward and slow yea too pinching spary and nigardly as if all were too litle for a few bellies And as they hardly come from vs to good vses so are we as much
and if we did wisely shunne the sinnes which by riches we are prouoked vnto as needlesse spending and nigardly sparing and their affinities and take benefite to our soules and by more religiousnesse looke after the life to come we should bind this sinne in bands and chaines which will otherwise breake our hearts with griefe and drowne both soules and bodies in vtter destruction And the poore whom in this argument I haue litle mentioned who are not therefore free from couetousnesse though they haue no great store of riches shall best testifie that they be not as the most of their condition tainted with this sin if they hold fast innocency contentation yea thanksgiuing that is if they hurt not others by ill seeking goods but be content with their estate though it be meane and thankefull to God for it seeing they deserue not euen the poorest estate For of both this may be sayd If their conuersation be in heauen that is gouerned by heauenly rules then may they well go through their dealings on the earth And seeing the snare is in vaine set for that which hath wings therefore they flying and mounting with the wings of watching meditation and prayer ouer the snares which are layd for them shall safely auoid the deceipts of him who seeketh to intrap them And this be sayd of the remedies against worldlinesse and couetousnesse the reasons follow briefly which should disswade vs from the same The first is seeing we cannot inioy them long but either they shall be taken from vs or we from them and yet this short time is also vncertaine as in the parable of the steward is declared to whom it was sayd euen as it were vnlooked for Come giue an account of thy stewardship for thou mayest be no longer steward This is the slipperie estate of all things here below as by Scripture is proued all to be vanity and by experience which teacheth what alterations and changes there are euery where both by death and otherwise which while it is layd to heart and seriously thought on doth much quaile the pride of life in vs and therefore also will weane vs from the loue of the world and to the contempt of it The second reason is seeing the riches of this world are not our owne but borrowed as our Sauiour Christ saith If ye haue not bene faithfull in another mans goods who will giue you that which is yours where he likeneth them to things that a man borrowes of his neighbour Now we see that no man maketh reckoning of that which is another bodies as his goods substance if he valew his estate he counteth himselfe neuer the richer for that which he oweth and is euer about to pay it backe and the honester man will be the more carefull to restore it but to flourish and beare it out with another mans goods and occupie with them when they are required and called for it is neither the part of a wise man nor of one which loueth quietnesse and peace Now then for vs to busie our selues endlessely and griply about wealth as though it were our proper heritage when the owner is euery day calling for it what madnesse is it to be counted And yet if it were our owne it were the smaller riches godlinesse is the great and though we are occupied about many things yet that one is necessarie And if he that goeth to warre doth not intangle himselfe with the affaires of this life ought not we much more to be free from snaring of our selues with the goods of this world when neither they are our owne and when we are called to another maner of battell where they are sure to get no victory who are intangled in the world But these words mine and thine are so commonly in our mouths that we giue manifest proofe thereby that although we know that our goods be borowed yet we do not greatly remember or thinke vpon it and that we are tied with such loue and liking to them that we price them farre aboue those which are our owne proper goods indeed I meane knowledge and grace But let this be inough to the wise that for this very cause they should loue them litle because they be but borrowed The third reason which ought to perswade vs to vse the world soberly that so we may not be tainted with worldlinesse is this For that if we be not faithfull in this which is but litle in respect of the great and pretious treasures of saluation and happinesse we will not neither shall be faithfull in them but shall shew our selues not too meane as we beare the world in hand when we professe that we seeke eternall life by the Gospell preached but shall proue that all our prayers confessions of our sinnes and hearings are in vaine and that we shall be neuer the better for them And what a point of madnesse were that And yet our Sauiour affirmeth it to be so saying He that is faithfull in the least he is also faithfull in much and he that is vniust in the least is vniust also in much And who doth not see it to be so For he that will wound and trouble his conscience for a litle commoditie will he not much easilier do it for a greater and he that will ieopard his saluation for a penny will he not much more do it for a pound and he that will hazard it for a pound will he not do as much for an hundred Neither let any obiect this That some will indanger themselues by a great robberie who will not haue their hand in small pilfring For as that is no proofe of faithfulnesse in the persons so it cannot ouerthrow Christs words which cannot be resisted that is to say If a man will make shipwracke of conscience and credite for a small benefit he will do it much more for a greater A great and maine reason doubtlesse why a man should be true and trustie plaine and simple in and about worldly things and commit no vnrighteousnesse neither offer any iniurie to inrich himselfe thereby when that shall be an vtter discharging him of the fauour of God and a frustrating of all his hope of heauen and happinesse Therefore if we looke for any benefit by Christ any comfort by the Gospell and any communion with the Saints and in a word if we looke to reape any fruite of our holy profession looke we to it that we be reformed in this part of our conuersation and if we desire to vse well and rightly things spirituall which are the chiefest let vs not be loose or which is worse vnconscionable in these earthly things which are the meanest The fourth and last reason to perswade hereto is this that we shall giue an account as of other things which we haue done in our life whether they be good or bad so especially of our getting vsing and forgoing of our goods and commodities
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
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
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
the nourishing of such fleshly libertie as shaketh off so needfull dueties So shall we shew our selues wise though the world count vs fooles and be in good saftie when their danger shall be great Now I would haue proceeded to lay foorth before the Christian Reader an other priuiledge which in this place would very fitly come in and that is that God hath surely prouided that they who are thus farre beautified and blessed of him shall thus continue vnto the end but seeing it is the last that is inioyed in this life it shall haue the last place among the temporall priuiledges But yet I thought not amisse to mention such a thing here both to stay them which after the hearing of so blessed beginnings and proceedings would be glad to heare of the end answerable to them both and also that they may looke for it in the place assigned CHAP. 8. Of the sixth priuiledge namely of the right vsing of prosperitie NOw the next priuiledge that I thinke may most fitly be ioyned with the former is how the Lord hath taught his the right vse of prosperitie and aduersity and how they may cary themselues in peace and be vpright in both estates two of the most principall parts of our life seeing the greatest part of it doth goe thorow them for the most of it is accompanied with blessings or chasticements The right vse of both although in some sort and in generall may be gathered out of the former discourses and namely of the third priuiledge yet because they are distinct points and it is hard to vse them aright and as precious as it is hard I know it is very necessarie to make a particular Treatise thereof And first more clearely to speake of the one I say God hath exceedingly declared his mercie and kindnesse this way to his people that although prosperitie be a slipperie path and riches and honour health and friends with all the other lawfull pleasures profits and liberties of this life doe deceiue and vndoe the greatest part of the world which inioy and possesse them yet the beloued of the Lord may be free from this danger and so directed that they need not be taken in these snares nor make them their bane which are giuen them as blessings this grace therefore if any shall be found to inioy they may be worthely said to be priuiledged aboue other men Now to proue this that Gods children may vse the world rightly which is impossible for any other to doe I doe not meane that because they haue right vnto earthly things through Christ and are heires with him of the blessings of the world that therefore they doe soberly and as they ought vse the same for many euen of them are I confesse farre from it and therefore that which they want I labour to helpe them to but as they are the persons which may be perswaded and brought to the right vse of these outward liberties and not the wicked so God draweth their hearts thereunto by his mighty power whereby he is able to doe all things For when he causeth this doctrine to be taught them Of the contempt of the world of contentation in their estate of moderation and sobriety in lawfull pleasures and profits c. he imprinteth it in their hearts by the holy ghost he maketh them able to beleeue that it is spoken to them and therefore to apply it to themselues he maketh them prooue how this doctrine worketh in them and try themselues by it that where they see themselues to haue gone beyond their bounds they may returne and bring their feet backe into the way of his testimonies he through the same doctrine seasoneth their hearts and wholly possesseth them with the loue of it that so their wants may be supplied and they thereby may grow better practised in this sobriety And although the inioying of earthly commodities be an alluring baite and easy to make a man forget his mortality as we see in Nabucadnezzar Herode and others yet the scripture giueth greater grace as to Daniell Iob and others who determined not to set their hearts on them But besides this through further benefit of the scripture God causeth his to set oft before their eies the daily changes of all things vnder the sunne Ps 102.26 the death of noble personages friends and acquaintance the most flourishing flowers to fade and loose their bewty and nothing to continue in one estate and by the oft and deepe considering of these their harts are much apalled the pride of life greatly abated in them And as they grow daily to see more cleerely their gaine heereby and that without these meditations vpon examples and doctrine of death and mortality c. they cannot keepe their heartes freed from infection by the world and earthly dealings so doe they more resolue with themselues daily to thinke of them still and to purge out their old and accustomed delightings in worldly things their dreames of long life desire of ease and increase of earthly commodities with all which the diuill stuffeth and filleth their braines that while they begin to giue themselues ouer to these they may be perswaded strongly that there is no other happinesse to be attained vnto and so therby destruction may suddenly come vpon them Thus I say the Lord frameth his to the contempt of the world and to temperance and contentation to desire no more then their most wise prouident father thinketh meet for them nor no longer to inioy any of their temporall liberties then he shall see it to be expedient Thus he teacheth them both in wanting to thinke themselues yet neuerthelesse beloued of God and in the inioying of aboundance not to thinke themselues the better for it nor to be proud of it I say he teacheth them for neither bring they this grace with them from their cradle but learne it and study how to learne it so as they may practise it and yet they learne it not by their owne wisdome but by God who is onely able to teach it them who by the meanes that I haue shewed doth bring to passe that they so buy as if they possessed not and so vse the world as that they abuse it not so vse mariage as they are not hurt nor hindered from godly life by it more then if they were vnmaried but much furthered and helped by it neither neglect they thereby the caring for the things of the lord but as two are better then one so finde they as God hath appointed much helpe thereby vnto euery good worke Neither though they haue much in the world do they therfore loue it much but are glad to follow holy Iob in that when he said If I haue made gold my hope or haue said to the wedge of gold Thou art my confidence If I reioiced because my substance was great or because my hand had gotten much this had beene an iniquitie to be
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
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.
SEVEN TREATISES CONTAINING SVCH DIRECTION AS IS GATHERED OVT OF THE HOLIE SCRIPTVRES leading and guiding to true happines both in this life and in the life to come and may be called the practise of Christianitie PROFITABLE FOR ALL SVCH AS HEARTILY DESIRE THE SAME IN THE WHICH more particularly true Christians may learne how to leade a godly and comfortable life euery day PENNED BY RICHARD ROGERS PREACHER OF the word of God at Wethersfield in Essex DEVT. 33. vers 12. The beloued of the Lord shall dwell in safetie with him who protecteth him all the day long PSAL. 84. vers 10. One day in thy Courts is better then a thousand other where DEVS IMPERAT ASTRIS RD AT LONDON Imprinted by FELIX KYNGSTON for THOMAS MAN and ROBERT DEXTER and are to be sold at the brasen Serpent in Pauls Churchyard 1603. TO THE RIGHT VERTVOVS HIGH AND MIGHTIE PRINCE King IAMES our dread Soueraigne by the grace of God King of England Scotland France and Ireland defender of the faith c. long life happie daies and most prosperous raigne MOst gracious and dread Soueraigne Lord I haue not presumed vpon this dedication as being ouertaken with the forgetfulnes either of your Maiesties greatnes or mine owne pouertie For I confesse that if comparison were made that way I might worthily be blamed of presumption But the truth is that I laid in balance your mind rather then your Maiestie and the argument rather then my penning of it In this I confesse I presumed and I trust without desert of blame that as you haue preferred godlines before glorie in the middest of this glorie which God hath brought you vnto so you will preferre a treatise of godlines thus simply furnished before a glorious stile Which is not seldome repugnant to the simplicitie of holie things And yet my meaning is to confesse to your Maiestie that this argument deserued both a more learned and more gracious penne then mine To which I would with al my heart haue giuen place if I had either seene before me or heard behinde me the footsteps of any tending that way that I goe though I confesse there are some to bee seene trauailing in waies neere adioyning to this Concerning your Maiestie I am perswaded that you repose your greatest greatnes in the communion of Saints and not in your seuered calling which is transitorie and therefore will account your selfe honoured by the augmentation of grace and the furtherance of true holines Your Maiesties owne affaires must be permitted to inioy their opportunities and your godly wisedome to inioy your choice in this varietie of reading But I doubt not but your godly heart will perswade you to receiue a booke of this kinde with a gracious hand though it were to no other end but to begin to Gods people in the entertaining of any true hearted motiue vnto holines And this to say the truth is that wherein I haue made bold to vse your gracious and renowmed name to aduantage my intent of furthering the people committed to your charge in their passage to saluation Let it therefore I most humblie supplicate please your Maiestie to giue allowance to my endeuour and drift and to pardon my slips for my meaning hath been to seeke the honour of God in this work and to borrow helpe in this Dedication of the grace he hath giuen you for such purposes Thus reioycing with the rest of Gods people for the comfort wherewith the Churches heart is comforted by you and desiring the lineall descent of these kingdomes to your Maiesties royall posteritie till Iesus Christ with his glorious comming obscure all the glorie of the world I beseech the holie Ghost to be with your spirit and keepe your Maiestie in Christ vnto the end Your Maiesties most humble subiect RICHARD ROGERS Minister of the Gospell TO THE CHRISTIAN READER THe children of this world are in their generation wiser then the children of light The truth hereof may appeare in the Papists who discerning that their bookes of Controuersies stuffed with manifold vntruths fallacians and corruptions were not able to gaine sufficiently though small gaine be too great for such merchants to their Babylonish kingdome haue set themselues and others on worke being all set on worke of Hell to penne certaine treatises tending to insnare and intangle the minds of ignorant and simple Christians in the corrupt and filthie puddle of Popish deuotion In this respect I perswade my selfe it is come to passe not without the gracious prouidence of God that the author hereof hath been incouraged in himselfe and by others to write these Christian directions as a counterpoyson to all such inchauntments of Papists who would by these meanes beare men in hand that al true deuotion dwelt amongst them and were inclosed and tyed to their Cels and Cloysters In which vncleane cages it is vnpossible for any true spirituall and holy meditations to haue their abiding for as much as euen the very mindes and consciences of such vncleane birds are defiled with damnable errors and Idolatries Wherefore I would earnestly aduise and heartely intreate thee Christian Reader to imbrace this booke wherein thou shalt finde good precepts and holy directions not deliuered by rote as from a Parrat out of the bookes and writings of other men but confirmed by the singular experience of one who hath long laboured the conuersion and confirmation of many other but especially the mortification and quickning of his owne soule and conscience one whom indeed I haue euer esteemed another Greenham and herein more happie then he because he hath liued to penne and peruse his owne labours and may yet liue by the mercie of God to correct and amend whatsoeuer slip of his penne for in a long worke one may happily take a nap two or three shall be shewed vnto him Reade it therefore beloued Christian and that with diligence and thou shalt finde I doubt not more true light and direction to a true deuout and holy life then in all the Resolutions of the Iesuiticall Father Parsons though neuer so refined as a brick newly washed or meditations of Frier Granatensis or any Popish Directories whatsoeuer And so I commend thee and all thy holy labours in this and all other good bookes especially in the booke of bookes I meane the holy Bible to the rich and mercifull blessing of God our Father in Iesus Christ Blackfriers London this 26. of May 1603. Thine in the Lord STEPH EGERTON TO THE CHRISTIAN READER WHat be the priuiledges and high fauours of God Almightie wherwith he hath preferred this age and in speciall our nation aboue all before vs since the daies of the holie Apostles needeth more meditation to moue our selues to thankfulnes thē proof to cōuince our aduersaries who though they should gainsay it shall gnash their teeth and pine away in griefe to behold it Among all I may say with the Prophet and the Apostle this is chiefe that God hath so
and full of the holie Ghost and faith and much people ioyned themselues to the Lord. Receiue therefore good Reader this prouision which he hath made for thee of holesome meate not caring for conceited cookerie but remember that godly hunger is the best sauce for heauenly foode Thine in Christ FRANCIS MERBVRY THE ENTRANCE INTO THE BOOKE OR PREFACE TO THE READER which containes these foure things First the generall summe of the whole Secondly the reasons why it was set foorth Thirdly the matter and argument of euery particular treatise Fourthly a directing of the Christian reader how to reade it with most profit IN so great varietie of all learning as God hath furnished this age withall it were not onely needlesse but arrogancie and follie for me to put any in hope that I goe about to teach that which hath not been taught and set foorth alreadie by godly and learned brethren But yet least any should thinke my labour vaine in that which I enterprise I would all such might vnderstand that howsoeuer I shall bring no other thing then some haue in generall or in some part heretofore published yet they shall not be glutted with the same thing in particular whether they respect the treatise and argument it selfe or the manner of following and prosecuting the same At leastwise I may say that there hath not come to my hand any booke directly tending to this end which I propound here in the seauen Treatises following to helpe the frailtie of Gods children and namely by setting before their eies as in a glasse the infinite secret and deceitfull corruptions of the heart from whence without a gracious regarding of the same sore and dangerous euils doe arise and breake out in their life Neither haue I seene any treatise and direction particularly drawne and gathered for mens liues to gouerne and order them which tieth them to daily vse of the same throughout their whole course of both which my purpose is most chiefly as well faithfully as louingly to intreate and to aide my poore neighbours and brethren with that which I haue gathered by reading and noted by experience if by any meanes I may be able hereby to make the Christian way any thing more easie and pleasant vnto them then many finde it and to bring it into more price then the most doe value it at In few words this is that which I aime at that such as haue tasted how good the Lord is and haue felt the power of the life to come by any worke of faith and Christian life which they haue obtained by the preaching of the Gospell may after that see their wants their infirmities their corruptions rebellions hindrances other discouragements from that blessed estate wherinto they are entred and how they may euery day in the best manner remedie or at least wise weaken and diminish them and that they may also behold their liberties and prerogatiues which they haue by Christ as the certaintie of Gods loue deliuerance from the feare of the great and euill day peace and comfort through faith and the blessednes of such an estate and daily inioy the same And therefore not to be as men that haue no such priuiledges either cast downe with needeles feare or possessed with an earthly or vaine reioycing or destitute of incouragement to walke forward in an heauenly course But that they may be mery in the Lord and yet without lightnes sad and heauie in heart for their owne sins and the abominations of the land and yet without discouragment or dumpishnes resting and beleeuing in God without bold presumption and fearing their owne weaknes but yet without dreadfull and deadly despayring And that thus the Christian man and he who is faithful indeede may so carrie himselfe in his course as he may haue no thought or purpose to reuolt and turne from this hope which is set before him but be perswaded that he is infinitly incouraged to hold out constantly therein against all that might come in his way to the contrarie And that the vngodly may see how such are blessed in comparison of other and what they themselues goe voyde of which they might inioy and therefore may seeke how to become not almost but altogether Christians with them To these I say who haue set themselues in a full and resolute purpose to passe their daies godly in the midst of many encombrances and to walke with the Lord so far as of fraile flesh may be obtained how weake so euer in their owne perswasions to these I say I desire in this treatise of mine to be some helpe and assistance and to speake plainely that such as would faine doe well and yet cannot tell how may hereby be eased and relieued And if any who yet are in superstition hypocrisie prophanenes or as yet in darknes desire to be partakers thereof also and so to like of that aduice and instruction which is written for the beleeuers that they be willing to depart from the wicked crooked and cursed way which they haue walked in I should be so farre from enuying them this blessing that although this was not set out directly for them yet they may vnderstand that with such a willing mind as I haue vndertaken this worke for their good who are in Christ alreadie with the like I am readie to further and helpe forward them who thinke and know themselues as yet to be strangers from Christ altogether and to reioyce if I might vnderstand that they haue been moued hereby with their brethren to become the true disciples of Christ Indeede I haue not laboured so much to perswade these to returne from their miserie and to become penitent because many both examples of the like and reasons to moue them are plentifully plainely and in good order extant among them alreadie and for that I know that for the most part they profit not by our writing who doe not before regarde and take good by our preaching and yet they shall haue my best aduice in the end But as for such as haue alreadie been in the truth of their hearts conuerted vnto the Lord and vnfainedly been called backe from the former lusts of their ignorance and the fashion of the world after the which sometime they framed themselues for such I say I know it is the earnest desire of their hearts that they may as well haue a path-way to godlines and a direction to the same lie by them to the which they may alwayes at neede resorte when publike helpes by sermons cannot euermore be enioyed as also to be made more fit thereby to profit by them when they doe repaire vnto the same And although I looke not for it that such account should be made of this booke among the greatest number who haue resolued with themselues either not to learne or imbrace any thing more thē alreadie they haue especially proceeding from a meaner person then themselues or to scorne whatsoeuer
alreadie and partly hope for and expect afterwards shall make thē vanish away as smoke although otherwise they are able to hurt and sting as fier And then when in the due consideration of the whole he shall see what the blessednes and manifold good things are which he in part hath alreadie and shall afterwards inioy both here and in the life to come he shall see what infinit cause he hath to praise God for his portion that he hath rather beautified and blessed him with his fauour and graces then many other whereby he may walke so comfortably and that in this vale of miseries to Gods kingdome And thus I aduise thee good reader as I know it shall be best for thee to bestow thy trauel about this booke wherein I appoint thee no certaine time nor houres seeing all which would profit by it cannot spend their time alike about this or any other such exercise But this know that this booke tendeth to teach thee the practise of thy knowledge and not to know onely and that I haue gathered together into this one the things which are dispersedly contained in many other And therefore in that respect ouer and besides the ordinarie reading of the holy Scriptures thou maiest bestow the more time about it as thy leasure will permit considering that once or twice reading a booke for practise is not enough Lastly seeing the whole matter herein contained is to serue thee and stand thee in steed as setting before thee a direction to gouerne thy whole life thou must not thinke thy labour and time much though thou beest occupied in it for many yeares together for as much as the fruite shall be greater the longer that thou hast been exercised in it and yet thy labour lesse yea easie and pleasant for so shalt thou grow better acquainted with the vse of it which in one word is to make thy life more sweet and sauorie then thou couldest looke for that is happie here and hereafter for euer Reade therefore not onely to be able to report what thou hast found here but especially to finde it thine owne which I doe teach and to be setled daily in the gouernment which this doctrine drawne out of his word offereth thee so as thou maiest see that God in the setting forth of it hath directed me Reade with a quiet teachable and a meeke spirit desirous of that which I labour to bring thee to rather then with a curious head to carpe and cauill or censure that which thou dost not practise nor follow A dramme of grace is better then a pound of censorious wittines remember that all our naturall gifts and faculties of our soules should be sanctified I goe about to make thee see thy selfe inwardly and outwardly to be trained vp in Gods family where the heart must be well seasoned as well as thy whole life well ordered till thou findest that which many a thriftie person doth in his outward estate namely that diet to be ordinarie with him which sometime had been feasting cheere for when a poore man by his trauell and paine hath brought this to passe hee thinkes his estate good and that which pleaseth him exceedingly well So labour thou in thy spirituall worke and seruing of God to finde that gaine and thriuing therein that thou maiest make thy soule as ioyfull euery day and at as great peace with God as sometime thou scarcely haddest obtained once in the weeke or month Which grace and prerogatiue that thou mayest make much of when thou hast it looke backe and remember with thankes vnfained how farre thou hast been off from it and how little hope thou once haddest of obtaining it when thou wert easily mastered of thy sinnes and passions and know that it must cost him many a prayer and grone for it who is yet without it before he shall be partaker of it RICHARD ROGERS THE SVMME OF ALL THE SEAVEN TREATISES AND THE CONTENTS OF euery Chapter in them The first Treatise sheweth who be the true children of God Chap. 1. OF the summe and order of this first Treatise pag. 1 Chap. 2. Of mans miserie pag. 3 Chap. 3. Of the knowledge of redemption and deliuerance pag. 7 Chap. 4. How this knowledge worketh and namely first that God maketh them beleeue their miserie and be troubled in minde for it pag. 9 Secondly they consult in this case what to doe pag. 13 Thirdly they are broken hearted and humbled pag. 15 Fourthly a secret desire of forgiuenes pag. 15 Fiftly they confesse and aske pardon pag. 18 Sixtly they forsake all for it and highly prize it pag. 19 Seuenthly they applie Christ and his promise pag. 20 Chap. 5. Of the lets of faith and namely in the behalfe of the Minister pag. 24 Chap. 6. Of the lets that hinder faith on the behalfe of the people pag. 28 Chap. 7. What desire breeds faith pag. 34 Chap. 8. How the weake in faith should be established pag. 37 Chap. 9. The difference of beleeuers from them that are none pag. 44 Chap. 10. Of the eight cōpanions of faith pag. 54 Chap. 11. How weake faith is confirmed pag. 64 Chap. 12. The sweete fruit and benefit of the preseruing and confirming of our faith pag. 68 The second Treatise declareth at large what the life of the true beleeuer is and the conuersation of such as haue assured hope of saluation Chap. 1. THe summe and order of this second Treatise pag. 72 Chap. 2. That a godlie life cannot be without vnfained faith nor this faith without it which is the first point in the first generall head to bee handled pag. 74 Chap. 3. That for the leading of a godlie life is required faith in the temporall promises of God and hartie assent and credit to the commandements also and threatnings in the word of God as well as faith to be saued pag. 79 Chap. 4. Of the heart and how it should be clensed and chaunged and so the whole man which is sanctification tending to repentance and a godly life pag. 86 Chap. 5. Of the renouncing of all sin which is the first effect of a renued heart in the true beleeuer pag. 96 Chap. 6. Of the diuers kindes of euill to be renounced and namely of inward against God and men pag. 102 Chap. 7. Of other euils and sinnes most properly concerning our selues pag. 108 Chap. 8. How the minds and hearts of the beleeuers are taken vp vsuallie seeing they renounce inward lusts pag. 114 Chap. 9. Of the second kinde of euils or sins to be renounced namely outward pag. 124 Chap. 10. Of foure sorts of such as hope for saluation and yet renounce not open sinnes and outward offences pag. 126 Chap. 11. Of certain obiections raised from the former doctrine and answers thereto as why we should put difference betwixt men whether the godly may fall reprochfully and what infirmities they may haue pag. 134 Chap. 12. Of the keeping of the heart once purged in that good plight afterward
they are fallen pag. 514 Chap. 7. Of the fift priuiledge namely the gracious helpes by which he hath granted them to grow in faith and godlines pag. 519 Chap. 8. Of the sixt priuiledge namely of the right vsing of prosperitie pag. 524 Chap. 9. Of the seuenth priuiledge concerning the afflictions of the godlie and namely of the first branch of the same that is how they may be free from many of those troubles which doe light on and meete with the vnreformed pag. 529 10. Of the second branch of this priuiledge concerning the afflictions of the faithfull namely that God deliuereth them out of many when the wicked still remaine in theirs pag. 535 Chap. 11. The third branch of this priuiledge that wee may haue much good by our afflictions pag. 539 Chap. 12. Of the eight priuiledge of growing in grace pag. 543 Chap. 13. Of the ninth priuiledge that the beleeuers shall perseuere vnto the end pag. 549 Chap. 14. Of the tenth and last priuiledge inioyed perfitly in the life to come but begun here pag. 560 The seuenth Treatise containeth the obiections and cauils which may be brought against the doctrine before set downe and an answere to them Chap. 1. OF the summe and order of this Treatise pag. 569 Chap. 2. The first obiection that there needes no direction daily besides Gods word and therefore this is needles answered pag. 570 Chap. 3. Of answering this obiection that no such direction can be obserued daily pag. 575 Chap. 4. Of answere to this reason against the practise of daily direction that it is toylsome and inconuenient taking away al pleasure from men and hinders their labours pag. 577 Chap. 5. Of answere to another reason against daily directing of vs that it would breake off all societie and fellowship among men pag. 581 Chap. 6. Of the doubts and obiections which weake Christians ought to propound vntill they bee satisfied namely how they may attaine to such direction daily and answere thereto and other like namely that they count it hard and what such ought to doe pag. 583 Chap. 7. Of other obiections of the weak as that they cānot see how they should walke thus while they liue in such an euill world and other like obiections with answers thereto pag. 587 Chap. 8. Of the obiection of weake Christians who cannot reade and another of them that are troubled through some Scriptures and answers to both pag. 590 Chap. 9. Of the obiection that Ministers may follow daily direction but yet not therefore the people and of such as obiect that better counsell is giuen by the author then hee himselfe will follow with answere to both and a larger answere to the first obiection in the second chapter pag. 593 Chap. 10. The conclusion of the whole booke containing an exhortation to good and bad pag. 599 FINIS THE FIRST TREATISE SHEWING WHO BE THE TRVE CHILDREN OF GOD. CHAP. 1. The summe and order of this first Treatise ALthough my chiefe purpose be to direct the true Christian who is already a beleeuer how to walke daily through the course of this life in such wise as he may finde a very sweete and effectuall taste of eternall happines euen here which few doe thinke can be obtained yet I haue thought it meete first to shew who are true beleeuers and the children of God and how men are brought vnto this estate and thereby may know that they are so Partly for them who desire to be directed in a Christian life that they may haue this ready at hand by them to shew them that they are the Lords notwithstanding many doubts be oft raised by Sathan against them and that others may learne to know it who are yet ignorant of it as without the which in vaine should they goe about a godly life Which as it is the weightiest and chiefest poynt of all others in diuinitie and the ground of the rest which I haue taken in hand to intreate of so it is with the greatest regarde to be dealt in whether we respect those which vnfolde and lay open the same or those which desire to be instructed and perswaded in the truth thereof For it comes to passe by our corrupt nature and slownes of heart to beleeue and Sathans subtiltie many waies beguiling vs that we in nothing more deceiue our selues then in and about the assurance of saluation for proofe hereof we may vnderstand that some yea many thousands thinke that no man can know whiles he liueth here that he is the Lords neither can haue any assurance of his fauour till his death vnlesse it be by speciall reuelation And this is the error of the Papists On the other side many thinke that this is not so hard a question as that any that professe the gospell should doubt of their saluation notwithstanding our Sauiour Christ saith that his flocke is but small and that in comparison but few shall be saued And this is the opinion of our common Protestants which say Lord Lord and yet are not prepared to doe the will of the Lord and therefore farre from entring into the Kingdome of heauen Besides both these many poore ignorant soules thinke whiles they doe well and serue God they may be assured of their redemption by Christ but if they be by any meanes hindred from pleasing God yea though it be by meere frailtie and corruption of nature then they can haue no hold thereof which vncertaintie though it cleaue vnto many who are deare vnto the Lord yet it is to be counted their error and sinne and they must be brought to a more staied iudgement then thus to thinke that either there is changeablenes with God or to be so much their owne enemies as by meanes of this error to fill their liues with such vncomfortablenes and depriue themselues hereby of this assurance of Gods loue which is the strongest perswasion to true godlines These are some few of a great many doubts and erronious opinions about this matter as after shall appeare For resolution whereof though many things must be said yet the matter it selfe may cleerely and soundly be set downe in few words To the end therefore that these and such like many see how farre differing Gods thoughts are from mans and as I haue said before that al which haue receiued this doctrine may haue it before their eyes daily in some easie and familiar manner to confirme them I will as God hath made me able set downe that which is expedient for this point and this I haue thought good to referre to these three heads First to shew how a man may attaine to this to know that he is the child of God and how God worketh it by his spirit in the hearts of those which are his Secondly how the weake beleeuers may vphold themselues in temptation and so be staied as seeing that they differ apparantly from those which are not the Lords And thirdly how they may
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
I shall be occasioned in another place to doe the same But all this sinne which thus ruleth and raigneth in man making him not much vnlike the diuels themselues is but one part of the miserie which he is in yea and the least of the two in their eyes and iudgement who are the greatest number in the world The other part thereof is that for this sinne he is subiect to all those fearefull and horrible plagues which God hath threatned and executeth in the world vpon the committers thereof and to that endlesse punishment of condemnation in the world to come which is the principall and most iust desert of euery sinne The particular vexations and calamities which belong to sinners in this life are innumerable and not to be expressed but some for the rest it shall be fit to mention and the rather for that many thousands neuer dreame of and much lesse are troubled with any such matter And first as the curse of God is vpon all creatures for mans cause so it is lesse to be doubted that it is cast vpon man himselfe So that whatsoeuer he doth or wheresoeuer he becommeth the wrath and anger of God followeth and accompanieth him Cursed he is in the field and cursed in the house cursed in his basket and in his store and as Moses speaketh of all the creatures wherein he should take his repast and delight saying Cursed is the earth for thy sake thornes and briers it shall bring foorth vnto thee From hence come all the dearths famines penurie and pouertie which euery where are cried out of In his bodie sicknesse diseases of many kinds aches gripings swellings burstings and other paines intolerable In the senses deafnes blindnes numnes and such like which should make any heart to quake and tremble to heare them but named As for friends and kindred wife and children father and mother or whatsoeuer may be thought of which men are wont to take greatest pleasure in how can they delight mans heart soundly or be pleasant vnto him when they are mixed with this sauce The Lord accurseth them hee will bring him to iudgement for them euen for enioying them whereto they haue no right nor lawfull libertie as being not intitled to them by Christ who is heire and Lord of all If there were but a sword hanging with the point downward ouer a mans head which were sitting at a royall banquet what pleasure could hee take in the varietie of his dainties But it is another manner of slaying a man if oft in one houre hee must be constrained with feare to remember and thinke on it this moment will they take thy soule from thee But this goeth not so neere mens hearts as it ought whiles they haue one obiection or other as it were water to quench the force and heate of it For all men they say are not in this miserable estate except some one or few who be wearie of their liues and make all their other delights vnpleasant to them for the same This as vnwise they obiect because they are moued with nothing but that which they see with their outward eyes the voyce of God pierceth not their hearts although it pronounceth as well to him that escapeth al these if any such could be found as to him who hath bin plagued with them all euen to one as to another without respect of persons Woe be to the inhabitants of the earth because they haue sinned So long as this word shall be true no mans estate is better then another all are vnder the wrath of God Therefore let no man deceiue himselfe God is not mocked How this ought to affect the heart of him that heareth it we shall see hereafter but hee that hardneth his heart at the hearing of this because he feeleth not neither seeeth any such thing shall surely come to euill I haue not yet spoken of the plagues and punishments which take hold vpon the soule which are yet more fearefull then those of the bodie if so be they could as easily be discerned A man to be giuen vp to his owne vilde lusts like a brute beast to wallow in filthines who might haue shined as an Angell in goodnes is there any of iudgement which counteth it not amongst the most fearefull iudgements To be vtterly darkned and destitute of the true knowledge of God and of the life to come the knowledge wherof is the beautie of the world and to be hastning to endles woe and yet not to vnderstand it what part of miserie can be greater in this world To be so hardned in heart as to be past all feeling remorse to fall into vtter desperation without recouery by any thing he can do such madnes frensie heaps of the like can any thing be thought more full of horror and all these is wofull man vnder There is none which hath not brought himselfe into the depth of them all which is all I may say truly that he hath to glorie of So that I thinke it cannot be denied but that he is miserable vnto the which to adde as the shutting vp of all the remedilesse feares and deepe doubts which oft bring anguish here the paines and torture of both soule and bodie in the end of this life when both must take vp their dwelling in heâ— who so shall heare it must needes confesse that there wanteth herein no piece of miserie But seeing the Scripture it selfe calleth it paine vnspeakable I wil not go about to describe it least I should any way seeme to make it lesse then it is It is sufficient for this purpose that it is most extreame easelesse and endlesse This I haue said of the miserie of man and of both the parts of it as I did purpose and that in as few sentences as well I might and fewer in deede then such a weightie matter would haue required but that it is elsewhere handled by others And I haue determined to say no more then I must needes of those things which are set foorth at large both plainly by many learned brethren and in very good sort and order alreadie These two points of mans miserie are to be knowne as an especiall part of Gods truth of him whom the Lord will saue For hee which knoweth not this swelleth and is puffed vp and goeth on in deepe securitie and cannot doe otherwise as long as hee is ignorant of this point therefore the Lord bringeth him on whom he purposeth to shew mercie to the preaching of his word and namely his law which sheweth him his sinne and damnation so that he shall cleerely vnderstand it and that he as well as any other is vnder the power of it But here I thinke it not vnseasonable to adde this seeing ignorant people which lie yet in their sinnes doe harden their hearts at the hearing of this that none haue iust cause to quarrell with the Lord for if any thing spoken of in this
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
hereafter wee shall see Also he considereth that God is slow to anger and readie to forgiue sinners being gracious and full of mercie And though that thought be repelled through the remembrance of the greatnes of his sinne and vnacquaintednes with the promise yet there is no doubt but that he is secretly vpholden by it from dreadfull despayre Thus while present comfort faileth he sorroweth still and the more deeply for that he thinketh verely that he hath no part in it and therfore being cut off that way for the time he cannot but returne to think of his desolation and woful condition which breedeth deepe sighs and sorrowes afresh And he breaking foorth as one full which can hold no longer it wrings out such strong cryes Oh miserable man that I am what shall I doe how shall I escape this fearefull vengeance In this heauines he accuseth himselfe and complaineth but to auoide that miserie he seeth it impossible and to go vnder it still he feeles it intolerable And although he knoweth that there is a remedie and what it is which yet many in such heauines and abasement doe dimmely and weakly know and therefore their sorrow is the more yet can he not apply it to himselfe by any meanes In this extremitie therefore of his and being in this streight and distresse he crieth out with Paul O wretched man that I am who shall deliuer me And therefore the Lord guideth him to some instructour as hee did Paul to Ananias Act. 9.17 or stayeth him by the publike ministerie or by his owne knowledge bringeth him as wee reade of the prodigall child Luk. 15.17 to counsell himselfe by that which he hath heard The third worke they are broken hearted and humbled THe former consultation by Gods working bringeth this resolution to him that he will no more looke backe to his old Sodom what hard conditions soeuer he go vnder and so he falleth to relenting his heart is broken and he humbled and abased and in this spirit of meeknes saith as Paul did after he was cast down Act. 9.6 Lord what wilt thou haue me to doe And now he seeth that the Lord hath him at aduantage as a man bound in chaines readie and attendant to whatsoeuer it pleaseth him who before for his stiffe-necked stubbornnes was neither to be entreated commaunded nor feared This vnfained humbling of himselfe before God for all his wants breaches and wounds in conscience is a beginning of all goodnes and grace which man feeleth in himselfe and casteth off pride and the strength of an high minde and what knowledge of religion or any other good gifts soeuer a man hath without humilitie he is but vnreformed and vnmortified An happie discipline and nurture to be wondred at that can so soone and suddenly breake the clods of so hard an heart and so easily winde him as a twigge or wand whether it listeth him who could not before any more then the great tree in the least manner be bowed Thus must the Lord worke and shew his wisedome and power vpon this vnframed and crooked person before he can be made right and straight But what then perhaps you will say and what is this man the neerer to Gods kingdome and the sight and knowledge of his redemption out of his forementioned miserie I answere Very much euery manner of way For being thus humbled he is now easily to be perswaded and being by the same spirit of God enlightened whereby he was cast downe with heauines and feare before he is fit to thinke of and to remember the sweete promises of God which before though he had heard yet saw that he had nothing to doe with them and therfore durst not hearken after them Now he can thinke of that which by preaching he sometime heard as one who may be in hope to be the better for it that God is of that nature that he may be entreated and reconciled to him The fourth worke a secret desire of forgiuenes ANd by such considerations he raiseth vp himselfe and the Lord kindleth in him an especiall desire of the forgiuenes of sinnes and of the fauour of God which cannot be right and well ordered if it did not proceede from some hope that God will be entreated of him Here therefore he setteth before his eyes more cleerely then he could before the nature of God how louing and kinde he is how readie to pardon and how how great sinners who might more easily be dismaied then he haue found fauour with him It is also by Gods good directing of him much to the helping forward of him that he remembreth none are exempted from this benefit but such as exempt themselues And that the brused reede especially shall not be broken nor the contrite heart despised but the heauie laden comming to him shall be eased and they who mourne shall be comforted being blessed alreadie And although through ignorance and ill building vp many are farre from those thoughts affections a long time the diuell working vpon their weaknes and God so disposeth it also that euen some such as haue the best meanes and helpes to set them forward may feele and see their owne weaknes for a time yet doth he worke those things in them at one time or other if he purpose to saue them and this feruent desire I meane though in some with more timorousnes and this hungring after mercie which God stirreth vp in him and this earnest longing after a remedie by Christ is such and so feruent in him that as a man appointed to death setteth not by all the pleasures and gaine in the world in comparison of a pardon without which he cannot haue ioy in any thing So this poore sinner feeling the terrour of Gods curse and knowing that there is no release for him but only in Christ whom if he haue he shall be saued and if he haue not he shall perish euerlastingly doth aboue all things in the world sigh after him longing to bee made partaker of him In this hunger therfore and thirst of his after pardon how welcome think we shall good tidings be now vnto him Such a man so low brought and so abased in his owne eyes and so farre from all hope of worldly remedie either in himself or in other if he might be staied with any word of comfort at that time how acceptable were it like to bee vnto him Much more welcome doubtlesse then all the promises of the Gospell haue euer been to him before or then all things in the world be now to him besides Then if hee might haue the coursest diet it would be sweete and most sauourie to whom an hony combe before was not pleasant nay crummes vnder the table are comfortable refreshings to him who before was glutted with the childrens dainties Oh how glad such an one would be if he might be receiued of his heauēly father to be but as an hired seruant who could not before be brought to
like of the place of a sonne But he that could bring him tidings of righteousnes that is a messenger sent of God to tell him that God will be mercifull to his offences and thinke vpon his sinnes no more this should be vnto him an odde man and one of a thousand Then to heare that Iesus Christ hath vanquished sinne death and the diuell who had power ouer him and brought to light immortalitie and life to him and hath giuen him perfect righteousnes to couer his shame and to make him comely and well fauoured in the sight of God and that hereby he is fully reconciled to him againe all the former disgrace anguish of minde and deadly thraldome abandoned what thinke we can be more welcome Is it to be thought that a man being in this case before mentioned filled with miserie from top to the toe not knowing where to hide himselfe not seeing how to go vnder the burthen of his griefe would make no reckoning of this message as if a man thirsting almost to death should refuse to drinke or one at the place of execution should reiect his pardon Among other thoughts this is not the least profitable which God enableth him to fasten vpon that laying as it were his estate in a paire of ballance he seeth that there is no hope of mercie but certaine condemnation by lying still in the estate wherin he hath liued and that he cannot appeare before Gods iudgement seate in it now on the otherside he considering that God calling sinners to repentance giuing his son to redeeme euen great offenders that it may be as the King of Niniueh said he will haue mercie vpon him so that there is some hope by suing and seeking in humility remorse vnto God thus the Lord still bringeth him on And whereas some other in this case hasteth out of his sorrow if by any meanes he may either break through it before it hath humbled him or wrought any such effect as to long after a remedy deliuerance or els ouercome of it yet the soule of the poore sinner whom God meaneth to saue being meekned humbled waiteth till God doth further stay and vphold it with continued sighs desires that the bright beames of his fauour through Christ might shine vpon him he desiring aboue al things to be vnburthened of this woe pardon of his sins and yet hath no power perhaps to pray for that which his soule most feruently desireth After this and such like manner as hath bin said is his consultation resolution and this is his mind thus he deliberateth and casteth with himself for though he in this case is not able to expresse his meaning yet if he could vtter that which he conceiueth he would say that these are his very thoughts and considerations with himselfe In which estate of his although I affirme not that he is able to applie the remedie to himselfe yet this generall hope which hee hath found by the promises that God is kind and mercifull to broken hearted sinners doth cause him to stay himself that he may perhaps be so to him and resolueth vnfainedly and with full purpose to goe forward in seeking forgiuenes of his sinnes at Gods hands this way he will take if he perisheth he perisheth yet some hope he hath he resoluing with himselfe that he will neuer walke in his former deadly estate but that he will confesse and lay foorth his long continued wickednes vnto the Lord though it be against himselfe neither will he spare himselfe wherein he hath most pleased his owne heart for why he seeth what and how vaine the desires of it be and therefore is resolute neuer to turne to them any more yet he being well instructed maketh not this purpose of forsaking sinne any meanes of his iustification but in detestation of his former wickednes is moued and drawne by God so to doe This resoluing therefore is one steppe or degree by which he passeth vnto the fuller certaintie of that happines which he seeketh and he hath receiued a great measure of grace and fauour when he hath attained to it therfore Sathan who knoweth this holdeth men by many strong cords from it that although they bee long about it yet as faint chapmen who are bidding still for the ware which they would haue but yet buy it not euen so doe they For when they haue been well counselled to make haste in seeking the Lord as that which is best of all for them yet profit or pleasure friendship or feare holdeth them backe who although in their heate and haste being sore driuen by sicknes tempests feare of death or the like occasions they doe rashly purpose and protest that they will neuer be the men which they haue been yet doe but how for a day as it were like the bulrush with the wind and therefore they are farre from the truth of it But he of whom I here speake who hath so neerely and deeply looked into his estate which the other haue not done he I say cannot be drawne backe to his former loosenes and licentiousnes nor holden and kept in it any longer by any torture because he well knoweth that none is like terrible to it Now if it be asked what he is the better for his resoluing to the end it may more cleerely appeare I answere that when this is wrought in him his heart is mollified humbled and softned as Pauls was who after hee saw that God set himselfe against his going to Damascus to persecute his Saints and threw him down on the ground said Lord what wilt thou haue me to doe And when he is brought to this point his heart is both full of relenting and sorrow for displeasing God though not in such sort as afterward it shall be which from another not hauing thus resolued is farre off and is now an heart of flesh not of stone in which the sauing grace of God being offered may be planted and receiued And all this is wrought in him by the marueilous and secret operation of Gods holy spirit who as he beginneth and finisheth the whole worke of his receiuing Christ so doth he the middle part of the same for it is not in any other thus to bow and bend mans heart Neither doth Gods spirit that onely as with an hammer breaking and brusing the clods of it but also doth leade him further The fift worke they confesse and aske pardon FOr with these holie affections in this poore sinner there is wrought an encouragement and some more bold accesse to God by the same spirit to confesse his sinnes to God euen as particularly as he can especially those in which he hath taken most pleasure and which haue most preuailed in him and to say with the prodigall child I will goe vnto my father and confesse father I haue sinned against heauen and thee c. how much soeuer it goeth against him and as he confesseth his sin
so he powreth out earnest praiers to him for the pardon of thē through the mediation of Christ All which howsoeuer they seeme to him to be no great matters who is not as yet a competent and sufficient iudge in this case yet the Scripture commendeth them to be great euen the fruite of some little and weake faith and him who obtaineth them to be in especiall fauour with God as in the forenamed parable is most liuely to be seene where the father resembling God is said to haue met his lost sonne before he came at him and to haue imbraced and kissed him after that hee was resolued in himselfe to goe and seeke to him for fauour and pardon and to acknowledge his faults vnto him c. Now was there any thing thinke we in the naturall father which is not much more in the father of mercie who exceedeth all the fathers of the earth in kindnes and compassion Thus the Lord by his holy spirit worketh in the hearts of his children and with all these forementioned graces which he giueth them he draweth them to prise and value this benefit of redemption so highly as the wise Merchant doth the field wherein the pearle is hidden selling all to buy it so doe they I say set light by all things in comparison of this and are caried with this mind that they will forsake whatsoeuer may hinder for the obtaining of it The sixt worke they forsake all for it and highly prize it BVt what then some perhaps will say do you affirme that these things can do a man any good without faith for of this nothing hath yet bin said and doe you affirme a man to be iustified for such an one is he who is in fauour with God hauing no faith or that any thing is accepted of God which he doth as his desire to bee forgiuen his hungring after it his humiliation accesse to God in prayer and confession of sinnes all these being without faith or if not so do ye then say that we our selues must thus prepare our selues to receiue faith but that is to attribute free will vnto man being yet in the estate of miserie and bondage and vnrenewed as being yet without faith To the first I say that although none of these be faith yet I say that they are not without it as I will more fully shew afterward neither that God is pleased with any man neither he himselfe is iustified but only by it but wee cannot discerne or set downe the very moment when faith is wrought but when the other forenamed graces of God are effectuallie wrought in the heart then is this of faith wrought also by the same spirit neither can hee that hath receiued this faith into his heart so certainly and easily iudge of it as of those other gifts which accompanie it To the latter obiection I answere that I am farre from ascribing to man vnrenewed any inherent goodnes whereby he may prepare himselfe to receiue faith he is I say destitute of all goodnes in his will and of power to doe good such graces are giuen him of God as was said before For God findeth all men in their filthines and gore bloud as the Prophet Ezechiel speaketh and she whom he vouchsafeth to make his beloued spouse I meane his Church he raiseth out of the dust washeth and clenseth her from her filthines wherein hee found her and then taketh her to him to delight in as his deare and onely spouse It is the Lord therefore which is the author and finisher of his faith who shall be saued and he as he hath abased him and filled his heart with sorrowes for the same purpose so it is he that soketh it by little and little and seasoneth it in time with faith hope and comfort This is his only worke And although it be hard to determine whē faith is wrought as I haue said and how long dreadfull feare continueth yet by meanes of the knowledge of his miserie and redemption God worketh them both in his heart and that when and in what manner it seemeth best to his wisedome so that it may be seene that it is so And thus I hauing answered these two obiectiōs I wil now proceed morefully to shew how he guideth bringeth home this lost sheep as I had in som sort proceeded to do before I was occasioned to digresse a while by reason of the two former questions now answered To proceede therefore with this person whom the Lord wil saue when he hath wrought thus farre in him earnestly to desire the remedie against his miserie he leaueth him not there as many through ignorance wāt of wise building vp are held longer at this stay and although not lying in vtter vnbeleefe yet not bold to applie Gods promise to their soules euen as there are many who haue had compunction of heart that neuer goe further but waueringly are off and on and whē the desire is not accomplished the heart fainteth and they for all their desire seeing it vanisheth away is not constant fall away altogether But God goeth further with this person as I haue said For he hauing now with the skilfull merchant weighed the price of this pearle namely to haue Christ to become his hath it in such estimation that he counteth meanely of all things in comparison of this and in good aduisednes selleth all that he hath to buy it But what hath he you will aske of his owne to purchase or come into the possession of it As for his goods and riches whatsoeuer he inioyeth they are not his owne but an others and borrowed yet many thousand poore soules which shal be saued haue little or no wealth at all but this precious pearle is not bought with money What hath he then ye say to procure it verily he hath nothing but an interest and hold in sinfull pleasures and worldly lusts But alas some man will say what doe ye naming of them as things any thing worth But I say againe I must mention that which he hath of his owne and that is his sinne which though euery reasonable man will say that it is not worth the mentioning yet it was sometime more precious to him then siluer and in account aboue the purest gold and therefore to renounce it is no easie nor small matter And yet so well it falleth out for him there is no other thing required of him to the attaining of the forementioned pearle then the casting away and the forsaking of that his sinne For so the Lord plainely testifieth he that denyeth himselfe he shall be my disciple and whosoeuer forsaketh any thing that is which God condemneth he shall haue an hundreth fold more then he forgoeth so bountifull a rewarder is the Lord of all that seeke him and afterward eternall life Therefore when this silly sinner vnderstandeth and giueth credit vnto it as deare and pleasant as his sinnes were vnto
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
perswaded that they haue faith and consequently that their sinnes are forgiuen them and yet by infallible signes and tokens we know that it is so I speake of the least measure of it for of the stronger faith the question is easier And the weakest measure of faith I call that when an humbled soule longeth and almost fainteth for Gods mercie in Christ and although he be not assured of it yet he seeth that it cannot be denied and therefore waiteth for it and is staied from despaire I say he seeth that it cannot be denied but that God doth graunt pardon to him against his sin because he seeth himselfe to haue obtained many graces and workes of the holy Ghost which cannot be in a reprobate as was said before and thereby he is holden from despaire and dreadfull feare And yet through weaknes and want of experience cannot call God father though he cannot suffer the contrarie thought to haue any place in himselfe and therefore the thing that he most laboureth to be satisfied in and resolued of is that he may haue some cleerer light and lay better hold of it that Christ hath redeemed him indeed yet is he as the child first taught to goe alone who at the first is weake in the ioynts but in time can runne about so shall it be with the soule which thus longeth and lamenteth after God This I haue spoken for their sakes who more hardly doe lay hold on Gods mercie and doe with more difficultie applie the promise to themselues the which to doe with all possible care and not to be turned aside from examining our selues soundly and throughly by any let is a grace of the greatest importance And he is wise indeede who will not stay before he haue it which wisedome God will teach them whom he loueth for though many very ignorant and carelesse hearers doe hardly yea neuer come to any resolution of faith yet ordinarily where people are soundly cleerely and wisely taught it is otherwise for to speake of them who shall be saued the word so preached by little and little soketh and distilleth into the hearts of many of them And though they know not when this gracious worke of God was wrought for the most part as neither can we discerne and see the plants and hearbes when they shoote out though in time wee see it is so yet some there are whom God in speciall manner doth priuiledge at one time and in one day to receiue that grace and gift of assurance which others are long labouring and trauailing for before they attaine it As our Sauiour Christ pronounceth of Zacheus This day is this man become the sonne of Abraham and saluation is come into his house So Lydia and they in the Act. 2.37 And this is the faith whether it be weake or strong which vniteth to Christ and maketh them that haue it which is a mysterie and riddle to the world to haue and enioy their hearts desire yea and indeed more then they could desire or thinke namely to be truly the children of God and thereby happy Euen the same faith for which Christ pronounced Peter blessed who when hee saw him but in base estate the sonne of man yet for the words which Christ had spoken and his miracles had beleeued him to be also the sonne of God the annointed of the Lord and his Sauiour he pronounced this of him Blessed art thou Simon for flesh and bloud hath not reuealed it vnto thee but my father which is in heauen This faith though Peter had and he hath it of whom I speake euen whosoeuer it be whom the Lord maketh blessed for both weake and strong are partakers of one and the same precious faith 2. Pet. 1.1 yet the common professors and hearers of the Gospell haue it not because they doe not looke that the Lord should reueale it to them without which they cannot haue it but take counsell of their owne wisedome and reason which doe hinder and hold them backe from it For reason thinketh it an absurd thing and to bee laughed at that a man simple in the world a sinner especially sore burthened with his miserie and confessing the same should yet be more happie before God and in his owne knowledge then all the worlds good can make him Mans wisedome I say can neuer be perswaded of this but faith holdeth it for truth and enioyeth such an estate with good securitie And how God reuealeth any such thing vnto men which yet is plainly said he did vnto Peter they cannot tell nor see except this be it when they thinke and haue a good hope that it is so as though such a thing might be wrought in them and they not know how the change which it worketh being so apparant or that God might reueale this secret mysterie of faith to them they not aware of it yea and that which is more especiall signes accompanying it But such men should vnderstand that as it is the gift of God to beleeue and he draweth men hereto by his secret working grace so yet hee doth it by meanes outward euen whiles men obey his ordinance in attending vpon the preaching of his word and waite for this worke seeking it and praying for it daily his ministers so speaking and the people so reuerently hearing that they may beleeue and if not in the time of hearing yet after by their owne examining of their estate and comparing it with the doctrine taught as I haue shewed before in the person whom the Lord will saue And this thing verely men doe not that is heare trie their estate by the rule taught them weigh after examination and remoue le ts vntil they may see that they haue found that which they sought and that there is no iust cause to hinder it Few will bestow any labour or beate their braines about any such matter nor any trauaile of the minde for that is vnsauourie and vnwelcome vnto them Therefore it is that after so long preaching of faith there is as our Sauiour foretold little faith in the world few haue acquaintance with it though they cannot like in any wise to be so thought of as by this which I haue said may appeare and shall better appeare I trust by that which shall follow But before I goe any further I will for the readers better remembrance conclude that which I haue taken in hand in this third branch of the first part of this booke to proue that is to say although there be many departings from the right way leading to eternall life and many breakings off from it and though it be easily conceiued but of few yet he whom the Lord will chuse and repute for his shall both see into it discerne it from al by-paths and walke in it and so be partaker of happines by beleeuing Whereby also appeareth who is the Lords and who it is that in reuerent boldnes may
may serue and the people be so blockish they say that nothing will enter into them yet the well aduised will not refuse to heare and weigh the rule of S. Paul to Timothie that attendance should be giuen to teaching and that they should be readie to doe that dutie in season and out of season and to put the people in minde of the same daily though they know this thing as well as to attend to reading priuately to make them fitter for that dutie Christ hath laid no weightier busines vpon them calling it the pawne of their loue to him to whom he hath giuen this charge to this end that this may be well and throughly done and the rather seeing the people depend vpon them They will also consider that the people haue many infirmities much dulnes slipperie memories and sundrie other pulbackes all which doe shew the necessitie of often teaching The which being so I professe with griefe it astonisheth me oft when I thinke of the too great slacknes and vnwillingnes of many who haue gifts that they hearing and knowing that he who hath an office must attend vpon it and againe that woe is pronounced to them who doe it not and that as they loue Christ they should feede his lambes and his sheepe and also that the flocke dependeth vpon them Yet that they can be content to take the commoditie and to refuse the labour and as some doe count it too base a thing to discharge that dutie But howsoeuer they can easily shift it off before men they shall not be able to answere it with peace to God But yet where this is remedied there may be lets enough on the Ministers behalfe to hinder the hearers yea though they should be willing to be taught from comming by faith As if he should teach often and yet doe not carefully acquaint himselfe with the peoples weakenes and want in conceiuing the doctrine which is to bee deliuered vnto them but should speake aboue their reach little to their vnderstanding and conceiuing and consequently little to their edifying There is nothing more like to hurt the people then such a kinde of teaching when they shall haue a learned man to preach vnto them whereby they are readie to thinke their case farre more happie then others and yet they shall not be able thereby to receiue light edification in faith and godlines and sound comfort that is not easie and plaine to them which he himselfe vnderstandeth Although it were to be wished that some things were not put foorth by them to the people which they themselues haue not tried by the Scripture and cleerely seene into of the speakers before they vttered them I vtter not this to grieue any of my brethren who desire to doe good in the Church of God hauing receiued gifts of God thereunto but to put all in minde to labour to be vnderstoode as well as to speake the truth And that some may more especiallie know that the neglecting of plaine speaking is a chiefe cause of little fruite of their labours it neede not be taken heauilie for I know men of singular learning and gifts who haue already much altered the manner of their teaching framing themselues to the diligent hearers capacitie and more and more desire to doe the same daily rather then to be commended for learned men of them which neither conceiue nor vnderstand them Yet my meaning is not to nourish or perswade to rude absurd and barbarous teaching which were more fit to make them which should teach ridiculous and the Scriptures themselues without authority or credit as also to mocke the people but that by their plainenes in the euidence of the spirit reuerence might be procured to their Ministerie among the hearers and that their doctrine might be approued in their consciences which is approued of the Lord as being drawne from his word and easilie conueied to their vnderstandings that so they may proue that they preach with power and authoritie and not as the Scribes There is but one thing more which in my iudgement doth hinder profiting on the teachers behalfe and that is when by Catechising the chiefe grounds of faith be not briefely and cleerely taught in right and good order the one depending vpon or following the other as they ought by fit coherence and agreeing together that the people may see the way cleerely to saluation and thereby they may the better make profit of their whole Preaching and Ministerie also As that repentance be not required of the people before faith that faith be not warranted to be in the people when they see no neede thereof by their sinne and miserie because it is cleere that they can finde no sweetnes in Christ who feele not their sinnes bitter and sower Also that a man be taught that he no sooner beleeueth then he is made a new creature and so is changed in heart and in life and that the new borne desire to growe by the sincere milke of the Word It were a great furtherance to their Ministerie if where the grounds of Religion be plainely and soundly taught the Minister did by conference and questioning in his Catechising and by examination at Communions trie how the doctrine is receiued seeing for want of this a better opinion being conceiued of many by the teacher then he knoweth cause why they are vnsound in many necessarie things who yet for their often hearing are thought to be ignorant of no necessarie poynt of knowledge which the Minister hath often taught It were much to be wished that the Minister who is willing to take this paine for it is tedious and vnwelcome to many might haue authoritie to proue such as heare him how they profit as well to build vp those which are weake the better when he seeth wherein their want is greatest as also to purge out the leauen of Poperie and other errors ouf of them which are infected therewith Whereby also this benefit might come that if any sculking Iesuits or Priests or other Papists or heretikes should creepe into any of their Parishes and Townes they might by the diligent care of the Minister well furnished with knowledge and authoritie be remoued or reclaimed And otherwise the people being neuer proued how they haue receiued the truth neither by authoritie inioyned to be subiect to triall of their soundnes as well as to resort to the assemblie doe through custome lye hardened in their ignorance and superstition and still remaine wilfull in their old dregges A Minister able and painefull through loue in few necessarie points iointly laid together labouring with the people to make a sufficient Catechisme might be well assured that he should call so many to the fellowship of the pretious faith as God had appointed there vnto eternall life and without this it is found too true that much preaching doth the lesse good as shall appeare better vnto such as list
to looke more deepely into it And I could with all my heart desire that they so many as neglect this worthie worke and necessarie dutie might be constrained to attend vpon it with all diligence which being done with a very Christian care had of giuing good example and shewing themselues in all good conuersation lights vnto their flocks and free from reprochfull faults great good must needs insue And there should not onely be a recouering of the due credit and reuerence to the Ministerie which the popish Prelacie and barbarous rudenes blindnes and shameles life of many vnder the Gospell hath lost but also it should bring many home to God who otherwise must vtterly perish And if with this there were a willing and ready mind in them to satisfie them priuatelie by conference who should resort to them vpon speciall neede and occasion to comfort them in their heauines and to stirre them vp to religious and godly communication in their meetings priuately and at their table by their own examples rather then to be companions with them in profane worldly and needeles talke that so they might as well speake good things in priuate as teach the truth in publike as Christ did I make no doubt but that God would plentifullie blesse their haruest CHAP. 6. Of the lets that hinder faith on the behalfe of the People BVt if the Minister be framed both in life and doctrine as were to be wished thus to giue warning to the people of Sathans malicious intents and other impediments and so seeke to winne them to the faith yet are there such swarmes of euils in the people and so many kinds of them that except they for their parts be willing to be counselled and to receiue their message and doctrine they shall finde that through one let or other few of them shall be partakers of this pretious faith which I speake of To speake more plainelie my meaning is Sathan layeth infinite stumbling blockes in their way for when God by the Preaching of the Gospell sheweth the world how their sinnes are pardoned and their deadly woe remoued in Christ they will not marke it nor take any paines about it but esteeme of it as of a light matter as though God did seeke his owne good by making such an offer to them rather then theirs and that he must be more beholden to them for hearing the way to saluation preached then they to him for teaching them and so count it not thanke worthie Other haue weightier matters as they thinke to looke after namely their pleasures and their profits with the beautie and loue whereof the diuell dazeleth their eyes that they see nothing there that is in their preaching which can prouoke them to be in loue with it although that which can saue them be onely there to be had So by one deceite or other he preuaileth so farre with them that they beleeue not no not euen they who hearing receiue the doctrine with liking it and for that very cause thinke that they beleeue And what is cleerer at this day then this that of many thousands which receiue the glad tidings of eternall life by our preaching willingly or at the least without resisting our doctrine yet few yea very few attaine to the power of faith neither declare any worke thereof to bee in them For either they feele no neede within themselues whereby they should be driuen to seeke helpe out of themselues in Christ or if they doe they by and by before they sustaine any smart lay their burthen vpon him so that he is neuer sought nor cared for of them but when their need pincheth them and then they beleeue in him they say but be indeede no more staied and confident by their faith nor in their liues reformed then they were before and so serue him with their tongues and lips and follow their owne lusts in their hearts or staggering still betwixt hope and doubt at a blush reioycing and not able to render a reason why and at another time cast downe as farre againe in token of no stay nor peace Now of all these how truly are the Apostles words verified the Gospell being hidden from them that is the promises of it not being beleeued of them what other cause is there then this the diuell by one meanes or other hath so blinded them all that they beleeue not and as for this latter sort they seeing their miserie what it is and how vnauoidable by any way that they can finde out how could they if they were not inchanted and depriued of their right minde by the diuell be content to goe without the remedying thereof it being so freely and graciously offered them The which thing also is prooued further to be true by the practise of true Christians who hauing sure hold and taste by faith of Christs merits will admit no delusions that deceiue the other whereby they might be depriued of the assurance thereof But although they haue temptations strong and fierce as well as the other yet they so looke to the greatnes of Gods loue and the truth and certaintie of his promises and the benefit which they reape thereby that although with strong fighting and lowd cryes through depth of sorrow they are in combat with Sathan yet they will not giue ouer nor yeeld their right into his hand But as one in the perill of drowning taketh hold of a naked sword though it cut him deepe rather then yeeld his life to the water so they chuse to keepe their faith with some great difficulties rather then to giue ouer their soule which is vpholden onely thereby into the diuels hand and themselues into perdition Whereupon we heare such speeches testifying sore conflicts betweene Sathan and them Although thou kill me O Lord yet will I trust in thee and Though I walke in the middest of the vale of death yet will I not forsake thee By which appeareth that the same god of this world is not wont to cast mists onely before the eyes of the best but euen attempteth sore to take away all the light of their faith from them as hee doth keepe it from the other altogether But God hath taught their hands to warre and their fingers to fight as it is in the Psalme the which skill because the other want they are foyled And thus by this which hath been said let all learne to know that none are kept voide and destitute of the fruite of the Gospell and the beleeuing of the same vnto saluation but such as willingly put their neckes in Sathans yoke and are contented to bee depriued of the crowne of righteousnes and life through their owne follie whiles others more wise then they will by no meanes let it goe But to the end that euery sort may see themselues as in a glasse and what their seuerall lets are I haue thought good to set them down briefly and particularly or
at least so many as whereby the most are hindred by the diuell from imbracing and beleeuing the promise of life that all which list may see how they are held backe from their happines and peace And these they are briefly 1. First some thinke it impossible to be assured of their saluation in this life and therefore seeke not after it 2. Others think it possible but not necessary that men should busie themselues about it for the obtaining and keeping of it and that they may be saued without so much adoe 3. Another sort are such as thinke it both possible and necessarie but they see it so hard to come by that they are loth to take the paines therefore they will not goe about it 4. Another sort are careles and as ignorant as they are careles euer learning but neuer comming to the knowledge of the truth who though they come to heare yet regard not when God speaketh vnto them out of his word their minds being taken vp about other matters Now by this manner of hearing they come not to vnderstand the doctrine much lesse affect it 5. Others see that if they should labour so after heauenly things they must lose their liberties in sinful pleasures which they wil not by any meanes forgoe and contrariwise that they must suffer reproch and afflictions with the children of God and therefore they looke not after the promise of the life to come as Esau 6. Others are presumptuous who through selfeloue perswade themselues that they doe beleeue and yet keepe some one sinne or many in their hearts which they will not renounce contenting themselues to thinke they haue faith when they haue it not and so neuer seeke for the truth and power thereof As they would follow Christ but first they would goe burie their father 7. Others with these though not so grosse offenders were neuer broken hearted through the sight of their sinne and miserie and therefore the doctrine of faith cannot enter 8. Others thinke that though they begin yet they shall neuer continue or hold on in a godly course or els doe take offence some other way and therefore will neuer goe about it or hauing begun will soone reuolt againe 9. Others will say it is a comfortable thing to know our selues to bee the children of God and they hope they are so they speake well of the Gospel they are glad to heare it and like well of the promise of eternall life but they neuer goe about to fasten it to themselues by meditating of it weighing the truth and vnchangeablenes thereof and making their account to liue by it and to be conformed to it 10. Others like well of it as the former and sometimes weigh and consider the doctrine and thereby thinke themselues to be in good case but this comfort is sudden and quickly gone againe And thus they are driuen and tossed to and fro yet being close men will not disclose their hearts and lay open their doubts to such as may helpe them and helpe to set them at libertie from their lets although they be vtterly vnable to helpe themselues These are the chiefe lets whereby the people are holden from this grace of beleeuing without which it is impossible to please God or to be his children And now that I haue set downe a taste of both kindes of le ts I thinke it not amisse to stay a while in speaking to both sorts of them by whom these arise that is to say the Ministers and people And first I turne to you my brethren in the Ministerie And you I exhort to consider your duties laid foorth at large in the word of God sometime by the names and titles which he giueth vs and sometime in plaine commandements and charge The names are many as watchmen Ezech. 33.7 Cant. 3.3 labourers Mat. 9.37 the salt of the earth and light of the world Matth. 5.13.14 shepheards Ioh. 21.15 and the good Scribes which bring out of their treasurie both old and new things Matth. 13. and stewards to giue euery one his portion 1. Cor. 4.1 and nurses 1. Thess 2.7 with such like In cōmandements thus Take heed to your charge and to the whole flock ouer which the holy Ghost hath made you ouerseers to feede the Church of God which hee hath purchased with his bloud Act. 20.28 And againe to Timothie I charge thee before God and the Lord Iesus Christ who shall iudge the quicke and dead at the appearing of his kingdome preach the word be diligent in season and out of season conuince reproue exhort with all long sufferance and doctrine 2. Tim. 4.1.2 All which with the like what other thing doe they teach but that all such as the Lord hath put in trust with his people bought with so great a price should loue them tenderly as nurses doe the yong children and beare their weaknesses kindly rather then break their hearts with sorrow Also that they should prouide for them liberally and with good allowance and teach them the whole counsaile of God as good Scribes and regard all sorts as the Lords stewards by wise applying themselues to all Then that they should be diligent and painfull as the Lords workmen and labourers going before them as lights to guide in example of vncorrupt life in all wisedome and grauitie but especially as Christ taught his Disciples at his departing from them in humilitie Ioh. 13.14.15 not thinking themselues too good for Christs sake to be their seruants And to the end they may bring them to him and preserue them as chast spouses to him their onely husband to doe them good priuatly as their needes should require by confirming the weake comforting the afflicted admonishing the vnruly and being patient towards all Ezech. 34.4.5 1. Thess 5.14 These duties I say the Lord inioyneth vs by the forementioned titles which he giueth to his Ministers and by the commaundements and charges annexed thereto Now as we would be glad he should heare vs in the time of our necessitie and especially in our last and solemne day of our departure from this life so let vs heare him thus calling vpon vs to haue compassion on his sillie ignorant and shiftles people And although the burthen that he laieth vpon vs is great yet are not our incouragements for that purpose exceeding great also The honour that hee putteth vpon vs to be his ambassadours and to bring the message of so great a king and the message it selfe not about things transitorie or earthly but eternall what can bee like vnto it Besides the comfort which wee may reape both by our priuate studie in giuing attendance to reading and as hauing that as our ordinarie labour to talke with God as I may say and his good seruants when other men must toyle and trauaile in all weather with much care and trouble and
also the comfort by our preaching which may easily be greater to vs then to them which heare vs oh what can be in this life comparable vnto it whereby also our hearts are sweetly seasoned and our liues farre better gouerned and wee more safely kept from euery euill way as Salomon saith Prou. 2.10 vnlesse we be carelesse of our owne good More then this we haue incouragement and perswasion to doe our duties in this behalfe more cheerefully by considering that so many as we turne from their euill waies so many soules we are counted to saue Iam. 5.20 And this wee should doe now whiles wee may doe it in peace and whiles there are many willing to heare whose example may draw on others who if they should not be taken whiles they may will not afterterwards perhaps be brought on though we should neuer so much desire it fearing that which the Apostle saith 2. Tim. 4.3 that the time will come when they will not suffer holesome doctrine and hauing their eares itching shall after their owne lusts get them an heape of teachers and shall turne their eares from the truth and shall be giuen to fables And lastly we know that the reward after this life is a stronger motiue then all these which I haue mentioned but I am sure that all together are most strong and should be to vs as the threefold cable that is not easily broken and that is set downe in Daniel thus They which instruct others shall shine as the light of the firmament and they which turne many to righteousnes as the starres for euer This is that which I thought meete to say to my brethren in the Ministerie who according to their diuers estates places people and other occasions shall I know too well meete with discouragements enough but if they be wise against the greatest of all other which are within them I meane the distemperatures and contradictions and disputes of their owne euill hearts I doubt nothing but that the other shall be resisted and ouercome All obiections which might trouble and hinder from this worke and dutie are infinite Therefore only looke to God and haue him going alwaies before you and let his word be the man of your counsailes in which estate alone sound and durable peace is to be found and he will teach the teachable aboue their expectation and giue wisedome to the simple and strength to the weake that by him they shall finde that easie which otherwise were impossible I meane to swallow vp discouragements and finde the greatest ioy in the diligentest performing of dutie Now I turne to you my brethren or people and hearers who as I haue said raise vp lets and hindrances to too many against your selues though ye had none offered you by your Ministers Whose case for the greatest part I pitie and bewaile that you are so farre from knowing and duly considering this great mercie of God towards you in sending his preachers among you that very few of many see the end of their ministerie and therefore receiue them not as from God as the instruments by whom ye may beleeue and be reformed and consequently look and waite for the accomplishment of your happines after ye haue first tasted how good the Lord is to them by their preaching vnto you Know ye therefore that God hath appointed them as messengers of your reconciliation with him who were farre sequestred from him before and estranged and wheras he might haue taught you by other meanes and led you thorough this long and wearisome wildernes by other guides he hath seene this the fittest way to doe it by men his ministers seeing yee should neuer haue been able to heare the Lord himselfe if hee should haue spoken to you no more then the people of Israel were when they cried out at the hearing of his voyce and said Lord speake thou no more to vs but let Moses speake to vs and we will heare him in all that thou shalt say to vs by him Heare them therefore who are able to deliuer the Lords message vnto you whose preaching is life or death to you and if ye despise them in that their message ye shall doe all one as if ye despised the Lord himselfe that sent them Heare them I say in the Lords steed in all that they shall say to you from him Learne by their ministerie to see your selues to be the sonnes and daughters of God almightie who before the ministerie of the word worke vpon you mightily are his enemies your hearts being set on euill workes and vnder his wrath iustly Suffer your selues to bee launced purged wounded seeing ye cannot otherwise be healed Receiue the holesome word of exhortation and be content to put your neck in his yoke and willingly submit your selues to his word that so ye may glorifie God for his loue towards you in and by their labour and trauaile among you that ye may thereby gaine more then if you had al abundance and your hearts desire Which because you see not I will shew you how great it is in some sort and that is so much as if you attaine it ye owe no lesse then your owne soules to them for it Philem. 19. For they shall not only saue themselues who shal performe this dutie of teaching amōg you in such maner as hath bin before set down but they shall saue you also who intertaine them as Gods messengers 2. Tim. 2. and be meanes to make you see your selues happie both here and for euer Which being so who can sufficiently admire the blindnes nay the wilfull blindnes of the people the carelesnes yea the bold carelesnes and blockishnes of them who see nothing of this which I say though wee speake oft of it and aloud among them that they may regard it I thanke God to see some thing that I see in some persons I meane their reuerent and thankfull receiuing of the Gospell and their care to be reformed by it but that in so long a time of peace and free passage to the Gospel vnder her Maiesties most prosperous raigne so few make that the flower of their garland and their best portion it is most worthily to be bewailed Which testifieth too cleerely that either there are many enemies of the Gospell among vs besides Priests and Iesuites and open Recusants and among them that loue it as they pretend many of them loue darknes more then light because their deedes are euill and who doe not esteeme Gods messengers as sent from him for their singular benefit For then would not some and those not a few denie them their due which God hath giuen them that labor among them nor withhold their earthly things from them to whom they deliuer spirituall nor esteeme meanly and basely of them who would faine win them to God Neither would many of the people lay such blockes in their owne way as they doe descanting of them in such
wise as they will be sure that none of them shall doe them good For rather then they would haue nothing to except against them if they cannot finde those accusations that are iust they are content with any shew why they should refuse to bee counselled and perswaded by them And therefore if they be old they say they dote and know not what they say if they be yong they haue no iudgement nor experience if they be wealthie then they are couetous if poore then base and contemptible if they be maried they can not follow their callings but the world if vnmaried then they liue suspiciously And thus to say no more it is fearefull to see how little the people in one respect or other are seasoned with the sweete fruite of the Ministerie and therefore if ye feare God regard your owne welfare and peace and will not come to iudgement imbrace the Ministery reuerently as Gods message and the greatest and most lets of faith are remoued Thus I hauing set downe these lets which doe chiefly hold from faith both on the Ministers part and the peoples and hauing said somewhat to both in way of exhortation seeing out of these two kinds of men God chuseth out his elect I conclude that there are many lets from faith but yet withall it may be seene that there is apparant remedie to be found against them as I haue said and how subtilly soeuer the diuell bewitcheth and holdeth men backe by them yet the Scripture offereth greater grace by the which they may breake through all hindrances and discouragements which may keepe them from it if the Minister and people would make conscience of their duties CHAP. 7. What desire breedes faith BVt seeing it were both long to stand in prescribing remedie against all these lets and the way for all hath been set downe to come by faith alreadie I will therefore briefly stirre vp and aduise such as are in good way and haue made some good entrance that they may see what to take heede of and what to imbrace and to seeke faith by the meanes and in the manner which before I haue set downe and a little to strengthen them after they haue attained to any true measure of it Wherein it is to be marked because I before highly commended a good desire that a naked and bare desire of saluation now and then stirred vp in men is not to beleeue as many thinke although without any ground But seeing such as haue a desire sometime are they for the most part whom God doth make beleeuers for while men are voide of that there is little hope to be conceiued of them I will therefore shew for the helpe of them who doe anything looke after true happines what desire it ought to be and whereto it groweth if it be true and sincere that it may not deceiue them For we may finde many who haue sometime desired it earnestly and yet neuer obtained it as Balaam that a man could hardly haue shewed any difference betwixt their desiring of it and the desire of such as haue attained to it indeede for that instant But in time it hath appeared that it was but sudden or of short continuance and failed before it obtained that which it sought as by them who in the Gospell are said to haue ioyed in that which they desired to heare but it vanished whereas the desire of the other cannot be satisfied without it but mourneth and longeth for it and pineth for sorrow when any thing commeth in the way to weaken the hope which was conceiued of it till that bee remoued which hindred them from that benefit Therfore such must know that their desire which is sometime fleeting and somtime faint must become both feruent and constant as in the parable of the pearle may be seene That as soone as it was found the value of it being knowne of the skilfull Merchant he neuer rested till he had gotten it for his owne for wee must know that he who thus desireth it is forcibly drawne hereunto by God who hath shewed him his great neede of it and what he shall gaine by it and thereby hath prepared and made him fit to receiue it for otherwise if God draw not men to the valuing of it it is of no account with them Now further this desire if it be the worke of Gods spirit is strengthened hereby namely while hee prizeth and valueth it according to the worthines of it as farre as he is able that is to say thus that in his account it farre surmounteth and excelleth all the world with whatsoeuer is of account in it he esteemeth of it as a most pretious treasure to beleeue because hee knoweth that he which beleeueth is deare vnto God and shall be saued And so must faith and assurance of eternall life be valued indeed of him who shall finde the blessing of it for which cause S. Peter calleth it pretious faith Now who can esteeme thus of it as that it is better then all profit pleasure and preferment but he must needes thinke all his praying for it hearing the word which worketh it his questioning about it and his trauaile and labour in meditating of the promises whereby the spirit of God writeth it in the heart but he I say must needes thinke all his paines well bestowed in seeking it yea and infinitly recompenced though he hath long waited the Lords leisure for the enioying of it Al which meanes another man thinketh very needlesse and that it is meere follie to make all this adoe to come by it and yet he will say it is better then the world also but he can content himselfe when he hath heard the promise without any setting of his desire in it to wash away all with a word of course that he hopeth to be saued by Iesus Christ as well as other Which slight esteeming of it is too cleere a token how farre hee is from it Now who seeth not the difference betwixt these two to be this that the one is led by the spirit of God whereby the father of heauen doth reueale this secret mysterie of faith to him and doth wonderfully draw his heart vnto it the other is led by fleshly reason as his guide which is the greatest enemie to this worke For our reason thinketh it vnnecessarie to set more by that which we cannot see with carnal eyes then by that which we haue in present possession and see it handle it enioy and vse it therefore no man doing thus is led by the spirit of God which assureth him who is led by it that God hauing promised glorie greater then the world though hee seeth it not he shall finde no lesse then is promised therefore he setteth more by it then by all things here before his eyes And this is the way to beleeue in God indeede though wee see him not that by this our confidence in him wee may haue ioy and
peace And because this faith is counted farre more pretious then all worldly wealth therefore he who thus accounteth of it will set himselfe to seeke it willingly and readily as I said before And therfore as the word teacheth him he will haue his heart vpon the promises of God because they are his treasure musing on them vntill he hath al difficulties and doubts of any moment remoued from him which God for his part will not be vnwilling to graunt And in his meditation he shall see that he is not more desirous to beleeue then God is that hee should so doe hee seeth that God for his greater assurance of it doth through loue intreate him of friendship counselleth him and of his authoritie being able to performe commandeth him to beleeue as if hee would hereby shew that none hath authoritie to hinder or forbid the same He seeth further that as hee may receiue this promise hauing so strong incouragement so he can no otherwise be saued nor happie All this hee seeing and weighing deeply beginneth to stay himselfe and to lay faster and surer hold on eternall life and seeth that it cannot otherwise be but that he should be saued how farre soeuer he was from this perswasion before And now he beginneth to conclude with himselfe that he is deliuered indeed from all feare of hell and the diuell for hereby his heart is more humbled and meekened to be subiect to the will and gouenment of God without which this faith is not attained To whom this counsell yet is to be giuen though he be come to such great preferment that after hee hath by the forementioned meanes gotten this faith and confidence that he beware of all occasions which may darkē or put out the light of it As that he be not too bold to reason and question against himselfe for yeelding to this truth lately receiued and beleeued of him before he be well grounded and haue gotten some experience but follow his rule that guideth him for example If any doubting should arise any lying spirit should suggest and trouble him with feare of falling away hereafter or that he cannot tell whether he be predestinate or no or that many haue been as forward as hee and yet haue in the end fallen from God or any such like he is to be counselled to hold them all for spirits of errour and Sathans instruments to delude and terrifie him And because they speak otherwise then Gods voyce which saith Beleeue lay hold of eternall life cast not away thy confidence who also saith The plants of the Lord shall flourish and grow vp as the graine of mustard seede till it haue branches and bowes And againe Be ye established confirmed and abound in faith Therefore he is to lend no eare to thē remembring that which is written My sheepe heare my voyce and the voyce of a stranger they will not heare It was the first degree to the vtter vndoing of her selfe and her posteritie in our grandmother Eue that when God had giuen libertie to eate of all the trees excepting one that she rested not in this word but opened her eare to a false and lying spirit in the mouth of the serpent which vnder a faire colour perswaded or rather couertly inticed drew her contrarie to the word of God to eate of that one tree also which was forbidden whereas she should haue been astonished to haue heard the Serpent speake at all especially in that manner It is a dangerous thing to set so light by the word which God speaketh that wee dare so much as hearken to any voyce which speaketh the contrarie For she by giuing eare to the Serpent went further and gaue him speech also and yet neither such speech as wherby she cut him off by holding her selfe to Gods word neither if she would needes answere referring him to her husband as she should haue done who heard God speake and receiued the charge of not eating of euery tree from himselfe We must learne some wisedome of the Adder who stoppeth both her eares that she may not heare the voyce of the charmer charme he neuer so wisely And if any doubt doe so trouble him who hath attained through Gods grace to this weake faith let him aske of them who haue instructed him the men and brethren who if they haue kindly pricked can as well skill to heale and therefore also remoue such doubts as for want of sure laying hold on the promise haue troubled any And further if he which is weake in faith after laying sure hold shall yet be dismaied thus that hee cannot keepe for any continuance his faith strong and stedfast but feeleth it flitting he is to be answered that a childe which beginneth to go by a stoole or forme is not strengthened as he which is by long vse and custome setled in his ioynts in like manner it fareth with weake beleeuers and yet after that such shall haue experience of their own sinceritie and care to keepe a good conscience in longer continuance of time they shall be well and fully setled in their faith to their great contentment and comfort And thus I conclude that what lets soeuer there be which hinder men from beleeuing as that they be vnworthie they shall fall againe to their old course they shall neuer be able to attaine to it or if they haue not like certaintie of it alwaies therefore they conclude that they neuer had any at all or any such like yet he who earnestly desireth it will not vtterly faint except in temptation when hee must bee well plied and helped and when hee is not his owne to guide himselfe aright nor cease or giue ouer till he be perswaded that all teares are wiped away and therfore will refuse no meanes to attaine to it by attending on God and waiting his leisure reuerently considering the incouragements and perswasions which haue been set downe that so he may lay sure and strong hold of Gods promises and Christs prayer for him I haue prayed that thy faith faile not as one in his case may doe and so by little and little shall see himselfe to be in the number of true beleeuers no more to be cast out from them CHAP. 8. How the weake in faith should be established ANd thus to passe to the second head of this first treatise vnderstand that these two things are here to be handled first how the weake beleeuers may and should bee staied in their vehement temptations Secondly how they may further proue that they differ from such as are not beleeuers although they seeme so Of these weake ones there are two sorts some lesse some more both shall be better vnderstood by that which shall seuerally be said of both And herein I desire my brethren who are better setled not to thinke this labour superfluous but to measure the weake by their owne weaknes at their first beginning
and infirmitie And thus I hauing answered the doubts of this sort of Gods people weak in faith I had purposed to haue proceeded no further to deale with them which haue the seale of God and which are marked to eternall life but to haue disclosed the packe of counterfeits and to haue proued that many such as say they are Christians and the elect of God and are not but doe lie that they are nothing lesse then the children of God for as the weakest in faith must not be depriued of their priuiledge as to thinke they are not y e Lords so must not the most glozing hypocrites be suffered to conceiue a false opinion or hope of that which is none of theirs as to dreame of happines This I say I had purposed next to haue entred into but in the meane while it commeth into my minde by occasion of such as I haue answered alreadie that is the faithfull who hauing receiued much comfort through their hope after an effectuall calling haue yet after that been troubled with doubtings by occasion of them I say I called to mind another sort of Gods deare seruants who are weaker then they deeplier grieued and therefore more tenderly to be regarded least that they being brused reedes should be altogether broken and as smoking flaxe should be vtterly quenched And these are they who hauing manifest signes of faith and the new birth in them yet by the subtill and cruell malice of the diuell although not without the wise disposing of the Lord to their great good and example of others are brought to this bondage that they are perswaded that they are vtter reprobates and haue no remedie against their desperation They feele they say the wrath of God kindled against their soules and anguish of conscience most intolerable and can finde no release notwithstanding their continuall prayers made vnto the Lord and in their iudgement stand voyde of all hope of the inheritance promised expecting the consummation of their miserie and the fearefull sentence of eternall condemnation Now this vehemencie of temptation though it bee enough of it selfe barely to shake and terrifie the afflicted yet when melancholie shall herewithall possesse the partie then is it made farre more grieuous for that raiseth excesse of distrust and feare and perswadeth it selfe of miserie where there is no cause and is the very seate of the diuell being an apt instrument for him both to weaken the bodie and to terrifie the minde with vaine and phantasticall feares and to disturbe the whole tranquillitie of our nature and one chiefe propertie of this is to feare a man without iust cause So many as are troubled with this latter I exhort to reade the treatise of Melancholie set foorth by Doctor Bright Phisition Anno 1586. vnto the which also I may referre them for the former point that is to say if they be deeply touched with the conscience of sinne alone how they may be comforted and deliuered out of it But seeing it is both appertaining to the matter which I haue taken in hand to say somewhat thereof and the other treatise not alway at hand I wil partly borrow from thence where it is largely and profitably set downe and partly adde my selfe somewhat for the staying and perswading of such weak ones as their case requireth And first they must be perswaded that they are not vnder the wrath of God neither is his anger kindled against them for all their feare that oppresseth them when their estate is to their owne feeling euen at the worst because they haue not sinned against the holy Ghost which sinne onely is able to shut them out from hope of saluation and yet many of them in their temptation do thinke that they haue And to proue that they haue not committed that sinne it may appeare by this that they haue not maliciouslie set themselues against the truth and Gospell of God nor wilfullie persecuted it against their conscience but doe imbrace it heartily and loue the same which they are not able to denie But it is a meere delusion and temptation of the diuell which holdeth them in this terror and bondage which time will discouer and lay open as they themselues shall hereafter most plainely see and discerne which many such as they are in the like case haue found in the end And though it be a temptation of the enimie purposed of him to their confusion yet from their louing and mercifull father a triall of their faith and patience and other vertues Indeed the ground hereof is their owne weakenes as I said before of the former sort of Gods Children vpon the which the diuell worketh although not to wring from them their hope which he shall neuer be able to doe yet to wearie their liues with heauines and discomfort And this our infirmitie Sathan doth sometime assaie without meanes that is onely by spirituall suggestion sometime by meanes and outward occasions of euill and forcible perswasions to sinne and rebellion against God For the first of these two it is certaine that he after a personall manner to the soule though not in bodilie shape to the eye without meanes of outward things tempteth vs in the very secret thoughts of our hearts For he being a spirit and by creation most excellent hath accesse vnto our spirits to trouble them and disorder all their actions as we see corporall creatures with corporall and bodilie force to annoy one another And as he is a spirit so the long experience which he hath of our corruption and miserie from age to age giueth him knowledge of our minds more perfectlie who gathereth it by the least signe of our inclination and will not that he knoweth our hearts for that is proper to God only but through his long acquaintance with our nature he conceiueth our intents and purposes and that oftentimes without signification either of speech or gesture And thus he being able to discouer the vanitie of our minds by the knowledge of our vniuersall corruption as he seeth occasion and whereto we most incline he suggesteth his temptations to sinne and disobedience Now if to these two we adde his malice for he is not called the enuious man for naught and his vnsearchable subtiltie and exceeding strength and that which is greater then all the rest that he most hurteth when it least appeareth when we least suspect it for which cause it is said that hee changeth himselfe into an angell of light 2. Cor. 11.13 14. we shall not meruaile though without any meanes or outward occasions he raiseth great terror and dismaidnes especiallie the Lord giuing him leaue so to doe for the good of vs which are exercised with them For besides that we are inticed sometime to the sinnes which by nature we loue we are also especiallie such as are thus brought low in the anguish and bitternes of their soule tempted to such euils as are very strange and such as we abhor the very
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
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
doe For when he saw that God gaue him twelue moneths to repent of his pride for the which his dreame told him his kingdome should depart from him he forgot his dreame like a dreame and did not repent but at the twelue moneths end began a fresh to increase his pride crowing and boasting of his wealth and honour thus Is not this great Babel which I haue built for the house of my kingdome by the might of my power and for the honour of my maiestie Wherby we see that he was more desirous to know what his dreame meant then to bee warned by it Euen so these professors which I speake of are very carefull to heare the glad tidings of the Gospell preached and cannot bee withdrawne or disswaded from it but to lay their estate with it and to take this warning by it that they will receiue the print of it vpon their hearts and liues and bee cast into the mould of it that I say they cannot be brought vnto for then they should finde it to be the power of saluation to them for the which end it is preached But what is the cause that they going so farre before many other who are professors also cannot be brought to goe beyond them in this as well and herein to be equall to the best louers of the Gospell I meane in prouing and examining whether Christ be in them without they be reprobates and whether they haue not the spirit of God without which they be none of his The maine cause is this Their hearts are not vpright nor they will not deale plainly with the Lord. They cannot say in truth Search me O Lord and see if there be any vnrighteousnes in me which I doe hide within me and it shall be remoued out of thy sight Nay it is certaine if they might come to triall that they doe keepe some sinne as Iob saith euen as a child doth sugar vnder the palate Sundrie faults I graunt such will refraine both themselues and driue them out of their families but yet for all that they will not bee brought to this to make profession that they will be willing to be reformed in what part of their life soeuer they may bee iustly chalenged for then they should not blemish their religion as the best of that sort doe Neither doe they set their priuiledges which they haue by the Gospell before all other things alwaies they thinke it ouer strict that they should be tied so narrowly and that it is neither beseeming wisedome credit ciuilitie policie grauitie or such place and calling as some of them may bee in to shew what is in them though they be zealous they say but too base a thing for them when yet the Scripture saith I beleeue and therefore I haue spoke And againe The zeale of thine house hath consumed me And againe if this be to bee vile and base I will yet be more vile for the Lords sake that hath honoured me Yea and they thinke it is more then needeth that all their delight should be in the Saints which are on the earth and such as excell in vertue and that they should be companions with such as feare God when yet the communion of Saints is more pleasant and sweete then was Aarons ointment and more fruitfull then mount Hermon was with the dew and Sion and her vallies about her with the siluer droppes that fell vpon them Yea for the preciousnes thereof the Church spake thus of it If I preferre not Ierusalem that is the welfare of Gods people before all ioy that I haue on earth beside then let me lose my best delight To returne they of whom I speake though in their owne opinion and in the iudgement of some others they be in right good state to Godward yet God whose thoughts are not as mans and the truth which must giue good report of them as well as men iudgeth and determineth of them farre otherwise if that be the best that can be said of their faith and repentance which I haue set downe For the elect and deare children of God doe farre otherwise They hauing found the pearle sell all that they haue to buy it though they are occupied about many things yet that one euen the word of God is chiefe with them Their loue of it is strong as ielousie that admitteth no recompence and as death that cannot be resisted They cast not away their confidence if they once grow to see what recompence of reward it hath nor will not suffer any to take their crowne from them euen their honour that they haue in being the Lords sonnes and daughters They couet spirituall things they hunger and thirst after righteousnes they with good and honest hearts receiue the word and bring foorth fruite in due season They if they haue offended their most louing father cannot be quiet till they returne and come home againe and say wee haue sinned And if they be in worse estate then this they like it not vnlesse it be when they are fallen asleepe and haue forgotten themselues And yet what doe they in all this more then they ought feeling for all this their wants and burdens of which they complaine and crie out And whereas they are mocked and euill spoken of for this that they doe thus carrie themselues in the loue of heauenly things and in the hope of immortalitie farre more feruently then they who are not intitled to any such thing it is hard to say whether they who offer them this iniurie doe most offend in hindring the honour of God thereby or their neighbours welfare or their owne saluation For God commaunds that wee should labour rather for the foode that abideth to eternall life then for that which perisheth And what doe we offend then who doe so and is it not our gaine and benefit if we doe so Therefore let men for shame and feare of iust damnation desist from such madnes But to returne to them to whom I speake and to conclude in a sentence or two to them and such as they are I say therfore giue no rest to your selues till you can prooue that you be in the estate of saluation You haue many waies set downe by which you may doe it euen in this treatise in other godly mens labours and especially in the Scriptures Lose not all your labour which you haue bestowed in seeking to be saued I meane your reading hearing of Sermons praying and confessing your sinnes it is lost if you attaine not that which you seeke You are not farre from it a little more humilitie and truth of heart will bring you further into the estate of happines then that ye can fall any more from it Be neuer satisfied till ye haue more then an vnrepentant person can haue You count it no toyle to sweate in hay and haruest This is another manner of substance if ye once had part in it
ye would not forgoe your portion for a kingdome And thinke this of me who am not ashamed to be said to haue giuen you this counsell I know what I say in thus prouoking and labouring to perswade you if ye refuse neuer looke to come to the like offer And to you and as many as desire saluation how farre off soeuer as yet ye be know that ye are in the estate of diuels if ye continue as ye be and ye are the liker to continue so the longer ye liue if while ye be called ye refuse You are as outlawes Gods care reacheth not to you neither are you vnder his protection being his enemies but he or some of his sergeants will arrest you when you thinke not of it and hell will receiue you and the happines which other shall haue will flie from you which God forbid CHAP. 10. Of the eyght companions of Faith NOw I haue spoken of those who are weakest in faith and haue the smallest measure of it and haue laboured to stay them in their temptation I haue also shewed the causes of their conuersion the loue of God the father in giuing his sonne the loue of the sonne in reconciling them to God and deliuering them from all their miserie the word of promise preached to bring them tidings of this Gods spirit assuring them by working faith in them and perswasion thereof and to this end I haue set down these because in the ordinarie comming to eternall life there is no other way yet seeing these are not so easilie felt of vs as they are sure and infallible groundes in themselues to vs of saluation therefore I will adde some other effects or rather properties of true faith which doe accompanie the assurance of the loue of God and of Christ Iesus in vs and are the workes or fruites of the holy Ghost by the Gospell which although they be not of like authoritie with the former yet are they easilier felt to be in vs. So that both sorts of euidences laid together and meeting and concurring in one and the same person shall giue him most cleerely to vnderstand that as God hath graciouslie bestowed it so we may effectuallie receiue and hold it as our owne and that with more certaintie euery day as our saluation shall euery day be neerer then when we first beleeued And thus I come vnto the third generall part of this treatise wherein seeing I hope the weakest beleeuers are or may be somewhat staied by that which I haue said already I now purpose in this last part to shew how all such of Gods people as are staied from strong feare trouble of mind may by other cleere euidences haue further proofe and triall of their faith and be able to preserue and confirme it and how much such an estate is to be desired for the benefit it bringeth And first to teach the beleeuer to trie that he hath this excellent gift of faith these eyght graces being companions of it and more easilie perceiued and discerned then faith it selfe will cleerely testifie that where these be there shall that be found also This true beleeuer therefore whosoeuer he be first as soone as he shall perceiue that God farre otherwise then he looked for hath giuen him his sonne to bring life vnto him and to be his wisdome righteousnesse sanctification and redemption he must needes feele in his heart great ioy and comfort as we see in the example of the Eunuch when Philip had conuerted him he went away reioycing Acts 8.39 and in Samaria where when he had preached Christ there and had brought them to repentance there was great ioy in the Citie Acts 8.8 And what maruaile for how can a man be perswaded by good and infallible grounds that greater happines is giuen him of God then all the world is worth but he must needes reioyce with ioy vnspeakeable as they which dreame For is there any naturall man so senseles that if he should vnderstand that some portion of goods as an hundreth pounds value by the yeere were befallen him yet he should not feele his heart made ioyfull thereat and can this honour befall any that he is highly in fauour with the Lord of heauen and earth and thereby of a child of wrath made heire of heauen for euer but it must needes glad his heart exceedingly and raise sensible ioy in him which cannot be expressed as in him who found the pearle But doe common professors thus or worldlings when they manifestly bewray that they are glutted with the tidings of it So that as the Eunuch before mentioned immediatly after he had been instructed in this mysterie of faith went on his way reioycing and as Paul soone after his conuersion was marueilously comforted although before as farre from it and as deepely cast downe as any so let it not be doubted of but when God hath once inlightened the heart of any which before sate in darkenes to see himselfe vndoubtedly saued but that it raiseth vp in him ioy vnspeakeable and glorious in his measure Indeede it shall not perhaps so much be seene or appeare to another as by good euidence it is felt of himselfe Neither shall a stranger that is a man otherwise affected be partaker of this ioy but that it accompanieth them who are by faith made assured of their election our Sauiour Christ teacheth saying Reioyce not that the spirits are subdued vnto you but rather reioyce because your names are written in heauen And whereas it may be obiected that it is sore shaken and slaked by afflictions let that trouble none for no affliction for the time present is ioyous but grieuous and yet we reioyce euen in them through hope that maketh not ashamed Rom. 5.4 Besides we haue it here but in part as we haue all other graces and yet affliction after we haue been exercised with it aright shall make our ioy the greater in the end when Gods former graces shall be restored to vs which we were wont in him to finde therefore Saint Peter saith Though ye haue not seene yet ye loue him in whom though ye see him not yet ye beleeue in him and reioyce with ioy vnspeakeable Now seeing it must needes be thus it may well proue to vs that the common opinion of faith which most haue where the Gospell is preached namely that they beleeue in Iesus Christ deceiueth them and is nothing lesse then true For were they perswaded of their happines how could they chuse but feele withall their soules more ioyfull and glad within them then all the commodities of this life could make them For we no sooner know our selues iustified before God by faith but we are at peace with him and such peace as passeth all vnderstanding Which after we know how sweete and pretious it is we will by no meanes forgoe againe although for want of stronger faith and sounder knowledge it is more flitting in some
and yet euen that maketh them complaine vntill they be inlarged and he that hath not this witnesse within him shall not doe best to sooth vp himselfe with a vaine confidence Thus I conclude that ioy and peace are inseparable companions of faith But here me thinkes I heare some obiecting thus If you zealous folke who glorie so much of the assurance of saluation and for that very cause be so ioyfull ye agree not within your selues for some which are of your mind are euer sad and sorrowfull To this I answere that many desire to be sure and grone for it in the Lords eares and in time shall be comforted being already pronounced to be blessed and sometime they are assured for a season and then are cheerefull and before this they cannot be so as they whose hearts the Lord hath opened more cleerely to behold that excellent mystery But further I say that it should trouble no wise bodie to see them mourne for a while after that which shall being atteined make them merrie for euer after And it is a meere cauill in them that twit Gods weake seruants for that which giueth so iust cause of mourning namely their doubting seeing they desire nothing more then to be assured And if they doe not mixe their feare and heauines with melancholy passions they offend not in lamenting after God while they long aboue all things to behold Gods louing countenance towards them But if their heauines make them waspish tuchie froward vnquiet rash in censuring them who are not in their estate I say these as mad and frantike passions are to be condemned But these obiecters say that this sad countenance and behauiour in them who are more religious than the most part of others causeth many to shun religion and to be afraide to ioyne themselues to their acquaintance and company and to meddle with muzing on the Scriptures or on Sermons more then to heare and reade them and so trouble themselues no further To this I say that we are not so to looke to exemples that we hurt and hinder our selues thereby from that benefit which the Scriptures doe most certainely direct vs vnto But if men would weigh things indifferently they who are so ready to challenge many good Christians for their heauines which yet they know tendeth to the seeking of comfort might see their owne fault greater whose mirth for the most part is ioyned with lightnes and profanenes holding goodnes and grace out of the company and not a reioycing for that they know God to be their most louing father without which their ioy is but follie yea madnes as Salomon speaketh of laughter which testifieth such ioy But to end this in few words let such as haue true hope in God though weakely moderate their heauines that they may offend as few as they may and they that finde fault with them for that let them know that they ought rather to pitie and pray for them and interpret all in the best manner and looke that their owne mirth and cheerefulnes be well warranted them or else it were farre better for them to haue part in the others heauines And for answere to this thus much But to goe forward as the due consideration of the greatnes and perswasion of the certaintie of his benefits will raise this ioy in the heart of him that possesseth it so likewise it will cause him to maruaile with reuerence to see his state so changed himselfe to be brought from so lowe a depth of extreame miserie to so high a degree of honour and glorie and so to be enriched by this fauour of God that he shall oft feare on the suddaine least it should not be so wondring at the greatnes of the same as Iudas the good Apostle did who considering the great kindnes of Christ brake forth into these words Lord what is the cause that thou wilt reueale thy selfe to vs and not to the world Yea and the woman of Samaria which had long lien in blindnes and superstition and in the fruites of both that is in cauilling and mocking yet when our Sauiour had ouercome her euill with good and conuerted her her heart was so set on the benefit which she receiued by him that she forgat her water-pot which in her who sauoured before only of the earth was a great matter and went admiring at her owne change to tell her neighbours of that welcom newes which had befallen her and was a meane of their conuersion also Ioh. 4.28.29 But Sauls conuersion did so cause him to wonder at Gods worke therein that it caused also them that beheld it to admire it to be amazed when they saw him preach the doctrine which he before pursued with the imbracers of it Act. 9.21 So great admiration doth this precious faith worke in them that obtaine it And yet if this holie and reuerent admiration at so great good things befallen those or other such should but then onely immediatly after the receiuing of them be felt the benefits might seeme the smaller but it is farre otherwise if it be duly nourished and maintained for they are so sweete and so farre aboue all that they can aske or looke for that except it bee through mens owne default they are euery day new and fresh and so farre from bringing tediousnes that the oftner they be daily considered and the longer they be inioyed the more they will cause wondring at the loue of the giuer and what should moue him to bestow so great a portion euen more then the whole world vpon so vnworthie an one as would haue thought a little before that it had been an happie estate not to haue been at all The Sunne in the beautie and strength thereof doth not more cause the eye to dazle then the viewing and beholding of this glorie which God communicateth with his beloued ones doth astonish and abash the heart to thinke of it which is so true that Dauid the man of God did many yeeres after hee felt himselfe beloued of God fall into this holie admiration as that God should doe such great things for his soule as deliuer him from the neathermost graue by which he meant hell And therefore it cannot be without grosse bewitching of many professors by Sathan that if they haue at the hearing of this tidings published meruailed a little they thinke they haue receiued this benefit with that reuerent account that it deserueth though after it waxeth a common thing with them for this they say it were foolish daily to bee wondring at one thing as when we first heard of it Full well all such declare what fruite they reape by it but if they did daily consider their vnworthines they should see more cause to wonder euery day then at the first if comparison may bee made in such a case It is to be wondred at that God pardoneth sinnes daily in that his mercie continueth daily to pardon them and for that
it being so great should bee so induring also For who can thinke vppon his slippes and rebellions I speake of the best of vs which breake foorth from him daily for the which the wrath of God is iustly prouoked against him and what might bee feared thereby and how notwithstanding them all hee may come to God for refuge by Christ and bee without feare as if hee had not sinned yea and hold fast his confidence that God yet loueth him who I say can consider this but hee must needes bee astonished at the inioying of so great kindnes when a cursed man no better then ourselues must be sued vnto and intreated by vs and all the friends that we can make and being displeased must be pacified with gifts and yet hardly holden from vexing imprisoning and pursuing vs to the death and may not be intreated Therefore magnifie the louing kindnes of our God for euer euen as it indureth for euer Psalm 118.4 For though naturall reason euen flesh beare a great stroke in this matter yet wee are not debtters to it and we haue great cause whiles we liue to doe this So that although I confesse that in nature it is otherwise that a man cannot alwaies admire the greatnes of some rare deliuerance or fortunate estate befallen him by his friend which at the first raised great admiration yet it ought to be farre otherwise with the spirituall man being a beleeuing Christian he I say hauing the louing countenance of God shining daily vppon him as before which is a treasure vnualuable should wonder at the continuance of it especially seeing he prouoking the Lord with his sinnes daily renued might therefore feare that such former comforts as had been inioyed might haue been turned into as great sorrowes and his light into darknes rather then be continued and multiplied And this he shall do vnles through vnthankfulnes the corruption of nature leading him thereto hee burie the same in obliuion and begin to affect too much and to bee ouer neere glued to things present and temporarie setting the creature before the Creator and the gift before the giuer For thereby he shall no doubt slacke his meruailing at that kindnes of God that hath neuer end although it be most precious whereas otherwise he shall be able from day to day to beare downe all transitorie things before him with the estimation and high prizing of it And this of the second companion of faith namely holy admiring the greatnes of Gods kindnes But that I may not dwell vpon this matter who haue purposed but in brief manner to shew what a traine of heauenly companions do attend vpon this faith and certaintie of Gods eternall fauour and to leaue the meditation of and vpon it to the reuerent and deuout reader Another therefore is heartie and vnfained loue in him who feeleth this loue of God shed into his heart returned to him againe The which although in hollownes and hypocrisie the most affirme boldly to be in them towards God before they haue found and felt themselues to be beloued of him yet the Scripture teacheth vs that it is farre otherwise seeing we haue not loued him but he hath loued vs first But when we see indeed what great things God hath done for vs from what dreadfull bondage he hath deliuered vs vnto the which in all our life we were in danger and to what gracious liberties and priuiledges he hath restored vs by forgiuing vs all our sinnes then we see iust cause to say with the Prophet I loue the Lord because he hath done so great good things for my soule and with the woman to be thus affected that seeing many sinnes are forgiuen vs therefore wee must needes loue much So that although before this we were louers of pleasures more then louers of God as others are yet now that we know Gods bountifulnes towards vs and the vanitie of our fond delights we haue our harts more set vpon God then vpon the best pleasures which we inioy And although sometime before this wee loued father mother friends goods more then God when wee were meerely naturall yet now that wee know God yea rather are knowne of God we haue our hearts set on him as being our chiefe treasure For this our spirituall kindred with Iesus Christ hath knit vs to him with a farre more neere bond of loue and therefore wee rest in him ioy in him and satisfie our selues with him for there shall be euer cause so to doe and that without wearines There is no end of his bountie and kindnes his mercie indureth for euer and who doth not see that such infinite loue of God to vs may prouoke and raise vp in vs truth of loue to him againe that we be euer filled with the fulnes of him as it is said of the spouse in the Canticles I am full of loue yea sicke chap. 5.8 And yet they who shall say to vs for thus doing What is thy welbeloued more then another welbeloued We may answere them that know not the loue of our welbeloued Our welbeloued is the chiefest of ten thousand wholy delectable his head as fine gold c. Cant. 5.10 But indeede I must say except wee haue tasted of this our loue shall be cold enough towards him as may be seene too commonly euen in many who worship God with vs that all the loue and mercie of God which they boast of cannot make them forsake their vile lusts But to proceede where these before mentioned are found how can there be but vnfained thankfulnes and acknowledging of this gift of God to his great praise when we shall weigh what he hath done for our soules and what solace he hath filled our liues withall which otherwise must needs be full of deadnes or deceiueable and vnsauourie follie They must of necessitie worke the same affections in vs which were in the man of God mentioned in the Psal 116.12 What shall I giue vnto the Lord for all his mercies I will praise his name before his congregation and commit my selfe wholy to his gouernment hereafter who heretofore hath regarded me so gratiously yea and we shall be prouoked daily to this honouring of him euen to sing a new song of praises to him who will renew his kindnes and goodnes daily vpon vs still so that we shall say that his first receiuing of vs was but the beginning of our happines So it shall follow that our hearts being daily exercised in praise and thanksgiuing the more wee doe it the more wee shall see cause to doe it still and so shall waxe thankfull still in all that God sendeth and so in all parts of our life euen in our troubles as it is written In all things be thankfull And although the world see none other cause but to murmure and rage in their afflictions yet shal we see Gods fauour to vs euen in them and knowing that they turne as well
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
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
hold in this errour of vnbeleefe although wee see manifestly that the seede of faith was in vs it was the cause why in all other good things we went forward the more sleightly So that we see great cause to season our hearts with beleeuing throughout our whole life whatsoeuer labour it cost vs. To this purpose was the speech of those Christians And to goe forward who doth not know that when some certaintie of saluation is attained of men yet for all that in as much as it is but weake that they haue many heart griefes for this that they see they haue a long wearisome pilgrimage to goe thorough and little knowledge and perswasion of any great guiding of them through all the feares and difficulties of it Pitie therefore the distressed estate of Gods poore people ye shepheards of his flocke Although this is but one point of many which ye are to teach them and arme your selues with that minde which was in the Apostle who saw it meete as long as he should abide in this tabernacle to put the people in mind of al things necessarie to saluation from day to day though they knew and were stablished in them And let me with your patience say one thing more to you which if ye will be aduised by me will be much to your owne benefit and of those that heare you Aboue all things seeke to haue that your owne and effectually wrought in your selues which you teach the people for you know that the Phisitions who practise by experience are best able to deale with their patients Especially in this matter of faith labour to be more exercised how you haue vse of it in beleeuing for your owne parts either precepts or promises and content not your selues with bare knowledge of the truth And so doing ye shall make good gaine of that which you shall teach if your hearers should not and yet such teaching while ye bee sure that it hath done your selues much good shall set such an edge on your doctrine by your more liuely cheereful and powerfull deliuering of it that it shall farre more easily procure an appetite in the people to receiue it as they did in Iohn Baptists time with greedines and as it were with violence and so that if they be not brought to the true practise of Christianitie by it they will not bee brought to it by any other teaching And this I wish that ye be not of the minde that some haue been of for it is no opinion fit for the Minister of God that is to say that they thinke though some preach by experience yet no man is bound to do so as though it were in mens choice to doe which they list when wee know that the good shepheard doth go before the sheepe and they follow him And if he goe before them in example of good life then he cannot chuse but teach them by experience that which he himselfe doth practise in his good example And so hee that shall thinke that he is not bound to teach by experience as well as by the letter concludeth that hee is not bound to bee a good man himselfe who teacheth Now I haue said what I purposed I will goe forward In teaching labour much in this manner which I haue mentioned to beate into the people with making it plaine to them how they may be assured of their saluation as I haue taught in the first treatise beate in I say this doctrine of beleeuing that God will minister all helpe to inable them to liue godly For in both points if view might be taken throughout this dominion it should be found that the people are ignorant and to seeke both how to come to the assurance of saluation and also how they should be rightly taught to leade a godlie and a Christian life And how commeth this to passe but because men teach not oft of which all may see what neede there is or els they doe not in commiseration of the peoples weak capacitie and memorie beate vpon these things among all other againe and againe So S. Paul hath left behind him his practise for our instruction saying It grieueth me not to write when hee cannot come to preach them the same things to you and for you it is a sure thing And we should know that it is no shame to preach the same things oft yea in our owne congregation but meete and fit especially if they bee these speciall matters vnlesse we contend for the vaine praise of men and will shew our pride by seeking after nouelty rather then our desire of the peoples edifying Yet I nourish not barbarousnes nor the vttering vnseasonably and vnsauourly either of the same words and sentences or in bosome Sermons the same things but in the euidence of the spirit and in renuing our labour and paine euen about the same doctrine which we taught before it shal be so farre from being wearisome and tedious that the best hearers shall affirme that they cannot heare them too oft but desire with all their hearts to heare them againe And because I am by fit occasion come to vtter this I will adde one thing which ought worthily to preuaile much both with Preacher people And that is this that in this long and gracious time of peace and libertie of free preaching the Gospell he is a rare priuate man that I goe no further who is able plainly and soundly to set downe how a sinner may know himselfe to be in the state of saluation and assured that he is the child of God and when he is so how hee should bring foorth the fruites of repentance and leade a godly and Christian life I know it is the holie Ghost who alone can worke this in mens hearts but I speake of the expressing and setting down thesame And though I doubt not but that some conceiue it yet if they did that well they could in some sort vtter it also as wee are commaunded to take vnto vs words to expresse that which we conceiue as well as to haue matter in our minds And although the knowledge of this in generall doe bring men in liking with it yet who seeth not that the particular vnfolding hereof by fit coherences knitting one point with another is the way to make it vnderstood and conceiued aright By the which the hearer is farre more easily brought to haue the effectuall worke thereof in him And thus to returne againe to that from whence I digressed not vnnecessarily and so to draw to an end about it Although people profit thus far that they get some true taste of saluation by preaching yet they shall very much stagger and goe backe and coldly set vpon the practise of godlines if they be not well grounded in beleeuing that God will build them vp more strongly from day to day and perfect the good worke in them which he hath begun euen to full sanctification in the
it and after And according to the prouerbe like tree like fruite for a good man out of the good treasurie of his heart bringeth forth good things and the wicked man out of the ill treasurie of his heart bringeth forth euill things This heart of man therefore must be good and holy and pure it must be brought to yeeld and submit it selfe willinglie to better instruction then naturallie it hath been acquainted with that so it may bring forth fruite of amendment of life and be readilie disposed vnto euery good worke But as I sayd that men may not deceiue themselues who for the most part being ignorant about the heart and the nature and properties of it doe thinke that they may liue godlie whatsoeuer corruption doth infect the heart it shall be requisite to know it better and how all godlinesse is but fantasie or hypocrisie vnto the heart be reformed and changed We must haue it clensed and well seasoned and afterwards kept so that it may be no longer an enemie to vs or an hinderer of vs in any of our good actions but contrarilie that by the helpe of it we may dailie goe forward in well doing at least by striuing or after a repulse to returne againe For this we are to know that the heart of man before it be emptied is a dungeon of iniquitie before it be inlightened a denne of darkenes before it be clensed a puddle of filthinesse and that which Saint Iames speaketh of the tongue may much more be said of the heart that before it be tamed it is an vnruly euill If then such an heart be the guide of our life how monstrous and loathsome must that life needes be Hereby therefore it is cleere that the heart must be purged of this corruption as I haue said it must be changed from this nature and custome that when any departing from sinne should be or any dutie to God offered this may not be a pulbacke and hinderer but ready to giue consent thereunto and a furtherer thereof in subduing the corruption of the same from time to time For who seeth not that this were otherwise a toile most tedious yea a thing altogether impossible as oft as we should goe about any good dutie then to haue our heart to seeke as they say and to be set in frame as if an husbandman should alwaies be driuen to mend and sharpen his plough share when and as oft as he tilleth the ground or a Carpenter to grinde his tooles so oft as he goeth to worke but much more seeing the heart is backward and not willing and ready to any good thing yea rather rebellious against it must not all of necessitie the more preposterouslie goe forward But to proceede more particularlie to anatomize and describe the heart and in few words to say much of it we must know that it is ouerspread with vnbeleefe deceitfull vnruly loose hardned wilfull vaine idle blockish cold in goodnes and without sauour and soone wearie of it high big proude disdainefull selfe-louing vncharitable vnkind conceited impatient angry fierce enuious reuenging vnmercifull froward and tuchie churlish sullen medling worldly filthie and vncleane louing pleasure more than godlinesse vnprofitable repining earthlie greedie or couetous idolatrous superstitious vnreuerent hypocriticall disobedient to betters iudging rashlie hardlie reconciled and in a word prone to all euill is it not then hardlie tamed Which must needes be graunted when the most part of people vnder the Gospell doe either not know nor suspect this and therefore are farre from abilitie to hunt these corruptions out and they who know it doe yet loue them as their owne flesh and therefore be neuer the neerer to the purging out or remouing of them It is not without cause therefore that Salomon saith there are seuen abominations in the heart that is many And Ieremy in like manner affirmeth that the heart of man is deceitfull and deepe aboue all things who can gage or search it out Euen I the Lord saith God am the searcher or finder out of it Therefore also our Sauiour to set out the nature of the heart saith Out of the heart come euill thoughts murders adulteries fornications thefts false testimonies slaunders Must it not then needes be a filthie sinkehole out of which so vnsauorie stinkes doe arise So that it may truly be said the heart of man is euill aboue measure and in the kindes thereof in number as the sparkles that come out of the furnace and as the sand of the sea shore which is innumerâ—â—le And what should I say more The time would be too short to proceed further and I shall haue occasion in another place to speake of the same But by the way this is worthilie to be lamented that where the Scripture is so plentifull in describing and setting out of the manifold and foule defilements of the heart that men are so blind in vnderstanding them and see so little when the holy Ghost bewraieth so much And hereof it is that they feare so little danger and suspect so little hurt to be comming towards them thereby in the middest of so great and iust cause to feare and suspect both For who is merrier or more secure than he that hath most sinne in his heart to witnes against him Which being so who doth not see that such a draft-house is to be emptied and that much grace and water of life had neede to be poured in to sweeten and season it before it be fit to be imployed to good vse and to be made a temple for the holy Ghost to dwell in and a good treasurie that out of it a good man may bring forth good things Yea an admirable thing it is that it should euer be brought to good But to go forward now to shew what this purging of the heart is and how it should be purged For the first we must know that it is a renuing in holines and righteousnes by little and little of all true beleeuers they being first deliuered and freed from the tyranie of sinne and feare of damnation for a man is no sooner set at libertie from the feare of euerlasting death and the wrath of God but he is also sensiblie drawne to let goe his holde and interest in sinne which before he had and feeleth the same to receiue a deadly wound in him and the power thereof to be abated and crucified And so findeth that verified in him which the Apostle setteth downe to the Romans that is to say How can such as are dead to sinne liue any longer therein And withall he is quickened and sensiblie stirred vp to a loue and earnest desire of things holy and heauenlie euen that he may please God and being renued in the spirit of his minde doth affect and long after righteousnesse and true holines And herein consisteth this purging and changing of the heart which I now speake of and such a thing it is shewing
it selfe by an hatred of sinne and a delighting in goodnes Which no power nor will of man can effect for it is an enemie thereto And although this new change be not such as that it is able to beare down all the old corruption that raigned in him sometime and to intertaine holy things only yet it is a mightie alteration that goodnes hath any place in him in truth which was before so farre from him and sinne and euill hunted out in will and desire which alone bare sway before For there is without question the first fruite of the spirit which will afterwards bring forth an increase of the same for continuance which worke of grace and sanctification if he in whom it is wrought should not liue to shew forth any further fruite of it is an infallible marke of Gods election and loue towards him and can no more be in a reprobate then light can be in the bellie and bowels of the earth But if any will demaunde what becommeth of this grace in time because it is too cleere that it is not only dimmed but euen choaked also in many in whom it began to shine and giue light such must vnderstand that God doth strengthen and continue this grace of holines and sanctification as it is nourished esteemed and set by and as men do stir it vp in themselues by asking after it when they misse it and prouoke themselues to pray for such good affections and cannot be satisfied without them As Dauid did often sometime one way and sometime another Why art thou heauie O my soule and why art thou so disquieted within me Also praise thou the Lord O my soule and all that is within thee praise his holy name And thus and by the like means we shall cherish our sparkles which as the fire is blowne vp with bellowes shall not ordinarilie faile vs not be extinguished in vs especiallie for any long time except in time of temptation or when melancholy oppresseth vs vnlesse through our default and folly Thus vnderstand what it is to haue the heart purged and changed that thereby it may be fit to set vpon a godlie life The next thing is how this is done and how it commeth to passe that men after they haue receiued the grace of iustifying faith doe finde and perceiue in themselues such an alteration from that which was before euen as if a benumming colde should be on the suddaine turned into a glowing and burning heate I say this is the proper and wonderfull worke of God who mortifying our worldly lusts and euill desires in vs by his holy spirit doth reforme vs and create this holines and sanctification in vs. He it is S. Luke saith that purifieth our hearts He kindleth good affections and subdueth the contrarie in vs. There is no other besides him in heauen who can worke it much lesse on earth that can set his hand to it Which if that man of sinne had duly considered he would not haue arrogated to himselfe a greater worke then it which also is inseparable from it namely the authoritie of forgiuing sinnes The Lord I say by his holie spirit it is who stirreth vp in our hearts godlie motions and good desires namely of knowledge good gouernment feare of him communion with him and his people the desire of spirituall reioycing and strength against infernall foes and such like which good affections when they be kindled in vs hee suffereth not to vanish away but teacheth vs to feed and nourish them by reading meditation prayer And the spirit of the Lord which raiseth vp and worketh in vs these holy affections is therfore described by these most excellent titles for it is called the spirit of wisedome strength feare of the Lord c. And this he doth to his deare children when they are first brought to this happie chaunge euen in their first entring into the estate of grace to the end they may loathe as stinking garments the old custome in which they had long lien I meane the vnsauourie draffe of their owne cogitations desires and lusts of their hearts the least daunger whereof was this that they deceiued them These when they see what varietie there is of better matter to season and occupie their mindes and hearts withall they doe shunne and flie from as one that had escaped the loathsome prison doth crie out when hee must be brought backe to it againe And although I denie not but that they must hold and retaine the sauour and smell of their old filthines and profanenes which in times past as bands and chaines did keepe them in captiuitie yet is not their condition for all that to be counted meane and little worth because they haue not full deliuerance from it but happie and highly to bee iudged of in that they haue obtained deliuerance in part and doe see how they may be partakers of a farre better I speake now but of the beginning of a Christians change when hee can discerne no more in himselfe then this namely that hee hath with faith vnfained an heart sanctified and purified from his naturall corruption and wicked disposition And without regard of the fruite hereof euen the whole worke of Christianitie which shall follow this happie beginning then the which he desireth and longeth after nothing more the weake Christian that hath his part in this thinkes himselfe euen for this exceedingly indebted to God True it is that no man is to stay and abide in this estate but is to proceede further euen to repentance which commeth from it as hereafter shal be seene But yet seeing the clensing purging of the hart at the first conuersion of a sinner is a distinct worke of the spirit and in man but the beginning of all the worke of Christianitie which shall follow it I would not passe it ouer in silence and the rather I say so because it is but darkly and confusedly seene into and discerned And although it bee but as the graine of Mustard seede in comparison of the tree it selfe to the full growth and perfect age in Christ yet is it in possibilitie nay in certaine and sure hope euen the same and alreadie of the nature of it and therfore hath part of the reward also And now it tarieth but for further building vp in knowledge and grace that so it may appeare to other as it is in it selfe the estate of a regenerate person and new borne vnto God But for al this which I haue said of this matter namely both what this chāge of the heart is and how it is wrought by Gods spirit yet one thing is wanting which the diligent reader will desire to know That is why the Scripture saith that although it be God which purifieth the heart yet that it is ascribed to faith their hearts were purified by faith saith S. Luke And S. Iohn which is little difference attributes it to hope
set it down yet the most simple when they heare mention made of it can affirme that they finde it so to their no small consolation and contentment Now I hauing shewed that the heart and consequently the whole man must necessarily be changed and purged before good life can come from it and wherein this chaunge consisteth and how it is wrought I will returne to this last point from which a little I digressed that by faith in Christs promises and by spirituall vnion with him this change is wrought To this end as I said S. Peter doth plainly lay foorth this truth vnto vs that the heart is purged by faith when he saith By the pretious promises which wee haue from God and they are made ours by faith we are made partakers of the diuine nature or the graces of the holie Ghost by whose heauenly power we are able to flie the corruption and naughtines both of our hearts and liues which is the principall let of our obeying God And therefore that corruption being subdued in vs by a stronger power then it selfe we haue libertie to goodnes whereas before we were in bondage And not only so but the nature and qualities of our harts being changed we are no more they who we were before but are led contrary to our former course The which selfesame thing though not in the same words S. Paul by a most apt similitude setteth downe saying When we were in the flesh the affections of sinne which were by the law had force in our members to bring foorth fruite vnto death but now we are deliuered from the law he being dead of whom we were holden downe to serue in the newnes of spirit not in the oldnes of the letter Here he describing the first estate of life wherein all liue diuellish and vnrenued and setting as contrarie to it the regenerate and happie estate of Gods children after they be changed maketh this comparison That as our corrupt hearts like an husband stirred vp euill desires in vs hauing the powers both of minde and bodie as the wife at commaundement and both these together brought foorth all sorts of euill workes to our destruction so the spirit that is the power of Christ being giuen vs stirring vp holie affections in vs is as an husband and hath the powers both of minde and bodie as the wife at commaundement and both these together bring foorth all sorts of good workes as children to our saluation Whereby it is manifest that although there be nothing in vs as of ourselues to do the will of God and to bring foorth fruites of amendement yet God who purgeth the heart by faith putteth also a new nature into it and maketh vs loue and delight in the good and holy things which before wee loathed and to loathe the euill which we once loued And for this purpose to make more full this matter which I haue entred into which of the simple I know is hardly conceiued that no exception may be taken against it consider what our Sauiour saith he compareth himselfe to a vine and his beloued to branches of the same To teach vs that as the branch beareth no fruite if it grow not in the vine but being cut off withereth so if we be not knit to him by faith wee can beare no fruite But as the branch abiding in the vine sucketh sappe and draweth iuyce from it and is fruitfull so all faithfull and true beleeuers receiue strength from him and grace by the which they crucifie their owne lusts resist their corrupt will and so bring forth fruite according to the will of God For from him the whole bodie gathereth increase fit for it who in manner of the soule quickeneth all the members And to this end Christ wrought our saluation and gaue himselfe for our sinnes to deliuer vs from this present euill world And from him we haue receiued a minde to know God an heart to loue him a will to please him and strength also in some sensible measure to obey him as he saith Know ye that ye are dead to sinne that is so made partakers of the vertue and power of Christ that naturall corruption hath lost her vigour and force to bring forth most bitter fruites and also that ye are aliue to God that is haue strength to liue holilie through Iesus Christ which grace although it be not perfect yet it is such and that in the weakest beleeuer that there is apparant difference by it from his former estate and such as whereby a godly life is not irkesome to vs as before but sweete and pleasant That which most troubleth the weake about this matter is that this change of the heart and renewing thereof is so hardly seene and so meanely felt within them that they cannot satisfie themselues in wishing and desiring to be more changed And although before their open grosse faults did not accuse them yet now their inward corruptions doe disquiet them now idle motions and vaine thoughts and fantasies much trouble them in their praying reading and hearing they cannot be ridde of them now they feare that they beleeue not euen after they haue receiued to beleeue with staiednes of minde and peace and all because they want the feeling comfort of their faith oftentimes their vnkindnes to God much greeueth them and besides their vnfruitfulnesse to be short they haue many accusations against themselues All which duly considered doe testifie in deed another estate of their minds then was before though through their weakenes and the diuels malice they feare hereby sometimes that they are not renued and changed at al. But that is not to be maruailed at for as much as they were so lately drowned in sinne and had no delight in goodnes it must needs be strange vnto them to be perswaded that they are in any better case then they were seeing the motions of sinne doe trouble them now which did not before and they haue not skill nor strength enough to thinke that it is a good signe of their welfare to be grieued for them as it is in deede but they thinke it a signe of their miserie that they haue them at all And yet in that they doe so earnestly seeke to be better staied euen from idle and vaine wandrings and labour to see their spirituall pouertie and their inward corruption of selfe loue priuie pride distrust c. they may haue cleere testimonie that they though but in part are truely reformed And this change of the heart they haue neede to be perswaded of who desire to liue christianly which shall be no hard matter for them to proue if they compare themselues with that which I said about this matter and finde it so with them but otherwise they shall but coldly goe about any seruice of God whatsoeuer this pure heart I say comming from faith vnfained must be as a strong foundation laid in them vpon which only
a godly life can be builded that they may not neede to feare that they are of a double heart for God abhorreth that in his seruice and doth not accept the heart by halues nor to be serued by halues as Saul did 1. Sam. 15.3 but will haue the whole to be giuen vnto him He will not be loued a little for that is neither beseeming his greatnes neither fit for them to offer who receiue so great good things at his hands And as none can doe this but such as shall see sufficient cause hereof namely that they are infinitely indebted to him for his bountifulnes towards them so will he that such shall make him their chiefest delight and treasure as other doe the world and therefore to account it no tediousnesse nor toile to labour for it till they haue obeyed the voice which saith Giue me thine heart my sonne And if all men did at the first imbracing of the Gospell thus giue their hearts wholy to the Lord as all they doe who vnfainedly beleeue in him then should we see it a common thing to haue God honoured in the world his true religion and worship aduaunced and there should be no such difficultie to pull men out of their filthie and sinfull liues but they should be as readie to seeke it as the godliest Preacher is in Gods name to vrge and require it But seeing that will not be let them which see better what the infinitnes of Gods fauour is towards them giue him their hearts againe as they are commaunded not a peece of their heart but their whole heart Euen as the burnt offering in sacrifices was not in part the Lords another part the Priests or his who did offer it but it was wholy the Lords so God will haue those whom he maketh reckoning of to turne to him with their whole heart that so as farre as their knowledge leadeth them they may be at his commaundement not halting not flitting not giuing him their seruice sometime and at other times refusing and holding backe by such occasions as shall fall out as for their owne pleasure profit for mens friendship and fauour or such like for so doing they shall neuer be fit to renounce either their will or lusts when they are inticed to euill by them but must yeeld and giue place to them which kind of vnsauorie and fickle seruice God abhorreth But if we freely giue ouer our selues wholy to God and be resolued to be guided by him in all things and to this end waxe better setled daily in the assured perswasion of Gods fauour which is better then all things besides so that we may alway see cause why we doe so then and not before shall we haue good euidence that our hearts are changed from their old custome in sinne and renued And although men will long halt and driue off before they will be brought to this hoping that lesse may serue and that they may please God without all this adoe as accounting it too hard yet must they be brought to this when all is done or else they shall see that all is in vaine that they doe besides what faire shewes and colours soeuer they set vpon their doings For want of this soundnes and through purging of the heart as the people of Israel made many turnings to God when he punished them but euer turned backe againe from their couenants and promises of amendment euen so at this day there are many vowes to God of holy life and purposes of repentance but none of them hold nor take any good effect though some in longer some in shorter time doe vanish away and come to nothing because men goe to worke in their moode and hastilie not sufficiently considering how weake such foundations are to beare vp so great and weightie buildings as the whole course of their liues to be holilie passed Iudas his preaching and working of miracles who was companion with the other Apostles Ahabs hastie repentance in haire cloth and ashes yea Iehu his zeale for the Lord of hoasts with all other such shewes as for a time in the eyes of men seemed to be great godlines together with Sauls speedie executing of Gods commaundements against the Amalekites they had a time to be bewraied and brought to light to the world to haue been either meere hypocrisie and fained godlines or suddaine and rash attempts or without roote from the heart euen the best of them Therefore first let this be knowne of vs that before the euill life can be renounced God purgeth and maketh cleane the heart that so it may be fit for so great a worke But seeing the heart is false aboue measure and they soonest deceiue themselues who doe least suspect and feare danger let it thoroughly be weighed which hath before been set downe that there is deadly hate of sinne and corruption and that with much striuing against it with gripes of griefe when it preuaileth and contrarilie great ioy when it is subdued this I say is in him whose heart is truly renued CHAP. 5. Of the renouncing of all sinne which is the first effect of a renued heart in the true beleeuer NOw the heart being renued and changed must be kept so but of that afterwards in more fit place In the meane season I will passe to the effect of this clensing and change of the heart and shew what worke it bringeth forth in him that is thus renued and changed For I hauing spoken of the clensing of it as I purposed namely that it must with the whole man be changed and renued before the life can be amended it followeth that I should now further proceede to this that is to the description of the christian life whereby I meane true repentance or the life of the beleeuer as I propounded which is the building that must be set on that foundation and that conuersation which commeth from the forenamed change and is a renouncing of all sinne and a care to walke in a new life to glorifie God thereby euen vnto death as was said before Concerning which more particularlie as I promised this first is to be marked that the godly life standing in these two parts that is the renouncing of sinne and practising of godly duties all vngodlines and not some part or kinde only is renounced of the true beleeuer and of him who will soundly professe to liue godly and they are brought to this power and grace who trust in the liuing God and are indeede godly that they are out of loue and fauour with the whole course of iniquitie which was their only delight and pleasure before They are so changed from that which they were that now they hauing tasted of heauen and happines being become the beloued of the Lord they freely and willingly bid farewell to all the follies of their former times and the vnlawfull liberties with the which they were deceiued at least in affection
and desire as their frailtie doth permit for they know who haue so farre been instructed that they cannot loath some sinne and loue other that were but halting but as he who taught them that they should not commit adulterie taught also they should not lie nor steale in like manner they who are taught of him doe so iudge and therefore disclaime the one and the other For how can they loath one sinne and loue another which were to do contraries And as pure and sweete water and filthie cannot come from one fountaine so neither doth the heart reformed send foorth good and euill So that as one in prison hardly dieted feedeth with great appetite and greedines vppon scrappes and parings and is well at ease if he may fill his bellie with them who yet when he is set at libertie and conuersant with his friends where hee findeth varietie and plentie cannot fall to his old fare againe but wondreth now how he could finde sauour in euery mans leauings euen so it is with him who hath besotted and made drunken himselfe with the deceitfull baits of sinne who if like a swine he may fill himselfe with that which his heart desireth and his eye lusteth after he is safe and hath what he would but when he shall see his estate as in a glasse how shamefull and daungerous it is and hath but tasted of the heauenly priuiledges and liberties of a Christian he casteth out that former draffe as vomite and by no meanes can be brought to be in loue with it againe Behold such honour giueth God to his seruants that their old conuersation wherein they liued sometimes with the rest of the world and could by no meanes be drawne from it they haue it in most vile account and detestation and they which were of the synagogue of Sathan shall worship God among the faithfull This is the power of faith which hath changed their heart that it is able to make him who hath it to ouercome I say not himselfe but euen the spirituall craftines whereby the diuell deceiueth many thousands and euen the poysoned baites and allurements of the world also O power vnconquerable and not to be matched If there were any earthly stay or fleshly hold in any sort comparable to it which is impossible in what price and reckoning should it be had think we If there were any thing which at mens request could giue the life of their enemie into their hands or helpe them with long life or satisfie their desire with abundance of wealth and varietie of sinfull pleasure oh how welcome should that be But consisider O ye seruants of God and behold it ye mightie and wise of the world here is a greater and another manner of treasure then all these and bringeth other delights then these are able This suffereth you not to pine away with desire of your enemies death but it will make you as it did Dauid to turne your hearts towards your greatest enemie which is true manhood and wisedome and to preserue his life when you had him in your hands to kill him And this suffereth not you to hunt about the world for varietie of sinful pleasures as though there were no better vse to bee made of the time which is so pretious but this will make you with Moses to renounce them when yee might haue them and to finde greatest pleasure in doing so and yet in forgoing them to thinke your selues plentifully rewarded Finally this will not suffer you to fret and to be vnquiet in thinking vpon the day of death and to put the remembrance of it farre from you by wishing long life but it will make you sigh and groane to be out of your life and with Paul to account it a prison to liue in the bodie still and as the Preacher saith to reckon the day of death when you must liue here no longer better then the day of birth which is the beginning of life O ye men of this world if ye can tell vs of greater commodities and tidings of better things then these and assure vs how we may come by them wee will forsake and leaue all and reioyce with you If ye cannot but rather your best things are those which I haue spoken of alreadie namely great riches pleasures your enemies death and desire of long life to your selues the vanitie vncertaintie and danger of the which I haue set downe alreadie then renounce you all that ye cannot safely keepe and reioyce with vs doe but taste and see how good the Lord is and when you see what is best imbrace it or els I will pronounce the saying of the Prophet against you which in time shall most surely finde you out and take holde of you although you hide your selues from it Behold and wonder and vanish away for I will worke a worke in your daies that if a man tell you the truth ye shall not beleeue it More might be said of this point but the treatise is too long now I will returne againe to shew that the beleeuing Christian doth renounce the sinfull course which all the world besides lieth and walloweth in though some more then others who as I haue shewed that he renounceth al kinds of wickednes so hee doth it not in some good moode onely neither crieth out of his old conuersation when he seeth shame or daunger approch he doth not I say then onely signifie his mislike of it but vpon good deliberation hee maketh protestation no more to haue to doe with it as Ephraim was counselled to say being called to repentance What haue I to doe with Idols which yet before had been her glorie So whatsoeuer others doe he is resolued to forsake it and casteth off all such behauiour as a loathsome and ragged garment And this is it which our Sauiour acquainted his Disciples and followers with after that they had testified Peter answering for the rest that they beleeued in him vnto saluation He that will be my disciple must denie himselfe which is as much as vngodlines and worldly lusts for then onely indeed and not till then are men fit to heare of any such thing but doe keepe out of the sound of such doctrine as much as they can which is the cause at this day that many professing the Gospell yet neuer know what this meaneth namely to abstaine from the filthie lusts which fight against their soule Others which doe and must needs heare such things taught that all Gods seruants doe and shall disclaime their liues past and be ashamed of them it is pitie to thinke how coldly they receiue it Some of them scorne it and mock and so turne it off that way some neuer conceiue it some are often accused and made afraid to see their liues so farre off from that which is taught them but soone forget it because they see the most of the world to doe so Some are
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
same that the peoples hungring after the same may whet on and incourage their teachers with all willingnes and readines to resolue comfort them comming vnto them as the people in the Gospell or rather as Christs Disciples came oft to him to be taught and haue their questions answered And although other doctrine is not to bee neglected yet I would haue all to know that nothing is so necessarily to bee learned as these three are of such as haue alreadie attained to the knowledge of true happines by Iesus Christ what other things so euer be wanting All goeth forward vntowardlie without these as I haue said And as a man knoweth nothing profitable vnto saluation before he beleeueth so after he beleeueth he knoweth nothing profitablie to growe on with comfort in his christian course without these three faithfullie and carefullie looked vnto and preserued For my part I doe thee to vnderstand that it was the most principall regard I had in setting out this booke to helpe and direct the weake Christian thoroughout from his first entrance into the knowledge of Christ Iesus that he vnderstanding and beleeuing what a rich portion God hath bestowed vpon him he may make such account of it as it deserueth that is esteeme it farre better then all that he hath and then inioy the fruites of it in an holy life after as God hath taught him Who so trauaileth faithfullie in purchasing these things and yet the purchase is easie and cheape enough euen without money shall goe forward readilie and with ease and make no toile of godlines but pleasure neither haue his teeth watering after the greatest mens dainties but they after his He shall not be at the point of them whom I described a little before by their speech in the way of obiection who sometimes are driuen to doubt of their calling but be able to guide himselfe how to rise when he is fallen and to returne when he is stept out of the way and to walke in most sweete safetie vnder Gods protection all the day long as shall be seene afterward Thou wilt aske me what thou shalt haue for thy portion I say not this measure nor that of heauenlie peace full contentation and other graces neither as this man or that but such as for the beautie and brightnesse of it shall cause thee to maruaile and to say as it is euen more then thou couldest haue asked If thou further demaundest how thou shalt attaine to this that thou maist thus knowe esteeme and keepe it this present treatise besides all helpe of publike Ministerie and priuate conference shall teach thee neither doe I doubt but that in one part or other of it the humble and teacheable reader shall finde it But yet further to satisfie those who cannot rest because of the want of such graces as God affordeth to some of his children they are to vnderstand that as we cannot nor may not appoint the Lord his times and measures so we can shew no reason why we should not hope for that which he hath promised if we seeke it as he teacheth vs and as hereafter shall be shewed And if the Lord in this case increaseth not our faith knowledge experience strength ouer our corruptions our comfort and such like fruites of his spirit as we haue no cause to feare it while we feruently desire it he knoweth sufficient cause why he doth not that is because he knoweth it should not be good for vs if he should giue vs them So that his holding backe is not for that he is vnwilling to bestowe them vpon vs but because he seeth that they would be to the hurt of vs as that we may be vnfit to vse them well but rather as many doe to waxe proude of them for the which cause the Apostle himselfe saith That the Lord did denie to him a gift which he had oft and earnestly praied for And for this cause God may denie blessing to his owne faithfull seruants as also to trie them whether they loue them so well that they will seeke after them still and yet this ought not to be taken hardly of them But otherwise these excepted if they grow not it is most iustly to be imputed to their owne fault as their ignorance or darke sight in knowing how they ought to labour for these graces and their slouthfulnes in refusing paines taking or sleightlie and houerlie going about it and fauouring themselues against their consciences and not remouing out of their way such clogges as they saw to hinder them Or if these be not the causes then is it their owne timorousnes and vnbeleefe they fearing that such heauenlie grace as they seeke after shall not be giuen vnto them wherein they doe God no small dishonour who is more ready to giue then they to aske and giueth plentifullie to them which aske and casteth no man in the teeth but then they must also aske in faith and wauer not but that they shall receiue for if they wauer they can receiue nothing Can the Lord prouide more strongly and surely to remedie our distrust then by speaking in this wise vnto vs to imbolden vs who are so sore letted and hindred by vnbeliefe that when wee doe that which in vs lieth to please him and to grow on in grace yet we sticke fast in it as in the myre of vnbeleefe and when we haue done all yet we doubt God will not graunt vs our request so ingrauen in vs it is thereby shewing that we can hardly beleeue further then we can see I know mens answere herein is this they dare not be so bold as to assure themselues that they shall haue the grace which they pray for and seeke But I say let an euill conscience be taken out of the way and their doubt may soone bee at an ende Oh but they are afraide least they should presume What when God promiseth and commaundeth vs to trust him Reuerence no doubt least we should be too bold and light-minded in dealing about so holy matters is a vertue much to be sought after and imbraced but we must be able to put a manifest difference betwixt a full perswasion of that which God promiseth and an vnreuerent boldnes to challenge that which he promiseth not And therefore to returne faile not thou to the accusation and wound of thy conscience in seruing Gods prouidence and in vsing the meanes faithfullie to growe and increase in his graces and gifts staying vpon the Lord by faith and assuredlie he will not faile nor disappoint thee CHAP. 8. How the mindes and hearts of the beleeuers are taken vp vsuallie seeing they renounce inward lusts BVt to returne to the renouncing of our lustes If ye aske me what manner of persons they be who are at defiance with this vnsauorie stuffe and what thoughts such haue as expell these corruptions and haue them in heartie
we may see it is otherwise What doe men thinke because the diuell hath filled the most parts of the world with darkenes so that the most see none of these things and hauing no experience of nor acquaintance with them doe not desire to be partakers of them doe men I say therefore thinke that there is no other nor better way to take vp their mindes then as they doe but like brute beasts and wilde Irish to passe their time or to iumpe with the world and so to be like others Oh land oh people infatuate and sottish that vnder the Gospell and the same so long in thee continued yea and that in many places so fruitfullie and faithfullie preached art yet to seeke of the true fruite of the Gospell and art not led to God by it more then if there were none oh that men created of God to liue for euer should be content to bee ignorant and without care or loue of the infinite good things which are reuealed to be knowne and delighted in of them The Lord hath done great things for thee ô man but they are not wonderful in thine eyes this blessed time is the day of thy visitation but it is hidden from thee But to returne I haue shewed thee how some of Gods people haue their minds exercised when they haue chased away the noysome droue of such vncleane lusts as were wont in times past to possesse them as well as other yet doe I not conclude that these are not at all troubled with euill thoughts and vaine desires as though I would preferre them before the Apostle himselfe who said that the messenger of Sathan euen some prickes of corruption was sent to buffet him and at another time Oh wretched man that I am who shall deliuer me from this bodie of sinne Nay I am so farre from saying so that I contrarily affirme that their purest actions are mixed with corruption and no better then good water running thorough an vnsauourie vessell as their faith loue vprightnes mercie c. Now then if God should look vpon their faults though they may be kept from foule and filthie vncleannesses how should they be able to abide it no if it were no more then vntowardnes and vnfitnes to the duties of their callings and to other good works and much wearisomnes therein I doe not therefore forget my selfe in speaking thus of some of Gods seruants for whatsoeuer I say of them let no man gather that it is a making of them equall with the singularest of the Apostles For we know what Paul could say of his ioy in his sufferings and that oftentimes and the strangenes and varietie of them of his lifting vp into paradise and that he had heard such things as are not lawfull for a man to speake These and such others I thinke God gaue him as priuiledges which were meere arrogancie and ostentation for any man among vs to dreame of or compare with him in seeing our sufferings to speake of them who haue sustained the greatest afflictions for the Gospell in our age haue bin small and the other things mentioned to haue bin shewed him are more extraordinarie but to haue our minds and hearts so clensed purged from the strength of corrupt lusts as I haue said to haue no fellowship with them and when they are kindled in vs to haue grace and strength ordinarily and vsually against them and to see and know how to auoide them it is so farre off from arrogancie to thinke that it should be so that it is farre vnbeseeming the grauitie and age of fathers in Christ and strong Christians not to haue it so So that as ancient men who haue liued long are called fathers for their age skill and experience so these for their time and long continuance in Christs schoole are called fathers and therefore ought to haue wisedome and knowledge how to walke thorough the world though a wildernes in safetie how to withstand the diuell in his assaults though subtile and skilfull also in their course and cariage of themselues how to be paternes of good life vnto the younger sort And thus they hauing their minds established with grace and vnburthened of such affections and thoughts they may rightly and in good sort goe about their workes and dealings as labouring bargaining iourneying companying seruing their prince and doing any other lawfull actions and yet not be distempered by them which things for want of such a well ordered minde no other men can doe as by the complaints of the better sort may bee seene and by experience of the bad sort is perceiued and daily found And this for the highest degree and greatest measure of grace in Gods children The second sort is compared to yong men who then are in their strength rather then when they are either children or old men so some of Gods seruants are as yet neither experienced nor throughly acquainted in the Christian battaile as the fathers nor vtterly ignorant of it as the new borne Christians these are especally occupied in fighting against temptations and resisting and ouercomming their vnruly desires which hale and draw them after the same Therefore as they who are yong men in age and in their lustie yeeres are commonly of this middle sort of Christians if they bee truly religious so S. Iohn writing to them doth shew them what is their chiefe and principall worke that is to resist the diuell and his strong assaults which in them lustie and strong are not easily subdued and perswadeth them to this combat not only by telling them what a glorious victorie it shall be to them to vanquish such an enemie but also that they may bee sure of it as if they had got it alreadie These knowing by the light of the Scriptures and the Commaundements how corrupt their hearts are and how many sinfull thoughts and desires doe swarme in them they watch their hearts whereas before they knew of any daunger they little looked after them they pray against them now often and earnestly they haue some feare in companie and alone by themselues which is no part of euill mens thought least they should be ouercome by any such affections as they are in danger of and yet they are oft ouercome They do also oft times consider how they may auoid the occasions of sinne least thereby they should be inticed and so disquieted in their mindes and breake out to the offence of their brethren and the reproch of their profession among the bad anger impatience frowardnes fretting sensible desiring of their neighbours goods as wife seruant or such like which in times past were common matters with them and their delight their hearts haue now such smart and wound for the same that they grow to beware of them wearie of them ashamed to thinke that such vices should bee found in them and count it no needlesse nor lost labour to haue their care thus
set on worke that they may auoide them Therefore such as know the vse of fasting ioyned with their prayers do vse it as occasion serueth as their neede requireth that they may the easilier purge out that old sower leauen They renue their couenants with the Lord to please him better when they see how they haue slipped and fallen from their good purposes and yet are soone vnsetled againe They are in very good case this day or weeke to withstand any sinne and yet to morrow or next weeke vnsetled and sensiblie distempered in their prosperitie soone forgetfull of their feruent care which they had and then as much misliking themselues for it when they see it and to bee short they are much grieued for their sinnes and yet oft ouercome of them by inward suggestion and outward occasions And what is such a life but a combat and conflict which although it may seeme miserable yet is it safe and the life that is voide of this is the life full of woe and dangers Furthermore whatsoeuer their earthly dealings are although they neglect them not yet they are not most deepely and earnestly setting their hearts vpon them as farre as they can espie it in themselues but often looking to the principall and that which is most worth that they may finde peace betwixt God and their hearts Through ignorance and vnacquaintance in their Christian course knowing what hardnesses and difficulties are in their way they are many times discouraged but they who haue laide their foundation strongly rise vp after some heauines and discomfort out of their sleepines and securitie complaining thereof and come to themselues againe All good helpes that they can inioy they are glad of publike or priuate and thus I meane by the strength hereof they haue oft and much refreshing of their minds and put away much tediousnes fearefull panges and dangers of euill by all which and such like it may be perceiued what the thoughts of such are and how their hearts in great part are occupied And although they haue not as the former sort which I haue spoken of abilitie and strength to occupie and exercise their senses and minds so continuallie and constantlie to be heauenly hearted and to haue God their guide so sensiblie as they for want of experience and perhaps knowledge to yet are they much delighted with the good examples of such as goe before them and giue them light and to be framed after them as they are after Christ is the thing which they most looke after and desire They hauing thorough Gods goodnes preuailed somewhat especiallie at sometimes against their strongest corruptions which were wont to beare too much sway in them they earnestlie are set against the smaller and such as seeme lesse dangerous as the idle and vnprofitable rouings of their braine which do not directlie so much carrie them after euill as hinder them from good blindefolding their iudgements first and then poysoning the will afterwards as the dreaming of outward peace and prosperitie of long life of pleasure and profit vaine wishings of that which other haue being things pretious in their eyes Which they are oft tickled with till they come to better remembrance of themselues much like the Apostles when they were yet weake dreaming of promotion of an earthlie kingdome and who should be greatest among their fellowes which toies and other like building of castles in the ayre the diuell had filled not onely their heads but also their hearts with the delight of them sometimes and their mouthes also with the talke of them as their chiefest pleasure So that they hauing thorough custome long lien in them they cannot so easilie and readilie cast them off though they see the shame and vanitie of them Their labour therefore of their mindes I meane is in great part this to keepe themselues from being taken vp of them seeing good meditations are hindered yea and estranged hereby sometime preuailing sometime preuailed against whereby their sorrow is the more but they doe not all this while see the happines of this their combate which seemeth their greatest miserie Because it is certaine that for their great good they are holden vnder of their infirmities euen that they may be the more humble when they see themselues so vnperfect and corrupt who yet had dreamed sometime before that they were voide of that corruption though the more was their ignorance a long time before and their short mourning shall bring after deliuerance from that bondage great measure and continuance of reioycing whereas if they were not held downe after this manner they should forget what they were in times past when they liued vnder the power of darkenesse and the bondage of sinne By this which I haue said it may appeare how the mindes of these are occupied and that this second age and growth in Christianitie is a striuing rather betwixt feare and hope sorrow and ioy then a superioritie ouer the vnrulie affections and an estate standing in neede of counsell and helpe rather then fitted and experienced to counsell direct and settle others But the more sure they be of their saluation the more expert they shall be in the battaile Now the third sort of the people of God are compared to little children of the which some are as it were in the birth of whom the Apostle speaketh Gal. 4.19 My little children of whom I trauaile in birth againe till Christ be formed in you who though they as yet know it not are deare to God and haue sure tokens of it as I haue shewed in the first treatise and they haue many properties of the other young ones which are of this third sort The other be such as are young and hang vpon the breast that as such growe to know the father and mother when as yet they know nothing else crie after them and desire the breast whereby they are nourished and ioy and take their pleasure in these euen so it fareth with this third sort of Gods elect if they be well grounded in the truth and haue rightlie been taught how weake soeuer they be except in temptation For they as the Apostle saith know the father such light and vnderstanding they haue of the Gospell that though they know not how to serue him yet they know that his fauour is all in all to them in so much as if some of them haue not full certaintie that he is tenderly affected towards them they so long after it that nothing can satisfie them without it About which their thoughts are chiefely occupied and in the which their delight is after they know what it is worth and in the meanes of their spirituall nourishment which is the word of God and not least of all in this that they may not in the least thing offend or displease God This Saint Peter setteth forth by the same similitude of young children when he teacheth young Christians how they must looke to growe
may doe and doth where hee can enter with both the other sorts also My meaning is that the children of God weak or strong doe not onely step aside sometimes from the peaceable estate wherein they desire to keepe but also are in daunger without continuall watchfulnes and earnest and oft praying to be sensibly dazeled as men not knowing where they are and stript of grace vtterly to their owne feeling as if there had neuer been any Which I say that none may be dismaied as they might easily be if they should heare onely the best of the state of the godly and not vnderstand something of the worst also and yet euen that worst part God turneth to their good as they in time by experience doe easily perceiue But if any thinke that this last sort of Gods children which indeed is the weakest of the rest or either of the other bee nothing differing from the vnregenerate in their thoughts and desires they must know that the secretest hypocrite which of all vnreformed ones commeth neerest them is yet farre differing from the weakest true Christian as both may bee seene by that which hath been said of both and as the same hypocrite would confesse if he might bee conuerted And I will in few words shew as much as shall be expedient For when a godly man dislikes himselfe most yet euen then he is farre before the best of the other who haue not their mindes occupied about heauenlie matters the thought thereof is tedious vnto them they desire no acquaintance therewith neither delight they to thinke how they may be better reformed neither can they bee brought to put themselues in the weights of the Sanctuarie that is to trie their estate by the word of God But their thoughts and desires are about carnall libertie pleasure profit long life reuenge c. euen as their speech is that commeth from their hearts frothie and vaine idle and vnsauourie earthly and worldly And when it is any better it is either by constraint of others or to shew the pride of heart or for vaine glorie or to some such end or els they are soone wearie of it So that it may trulie be said that the desires and thoughts of Gods people euen the weakest differ much from others who are vnrenued And this may in some sort shew the vsuall thoughts and desires of this third kinde of godly people as of the two former As for the diuers measures of spirituall growth in them in degree one aboue another as I haue followed the Scripture in the setting out thereof so I thought good in a word to put the reader in minde of this that euery action mentioned in the three kinds of our estate must not precisely be so appropriated to that kind in which it is reckoned that it may not also pertaine to one of the other but for the most part the affections which are reckoned to euery one are most proper to that to the which they are referred Neither is any to think that these cogitations which I haue set downe to belong most properly to euery kind of age in Christ are the only meditations thoughts of them but that amongst others according to the diuers occasions of euery one they haue oftentimes these and such like occupying their hearts but more oft desiring then inioying them whereas others which are not partakers of the promise of life haue seldome any good thoughts or if they haue they are fleeting and momentanie and either caused by feare or prouoked of others and as I may say violent so that they abide not and not voluntarie seeing they haue not the spirit of Christ which only doth worke them And all this that I haue said of the three sorts of Gods people may cleerely be illustrated and proued by the many examples out of the holy Scriptures who of weake became strong As Moses who was first afraid to looke Pharao in the face desiring that another might goe who was meeter then he yet afterwards hee was not afraide to doe his message boldly and thoroughly in the name of the Lord. And Peter who in his middle estate as I may say was so faint and fearfull that hee was striken and flighted with the voyce of a sillie damsell Luk. 22.57 yet after when he grew to the degree of a father was not abashed at the threat of the high Priest Act. 5.29 and yet both these were weaker then in either of these estates at their first beginning As the plants corne and grasse are first tender then stronger and at last setled and at their full growth And thus much of the cogitations and affections of the three sorts of Gods children that it may be seene that they are not caried about of their lusts as the vnregenerate but haue their hearts occupied in farre better manner And thus to returne and to ioyne this which followeth to the end of the seuenth chapter for this former came in by way of a parenthesis to answer a question propounded in the entrance into it Now that I haue spoken of inward lusts and sins of the heart and shewed how they are disliked and renounced of all true beleeuers it followeth that the same be proued concerning the outward sinnes of the life that they abhorre and shunne them also that all may see they haue little cause to please themselues or to reioyce either CHAP. 9. Of the second kinde of euils or sinnes to be renounced namely outward TO reioyce either about their saluation or the goodnes of their heart if their behauiour be stained with outward wickednes their holie profession blemished with open and shamefull sins is vaine which is the more to be marked seeing many boast that they haue good harts to God whē their liues are wicked When Samuel willed the people to trie their repentance to be sound he willed them to put away Baalam and Ashtaroth that is their strange gods and shamefull Idolatrie which they had delighted in And Paul telleth the Corinthians that they must clense themselues from all filthines of the flesh as well as of the spirit But the lesse shall be needfull to bee said of this seeing the whole course of the Scriptures both doctrine and examples as also common reason doth testifie the same that none can proue their hearts vpright if their behauiour be offensiue and euill For doctrine first that of S. Peter doth plainly shew it where he saith If a man after he hath professed a Christian course by acknowledging the forgiuenes of his sinne and the hope of euerlasting life shall yet be intangled againe in his old sinnes and ouercome of them the latter end of that man is worse then the beginning for it had been better neuer to haue acknowledged the way of righteousnes then afterwards to turne from the commaundements giuen vnto him And they that do so are most fitly compared to dogges which returne to their vomite and to swine
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
to these obiections Now as I haue promised I will shut vp this part of Christianitie concerning the renouncing of inward and outward euils concluding what infirmities the godlie shall be subiect vnto which shall both sufficiently proue that they count not themselues without sinne as they are charged by many yet for all this that they are not companions with the vngodly in harbouring and nourishing these worldly lusts and vngodlines which I haue spoken of The lesse shall neede to be said of this seeing it may and that not obscurely bee gathered by that which hath been set downe both that they doe not with the Puritanes dreame of any such perfection but that when they haue done all they are vnprofitable seruants and say with the Apostle Oh wretched men that we are and also further then they are glad to be ruled by God they feare the same falles that others doe But because they are not al spiritual that is spiritually minded wholy and altogether as they are not wholy flesh that is corrupt but both these contraries fighting together as the Apostle saith one against the other are in their soules therefore it commeth to passe that they are subiect through this concupiscence and infection which is in their flesh both to the diuels suggestions and delusions of the world and they may bee caried after diuers and strange lusts and to commit outward sinnes one after another further forth then by the grace of Gods spirit their corruption be bridled held backe and subdued But if that grace bee quenched or quailed then euill desires are kindled and gather strength to bring foorth fruite accordingly And this may be yea and no doubt is the estate of the many of Gods seruants such especially as for want of good experience and acquaintance in the Christian life and battaile are more easily deceiued and beguiled then others are And hereof it is that many haue been ouertaken and oft doe slide and fall daungerously and are carried from keeping a good conscience and from well doing And diuers commit those sinnes which they had long abstained from hoping that they should neuer haue fallen into them any more But what then Are they therefore like to the sundrie sorts of the former wicked ones of whom I spake before No nothing lesse for either they are wary and watchfull against them before hand least they should fall and it is their greatest care that they may not fall into them or when they see how they haue been ouercome and deceiued they lay it to heart by and by bewaile it and are much humbled to see how they haue been circumuented and cannot be quiet whiles they seeing God offended are not reconciled to him againe And on the contrarie if they preuaile ouer their sinnes and hold vnder their affections and keepe their consciences excusing them that so they may walke with God and abide in his fauour then are they more ioyfull then they who haue all that their hearts can wish And although all haue not the like knowledge how to doe and goe about it yet it is the earnest desire of their heart to haue it so In token whereof euen the weakest which are new borne are heauie and cannot be comforted for that they see continually how they haue displeased God And to this purpose I might say much more whereby all that can iudge may see that these sinnes are of infirmitie committed by them and that they are haled and drawen to doe such things as in no wise they would when they are come to themselues and when the spirit of God ouerruleth and subdueth their loose and ranging affections neither would they haue been carried after them euen then when they were haled to the committing of them but that they were weake to performe that which faine they would haue done I say who doth not see that these men sinne not like the other but in such wise as the best and dearest of Gods children in all ages haue done who neuer fully satisfied themselues no not the best of them in that which they did And this is properly sinne of infirmitie when partly of knowledge but more through frailtie an offence is wrought to the displeasing of God and when of such an one it is committed as because he hath his heart sanctified would not doe it and yet because the power of corruption at that time is greater in him then the strength of grace therefore he was ouercome of it and forced to yeeld to it But I demaund whether any such combat or conflict be found in the vngodly workers of iniquitie in them of whom I haue before spoken Haue they feare before the sinne committed least they should fall into it But by what signe doe they proue it and by what reason can they perswade it who neither watch against it neither haue their hearts out of loue with it nay they are so farre from striuing against it that they are set on fire to commit it and would hate him deadly which should earnestly disswade much more withhold them from the committing of it or doe they after the committing of it bewaile it for that God was offended thereby and for their vnkindnes against his maiestie and for his dishonour thereby It may be for feare of hell and damnation if they be neerely vrged and least it should come to light and so bring reproch and punishment vpon them They may bowe themselues like a bulrush for a season Which kinde of men that I may prooue it to be true which I say of them when that pange and qualme is ouer are not onely mery and quiet againe when yet they haue no word of comfort from God but are readie to the like sinne againe yea and many of them commit it againe indeede a little while after But will any call this wholesome and Godly sorrow which bringeth repentance Alas it is as farre from it as is the East from the West Neither haue they any strife or combat before or after the committing of sinne as distracted in themselues for that which they haue done or fearefull least they should commit the euill which they goe about further then this that their conscience may secretly tell them it is euill but they repell it and will in no wise heare the same And therefore they sinne not as Gods children doe that is by infirmitie And thus much for answere to the former questions And of the first part of godlinesse also of the life of the beleeuer this be said CHAP. 12. Of the keeping of the heart once purged in it good plight afterward NOw I hauing shewed how God maketh the heart new and changeth it before it be fit to be imployed in well doing and in bringing forth fruites of amendment and also how it being changed renounceth euill both inward and outward we must know how to keepe it in good plight afterward that so we may
preached that Papists and Protestants disagreeing in fundamentall points of religion may yet agree together and be saued and such like Many also waxe secure and slouthfull and that in no common sort and otherwise blemished daungerously more then with common frailties and are not for the most part roused vp but by some of Gods sharpe chastisements as in taking away their deare friends from them afflicting their owne bodies with some sore sicknes diease and feare of death their minds with darknes and ignorance feare of Gods wrath and heauines which they thought sometime should neuer haue taken hold of them The vse of the which being learned by the word they are much checked and humbled to remember their boldnes pride and other faults and somewhat quickened by a liuely hope that God will againe bee intreated also their hearts bee brought to stoope and bow to the will of God more meekly and readily and not so stifly to stand in their owne conceit as before they did After this manner God is forced to call backe many of his but had it not been better for them without these sharpe corrections to haue made it their meate and drinke before to please him in all things But thus their hearts being inlarged and inlightened they see themselues readilie to withstand sundrie temptations which before they did so hardly resist and gainsay that they found it a continuall irkesomnes and toyle to goe about it or that which was worse through hardning of their hearts they would not see them at all which was a sore blemish vnto them Now these and such like will any say outstrayings in them till God by chastisements call them backe againe that they be not the fruites of an ill ordered heart euen as I said before it is the ill gouerning of the heart that causeth such excrements to come from it and such disguising of the person in whom it breaketh out so offensiuely the which therefore had need to bee looked vnto with all holie and religious care which is the point now in hand And although it bee the exceeding fauour of God to correct such faults in his children and to purge them out and amend them by some fatherly afflictions rather then they should remaine to the vtter ruine of the persons yet had it not been much better that they should neuer haue giuen occasion thereof and that they had been carefull to keepe themselues within compasse as some other of their brethren doe Who though they be not no not the best of others exempt from the common frailties of Gods elect yet doe they so labour to espie hinder and hold their corruptions vnder in secret sifting them and suing vnto God with groanes and requests that they breake not foorth openly to the iust offence of others at least rarely so that it may bee seene they keepe their hearts with all obseruation and diligence more then the other doe And yet for all that hath been said I denie not but that the dearest children of God may possiblie nay easilie as we haue seene and are at sometime holden vnder this bondage by Sathans subtiltie some more then others so that for a time they shall be more drowned in the loue of earthly things or be caried away by those which are sinfull then obtaine a delight in heauenly But by the spirituall armour of Christians if they be once well exercised in it they may and doe thus farre preuaile that they recouer themselues againe and get superioritie ouer their hearts and finde and feele that God is chiefe and all in all with them to delight and ioy in him as I doe not see why it should bee otherwise with any such as haue truly tasted how good the Lord is and then they shall cut off numbers of such earthly and noysome pleasures as they were wont to solace themselues with amisse before they considered more aduisedly of it But will any gather that I doe make so light a matter of sinne whiles I thus speake as though I thought it might be shaken off as a burre hanging on our garment which the holie Ghost saith cleaueth fast to vs and is euer about vs For I know sinne is raging and the diuell is strong as a lion in his suggestions and assaults and hardly gainsaid shewing himselfe as an Angell of light and wee seelie to discerne and weake to resist yet this I must say that the mightie Lion of the tribe of Iuda is stronger and Christ giueth wisedome to finde out his subtilties and greater is the spirit of God which is in vs if wee confidently beleeue and trust thereto then the sin which deceiueth and inticeth vs to the same But we haue not this grace ye will say and therefore what is it to vs we haue had it I say againe so many as I speake of and haue been taught and haue a promise to ouercome by faith and therefore we may doe so still and that better and better euery day the more experience wee haue And although I graunt that these things are hard to such as are not throughly seasoned with the knowledge of this doctrine nor instructed oft and made familiarly acquainted with the wil and louing kindnes of God whose case is much to be pitied and their growings cannot be great yet it is most certaine that where these things are often taught and vnderstood it shall goe farre better with them then with others And they shall with ease get victorie ouer their speciall corruptions as slouth distrust and such like where as they who are not acquainted and seasoned with them shall not haue experience of Gods power in helping them to ouercome the same but be seruants vnto them which they might otherwise haue maistered Examples hereof as we haue many so that of Dauid doth declare it when he was constrained to cry out of it saying Against thee O Lord I offended and did this great euill as if he shoull haue said my sinne had neuer broke out openly in the sight of men if I had not let loose my heart first in the sight of God Such gouernment therefore as euery of Gods seruants according to the measure of their knowledge may haue ouer their hearts I wish might be kept and continued which doubtles although it ouercome not all temptations yet should it weaken them very much and diminish their strength so that the cursed fruites of them should not so easily nor so often breake fourth to annoy them The good treasurie of the heart if it were carefully kept would bring foorth better things If ye aske what my meaning is not that onely in the exercises of religion as prayer reading and hearing we should haue helpe and furtherance thereby to worship God feruently which commodity were not small but in our common actions affaires and busines we should reape the benefit thereof For though it be no common thing to be found in the world yet if men had a continuall
care ouer their hearts to keepe them well ordered they should shew it in their talke and dealings at the market in their buyings and sellings in their families and among their neighbours as well as among strangers and in all things about which they may lawfully be occupied In all these I say men should behaue themselues plainely and simply iustly peaceably patiently meekely kindly gently faithfully temperatly and humbly of what state and degree so euer they be and yet without any disgrace to them nay the greatest honour and credit yea and mercifully also as occasion should be offered which I thinke if they were found in christians as where else are they to be looked for they would no lesse ioy the hearts of them who should behold them then adorne and beautifie them who should be paterns of them And who can say otherwise but that it were a little heauen to deale with and liue among such Euen as we see it is a peece of hell to dwell with them that are of the contrarie disposition As Iacob must haue been constrained to abide with Esau and as Gods people in their captiuitie did with the Edomits God of his singular loue I confesse restraineth many from the excesse of euill that they would otherwise doe seeing otherwise none could be able to liue by them But whereas some are thus bridled by good lawes and some for shame and vaine glory doe depart from much iniquitie and thus patch vp a kinde of life among men yet know they that without religion that is a feare of breaking out of christian bounds which onely is to be found in an heart well gouerned they shall neuer please God nor haue fauour nor approbation no not euen of common men But of this we may complaine and cry out till we haue worne our tongues to the stump without redresse For the fowle staines and shamefull blots which are contrary to the forementioned vertues are still vsuall as they haue been almost euery where both in many of the ministery and people and so will bee as though godlinesse were tied to the Church walles and to the pulpit And for a further illustration and proofe of the benefit of the well guiding of the heart this I haue said Thus we may see that the heart being well ordered will neither suffer the affections to stray farre nor willingly harbour euill lusts and though they may creepe in by stealth yet by examination we shall finde out many of them and shall be readie when they are found to purge them out and expell them also before they shall being so nestled in vs be able to poison our liues Oh gaine vnualuable for who can say lesse of it that by the benefit of a well ordered heart we may conquer many daungerous sinnes which others for want of it doe vsually commit with shame and much sorrow accompanying them Now when we see the fruite of this well seasoning and keeping of our hearts in frame what should be in more account with vs yea what should hinder it from being so or what should we thinke more needefull to be done then the labouring for it when we see it so great a treasure and such fearefull bondage for want of it to come vpon vs But alas this looking to our hearts by fittes now and then when the good moode taketh vs as it is too common so it is most daungerous and suffereth not christians to see much lesse to inioy one halfe of the sweetenes which God bequeatheth to them I meane if we gouerne and looke to them but as men in the world commonly looke to their outward seruing of God that is to pray when night commeth goe to the Church when the Sabboth commeth to fast when Lent commeth and repent when death commeth And so the wisedome of the flesh counselleth vs to looke to our hearts sometime but that we resolue and arme our selues that the heart bee thus looked to in all that we doe as frailty will permit and care had ouer it that it follow the light of knowledge going before it oh that is thought too heauie a burthen and an estate too vncomfortable To reioyce alwayes to pray continually in all things to be thankefull as the Apostle commaundeth 1. Ephes 5.16 Day and night to be meditating on the word of God and the varietie of the infinit good things contained in it and aiming at it as at a marke how we may walke after it oh that is counted tediousnes and bondage intolerable And yet none of all these precepts can be vnderstoode of the outward actions of our life the eare and tongue cannot doe these things alwayes but the heart may meditate reioyce praise and pray at all seasons and vpon all occasions if once it hath gotten a pleasure in them for it shall neuer want occasion And if we can obtaine to haue God in our remembrance more vsually then we were wont or then others desire to doe and spend our thoughts and set our delight on him shall we thinke any thing too good for him should we not constantly take vp our hearts in heauenly cogitations as we are willed Col. 3.2 when we see that all other are but vanitie and vexation of spirit If it pleaseth him to aske our hearts as he doth when he saith My sonne giue me thine heart should we not thinke our selues happie that he will take any thing at our hands when Dauid being a King wished that he had any thing that would please him This taking vp of our delight in the looking to our hearts as we are able should the more be sought after of vs if it were but for this cause that if wee haue not rule ouer them in our common actions thorough our life we cannot haue them at commaundement in the chiefe seruices of God And from hence it is that christians of good hope doe complaine and that oftentimes with bitternes that their hearts are so swarming vsually with vaine thoughts euen whiles they are in hearing and praying the reason is because at other times they are vsually so occupied throughout the day feeding vpon their delights that God is almost wholy out of their remembrance especially to direct and leade their hearts and therefore also their actions and speeches are much offensiue in lightnes rashnes and vnreuerence The which being common with them in the daily course of their life they cannot possibly haue them otherwise at hearing or praying All which yet are contrarily done when the strength of concupisence I meane the corruption of the heart which is without measure euill is mortified and asswaged first and then still subdued after and restrained and daily seasoned with good meditations and watched ouer that it may be kept cleane and fit to dutie And thus I conclude that the onely way to curbe vp and hold in our intemperate lusts and euill desires that they breake not out into further vngodlines is
that our hearts be first purified through beleeuing that our sinnes are forgiuen vs and wee made partakers of Christ his grace and so our consciences appeased and that they bee continued in the same good order afterwards And they who wil not see and follow after this but thinke to abstaine from sinfull temptations and serue God in an honest and godly life howsoeuer the heart be little looked after shall reape a sleight fruite of their trauaile neither leade the life which is approued of God as hath been said nor finde the comfort which they imagine they shall haue at leastwise which they heare to be graunted by the Lord. But it commeth to passe as it is written that as they serue him so he serueth them for as they serue not God in heart and deed but in word so their peace is not in heart and deed but in word their ioy not in soule but in countenance a false comfort and that appeareth in time of neede as they gaue to him a false worship It is profitable for vs to weigh this for such as crie out of vs as of Precisians for teaching and vrging this doe proue to their cost and shame oftentimes that they had been happy if they could haue receiued this our doctrine howsoeuer they reproch and speake ill of our liuing Who should not haue branded themselues with sinnes that they could neuer after weare out the staine of them any more if they had been as the strictest Precisians before It hath been shewed how the heart being kept pure and cleane the vnruly desires and appetites which arise from thence shall be kept vnder in vs and the power of them shaken and weakened this is thus to be vnderstoode that euen as if our hearts were altogether pure all our thoughts and desires should be altogether holy and none of them vncleane so our hearts being purified and clensed but vnperfectlie and in part our desires therefore cannot be in the perfectest and best Christians altogether good and pleasing to God but vnperfit that is to say many of them euill and many which are holy yet mixed with euill and corruption Whereby it commeth to passe that the holiest seruants of God both carrie about them the noisome remnants of sinne whilest they liue as loathsome ragges for they cleaue fast vnto them and also they complaine and grone vnder them as heauie burthens saying Oh wretched men that we are who shall deliuer vs And againe If thou O Lord shouldest looke streightlie what is done amisse who should be able to abide it This I say is the perfection of the best that they who charge vs to challenge a puritie to our selues may be ashamed But yet least wicked and vngodly men should thinke this a small gift and priuiledge that Gods seruants haue in this that they be in part renued and so be brought to thinke that there is no great difference betwixt the godlie and themselues they are to knowe that to haue our hearts changed but in measure so as it be in truth is a benefit of greater value then the whole world and what meruaile if the ouercomming of malice and reuenge but one affection be of greater value then the winning of a Citie Prouerb 16.32 And whereas they thinke there is no difference betwixt the one and the other they may vnderstand that the meanest person hauing a cleane heart though not perfect is by infinite degrees happier then the most glosing professor which wanteth it the one saued the other damned as we reade of the poore Publicane and the vaine glorious Pharisie CHAP. 13. Of the summe and manner of handling this second part of a godly life and particularlie of the rules to be obserued for the effecting of it namely knowledge and practise ANd thus Christian reader I haue set downe to thee one part of the life which God requireth of thee whosoeuer thou art who lookest for saluation at his hands being a beleeuer in Christs that is that thou shouldest renounce the euill lust which swarme euery where in the world and vngodly life following the same and how this should be done and how farre thou maist attaine hereunto euen so farre as mans frailty will permit and not as the vnbeleeuers only be sure that thou hast this in some measure wrought in thee in truth But in all this thou hast been taught onely to cast off that which is sinfull and naught which to doe is no doubt a great part of godlinesse but there hath been nothing said of the manifold pointes of dutie on the other side and of the goodnesse which is to be found in vs and in the which Gods people must shine as lights vnto the world For this is the glory and beautie of a man as Salomon saith That which is to be desired of a man is his goodnesse Of this life therefore which must be wrought in stead of the former euill conuersation and bringeth foorth fruites of amendment and consisteth in the doing of good workes I am now to intreate and speake And as this is more hard to attaine to then the other as hard as that is so it is farre more pretious and beautifull to bee doing of good then to auoide euill though he is a rare man who is not to be charged that way The which I say first that they may see what a great portion they haue euen in this world whom God hath framed thereunto how contemptible soeuer their estate be to them who know it not neither can iudge of it according to the truth And secondly that they who rest in it and can say they hope yea see no great euill in them may know that if they bee not also giuen vnto good workes the greatest perfection that they can reioyce in is this that they are but halfe christians But the matter is much and large which must needes be handled in the laying forth of this point to shew fully and cleerely for the simple hearted Christian what this part of a godly life is therefore I will make no longer stay in any thing as neere as I can then I must needes First then I will set downe some generall rules to direct thee how to practise all duties commaunded which otherwise might be done to small purpose then I will more particularly shew wherein this part of godlines or of doing good doth consist that is to say in duties of holines to God and in righteous dealing towards men with reasons of both lastly I will answere some obiections brought against the godly life And where I say I will giue thee rules which shall helpe thee to practise the godly life marke them well for because this point is not well learned therefore many which would gladly liue well attaine to it in no good sort to bring it in credit with others but meete with many vnsetlings discouragements and coolings of their zeale yea oft
the vertues which further vs herein followe which are vprightnes diligence and constancy or perseuerance The first then of these vertues which should make our practise both inward and outward more pure and perfect is vprightnes and that is when in a single and true heart we loue choose and desire and doe any good thing specially because God commaundeth and for that end This vertue was commended by our Sauiour in Nathaniel when he said Behold a true Israelite in whom there is no guile Many actions otherwise feruent enough for want of this sinceritie are but froth as were the hot enterprises of Iehu against idolaters and cause them who haue long pleased themselues therein at length to crie out of their doings though admirable in the eyes of others and to say they were but hypocrisie There are many starting holes in the denne of our hearts and many waies we can deceiue ourselues that the good which we doe is not as it seemeth but as it is not all gold that doth glister so the touchstone of Gods word doth finde much drosse therein yea the Lords weights of the Sanctuarie doe proue them light and windie which in our iudgements and perswasions were weightie and substantiall We are brought oft times to be earnest in good causes and to further them as for friendship of others and for companie sake so for malice for our commoditie vaine glorie and for feare of some sore punishment or danger if we should doe otherwise when our pretence in all these is that it is good and commaunded yea and we meane well many times and are feruent in a good thing without these euill respects and that partly for the commaundement of God but not only nor resolutely for that but more for other considerations then that Therefore we are found to be others then we would Although I would not be taken as though I should meane that there were no vprightnes if any feare or other fleshly respects should be mixed therewith so as we be not ruled by them for otherwise our best actions are mixed with corruption And thus I conclude this point as the former and say with the Apostle This shall be our reioycing if we haue any worthy the speaking of that in simplicitie and godly purenes we haue our conuersation in the world among men This vertue therefore I meane faithfulnes and vprightnes going with our practise in performing the duties which we knowe shall both set our selues about them with more roundnes and as farre as they can be discerned shall cause them to shew more beautie to others and raise more admiration in them Now if this should be thought needeles of some which shall reade it that I speaking of the true Christian doe vrge and require vprightnes and singlenes of heart in practizing godlines seeing I haue said as much before in the chapter of renouncing sinne I answere that it is alike requisit in both and that as well we shew integritie in the practise of good duties as in the forsaking of euill And thus with the rules I haue set downe one of the vertues namely vprightnes which is necessarily to be learned and kept of all such as hauing obtained the gift of true faith doe set themselues to lead a godly life I say such as haue true faith because no other haue any possibilitie to enter and set vpon it And if thou thinkest to set vpon the godly life without it thou shalt offer to God a broken peece of worke no better then the offering of Caine although it shall seeme to thy selfe to be as holy as the sacrifice of Abel But if thou hast tasted aright of this gift of faith and then going about to leade a godly life thou being soundly instructed in these rules before set downe and perswaded that they with the vertues here added must guide and helpe thee to the right performing of all dutie then euen as skill and vnderstanding of the rules in any science or trade with willingnes and indeuour maketh the workeman fit to vse and practise it thou shalt finde great ease not onely in withstanding the deceitfull baites of sinne but also constantly breake through many and diuers lets which thou shalt meete with that they shall not withhold thee from going forward in thy Christian course For it is mens naked and vnarmed venturing and going abroade in the world which is as a shop of vanitie and inticements it is this I say that maketh them come home with so many deadly wounds fearefull falles and greeuous offences I speake of the better sort of people as well as of the common professors though the worst seldome feele them and they shall neuer finde it otherwise till they doe better addresse themselues and be furnished as hath been said to this great worke of Christianitie But because I haue appointed a more conuenient place hereafter where I shall more fully speake of the armour which God hath prepared for the safekeeping of his I referre the reader thither for more full satisfying of him about this matter Onely one or two obiections which may arise from the doctrine which I haue set downe shall more fitly be answered here CHAP. 14. Of the aunswering of some obiections about the former doctrine and of the other two vertues which helpe to a godly life AS first this whereas these rules haue been said to be able to carrie the Christian beleeuer in a well ordered course of liuing some obiect thus It falleth out often times that we haue a very good desire to doe that which we know pleaseth God but wee finde no strength to performe And further they say we doe not so much maruaile that we attaine not that which we seeke when the Apostle himselfe maketh the same complaint where he saith to will is present with me but I finde no way to accomplish that which I desire I will not answere this as the deuoutest Iesuites doe namely that God giueth his grace and we may receiue it if we list although we haue no assurance of his fauour by faith which is a meere mocking of poore people whiles they are warned to seeke that with vnsauorie and vncomfortable wearying of themselues which they can neuer possibly finde But this I say if this be oft and earnestly desired of thee as it was of Paul Gods grace shall be sufficient for thee And further if thou hast neuer so feruent a desire to ouercome euill and to doe that which thou knowest to be good and yet hast not thy heart possessed of the fauour of God and taken vp therewith but standest waueringly affected about that matter thy desire is not that desire which I haue spoken of neither therefore able to helpe thee in that which thou wouldest it being no fruite of faith For this it is that ouercommeth all lets in the world and no other thing euen this faith I meane whiles by it we are perswaded that
partly maintaine themselues but not without the helpe of others by borrowing of them and the third sort is able to lend or to giue or to do both therefore according to these diuers sorts of men the seuerall points of righteous dealing one with another must be spoken of and those which are beside this shall be considered afterwards They who haue no other way to liue or to be maintained but by receiuing mens beneuolence haue their proper dutie assigned them of God about their neighbours goods first to know that their poore estate is allotted them of God as the rich mans is also according to the Scripture which saith The Lord maketh poore and he maketh rich and therefore he is to liue in it with contentation As also hee may doe if hee know God to be his father through Christ his redeemer for there is incouragement enough from thence to liue contentedly and comfortably in any condition in the which God shall set him For want of the which it is that neither poore nor rich are contented without hunting after that which is another mans Now as it is the poore mans dutie to be contented with his portion so it is in no sort tolerable in him to grudge at other mens abundance for shall his eye be euill seeing God is good Neither ought he so much as to wish the same and so to iniurie his neighbour but to receiue thankfully that which befalleth him acknowledging such to be Gods instruments and as it were his hands wherby he ministreth to his necessities And because the people of God which either sent reliefe to the poore of other Churches as they of Macedonia and Corinth to Ierusalem or who prouided for their poore as they in the Acts they did it to incourage them to remaine and abide constant in the doctrine of the Gospell therefore the poore which liue with vs must know this and looke to performe this dutie also that hauing such incouragement they make it their chiefe worke to liue godly and obediently That is to say to glad their hearts who refresh their bodies when they may see their innocent conuersation and zeale to Godward according to their knowledge But I lament the estate of the poore euen as I doe many thousands of others to thinke how few of them are fit to heare this their dutie with any hope to be the better for it and what an vniuersall blindnes and securitie is amongst them seeing they are as farre from the desire of true knowledge as they are from possibilitie of obtaining it yea though there bee offered vnto them a plaine and easie manner of teaching them which as it is at this day for the most part in that estate to be seene so it seemeth to haue been vsuall among such long agoe that the poore liued for the most part without care of religion as by Ieremy his words doth appeare Who when he had after inquirie found that there were few that sought the truth he said Surely they are poore for they know not the law of the Lord I will get me to the great men for they haue knowne the way of the Lord but these haue altogether broke the yoke and burst the bonds God moue the hearts of them in whom it lieth to redresse it to pitie the one and the other and to haue a greater care of their good by prouiding that they may bee taught the saluation and happines of Christians then they being yet ignorant haue care of themselues Euen to be meanes to bring light to some of them who haue long sate in darknes and especially for the obtaining of the forgiuenes of their sinnes and the change of their liues But I must remember that I am in setting downe the duties of all Christians about the goods of their neighbours although intire pitie hath moued me to make this short digression The last dutie therefore of this sort of poore people is with the former that as much as they be able and their bodilie infirmities of age blindnes lamenes and such other will suffer them that they redeeme their time from idlenes and consequently from other euill passing of the same to doe any profitable worke which they are fit for euer tying their hearts eyes and hands from pulling to them or desiring that which is anothers The second sort that I am to deale with here are they who cannot liue by their labour alone but stand in neede of the helpe of others by borrowing some thing of them that so they may the better prouide for themselues and theirs Their dutie is carefully and faithfully to purpose the restoring of that which they borrowed at the day appointed and that with thanks And therefore in no wise to abuse their creditor by a dishonest denying of it or vnwillingnes to repay it thereby and by other delayes seeking to defraude him and thinke hardly of him if he requireth it which to doe is as if they counted it their owne and a kinde of theft and so they shut vp mens compassion from lending For a chiefe cause of little lending is euill paying It is further required of them that they borrow not without neede as many doe to maintaine themselues in play and idlenes for by that meanes they depriue him who hath neede indeede to borrow seeing the lender cannot pleasure both And although they finde fauour to borrow for their necessitie yet they must not looke to borrow that which they are not like to pay againe by taking more dealings into their hands then their abilitie will serue vnto for many vndoe themselues and others by that meanes much lesse may they borrow to lend to another for vsurie as we call it Lastly if their simple meaning in purposing to repay it at the due time be disappointed yet their care must be to satisfie their creditor and content him with promising new day and paying part and euery way that they can except it be forgiuen them altogether to shew that they were not faultie nor negligent in this matter And this for the borrower now as concerning such as are able to giue and to lend first I will set downe their duties in those respects and how they should vse their goods to the end they may continue this dutie of lending and giuing still after I will shew what rules of righteous dealing they must vse in the getting and increasing of their goods with all men and in all kindes of their dealings that so they may be free from this common euill of wronging any in their commodities They who giue must giue freely not by compulsion and cheerfully desiring thereby to relieue and comfort them who receiue it for charitie and conscience sake as the necessitie of the poore body requireth and their abilitie will giue leaue and so as they may giue to one as well as to another and continue the same duty and
in greatest necessitie to stretch out their hand the more largely without the which necessitie they may continue their patrimonie and inheritance to their posteritie The lender is bound to helpe his neighbour such an one I meane as I haue described the borrower to bee if hee bee able to forgoe it and for the appointed time that he hath lent it not to require it againe and to receiue it at the due time without any commoditie much lesse to compound or agree with him for any for whiles he pretendeth to seeke his poore neighbours commoditie and yet thereby laboureth to seeke his owne aduantage with the others hurt that were intolerable But yet it is lawfull for him to take a pledge of him if he doubt of his credit so that it bee not his bed or such a necessarie thing as he cannot well spare And yet if he see that it cannot be repayed without hazard of his vndoing he must beare with him and shew compassion either for a time or forgiuing it wholy vnto him These things considered and wisely regarded what should it greeue them whom God hath indued with riches and the commodities of this life more then they neede to the end he may proue them what liberalitie they will shew to their poore flesh to reach out their hand as they see most neede both in giuing and lending and there especially where God hath placed them and to their owne kindred And for this cause men ought to know that they should be more moderate in spending wastfully vpon others where they neede not neither doth any charitie binde them or vpon themselues in diet apparrell or such like considering that he which hath made them able to giue might and could haue made them stand in neede to receiue and therefore we haue the poore alwayes amongst vs that we may doe good to them But all is too little for mens selues by meanes either of a licentious wasting as excesse and needeles sumptuousnes of clothing and prouiding for their bodies or by a miserable pinching and hoarding vp for their posteritie that they may exceede and passe their bounds and that they may match any of their equalles to the vtmost whatsoeuer commeth in by the yeare or by the quarter they haue a bottomles bag to put it in none are the better for it but themselues and theirs whereas indeede none are more the worse for it then themselues and theirs as we see it oft to come to passe they themselues comming to an heauie reckoning for it their children for the most part spending it wastfully But I cannot now bring examples which in scripture and experience are innumerable And whereas there are two sortes of them who haue goods for their destruction the one hath no other thought abiding with him but about encreasing though he know not why and perhaps haue neither childe nor brother of whom it is verified that the couetous neuer doth good till he be dead like the water in the ice which neuer is profitable vntill it be thawed The other sort goe so farre in satisfying the desire of the heart and the lust of the eye and take such pride and iolitie in their life whiles they haue that which they would that in stead of giuing and lending they haue not sufficient at the yeares end to satisfie all their expences what doe I say to satisfie when they are a whole yeares reuenue afore hand in charges besides other debt so that they who might with Iob haue comforted the hearts of many poore men by lending are faine to greeue the hearts of many and those meaner then themselues by borrowing or which is all one by deferring of them who haue neede to vse it being their owne that they may verifie the words of the wise man chap. 5.12 There is an euill sicknes that I haue seene vnder the sunne to wit riches reserue to the owners thereof for their hurt And thus much of lending whereby this one thing may appeare that lending is an helpe appointed of God for the reliefe and ease of the poore without taking any thing for it and so oppressing him thereby with vsurie which could not otherwise maintaine their charge rather then for the benefit and behoofe of such as are well able to liue Which sort of men yet if in some extremitie they stand in neede and haue no way to prouide for it but by diminishing of their inheritance or by impairing their stocke and trade in such a case for a present necessitie shall not offend if they require and seeke helpe by borrowing for some short time so as they be readie to affoord the like helpe againe in the like neede But to do this for the increasing of their patrimonie or for any long time and any great summe otherwise then by agreement betwixt both parties that the like gratifying of his part may be performed if he will require it there is no band in Christianitie so streight that it tyeth the one partie to lend it nor any libertie therein so large that it giueth leaue to the other to request it Both which I draw from the generall law which all must be subiect to namely Whatsoeuer ye would that men should doe vnto you the same doe ye vnto them and contrariwise Now concerning suretiship this briefly is to be said seeing it is of the like nature vnto lending Although it should pitie vs to see a man fallen into daunger to his creditour through any default yet no dutie bindeth vs to take vpon vs for him to meddle where we haue nothing to doe except it were in a matter of so small value that by benefiting him we should not hurt our selues greatly But otherwise wee haue commaundement oftentimes to beware of it As where it is said Be not thou of them who are sureties for debt And againe If thou hast striken hand and entred into suretiship thou art snared And so by needeles dealing in other mens busines they bring vpon themselues needeles troubles and are also oft hindred from following their owne calling But yet least we should thinke that in no case this dutie were to be performed we must know that for such as are knowne of vs to be approued Christians or our brethren with good aduise we may that is so farre as we are able to beare the burthen as Ruben did offer a pledge to his father for the safe bringing backe of Beniamin his younger brother But if any such weight should lie vpon it as that our vndoing and vtter impouerishing should thereby be procured I say with Salomon Why shouldest thou cause thy bed to be taken from vnder thee when thou hast nothing to pay For of thee it shall be required Now the duties of righteousnes which follow are such as we are bound to performe towards all in our common dealings whereby we encrease our commodities that in none of them we
them their sinne is their owne and shall double their punishment in as much as they haue deceiued our hope which we had of them for if there were any sparke of goodnes in them our good hope of them would make them ashamed to deceiue our expectation Yet let vs not be fooles in iudging well of them whose mindes and purposes we know to be euill by their words conuersation and long knowledge of them or by such like testimonies of their profanenes and boldnes in sinne for that were vnsauorie and silly foolishnes and whiles we would goe about to be charitable to shew our selues vngodly in calling euill good and to forget the commaundement of our Sauiour who saith beware of men therefore much more beware how ye commend them Of such we should make no scruple nor doubt to know and thinke of them to be wicked as they be and to giue warning to others who are simple and innocent and therefore might easily be deceiued and mocked by them as Peter did to them who were conuerted when he said to them Saue your selues from this froward generation meaning those who had been their companions Thus it behooueth vs to examine our dealings with our neighbors credit and good name that as we haue learned to thinke and conceiue so we teach our tongues to speake the best of all men and ill of none whose doings haue not in an obstinate and stifnecked manner spoken worse of themselues so that they haue cast away their good name themselues although more pretious then gold and not we who giue that due to them in making this account of them which they themselues seeme to desire and doe most truely deserue So we shall in this part of righteousnes also as in the former make our reioycing sound But aboue all that hath been said of this argument let our chiefest care be that we staine not our owne good name and credit any way but maintaine and preserue it The last part of dutie to our neighbour is to acquaint our hearts with the thoughts and desires of his good and to bring our selues to this custome and practise that whatsoeuer in these fiue former precepts and fountaines of neighbourly dutie we are commaunded to performe to him the same by vertue of this we oft wish desire and delight in seeing our God will haue it so that thus the contrarie lustings after that which is his may as the most vnsauorie vomit be cast vp and auoyded of vs. But this dutie of desiring that our neighbour may prosper which should be felt to dwell in vs as a daily guest and which should rise vp and lie downe with vs and throughout our course accompanie vs behold it is at this day such a stranger to the most euen who goe for good Christians that it is almost buried amongst men saue that God of his goodnes hath some few who keepe it in remembrance that the rest may know that such practise he looketh for of all his seruants For though it be written in the booke of God neuer to be raced out by the Serpents subtiltie yet except some liuely paterne of it may be seene in mens liues the practise of it as of many other excellent truths beside doe grow into vnaccustomednes euen as the manifest and cleere path being not vsually troden is soone couered with weedes and grasse And this part of righteousnes must finde more care in vs for the performance of it because the well regarding of this dutie maketh vs the better able to serue our neighbour in all the former And ought we not to weane our hearts from dreaming after any thing that is his when wee can in no wise abide that the like measure should be offered vs and also because wee haue consecrated our hearts to the Lords vse to bee taken vp in the delighting in those things which please him And if wee loue him wee should consider that loue thinketh none euill of our neighbour nor intendeth any hurt against him yet when his profits and lawfull liberties and delights are wished to be ours I denie not but we can and doe perswade our selues that for all this we loue him but the Scripture which saith as ye would that men should doe vnto you euen so doe ye vnto them shall condemne vs for it Alas doe we not see that all the incouragements and helpes which wee haue in this life through the exceeding naughtines of our hearts are all little enough to carrie vs through all hindrances and shall we then adde sorrow to sorrow vpon such as wee our selues are or repine that they may more easily go on to eternall life by such helpes as God giueth them and therefore desire that which is pretious to them that so they may be holden backe if not vtterly oppressed through the want of them with heauines It was farre from him who said I would thou wert altogether as I am that is vnfainedly a Christian but yet without the bands which I haue Therefore let vs know and rest in this that the marke which we must aime at is this that in liuing with our neighbor we desire neither his hurt in person goods or name but count it the greatest ioy y t wee haue by our fellowship and acquaintance with him when we can reioyce in his welfare prosperitie both outward and inward and therefore heartily desire and wish it from time to time and in one thing as well as in another and giue those thoughts or lusts small rest in vs which stirre vs to the contrarie That so wee may declare that we haue the same spirit which was in the Apostle which taught him to say I wish that thou prosperedst euen as thy soule prospereth And here to shut vp this matter with a word or two of sobrietie which is a vertue more properly concerning our selues rather then the person of God or our neighbour consisting in the moderating of our affections in the vse of things lawfull this I say in few words that we must haue speciall care to vse al our lawfull liberties both in the workes of our calling and in buying selling moderatly and aright And the same I say of eating drinking mariage recreation prosperitie youth age beautie friends strength because I would briefly conclude with the Apostle in this wise This I say brethren because the time is short hereafter that they which haue wiues be as though they had none and they that weepe as though they wept not and they that reioyce as though they reioyced not and they that buy as though they possessed not and they that vse the world as not abusing it For the fashion of this world goeth away He therefore that looketh to these things so that hee liue in the vse of his lawfull liberties to make them serue him that he may better serue God and not he them that man may be said to
be sober indeed and he shall haue great reioycing whatsoeuer the world thinke of him These duties I haue thought good to set downe together as it were in one view before the eyes of the reader that hee may fetch from hence light to shew him the way and matter to season his heart and life when he shal waxe emptie barren and forgetfull And for the more large and full handling of them or the exact setting downe of all particulars it was not my purpose and it would haue been too large seeing in one Catechisme or other and in sundrie treatises as also by ordinarie teaching such as inioy the same may be satisfied in that thing which particulars all true Christians must be very carefull to know after that they be willing to be directed Now after what manner wee may draw a daily direction out of this whole treasurie of godlines it shall in fit place hereafter appeare when I come to shew what way God hath taught vs to walke in throughout euery day And now I hauing finished that which I purposed about the sinnes to bee renounced and the duties to bee practised in a godly life here vnderstand that this renouncing of euill and turning from it and the contrary practising of dutie is nothing els but repentance and the selfesame thing And the bringing foorth of the fruites of amendement or of repentance is all one with that liuing by faith which the Scripture calleth the life of the righteous or a Christian conuersation The which I make mention of that none may thinke that the godly life the liuing by faith and the repentant life are diuers things the one from the other which might raise much trouble in many to thinke so that when they haue laboured much and trauailed painfully in one of them they should bee new to begin in the other But seeing the holie Ghost in the Scriptures doth lay foorth the life of the beleeuer in sundrie manners of speech euery one setting out the nature and propertie thereof for the more full and cleere vnderstanding of it it is meete we should not be ignorant of it And as I said that this godly life which I haue written of is all one with the bringing forth fruits of amendement or of repentance liuing by faith and no straunge nor new or diuers thing from it thus in few words I shew Concerning the one I meane the bringing foorth the fruites of repentance what is it els but for the person who is assured of saluation and of the forgiuenes of his sinnes to turne to the Lord and to come vnder his gouernment from the power of Sathan and sinne and in full purpose of heart to labour to be reformed from day to day more and more And what other thing in substance hath been spoken by me in the description of a godly life And those things about it I haue chiefly handled which may especially instruct the beleeuer what true godlines is and how hee may bee able to practise it Now for the other of liuing by faith what is it also but a relying vpon the word of God with full purpose to be guided by it either by resting vpon his promises I vnderstand not here the promise of saluation or obeying his commaundements And a godly conuersation is euen the same that is an endeuouring to liue after the word of God which teacheth vs to beleeue that he will inable vs thereto and blesse vs therein So that he that liueth not godly liueth not by faith nor hee liueth not by faith who doth not liue godly And now to shut vp this point namely wherein a godly life doth consist a little more I will adde of liuing by faith as I promised in the beginning of this treatise where I shewed that this faith to beleeue the spirituall and temporall promises of this life must be conceiued and wrought in vs before we can liue by it We are therefore to know that after the Lord hath giuen this gift of faith for it is the gift of God he requireth that wee should liue by the same faith and that is not only to beleeue throughout our life that we shall be saued in the life to come but also that we shall haue whatsoeuer is expedient to bring vs safely thither giuen vs freely by the Lord in this life I say faith reacheth to and laieth hold of the promises of both euen as God hath giuen vs both So that to liue by faith is a most glorious and rich prerogatiue as we may see and so should we be able by good proofe and experience to say if we would be perswaded but to take a taste of the benefit and sweetnes that it bringeth for if we did but taste of it wee would neuer suffer our selues to be withdrawne and plucked from it any more as farre as in vs lieth For by this faith we are confident and rest quietly about our saluation from time to time whereas others who liue not by it doe wauer and are oft vnsetled euen the best and therefore much disquieted By this we walke in newnes of life and all the parts of it and by it we may be assured in our prayers to be heard against fearefull sinnes to be preserued to haue the rage of our strong lusts weakned and to haue grace against them although not alwaies to preuaile which were not expedient for vs yet at least to be in combate with them which is euer a good testimonie of our safetie for thereby wee prooue that wee be of the militant Church of Christ Yea and to goe further by this if we liue by it we haue deliuerance from many sharpe and bitter afflictions and beare those which we must goe vnder more meekely and patiently because it maketh vs depend on Gods promises and not to tye or stint him to any set time any manner of deliuerance or any measure of affliction And by it wee walke in our callings more cheerefully and with lesse toyle and vexation then they that haue all shifts and cunning sleights and deuices to gaine by I say that which is incredible to the worldlings politikes and hypocrites but that is a heauie iudgement of God that though they be told the truth yet they shall not beleeue it For when wee are perswaded that our callings are approoued of God and profitable to men by maintaining the state of Church common-wealth or any familie and that they are those in which God will bee serued of vs then wee take them in hand not like drudges and droyles who doe their worke for feare of the whip nor like hirelings who worke only for wages and so they must starue if they did not worke but we consider we serue the Lord who is a bountifull paymaster and hath promised a large blessing vnto vs and because wee doe Gods worke and busines therefore we are assured that he will assist and further vs therein that both we may
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
bee taken vp in fearing and auoyding sinne and in labouring still to bee better this strict chaining of them is a taking away of their whole comfort for it is death to them to goe about to bridle their thoughts and vnruly desires so that ye may perswade them to any thing saue that which should be in them and therefore is there so small shewing forth of the light of the Gospell in mens liues Yet doe I nothing doubt but where men of God doe faithfully in the pitie they haue of their brethrens miseries shew them the way to this by doctrine and liuing that some shall growe by little and little to a liking of it But oh happie they who haue chosen this way of Gods testimonies to walke in for their soules shall be bound vp in the bundle of life and they shall flourish as the plants and growe as the Lily and fasten their rootes as the trees of Lebanon Their branches shall spread and their beautie shall be as the Oliue tree and their smell as Lebanon And thus much of the second reason And what shall we say further for no exercise of religion nor godly meanes of the best sort can doe them any good who will not resolue themselues to come to this faithfull practise of true religion and obedience to God his commaundements nothing shall be found more true then this if we will suffer it to come vnder triall For to begin with the Scripture What did all the priuiledges of the stifnecked Iewes profit them the law circumcision the couenant and sacrifices There were no greater prerogatiues to any people or nation vnder the sunne And they also did in the outward practise of religion ioyne with the best of their brethren both in keeping the appointed dayes and places in the worshipping of God and also in being readie to offer their extraordinarie seruices to him and that voluntarily yet what saith the Scripture from their first comming out of Egypt both in the wildernes and afterward In many of them God had no delight but slew them Many thousands of them at sundrie times perished for their false heartednes that when they had bin deliuered out of their daungers they did not cleaue fast vnto the Lord as in their afflictions and anguishes they promised to doe but started aside like a broken bowe And therefore how doth the Lord take vp this complaint against them Oh that there were an heart in them that they would feare me and keepe all my commaundements alwaies And in the Psalme When he slew them they sought him yea they turned and sought God earely they remembred that God was their strength and the most high God their redeemer but they flattered him with their mouth and dissembled with their tongue for their heart was not vpright with him neither were they faithfull with him in his couenant And after that he saith of other generations Oh Ephraim how shall I entreate thee Oh Iudah what shall I doe vnto thee which I haue not done And againe Oh that my people had hearkened vnto me and that Israel had walked in my waies I would soone haue humbled their enemies and turned my hand against their aduersaries Thus we see because they did not seeke him daily in the vprightnes of their hearts all the helpes of religion did them no good brought them no wisedome experience nor comfort all which on the contrarie Gods faithful seruants inioy For Dauid the man of God vttereth this sweete speech and the like through the booke of Psalmes Thou hast made me O Lord more wise then my teachers then mine elders and men of experience because I haue kept thy commaundements before I knew thee I went astray but since I haue brought my feete into the way of thy testimonies The religious women of whom we reade in the Gospell after that they sawe the power of the Scriptures and had their hearts humbled and meekned by the wisdome of them how did they growe in holy affections Christian duties painefully labouring to attaine more knowledge by hearing Iesus his sermons from day to day For when the word is receiued into a good and honest heart both it and all other holy exercises with it become profitable to singular vses But where men propound not this with themselues to be cast into the mould of holy doctrine and to be fashioned after it in their liues it is farre otherwise For to say nothing of them who from the beginning of the weeke to the latter end aske not after God so little sauour they finde in the Scriptures or sweetenes in him yet this is worthie our consideration that there are thousands which come to Church and heare prayers and sermons who for all this are neuer the better to themselues and the most of them doe more hurt to others by their offensiue life nothing fashioning themselues after the doctrine of faith and amendment Of whose lamentable condition what other cause can be shewed but this that their hearts are hardened with the deceitfulnes of sinne so that they walke afterwards in their olde wayes still and that they see no such beautie in the truth which shineth amongst them that they will be subiect to it though Christ raigneth onely by the power thereof in the hearts of his Iohn 18.37 For seeing they haue not beleeued and reuerenced that which they saw and knew the Lord hath kept backe his grace from them which he did not owe them and so giuen them into Sathans hands to make them bondmen in euill at his pleasure The which people being not renued and changed in their mindes and so brought to a louing and delighting in good things their lippe-labour in their seruing of God and time which they giue to it commeth to nothing neither commendeth them any whit to him neither leaueth any fruite thereof to themselues And yet we must know that there are others of the same companie at the same time and vsing the same meanes with much blessing of God vpon their liues who also declare as I haue said that they haue effectually receiued into their hearts the heauenly doctrine which hath sounded amongst them for why they haue set themselues to seeke the Lord. By whose gaine in godlines the greater it is as there is no comparison betwixt all the pleasures of the world and it so much we may see the other to haue lost And is it not lamentable to see that any should take such a course that they should bestow all their prayers confession of sinnes and hearing of sermons in vaine I might more rightly say to their iust condemnation in the day of the Lord Men will not be made fooles in any thing sauing in this though foolishnes in all other things is not to be compared with this What man is there to be found who being deepely in debt and greatly behinde hand when he hath sowen his field will be contented
receiued I lay it vp and hide it in my heart as treasure and so farre as I doe not vnderstand it I desire to be further taught of thee I vse to speake of thy wonderous workes and of thy wisedome I take more pleasure in thy testimonies then in all manner of riches and I daily meditate and muse thereon By these with many other such properties of a godly man mentioned in the same Psalme we may conclude without doubting that a minde thus exercised was not voyde of a life full of answerable fruites And three times a day he did vse to refort to God ordinarily in prayer and thanksgiuing after a solemne manner besides other occasions oft moouing him that saue onely in that one matter of Vriah the Hittite we seldome reade of a man more taken vp of an heauenly heart then he was I make mention of these holy seruants of God the more particularly setting downe their course of liuing their properties and their whole estate rather then some of their actions and holy works to this end That they who loue to haue short worke made of this matter and content themselues with this as a sufficient warrant of godlines if they can reckon vp some commendable workes in their liues whereas the baddest haue somewhat in them that is commendable may not iudge so of a godly life deceiuing themselues but may make it their whole conuersation to be godly not fauouring themselues in any knowne sinnes or actions doubted of to be sinnes but sifting themselues daily to search and finde them out neither withholding themselues from new duties which they haue not been wont to practise but teachable and readie to heare whatsoeuer the Lord hath to require of them And my meaning is that after we haue made an entrance into a godly life we should not hold on by fittes now and then as I said and be off and on as many are but constantly goe forward as our yeeres growe vpon vs and carefully to indeuour that in one thing as well as in an other we may please God in reuerence and in feare Neither is it my purpose in all this to perswade that beleeuers must haue some godlines for that must be attained to alreadie of all such as I direct my speech to neither that they should rest in that which they haue but looke vpon such to follow them who in the Scriptures are set before them as the forwardest Christians and holiest examples So that they acquainting themselues still with their owne wants weaknesses and corruptions which they beare about them may daily gather strength against them and prosper as the Lords plants in euery part of their life to become fruitfull So shall they know by experience what this meaneth which I speake of namely to walke with God continually and after a certaine manner although wandering on the earth wrapped in with infirmities to haue their conuersation in heauen with him And so shall they more cleerely and fully behold the benefit of Christs death that it was not onely to saue them from eternall death and to bring them to euerlasting life but also to worke the death of sinne our most deadly enemie and to mortifie it and to purchase for them a comfortable passage thither also through the inioying of many goodly blessings in this life as pledges of the same though it be otherwise but a vale of miserie to all such as finde not this for their portion For this is to be knowne that as euery one excelleth another in the graces of the spirit thereafter is his measure greater in the priuiledges of a Christian more then others and with more sound and continuall comfort doth he passe his daies and free his life from reprochfull and fearefull euils And the more that any godly man increaseth in goodnes and goeth beyond that estate wherein he hath sometime been in knowledge and in an high esteeming of it and the right vse of the same the more shall his life be filled with matter of sound and pure reioycing Therefore to conclude this matter seeing the godly and Christian course of liuing is not a seruing of God when we thinke good but from time to time nor a looking to some of our actions when others are not regarded nor an estate vnpleasant to the spirituall man whom the holy Ghost directeth but easie sweete and comfortable seeing also we haue heard by many examples of godly men otherwise not without their infirmities any more then we that this life hath been practised in al ages I conclude that the elect and beloued of the Lord shall yeeld to the imbracing of it and must take vp the same though it be a yoke to the corrupt lusts not yet subdued and that such as see not cause to submit themselues to Gods commandements one as well as another but will take their libertie in some euill after the desire of their hearts cannot glorie with any sound peace of a godly life And consequently that the life of the common Protestant which counteth it precisenes to be abridged of any libertie that he hath been wont to vse or yet liketh to inioy how vnlawful or offensiue soeuer it be is nothing lesse then a godly and Christian life for such a one will come to the light that whatsoeuer is not as it ought to be may be made knowne and so remoued But he that will not be touched nor suffer his actions to be censured nor reprooued though he be farre from this practise but pleaseth himselfe in the things which he doth is without all question fraught and filled with infinit euils and a bondman to his own lusts whatsoeuer opinion he hath of himselfe and let such a one know that his damnation sleepeth not But many of these with whō I haue to deale such as goe for good Christians and who in sundrie of their doings are of vs well to be liked though God iudgeth the heart many such I say doe keepe at a stay or content themselues with this that they doe no great euill although they doe little good because they see few liue better by whom they might take any great light to amend To speake plainly they thinke there are none in these daies who doe follow the steps of the holy fathers whose liues I commend which kind of persons may be easily conuinced and I will say no more then I needes must The truth is that the generall state of those men who imbrace the Gospell is much to be bewailed For although they are infinitly the worse by reason of the swarmes of Atheists Papists Familists and others both Heretikes and Machiuilians which with their stinking breath doe poyson many thousand inhabitants which dwell in the land amongst them yet besides this the abomination is great without respect of them through ignorance little reuerence to the word custome in euill and sleight executing of sundrie good lawes among vs but this ought
which is that thing that I haue to prooue and perswade For when besides our owne priuate supplications and thanksgiuings we haue by the Lord himself appointed for vs these also in publike and that in so solemne a manner the whole assemblie consenting with vs in the same and God present amongst vs to assist vs as he hath promised the very ordinance of God who is the author of them doth promise a blessing therto as oft as we are partakers of them So that if we come with reuerence and a feeling of our wants with an earnest desire and confidence to obtaine the things which we pray for in true repentance we shall receiue fruite of them accordingly But herein a preiudicate opinion which is a rash iudgement doth much harme For by reason of this that the Ministers haue been for the most part disordered persons and ignorant and too many remaine so still and thereby haue brought themselues by Gods iust iudgement and their owne deserts as the sonnes of Ely did into dishonour and discredit it hath come to passe that through rash and preposterous iudgement many haue had an euill opinion of that which hath been done by them and of the seruing of God which they haue vsed and therefore haue thought that they haue had good cause to sequester themselues from being present at the seruice of God which is performed by them and thus they obiect against it Another sort haue thought all set formes of prayer are to be disliked and such onely to be allowed and offered vp to God as by extemporarie gift are conceiued and vttered according to euery ones necessitie which opinion is also to be reformed Of both which I will say somewhat being obiections though otherwise it bee besides my purpose to discourse of them at large This I say as I haue taken in hand that publike prayer as hath been said of preaching and Sacraments is a great helpe to godlines to all such as haue any measure of true godlines or else it is long of themselues who through the ignorance and darknes that is in them doe not know that they ought to pray alwaies with all manner supplications and giuing of thankes and therefore publikely as well as priuately when many hearts are powred out to God rather then few or one alone or if they know this their sinne is the greater in that they resist and spurne against it For to fortifie this that I say to the first obiection I answere although it be not to bee denied but that the example of ignorant and vnreformed especially notorious persons in the Ministerie hath done and doth much harme yet if either they cannot be conuicted or if their crimes be such as cannot remoue them out of their places there is iust cause of griefe that such should haue any thing to doe in Gods matters which are so weightie and to be dealt in with al high reuerence Yet if this burden must be borne I aske if among many sweete liberties which we inioy wee may not ioyne in prayer with them if wee can pray in faith seeing their vnworthines cannot withhold the fruite of Gods promise from vs which is to one kind of prayer as well as to another aske and ye shall receiue that your ioy may be full And as it is farre from me to be a patrone of such or to iustifie them so yet while wee may inioy the ministerie of better I would not refuse to bee partaker of the prayers which are offered vp by them Who can blame him who desireth to pray with better then they be and yet better to ioyne with them sometime then to leaue the assemblies publike altogether Concerning the next obiection that though the ministers be not offensiue as the former yet they should vse no set forme of prayer but as they are moued by Gods spirit I answere it is a fond error so to thinke For as there be necessarie things to be prayed for of all men and alwaies and those are the most things which we are to pray to the Lord for so there may be prescript formes of prayer made concerning all such things Which being so what letteth that in the reading of such formes either of confession of sinnes request or thanksgiuing what letteth I say that the hearers hearts may not profitably goe with the same both to humble to quicken and to comfort For is the reading it selfe vnpure when the minister in his owne behalfe and the peoples vttereth them to God I speake not ye see of the matter of prayer but of reading it for if the matter be erroneous and naught the pronouncing of it maketh it not good any more then the reading doth if it be good and pure being vttered or pronounced the reading cannot hurt it or make it euil And as the Church in the Scripture did and doth now sing Psalmes vpon a booke to God and yet though it vtter a prescript forme of words I hope none will say that it is a sinne to doe so the heart being prepared in like manner to follow a prescript forme of words in praying is no sinne and therefore ought not to be offensiue to any If it be said how can men repeate the same forme of words daily as they doe in the reading of publike prayer but it must needes be coldly done and so abhominable to God I answere it is not the oft praying for the same things that maketh it odious to God but when it is done with an vnreuerent vnprepared and corrupt heart for custome not feruently and in faith And further to satisfie them they may know that in all Churches and the best reformed that they would alleage there is a prescript forme of prayer vsed and therefore they who are of minde that it ought not to be must separate themselues from all Churches Also if a set forme of prayer were vnlawfull then neither were the Lords prayer which is a set forme of prayer prescribed by our Sauiour himselfe to be vsed Which yet though it bee sometime to be vsed in the forme wherein it is set downe yet speaking of it by this occasion I thinke it not amisse to adde this one thing That though our Sauiour tied vs to the matter of this prayer as being perfect and full yet he tied vs not to the words themselues seeing wee cannot either thinke on remember or desire at one instant all the particulars contained in the same And besides we by crauing particularly the things which we stand in neede of are more stirred vp and moued But these thus answered I will proceede perswading all good Christians to lay aside contention and endles and many of them also needles questions about this matter And to resolue with themselues seeing it must of al who are well aduised bee graunted that the publike prayers are an helpe to stirre vp Gods graces in vs and to conuey to vs the many good blessings of God which wee want beside
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
commonly imbraced and taken vp of many moe who for knowledge are able to season and giue light to numbers they should not be most in disgrace who haue least deserued it nor many please themselues in a loose and vnprofitable course which beside that it withholdeth from them much sound comfort it is a sore blemish in their liues Yet this I thought good to adde for as much as the Romish Church especially they who will seeme more deuout then the rest stand much vpon their diligent keeping of the customes of their mother Church and the precepts of the same who might therefore seeme to themselues and be thought of others to be before others in godlines let all know that this which I haue said of watchfulnes leaueth not the least piece of commendation to them For they watch to keepe the obseruances of men but watchfulnes must bee vsed for the obeying of the commaundements of God they superstitiouslie watch to obserue some houres and daies and times wherein if they performe any thing in outward working they thinke themselues more holy then others though other times be little regarded but the watchfulnes which pleaseth God tēdeth to euerie houre day and time as well one as another And to speak of their best watch which they keepe ouer their liues yet from their owne words I conclude that it cannot be allowed of God because it commeth not of faith that is of assurance of the fauour of God and consequently that he will blesse it for this faith which they call the Protestants faith they vtterly renounce without which yet it is impossible to please God Now to grow to an end about this matter It is further to be marked that because true Christians the dearest seruants of God do cōplaine of some especial infirmities wherewith they find thēselues more troubled then with any other they must be more suspitious of and vigilant against them then others And because the diuell doth more easily winde them into some sins then others as he seeth their disposition and inclination and thereby the greater daunger they are in by meanes thereof therefore they are taught in wisedome and experience to haue a more narrow eye ouer them and more especially to auoyde the very occasions of them whereby they haue fallen For example put the case that some are strongly tempted to the sinne of vncleannes who being blindfolded about that which they desire doe count it no offence though they passe their bounds very greatly in wantonnes of eye in libertie of speech that way or secret desires of though they see themselues snared therewith yet hauing through long custome nourished their hearts in such lothsome delights and too faintly misliked their offence when they saw it haue brought themselues into bondage to their lusts In this therefore if there be not much occupying of the heart against this sinne to see into and weigh the lothsomnes shame and danger of it how vnbeseeming it is Gods seruants to be subiect to such slauerie if it be not acknowledged heartily to God earnest and daily prayers as occasion shall be offered sent vp to God against it with confidence both of pardon and power to mortifie and weaken it with strong and many reasons to disgrace and renounce it and the occasions of nourishing it wisely and watchfully auoyded euen this one sin though they should neuer offend grossely would hold the conscience in great vnquietnes cause the parties to wander in deepe sorrow and make them vnfit to Christian duties yea if there be not more labour bestowed there then in other parts of the life it will make euery thing to goe forward much the worse and in other actions of the life much confusion to grow and the longer they haue nourished such vaine dreames the more hardly they shall awake out of them euen when they gladly would And that which I say of this one I may as truely say of the rest if they haue been harboured To this purpose is that complaint of the people of Israel in their repentance and turning to God wherein they declare that one sinne did more trouble them then some other For thus they say in their confession We haue sinned against thee O Lord but especially in asking vs a king besides all our other sinnes And as it troubled them most when they asked pardon of God so it appeareth in the storie that of all other sinnes they were most drawne by that to offend God For when they would needes haue a King against the will of God and Samuel was sent from God to tell them what a manner of one he should be if they would needes haue one contrarie to Gods mind it is expresly said that the people would not heare the voyce of Samuel but answered nay but there shall be a King ouer vs and we will be like all other nations Therefore as their sin whereby they did most offend God put them to greatest trouble so must those especiall sinnes which haue preuailed against Gods children be most watched against and auoyded And is there not great reason in it forasmuch as they haue most disquieted them that they should bend the most force of their strength against them Euen as if some one troublesome person in a towne should disquiet the whole all would lay their helpe together to remoue and keepe him out And as in an house which hath many and great commodities and yet some one sore annoyance as a principal chimney casting smoke with great speede that shall be redressed more then other things which yet are to be regarded likewise so in the life of sound Christians wherein many good blessings of God may bee reaped and inioyed the chiefe ruines are to be chiefely looked vnto although the meaner are not to be neglected And great labour must bee taken about it and watching against that sinne which most preuaileth in vs and much more then against some other by which there is lesse danger to be feared And this helpe as I haue declared how if it be vsed and the meanes faithfully practised from time to time let no doubt be made seeing God hath promised successe thereby euen greater grace in the vse thereof then the sin shall be able to resist let no doubt I say be made but that they shall maister it so farre as it shall bring peace vnlesse it be the case of vnmarryed persons to whom God hath appointed marriage for a lawfull remedie when by none of the forementioned or the like meanes the gift of continencie can no longer be enioyed This aduise how vnsauorie and vnwelcome soeuer it be to such as are wedded to their lusts and will offer no violence to them yet such as know the smart that is raised by this sinne and that sometime the deere seruants of God haue been deceiued by it will be glad to bee directed and helped against it And that which I haue said of this I may say of
pride worldlines anger malice reuenge vniust dealing and lying that as euery man is more easily ouercome of or hurt by them more then of other sinnes so hee should haue a more continuall feare of them watchfulnes against them and bestow more time in seeking the rooting out of them that so the wealth and safetie of the whole life may be preserued when such noysome sores as did most of all impaire the same be cured But if men be either ignorant of this dutie or cannot be perswaded to set themselues to the entertaining of it and to get acquaintance with it they must looke to liue destitute of a chiefe part of godlines or if it be but now and then in some especiall actions and parts of our life regarded and looked vnto as it is done of them who are not greatly experienced in the practise of Christianitie it will make the godly life in great part to be bereaued both of her gaine and beautie Our hearts must not range where they list nor our delights bee fastned where we please but our eyes our tongues our eares hands feete and the whole powers of our mindes and members of our bodies must beholden within compasse In so much that if we see we haue but broken out of our constant course a little that our consciences begin to checke vs we should tremble to thinke what we haue done and feare alwayes for the time to come least we should offend We must watch when we are well to keepe well and when we haue been deceiued to returne speedily againe we must watch in trouble against triefnes and impatience in prosperitie against wantonnes and lightnes Iob. 31.1 If we could frame to this we should doe well enough as he that looketh to his foote in a slippery place shall not be hurt And if we may by watching ouer our selues haue our whole life in safety and welfare are we not worthie to smarte if we cannot doe so much for so great a benefit Therefore most worthily doe such suffer hardnes and sorrow who will in no wise be brought to take heede to their waies but cry out that it is precisenes and a kinde of death vnto them to be restrained from their noysome and dangerous liberties From whence ariseth boldnes and wilfulnes which cannot want much sinne But this watchfulnes doth God require to be in vs and to be accounted no tediousnes but had in high price and he that with an honest heart and good conscience submitteth himselfe hereunto he shall be able to proue by good experience that watchfulnes is a great meane to maintaine a godly life Thus much for the more plaine and full handling of this first priuate helpe called watchfulnes CHAP. 6. Of Meditation the second priuate helpe NOw followeth the second which is Meditation And that is when we doe of purpose separate our selues from all other things and consider as we are able and thinke of some poynts of instruction necessarie to leade vs forward to the kingdome of heauen and the better strengthening of vs against the diuel and this present euill world and to the wel ordering of our liues I say of purpose seeing we both must minde such things in good aduisednes and set our selues about them resolutely when we take them in hand that they may be done with more reuerence and profit and also seeing it falleth out for the most part that we seldome enter into meditation of heauenly things when we doe not intend them but are ledde by the obiects of our mindes eyes or eares an hundred waies amisse or if any good thought arise it is repelled by and by and goeth no further To proceede I say that when we meditate we ought to separate our selues from all company and troublesome occasions as our Sauiour commaundeth vs to doe when we pray priuately these two being companions as in our chamber priuatly or in the field or some commodious place that we may the better performe it the smallest occasions soone breaking vs off from such seruice of God And I say lastly that we must there set our minds on worke about the cogitation of things heauenly by calling to remembrance some one or other of them which we knowe and so debate and reason about the same that our affections may thereby be moued to loue and delight in or to hate and feare according to that which we meditate on so that we may make some good vse of it to ourselues And this spirituall exercise of meditation is euen that which putteth life and strength into all other duties and parts of Gods worship And this the holy Ghost reporteth of Isaac the Patriarke that he went out into the field toward the euening to meditate Which had not been commendable if he had not vsed so to doe seeing it is the right kinde of such holy duties to be oft in vse being taught of his father Abraham who was the friend of God and very familiar with him and therefore we may be sure had much communion and talke with him As also our father Enoch did who for proofe hereof is said in his whole life to haue walked with God And this are all such as desire to take any good by it to know that they must be acquainted throughly with this sweete and heauenly communing with the Lord and themselues which was called of the Fathers of ancient time their Soliloquie that is the talke which they vsed to haue alone by themselues That as men wearied desire rest so wee by the varietie and multiplicitie of busines in this world being troubled and distracted may seeke ease to our mindes by meditation For otherwise wee may muse and thinke vpon any good things and ponder our words and actions which wee doe to see them done aright which yet is not this kind of meditation that I now speake of but that watchfulnes mentioned before which is a warie regarding and taking heede to our waies in one thing after another Which yet the Prophet calleth meditation also as where he saith All the day long doe I meditate on thy word and in Iosua Thou shalt meditate day and night on the booke of the law which wee know could not be vnderstood of meditation by intermission of companie or other actions and busines but in their whole course a circumspect care and regard that they might bee done after the word And the matter of this our meditation may be of any part of Gods word on God himselfe his wisedome power his mercie or of the infinite varietie of good things which wee receiue of his free bountie also of his workes and iudgements or on our estate as our sinnes and the vilenes of our corruption that wee yet carrie about vs our mortalitie of the changes in this world or of our deliuerance from sinne and death of the manifold afflictions of this life and how wee may in best manner beare and goe through them and the benefit thereof
and the manifold and great priuiledges which wee inioy daily through the inestimable kindnes of God toward vs but specially of those things which we haue most speciall neede of These and such like are the matter of our meditation and as oft as we goe aside to thinke with purpose and desire of heart vpon these things or any of them for the better calling of our mindes out of the world then we are said to meditate so when in or about any of these we sigh moane complaine to God or reioyce and are quickened in our hearts by such occasions euen that also is meditation and most commonly ioyned with prayer Of which two holie exercises the booke of the Psalmes is full namely that 119. Psalme where the man of God setteth downe his meditations which he had in euerie state of his as either lamentation complaints or supplications in his affliction or ioy and thankes for deliuerances and prosperitie By this vnderstand what manner of exercise meditation is Euen such an exercise it is which is required of thee from time to time as may be conuenient through thy life that by recording holie and diuine things especially those which may make thee sound in the matter of thy saluation a little time when thou maist best may bee bestowed of thee to drie vp thy fleshly and bad humours of earthly mindednes and worldlines c. or to quicken thy dull heart least after thy sleepe in sinne the diuell maketh thee forget thy former well ordrednes And because I am too sure that few are acquainted with it though it bee an helpe most profitable to godlines I will somewhat more at large speake of it that the practise of it may be more common and that they which vse it with the other helps may much more cheerefully go through their course How necessarie this heauenly exercise and recourse to God is may easily be conceiued for that the hearts euen of good Christians are so seasoned with vnsauourie thoughts desires and delights of follie vanitie and much other naughtines seeing the best are chaunged and reformed but in part that they thinke it vtterly impossible to bring them to any better point and therefore many by this errour doe not greatly goe about it yet if such noisome poysons be suffered to lurke and remaine in them we know they doe not onely as sowre weedes choake the plants of grace in them but also grow vp and bring forth most noisome and dangerous fruits as by wofull experience men feele and trie And for the weeding these out of the ground of their hearts there is no meanes so auaileable as this considering oft and deepe meditating on them namely what swarmes of wicked cogitations and lusts do lodge in the heart and to finde them out also to bring them into a vile account to be wearie and ashamed of them and so to entertaine better in their roome I say there is no helpe more auaileable to hunt and purge them out because although by the word we know them by conference we doe reuiue the remembrance of them and by reading we doe both yet all these runne out of our riuen heads and abide meanly with vs to suppresse our corruptions and to tame our harts vntill wee bring our selues to often and much musing and debating of the good things which we heare and reade of that so we may digest them and of the euils which wee heare that we may abandon them euen as worldlie men ponder deeply their affaires which are weightie Now when we see so farre into the danger of them and be wearied with the noisomnes of them that we will tie our selues oft to gage these hearts of ours to sift our thoughts to accuse and condemne them as we find cause by the filthines and shame of them and herein will deale truly as we loue our soules then doe wee begin to breake the knot of such cursed swarmes and to chase away the lurking litter of prophane thoughts and desires out of our hearts then we waxe more watchful against them after and make more conscience of them adioyning thereto inward and earnest requests to God for assistance and blessing Then also we shall furnish our hearts more gratiously with heauenly cogitations and holy desires all which make greatly for the well passing of our daies Therfore no man that will weigh how great things are wrought in our hearts by holie meditating vpon our estate and vpon Gods bountifulnes towards vs namely euen a framing of vs after the image of God shall neede to doubt how necessarie it is And so much the more wee are to thinke it because it is well knowne by Scripture and tried by experience that our hearts are deceitfull aboue measure and thereby we beare our selues in hand that if wee doe once obtaine thus much of them that wee can commend that which is good and speake against euill we are readie to thinke our estate to be right marueilous good when yet in the meane while if wee doe not finde our hearts in our secret meditations and when wee search our thoughts alone by our selues how they stand affected that we can feele vnfained hatred of euill to be in them and loue to goodnes wee doe but deceiue our selues And in euery little triall we shall finde it otherwise then wee would thinke I meane that sinne sitteth neerer and is faster glued to vs then wee did imagine For as he which goeth to warre is first trained and made fit to vse his weapon at home and the scholler trieth masteries priuately before he come forth to dispute openly So a good Christian will trie what he can doe against his affections and sinne alone by himselfe in his solitarie meditation and resolue against the same accordingly as he seeth the difficultie thereof to require before he can in his common dealings with all sortes and companies be strong from temptations and falles and free from offence giuing in his words and deedes And therefore on the contrarie this is the cause why so many bewray themselues to be hypocrites before men for that they haue no triall of the truth and simplicitie of their hearts alone by themselues in iudging and proouing the vprightnes of them before God and therefore haue not sought strength of him against their infirmities Oh how doth this communing with the Lord in secret and debating with our selues about our mortalitie and corruption and of his fauour in vanquishing them how I say doth this as oyntment mollifie our hard hearts and make them to relent and doth relieue them pleasantly with the sweetnes of it How doth this estraunging of our selues from worldly impediments drawe vs into neare and heauenly communion with our God How doth it make vs acquainted with the manifold rebellions of our nature with our blindnes securitie earthlines and infinit other loathsome filthinesses which neither wee our selues will take knowledge of while we carry our selues in many
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
the mind I say with so deepe griefe through some great discommoditie sustained that in long space it is not quiet and at libertie to serue God any way againe And seeing God requireth to be honoured of vs in al things euen in these earthly as well as spirituall therefore we must not think it pleaseth him whē any man shall through zeale without knowledge doe that at one time which shall quench zeale for want of wise heed taking for many times after but if any man will hereby let loose y e bridle any thing the more to worldlines let him know that he hath frō hence no such liberty Now to returne if any through necessarie lets shall be constrained to let passe this dutie of meditation hereby let it appeare to haue been necessarie and without his fault if hee supplie this dutie after his necessarie labour ended and take heede that in no wise it be omitted altogether vnlesse hee can be assured with peace that God in the omitting of it hath been remembred some other way And so I say of the hindrance which commeth by want of conuenient place that must be done which may most conueniently seeing there is nothing gained by neglecting that dutie in the doing whereof standeth our peace and welfare And thus much of the lets which hinder altogether from meditating about our estate that wee may be the fitter thereby vnto prayer and good life The other le ts are such as hinder vs from the good and profitable vse of it when we breake through the three former and these may rightly be called abuses of it and are two which in few words I set downe thus The first is a commonnes or customarines in it when we through perswasion that it must be continued doe it houerly and sleightly and so make a ceremonie of it not so much looking how our hearts are well affected in and by it as that we may not bee iustly charged for omitting it Which sinne is easily and soone committed in priuate prayer also and such like good exercises when our mindes are not holden with a taking delight in them and hereof it is that all the seruing and worshipping of God is with the most but onely for fashion of all which it is said by God in the Prophet In vaine doe they worship me The second is when although wee bee desirous to vse it and that for our helpe and edifying yet our heads are so full of trifling and wandring phantasies or worldly matters that wee cannot minde those heauenly things which are so contrarie to them And from hence ariseth a wearines of it an hastning to more libertie that our hearts may raunge where they list which is that which they most of all desire And although through the very corruption of nature the best of Gods children doe complaine that they doe not the good they would and therefore not this good sometimes notwithstanding they mislike that it should bee so and resist it yet the especiall cause of this vnsauourie wearisome and vntoward taking in hand or setting vpon so holy and heauenly a part of Gods worship is another besides this that is to say the letting loose of our hearts all the day as I haue had occasion to say in another place disordredly without watching ouer them and calling them backe from such endlesse rouings that they may not forget God but bee held within holie compasse wheresoeuer we become or whatsoeuer we goe about for there must not be in vs at any time an euill heart Euen this I say is the cause why we cannot haue our hearts at commandement in meditation and prayer to attend vpon God reuerently when we would For when wee haue at our pleasure giuen them scope through the day to fasten their liking where they haue desire it hath been hard for vs to weane them from it when we would And whiles we will be at this point it will neuer bee better with vs in our meditation no although God hath appointed the same to be an especiall helpe to the well framing of our liues and that our minds be brought into an heauenly estate thereby if we would frequent it yea although we appoint some especiall time thereunto yet shall we be turned from musing on good things to wandring and shall hardly fasten on any good matter hauing yet certaine principall points concerning our estate to set vs on work therein so many trifling phantasies and dreames shall swimme in our braine to hold out better And till these by little and little be dried vp with the flame of heauenly and feruent affections vnsually possessing our hearts in stead of them it will neuer be otherwise with vs but worse and worse And it is a thing to be wondred at that seeing none of our actions any day can be well done when our hearts are not good and so preserued and kept which without circumspect care and watch ouer them cannot be it may be wondred at I say that wee should yet bee secure and negligent about the keeping of them from such daunger to our selues and others as we know will thereby insue Therefore as the Lord by his Prophets hath cried out against the people in sundrie ages that they perished because they would not vnderstand nor at all consider their estate and as there shall be an end of their deceiueable delights although they cannot be brought to thinke of their end and account so hee speaketh as plainly and hath done from time to time of this that although in the world we shall haue tribulation euen we whom God hath chosen out of the world yet seeing we are strangers here we cannot neither may we place our hearts delight and felicitie here but our chiefest comfort must be to haue daily communion with God and to haue our conuersation in heauen with him vnto the which meditation is a singular helpe and what waightie matters soeuer we be busied about yet to remember our maker in them all that he be pleased and trusted in of vs. And in that many euen of Gods seruants doe through their corrupt nature loath this heauenly Manna I meane to be oft and daily in musing on the things which concerne their peace and haue their teeth set on edge with the deceitfull pleasures of worldly men who know no better euen this I say though there were no other thing doth cause that they inioy not the tenth part of the priuiledges and liberties which God hath prouided for them in this their pilgrimage Neither can any thing if it be weighed be lesse tolerable in the sight of almightie God then whereas he hath giuen vs his Scriptures which tell vs his minde and therefore teach vs how we may commune with his maiestie and for our behoofe hath giuen vs an earnest charge to ponder them in our heart to haue them in minde to make them the matter of our cogitation delight talke and practise
set downe the points that thou shouldest meditate on in sentences not applyed to thee thou must apply that which is set downe generally to all Christians to thy selfe as if it were spoken onely to thee As thus for example if thou wouldest meditate on this point The Lord is all in all and who is like vnto him thinke after this or the like manner in applying it to thy selfe O Lord whom haue I in heauen but thee and whom doe I desire on earth in comparison of thee For thou art my portion and my ioy of whom I make my songs euen in the night season I sigh to be vnburdened and desire to be dissolued and be with thee Oh when shall I come into thy glorious presence c. And so draw all other holy sentences to thy behoofe and vse If thou wouldest meditate on this point because of mens wandring and inconstant profession of the Gospell without fruite it is both wisedome and our happines to reioyce in our owne going forward not in other mens and in prouing our selues we may reioyce in our selues not in other Gal. 6.4 Lift vp thine heart to God and pray him that it may be so with thee No man shall be fit to gouerne himselfe aright before men if he doe not vsually acquaint himselfe with and frame himselfe after that Christian course first before God No man can rest in his priuate meditations and prayers before God if a well ordered life as a fruite thereof appeare not before men When a man looketh so diligently to the seuerall parts of his life and calling that he may haue peace thereby it is well It is a point of Christian wisdome to be most circumspect and best armed where we be weakest It is no way tolerable to lie still if a man be fallen Ierem. 8.6 but to haue recourse to God againe if we be ouertaken though with much adoe we obtaine it Exod. 33.8 Although in a well ordred course all crosses and incumbrances be not vtterly remoued yet many by it are auoided and others profitably sustained Prou. 19.23 It is some grace to vse prosperitie well that is that a man may cheerefullie and fruitfully passe his time but if wee be voide of this vnder the crosse wee may gather that the benefits of God make vs merrie and not our resting in this fauour of God It is a good thing to reioyce in our Sabboths and communion with Gods people but so as wee rest not euen in them but in this that God is our portion in all estates and places Psal 119.57 2. Cor. 5.16 When many earthly troubles take hold of vs at once wee must carrie our selues very soberly and gratiously if wee be not vnsetled from willingnes to dutie by some of them Frowardnes impatience and forgetting our selues being so readie by the smallest occasions to breake out of vs. We seldome inioy commoditie when we doubt of the lawfulnes or conueniencie of keeping or comming by it but the Lord maketh it as sowre and discommodious in the end Wee seldome haue in great price any thing below as house land c. but the Lord crosseth vs some way in it that we may loue it with measure Reioyce not at the first hearing of heauenly things only but more soundly continue it when thou knowest them more soundly and better by experience Prepare and look for affliction before it come least thou be besotted with thy peace and prosperitie and also that the burden of trouble may be easier when it commeth In the middest of tribulation because that easily oppresseth thinke of the best priuiledges which thou hast that is Christ with all that commeth with him 1. Sam. 30.6 Dauid and Psal 77. The greater thy troubles are the greater must thy strength bee and the more godly must thou be When thy heart can rest in God and the pleasures which come thereby take in hand all thine affaires soberly that thy ioy be not quenched thereby It would make one wonder to see how by such occasions the heart is vnsetled Deadnes of spirit loggish vnprofitablenes if not wound take hold of a man when he doth not faithfully make vp any breaches made in his conscience by true returning to God The Lord is not farre off from vs nor hard to be intreated when after any fall or escape wee turne to him in humilitie and repentance 1. Sam. 7.10 and 12.22 Of the manifold vexations that fall into our liues wee may obserue that the most of them doe become annoyances to vs through our owne fault that wee either preuent them not when wee may or beare them not as wee ought or make not vse of them as we might doe The talking of the commodities of this life is so sauourie and sweete to flesh that being in it wee hardly get out of it no not when better things are in speech before When our callings become a pleasure to vs to discharge them faithfully for the Lords sake what outward helpes of blessing soeuer God sendeth vs they shall make our liues so much the more easie and comfortable but these without the other are but deceiueable vanities The place wherein Christ vsed to pray often and had found much comfort in the same he was taken and betrayed but yet he continued his godly custome euen till he was led away so must we looke to haue our best places of prayer and walkes made traps for vs for the subtiltie of the world know our haunt and where to find vs. But let vs perseuere that if we be taken euen there wee may reioyce as being found well occupied when the Lord shall come Although for want of proofe we count all afflictions hard yet when wee haue experience Heb. 5.13.14 and haue bin exercised in bearing them and see that the feare is more then the thing it selfe our confidence in God will make them easie when our cause is good But yet by degrees that is when we can first beare sharpe words and firie contentions of men after stripes imprisonment and so death As Moses Exod. 3.11 compared with chap. 10.25 26. and the Apostles Act. 5.41 When matters of more importance then our saluation is fall into our hands let vs bee occupied in them with more feruencie then in that but if there be no such why should we more earnestly looke after them and why should not that be with greatest delight wrought on and looked after How can we say we loue the Lord when wee be not euer willing to goe home to him and in the meane while to be as neere him in all communion as we may Christianitie and practise of godlines is compared to a rich and gainfull trade Prou. 3.14 wherein little profit commeth in except it be well followed and diligence vsed in it and one thing not letted nor slacked for another To haue a willing mind to be well occupied and
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
and the like spirituall seruices the word preached giuing so gratious occasions that man shall be able to say that meditation is a wonderfull helpe to faith and a godly life CHAP. 7. Of the third priuate helpe which is the armour of a Christian and of the first three points of it THe third priuate helpe is the armour which was next mentioned among the rest This being not so cleerely vnderstood nor the vse of it so well seene into requireth a more full handling then I purpose to vse in the most of the rest And this armour God in his mercie hath appointed to furnish the Christian souldier withall in his warfare against all his spirituall enemies that by the helpe thereof and the other meanes in this treatise mentioned he may be able to be directed aright from time to time and keepe a good course in his life and beate backe the strong and subtill assaults of the diuell that he be not led by nor ouercome of them nor of the manifold bad passions and euill desires of his own heart which otherwise will draw him continually after them But before I proceed any further I will set downe the points worthie to be learned and practised in and about this armour that the reader may see better how to make right vse of it First therefore I will shew what this armour is and the chiefe parts of it Secondly that a Christian life cannot stand without it nor be practised of any except he be armed as God hath taught and appointed him to be Thirdly how it is gotten and come by and how wee should put it on Fourthly how we may by the helpe of it practise godlines from time to time and be able to stand fast in our Christian course and resist in the time of daunger By all which God will make vs able to liue christianly which is to haue our conuersation in heauen with our God as he requireth The whole complete armour therefore is the spirituall furniture of the gifts and graces of the holie Ghost by which God doth deliuer his from all aduersarie power and bring them to the obedience of his will I speake not here of those who are to bee called but who are effectuallie called alreadie and they by the helpe of this armour doe not onely cast downe strong holds of temptation and ouerthrow imaginations and euery high thing which exalteth it self in the opinion of him that is tempted against the knowledg of God but also bring into subiection euery euill thought in them to the obedience of Christ And this armour is that which is set downe to the Ephesians the parts whereof are these Truth or sinceritie righteousnes the shooes of peace or preparation to beare the crosse faith the helmet of saluation which in another place he calleth hope and the word of God This is the full furniture of a Christian by the which the Lord hath taught him to fight against the diuell and his instruments and thereby to preuaile in and through their captaine and head Christ Iesus And although there are other points of armour set downe in other places of the Scripture yet are they but parcels of this or the same in other words expressed Neither shall there neede any other for he who is attired and armed with this shall not in any point be vnprouided or to seeke of strength in the time of neede But yet doth not euery man see by and by how these may be accounted armour therefore will I describe them seuerally Sinceritie or vprightnes is that weapon of the spirituall warfare and that fruit of the spirit which should accompanie the whole conuersation not some few actions of a Christian by the which hee is simple and without fraud and hypocrisie bearing sway in him both towards God and his neighbour and it may the more cleerely be discerned by considering the person in whom it is found namely an vpright man whom in the description of Nathaniel our Sauiour Christ calleth a true Israelite in whom there is no guile which vertue although it be a part of the Christian armour yet that it is rare not onely the best doe see but euen the bad sort doe complaine according to the words of Salomon Many men will boast euery one of his owne goodnes but who can finde a faithfull man that is to say who will prooue himselfe to bee such an one indeede as hee will seeme to be by word and shew For to say the truth men are so infected with hollownes and glozing and through custome and continuance therein so confirmed in it that vntill God changeth the heart Ieremies words are true of this one as of other euils It is as possible for him who is accustomed to euill to returne and doe good as for the blacke Moore to change his skinne or the Leopard her spots And this veritie consisteth as well in holding and keeping the truth I meane the sound knowledge of the word of God in our iudgement as the practise of it in a good conscience Which I say because there are some who professe great friendship to the Gospell who yet maintaine strange opinions not according to the truth of it as that the law ought not to be preached in any wise and that there should no differences of men be made when yet the Scripture putteth difference betwixt good and bad both in their life and in rewards Psalm 1. The holding of such opinions therefore standeth not with sinceritie which freely admitteth all opinions to bee measured and censured by the word Now therefore if this be sinceritie and vprightnes to be free not onely from double heartednes and halting but also to be readie to yeeld a francke assent and practise to the truth and also if this vertue bee one part of the Christian armour he who is voyde of this must needes lie open to great danger both by error in opinion and by corruption in life for he wanteth that which should defend him And contrarily he who seeketh to please God vnfainedly his conscience bearing him record that he hath some true measure of this sinceritie and still laboureth after it that is to be simple and plaine though politike in his words actions and meaning he hath this part of the armour the vse whereof how great and gainefull it is shall appeare hereafter And such a thing is veritie or sinceritie But let this be added that if any will purpose this in some things yet not resolue to shew it in all euen this is the man who is farre from sinceritie Righteousnes is that part of the armour and such a gift of the spirit whereby our hearts are bent to all manner of goodnes and righteous dealing approouing of it as most excellent desiring feruently and delighting in it and that because it is good and disliking and hating all naughtines and euill And he who looketh to be preserued in manifold temptations to
sinne and to keepe in obedience to all kind of duties both towards God and men whiles he liueth had neede to haue no lesse then this firmenes and constancie of a righteous heart and to be so throughly perswaded of the beautie and price of this one part of Christianitie namely innocent and righteous dealing that though infinit occasions shall arise to diminish the credit of it yet he may cloath himselfe with it as with a garment and weare it as an ornament that such an one he may shew himselfe to be in his actions that he may cause others to be in loue with it also Which vertue so shined in Ioseph that sundrie times when he might haue wrought euill without feare of reuenge to his brethren who had giuen him strong occasion he would not nay when he might haue been preferred by hearkning to his whorish mistresse he refused it with detestation though thereby he procured to himselfe no small danger saying how can I doe this great wickednes and so sinne against God Genes 39.9 He that seeth into this vertue and liketh it so that he will be wary that he commit no vnrighteous thing against God nor man as farre as his knowledge guideth him but setleth himselfe to doe that which is pleasing both in the sight of God and before men he hath this part of armour and is fenced with the brestplate of righteousnes Such shall say with Iob If mine aduersarie write a booke against me I will put it behind my backe reade it who will and glorie in mine accusations The beautie of this grace and vertue is such as may appeare in the examples of those who were found innocent when they were charged and accused as in Dauid towards Saul 1. Sam. 24.17 that if it could be seene with eye it would exceedingly prouoke men to be in loue with it And let all marke how fitly these two sinceritie and righteousnes or innocencie doe goe together To be prepared with the shooes of peace by the Gospell is this that we hauing receiued forgiuenes of our sinnes and assurance of saluation through faith by the Gospell and thereby found most sweete peace to our conscience we are now by this Gospell as they who are readie to take a long iourney shodde and prepared to be readie to deny our selues and to take vp our crosse and follow Christ throughout this our pilgrimage This part of armour did our mercifull father see meete for vs his weake children seeing we are so dismayed at the beholding or hearing of troubles to be at hand although before they come we were cheerefull He would therefore that we should not faint nor be discouraged no not euen by them but lift vp our heads and be of good comfort seeing they are but for a short time our peace is continuall besides that for the exceeding greatnes of it it passeth all vnderstanding and therefore it is able to keepe our hearts comforted euen in our tribulations through hope at least Which our Sauiour foretold that the faithfull should haue but he armed them most gratiously against them Neither is there indeede any other thing that is able to stay vs from deadlie vnquietnes and bitter anguish at such times For seeing we are going to God and that must be through most dangerous rankes of cruell enemies as through a wildernes of robbers this is our incouragement to goe on manfully in that we know by the doctrine of the Gospell that we take our iourney to God who is at peace with vs. He therefore who hath this peace by the Gospell is armed with this part of Christian armour called the shooes of preparation as the souldier with his brassie bootes against all such hard and sharpe afflictions and troubles which as pikes in the way would otherwise so wound him that he should not be able to stand in the battaile he is armed I say because he thus thinketh with himselfe if God be with me who can be against me the Lord is my saluation and light whom then should I feare the Lord is the strength of my life of whom then shall I be afraid To haue this shield of faith is to build our perswasion on Gods faithfull promises that Christ Iesus is ours and that God hath giuen him to vs to obtaine forgiuenes of our sinnes and saluation by him yea and all other good things also meete for this present life As the Apostle saith He that hath giuen vs his Christ how can he but with him giue vs all things also So that he which hath embraced these pretious promises and resteth vpon them as certaine and not doubtfull no more to be remoued and vnsetled as if it be well weighed there is no cause he should he hath this part of the armour and therefore shall not be ouercome by those fearefull temptations of Sathan to strong distrustfulnes which as firie darts be deadly to all which are not thus armed with a true and sound faith and such an one may be rightly said to put on the Lord Iesus which cannot be done but by faith This hope is a ioyfull longing and stedfast desire Luk. 2.30 as we may see in old father Simeon and looking for the performing and accomplishing of all those mercies temporall and eternall which God hath promised and we by faith are assured of For this the Lord would haue vs to know that he hath made no one promise to vs but he meaneth to fulfill it that we may see it and glorifie him for such louing kindnes of his towards vs and therefore would haue vs also in reuerence to hope perfectly that is confidently and constantly to the end as the Apostle speaketh for such gratious gifts as he hath bequeathed vnto vs. The which holy boldnes whiles we are propped vp withall our hearts are so well satisfied and contented that we passe our dayes cheerefully and walke in our callings ioyfully seruing God therein we like our portion marueilous well and we inioy our prosperitie with much thankfulnes And all this we doe because we haue hope from God of all good things which shall be meete for vs yea and all this we doe not after the flesh or because we haue whatsoeuer heart can wish or eye lust after for our God indenteth not with vs after any such manner but because we haue some measure of godlines with contentation and haue learned to be perswaded that to be best for vs which he bringeth to passe and so to hope still that all things shall fall out to vs for the best because he hath so promised And if it were not for this sweete hope our liues should be most wearisome except we should suffer them to be meerely diuelish And without this of the armour of hope all other hope is vaine and deceitfull and as the rush without mire and moysture which withereth and as the spiders webbe which is sodainly swept downe Lastly the
good God seeing we are so prone to doubting to giue vs a most sure word of promise of all such things as we haue neede of that if we thinke God to be credited we may looke for them without feare or wauering He that hartily craueth this as a thing which he cannot be without seeing he asketh according to the will of God and that which God commaundeth him as we see Ephes 6.14 he hath and obtaineth the same which he desireth 1. Ioh. 4.16 and Matth. 6.7 aske and ye shall receiue For if Hagar praying in her distresse was heard when she saw not how and if our Sauiour did say to the woman of Samaria if thou haddest but asked I would haue giuen thee water of life is it to be doubted of that Gods deare seruants shall be denyed their requests If a naturall father will giue that which is meete to his childe who yet neither knoweth alwayes what is best neither is at all times so kinde as he ought shall we call the readines of our heauenly father into question especially about such a gift as both he hath bidden vs aske yea and also take yea and such a gift as without the which we cannot honour nor serue him aright This I speake to hearten and incourage all to pray oft and earnestly which is in so little request in the world for this gift that they may know that by this meanes they shall put on this holy armour of God especially when they shall herewithall watch that they doe receiue strength by their prayers indeede so to doe And if this be not found and obtained by such as yet doe pray for it let them know that they pray faintly and coldly or slackly and negligently for otherwise this is the way to put vpon vs the whole armour as Dauids dealing with Goliah doth prefigure and the example of the Saints of God for the particular parts of it as by their especiall necessities they haue been prouoked as Salomon for wisedome Dauid did thus vsually stirre vp his faith which was the putting on of it which before lay by as it were vnoccupied and so of the rest And to get wisedome whereby to be prepared for the crosse and to beare it meekely the Apostle willeth to pray without doubting With our prayer holy meditation is to be vsed of euery part of our armour when we haue been taught it till we know the vse and benefit of it And vntill the matter of it bee more familiar to vs conferre about it with such as haue knowledge and experience therein that whatsoeuer is hard to be vnderstood or practised may bee made easie This I speake for the benefit of the weake seeing euery thing is most hard to them before they haue attained to it although it be neuer so plainely set downe to them And reade either this which I haue for thy sake written of this argument or any sound treatise concerning this matter Stirre vp and perswade thy selfe hereto by this reason that thou walkest naked except thou be clothed with it and as an vnarmed man fighting with many strong enemies throughly furnished so art thou in this world without it And when by reading hearing or conference thou shalt see what helpe commeth by thine armour to the well framing of thine heart and life and by meditation sometime on the seuerall partes of it as I haue prescribed and hast dulie weighed and mused vpon the same to affect and season thy heart therewith and by prayer hast with confidence desired of God that euen thou particularly maiest finde as thou shalt see cause thy selfe strengthened with euery part of this armour when I say thou hast done this then hast thou put it on This is the way of putting it on that when thou knowest euery part of it and whereto it serues and canst be willing to walke in this spirituall attire thou mayest be kept safe as they say from winde and weather euen from world and diuell For then shalt thou hauing this grace of beleeuing hoping righteous liuing vphight meaning c. bring forth the fruite of it as thou shalt haue occasion through the day that is to say to giue credit to Gods promises from time to time to hope at one time as well as another to be vpright and without fraud in one thing as well as in another and yet remember that I can speake to thee when thou art at the best but as to a man subiect to infirmities and lastly to giue duties to God as well as to men and to one man and in one action as well as in another which to doe is to shew forth the fruite of the armour of righteousnes And the same I say of the rest But with all this it is to be knowne and regarded that as it is thus to be put on so it is after the same manner to be kept on For example for the retaining or recouering of this one peece of the whole armour I meane peace or reioycing which we should not be voyde of at any time continuall prayer is required for he hauing said reioyce euermore he addeth pray continually And as Saint Paul saith that by this putting on of the whole armour a Christian may stand fast in the euill day of temptation which is the hardest time So Saint Peter saith that if we giue all diligence hereto that we ioyne with our faith vertue knowledge patience c. which who knoweth not that it is cheefely done by watching and prayer we shall neuer fall that is dangerously to take any great hurt or annoyance thereby Whereby he sheweth that he agreeth with Saint Paul namely that for the furnishing of our selues with the graces of the spirit which are the seuerall parts of the armour continuall care and diligence bee vsed by prayer and watchfulnes which is the only way to put and keepe it on But here let the reader remember and consider to whom the Lord speaketh when he willeth to put on and to haue in a readines this armour against all spirituall craftines For as he who is not yet resolued fully to be a Christian and to leade a godly life is vtterly vnfit for this armour and hath neither minde nor desire to it neither can possibly put it on so on the contrarie not onely the stronger Christian but also the new borne babe and he euen the weakest youngling in Gods familie who hath neuer so small abilitie to resist sinne and withstand the same God hath bidden him to take it to him and to gird himselfe with it and to put it on It is munition appointed to him of God to saue him from daunger euen the greatest that can bee raised against him who therefore shall withhold him from it It keepeth his soule and his life what should therefore make him so slauish to feare and full of distrustfull phantasies and discouragements as to cast away his weapons and wittingly to offer
righteousnes and godlines which we can reach and attaine vpholden in that hope which he hath put into vs strengthened with that faith in all his promises which at our first imbracing them we receiued and prepared and staied in our afflictions with peaceable and quiet hearts by the Gospell as he hath incouraged vs then shall we be able to liue in all estates which God shall set vs in and in all places which hee shall bring vs to and chaunge by no occasions seeing he hath strengthened vs vntill we see an end of all difficulties and vncertainties And all such as conceiue the matter which is presently handled should thinke this aduice and counsell so needfull for them of going thus armed thorough the battaile of this life that they should not think themselues readie any day till they haue put on the Lord Iesus with his wisedome righteousnes sanctification and redemption that is done when by faith they count him theirs that so they may as farre as Christ can helpe them and wherein can he not want nothing And when by the helpe of this we shall be defended against the euils of the day for behold and this know that to this end is this mightie armour bequeathed vs by our God then haue wee acquited our selues well and brought the worke of that day to a good end that so we may doe one day after another And thus to bring this whole matter of the armour to an end also whosoeuer thou art who canst be perswaded resolutely to be thus armed thorough this warfare of thy life thee will I not doubt to leade into the only safe way yea pleasant profitable beautifull honourable and the onely happie way And thou thy selfe shalt say it in a short time when through some experience thou shalt bee able to compare it with all the daies of thy life past euen the best of them and shalt finde it euen at the first entrance into it which is the weakest farre to exceede them in their greatest beautie For the longer thou shalt abide in it the better thou shalt finde it and the more it will make thee to be in loue with it for that thou shalt see a continuall vse of it and no estate to be comparable to it Neither maketh it any matter how ignorant thou art for that perhaps may discourage some if thou hast knowledge enough to see this to be the best of all other wayes nor how weake thou art if thou beest strong enough to be perswaded to walke in it and gesse what thou shalt want of that which I haue said when God shall giue thee an heart thus inclined as bidding farwell to all courses which he approoueth not to settle thee in this which he commendeth to thee And when thou seest that thou art acquainted with this armour and how it helpeth thee daily to liue innocently and christianly then consider what thou hast how rich it maketh thee and what great priuiledges the Lord hath giuen thee and then as Abigaile said to Dauid when thou shalt reape such fruite of it thou shalt not repent that thou tookest such counsaile be glad of them be highly thankfull for them more then if thou haddest found great treasure weigh what protection against the diuell thou hast thereby what safe-conduct from falles what feare and doubts thou art deliuered from what mists of ignorance as scales from thine eyes are pluckt from thine heart what strength against thy strongest infirmities thou findest how easily thou maist turne into the way againe if at any time by weakenes thou hast slipped yea consider moreouer what peace to thy conscience thou hast and rest to thy soule when thou seest not onely more cleerely then before thou wert thus armed that there is no condemnation to thee but also that God now fighteth for thee and maketh thee fit to resist the deceitfulnes of strong temptations who wert before so faint and impotent in resisting them In few words to speake what I thinke meete concerning this matter thou canst neuer sufficiently esteeme of this blessed estate although thou art not vtterly free from all temporall afflictions thereby Oft times shalt thou be thinking it is too good to continue till thou remembrest that there is no shadowe of changing with God Oft times thou shalt wonder to see what a liberall portion God hath giuen thee to haue such sweete communion with him and to haue confidence and boldnes before him in all difficulties when the most part of the world is euer subiect to most dreadfull feare of his vengeance as oft as he shall shew them the danger wherein they lie And when thou shalt see and feele all this how much it is worth to be thus fensed in from daily vexations which most men are turmoyled withall then thou shalt not neede to doubt whether thou shalt be willing to keepe on this armour still for thou shalt see that thou canst not feele thy selfe well without it Now whereas it may be obiected who or where is the man which findeth this libertie in his life or what arming of a man is able to set him in safetie from the manifold euils which most men complaine of daily I affirme of my knowledge in all reuerence giuing the praise and glory of it to God that there are many such who to the peace of their conscience enioy it and I as little doubt that there are many more whom I know not And yet I am perswaded that thousands euen of Gods deare seruants are holden backe from this blessing through the malice of our common enemie who are kept at a stay by his subtilty either ignorant of this libertie and thinking that God doth not honour any of his seruants with such priuiledges while they liue here and therefore count it presumption to looke for any such thing or if they know it yet doe fauour themselues in their present wants and infirmities and doe vse small violence against the same and so they are holden backe from inioying this comfort and blessednes in their liues which they might otherwise be partakers of For let all know this that the suffering of their hearts to take their fill in the delights of this world and little paines taken in musing vpon this heauenly estate and their slight praying for it is the principall cause seeing God hath promised to worke by meanes why Christians haue not further acquaintance with this armed life and the blessed fruites thereof and many other attaine not hereto seeing they neuer vnderstand although they are not vtterly without faith that God hath appoynted them to liue after any certaine direction throughout their course and to be armed thereunto but in a generall manner onely serue God without any great watchfulnes ouer their particular actions Now if they count this burthensome they must bee content to bee brought to shame sometimes for their doings and sometimes to terrour and torment of conscience for their slippery walking and small regard of
Christian religion is able by the helpe thereof to make a confession of his faith and giue an account of the hope that is in him and to answere soundly to questions that shall be put foorth to him But all this is but the knowledge of the letter if hee goe no further and may delight a good man to see it in him rather then yeeld any great fruite towards Gods kingdome to himselfe But the Christian who hath had the proofe of this knowledge that is how it hath been effectuall to him how it hath assured him of his owne saluation reformed and chaunged him and cast out the filthines of heart and life which was in him before and so hath wrought in him many other waies he I say that hath experience of this hath receiued another manner of blessing then the other and is like daily to receiue much more Such a thing is experience for hee considereth obserueth and applieth the things which he heareth seeth and doth to his owne vse and by things past thus duly regarded hee learneth and getteth wisedome to aduise and guide him for the present and the time to come no otherwise then the experienced husbandman doth in his calling and dealings And by this wee may gather what experience is Now to shew how farre it reacheth we may vnderstand that it maketh vs wise in all things which are profitable to godlines and eternall life in so much as our life is little worth if it be not helped by this For till wee begin to marke how true euery part of Gods word is and that God doth daily execute that in the world which he saith in his word he wil bring to passe we reuerence it not neither regard it but only in speech and in shew till we marke and obserue how God punisheth the hollow hearted and the workers of iniquitie we feare not to doe ill and so on the contrarie till we find how sweete and pleasant a thing it is to be gathered vnder the Lords wings and what a shelter and defence he is to his faithfull seruants wee make no reckoning of his seruice but it is vnsauourie and vnwelcome to vs. But the experience of Gods dealing toward vs and of the carriage of our selues toward him in what course we best prosper and finde most rest to our soules this bringeth the true feare of God which is the onely wisedome For the due consideration and remembrance of the time past and Gods worke therein is a forcible meane through his blessing to make vs goe forward better and better in the Christian way For when wee can say vpon good proofe and triall that wee haue seene that it hath alwayes gone well with such as are vpright in heart and innocent in their liues and with our selues when wee haue walked after the same rule and that when wee haue kept our selues from the defilements of the world we haue seene good dayes and liued comfortably this establisheth vs in the same course most firmely and constantly afterwards and when wee haue obserued that God hath punished securitie an ill conscience rashnes and wilfull sinning as they are very blind that marke not that this experimentall knowledge bringeth great wisedome in the choyce of our wayes and causeth vs to take heede to our selues that it may goe well with vs. So when we are able to say we haue in our troubles humbled our selues to God confessed our sinnes and sought pardon in faith and had hope to see a good ende of it and patience to beare it and haue though it seemed very vnlike for the time found and obtained it this is a cleere demonstration to vs that therefore in the like trouble we shall finde the like blessing by the like meanes vsing And this experience neuer faileth if wee rightly ground it that is if that which wee haue marked to bee wrought by God hath been agreeable to that which in his word hath been spoken by him This wee finde to haue often stirred vp the deare seruant of God Dauid both to bee comforted in his affliction because before he had so been and also to bee constant in a godly life because that hee had marked that it euer bringeth a peaceable ende And what maruaile should this be to any who are trained vp in the Lords house For this we know that as in all trades or sciences the beginnings are hardest and fullest of discouragements so it fareth with Christians namely that their first entrings are most doubtfull and fullest of weakenes yet who cannot remember that euen then God wrought most louingly for them and dealt most tenderly with them when their faith was yet so weake and young that they could not well discerne it For how hath he kept many of them from sore falles holden them from manifold and great afflictions and not brought many of their sinnes to light at once least they should haue been discouraged euen as he hath promised to regard their weakenes whereas otherwise they must needes haue been driuen to great extremitie These and many other such like why hath the Lord done them but that his children should marke and obserue them to learne experience by them against the times which shall come after and that they might safely and boldly promise vnto themselues greater proofe of his assistance and fatherly kindnes towards them And why hath he giuen a good end of their former chastisements when they penitently desire it euen to this end that their hope may be strengthened for the times that shall come after As the Apostle speaketh of himselfe and other godly people God hath deliuered vs doth deliuer vs and we trust in him that yet hereafter he will deliuer vs. Also why preserued hee them from fearefull falles when they earnestly craued it or made the way of godlines more easie then they could haue hoped for but to hearten them on to looke more confidently for the like grace and blessing when they haue now receiued longer proofe of Gods kindnes toward them and of his keeping promise with them if they shall seeke him in the same dutifull manner that they were wont to doe For the Lords hand is not shortned that he cannot helpe but is neerer to them as they are better acquainted with him to beleeue it So that as men who haue found out the way to bring in profit cannot be disswaded from it euen so it fareth with these But wofull it is that where so great benefit and gaine might bee reaped by so small trauaile euen by marking Gods manner of dealing with his seruants yet that so few should be brought to this wisedome and perswaded to seeke out the best and happiest way which yet is not hard to them that would gladly finde it For I must speake the truth and God hee knoweth it that few set themselues about this worke to get this experience when yet they haue oft smarted for their foolishnes but for all
that they loue to lie in it still more foolish then children who cannot bee made to come nigh the water when they haue once been in perill of drowning and so they verifie the words of Christ Prou. 1.22 O ye fooles how long will ye loue foolishnes Which is the cause why not onely the most part of hearers are dead and cold practisers but euen many of the teachers though they do boldly vtter that which they haue read yet are faint followers of that which they teach or conceale much of that which they should deliuer because they finde the contrarie to be done of themselues which they see they should teach others and would shunne the reproch of the prouerbe Physition heale thine owne disease But they who turne their thoughts consideration wisedome and studie to this marking what is the blessed course of life and how it is attained vnto as they shall declare that they are wise so shall they bee sure to finde a singular helpe to godlines which they shal neuer repent of trauailing for It followeth in the next place that we see how God hath prouided no lesse helpe for vs in companie which because we haue much vse of and occasion to be often in it therefore least we might possibly returne out from it worse then we went into it as the most companies are such as doe make men more corrupt then they were before therefore the Lord hath taught his people how to carry themselues in all their meetings with others in such wise as not onely they may shunne the harme which is easily gotten therein but also haue much helpe and furtherance thereby to goe better forward in Christian duties But this point is handled at large in the next treatise Therefore I referre the reader thither CHAP. 10. Of prayer and the parts thereof thankesgiuing and request whereunto is added confession of sinnes HAuing now made mention of the two first kindes of the priuate helpes the third followeth containing the helps which may be vsed by ones selfe alone or with others also as prayer and reading Prayer is a calling vpon God according to his will and hath these two parts thanksgiuing and request whereunto is added the confession of sinnes Thanksgiuing is that part of prayer in which we being comforted by some benefit which in fauour God bestoweth vpon vs are drawne to loue and praise him and shew forth the fruites thereof In the which description we see three duties to be required of vs and three motiues or perswasions to drawe vs to performe them I will first mention these latter and then proceede to the duties The first motiue is knowledge and remembrance of some benefit receiued or promised vs. Which may be seene in the thanksgiuings of all Gods seruants as in Dauid after that he had receiued the sauorie and seasonable counsell by Abigaile and in Abrahams seruant when God had blessed him in his iourney to Aram. The same may be said of the leaper when he saw that he was clensed after he had made request for it to Christ And where there is no knowledge and due consideration of some particular mercie how can there be any true and hartie thanksgiuing howsoeuer in words there be a protestation for fashion sake as in them who say we must thanke God for all when yet they consider of nothing that moues them thereto The second motiue to thanksgiuing is ioy and gladnes of heart for the benefit which we thinke of or call to minde As appeareth by the psalme in them which returned out of the captiuitie saying When the Lord brought againe that is turned away the captiuitie of Sion his Church we became like them that dreame then was our mouth filled with laughter and our tongue with ioy And except we finde such sweetenes in Gods benefits either alreadie receiued or by faith embraced being promised the dutie of thankes can in no good sort be performed But that is verified which is commonly spoken that is a worke is vntowardly done which is not cheerefully gone about The third thing that should moue vs to this dutie of thankes is that which is most fit to worke the foresaid ioy and that is a perswasion that the benefit for which we giue thankes commeth to vs from Gods fatherly loue which is a farre greater matter to make vs glad then the benefit it selfe which is bestowed on vs. For if we should feare that it is sent as a snare to intangle vs or to heape hot coales vpon our head and to make our condemnation the more iust smal sweetenes should we finde therein but that which would be quenched with that feare and by an accusing conscience As for example what hartie ioy or sound thankes could that of the Pharisie be though in tongue he gaue the one and in countenance shewed the other when he had not this perswasion But God be thanked it is not so with his beloued ones but they knowing that their most louing father hath giuen them his Christ which is the greatest doth much more of fauour giue them all other things which are of lesse account which both reioyce their hearts when they remember any of these his blessings and stirreth them vp to a much more heartie performing of this dutie And as these three former things must be found in vs to moue vs to true thankfulnes for our comfort so to make it effectuall three duties are required First a continuance of our loue to God Secondly a desire to set foorth his glorie and in words to professe and confesse his goodnes Thirdly a further proceeding in obedience and walking worthie his kindnes For how can we choose but loue and set our hearts vpon him when wee may see the fruites of his fauour on euery side whither soeuer we turne our selues and the same euery morning renued Euen as the Prophet saith I loue the Lord because he hath heard my request and for his great and many mercies which there hee reckoneth vp So that they whose loue is set vpon the gift it selfe and the benefit being little affected towards the giuer and bestower of it how wide soeuer their mouthes are open in giuing thankes they are farre from the right offering of thankes to God Now if we loue the Lord we cannot but be carried with a feruent desire that God might bee knowne and beleeued on by others that they might come out of darknes neither can we satisfie our selues in seeking to aduance and magnifie him As wee may see in Dauid who being stirred vp by the consideration of Gods benefits had this affection in him thus declaring the same What shall I render to the Lord for all his benefits As if he should say Oh that I knew and could satisfie my selfe herein And where this affection and desire is can it otherwise be but that by all good opportunities there should be an expressing and
before in our course of liuing Also it is duly to bee regarded that wee applie that which we reade wisely to our selues seeing all that is contained in the Scriptures is written for our instruction and comfort as perswading our selues that all precepts of dutie and good life are set downe to direct vs not others onely to the practise of the same that all sinne is forbidden vs and that all the generall promises which we reade to be made to the Church are to bee beleeued of vs whether they appertaine to this present life or to the life to come and the comforts that accompanie them Likewise that all exhortations and admonitions quicken and stirre vs vp from coldnes deadnes and drousines and all reprehensions to checke vs for faults escaped and all threats to feare our boldnes and appale our securitie which is too easily and readily kindled in vs that so wee may make that vse of them which the Apostle requireth when he saith that all Scripture is giuen by inspiration of God and is profitable to teach conuince to correct and instruct in righteousnes and thereof in matters as well concerning God as men and amongst men all particular kinds and therefore Prince and subiect noble and base men and women and more particularly in families husbands and wiues parents and children masters and seruants Thus to reade that thereby wee may be made fit vnto euery good worke and to glorifie God thereby is vndoubtedly to make our reading as it is appointed of God an especial helpe and meanes to grow forward in a godly life and therefore wee are commaunded to search the Scriptures and with the godly people of Berea to compare our hearings and our readings of them together For reading is much commended to be one of the three duties that make vs happie the Apostle saying thus Blessed is he that heareth and readeth and keepeth the contents of this booke But this one thing I cannot omit that the benefit and comfort of this exercise of reading being so great and the substance of the Scriptures being so brought to light as it is and such varietie of good bookes being granted vs of God that yet euen such as looke after eternall life delight so little in them I speake not of the prophane and vnruly whom nothing will moue to reade no nor so much as to heare Sermons till God make them see how they haue deceiued themselues But I am sure it is one speciall cause why heart is taken from many learned and godly men to set out any new workes in print seeing the professors of the Gospell doe bestow so little labour and time in reading of those which are extant alreadie And herein these two things I thinke meete to adde in regard of some Christians that such as haue not the gift of reading may endeuour to follow the foresaid rules by vsing the helpe of others exhorting all by their losse and discommoditie to haue reading in greater reckoning then it is with most at this day The second is that besides the former rules such as haue better helpes of vnderstanding memorie and leasure doe besides their publike hearing note their doubts and as they shall haue opportunitie seeke resolution of them at their learned pastors hands or of some others and mark the coherence of the Scripture how it hangeth together and the agreement that one place hath with another that thereby that which seemeth darke in one is made easie in another This shall suffice to haue said for making some better vse of reading then commonly men doe And though there are other things besides these which the learneder may take profit by yet they being more out of the reach of the greatest number of Christians they doe not so neerely nor necessarily concerne them And it must bee remembred that I propround not to say as much as may bee gathered together about reading but how it may bee profitably vsed to helpe the Christian to be fruitfull in a godly life And that which I haue said is auaileable thereunto For hee that shall consider how many waies the conscience is appeased the iudgement inlightened and inlarged the heart perswaded the memorie relieued the affections moued and in a word the whole man drawne by that which he may reade shall not neede to doubt how great the benefit of reading together with the other helpes is And that it being vsed as oft as possibly it may in such manner as hath bin prescribed and so many good things drunke in and receiued of vs as wee shall meete with in our reading who doubteth but it shall be a singular helpe and furtherance with the rest to a godly and Christian life For a mind well seasoned before shall be vndoubtedly better seasoned and refreshed when it shall vsually and oft drinke of the water of life out of the sweete fountaine of Gods word by reading And of the helpe of reading and so of al the ordinarie meanes both publike and priuate whereby a true Christian continueth a godly life and groweth to further ripenes and perfection therein thus much be said CHAP. 12. Of the extraordinarie helpes NOw follow the extraordinarie helpes which are not commonly nor daily in vse but sometime and that according to the extraordinarie occasions which the Lord offereth And these are especially two first solemne thanksgiuing and secondly fasting with prayer more then vsuall adioyned The first is when in some rare and vnlooked for deliuerance out of desperate danger wee doe by the commaundement of God and examples of the godly before vs in a most feruent manner yeeld praise to God for the same and reioyce heartily in the remembrance and consideration of it tying our selues as it were in a renuing of our holy couenant more firmely to the Lord and testifie both these by signes of vnfained good will to our brethren All which are to be seene most cleerely and liuely in that famous example of Hester and Mardocheus that I mention no other for breuitie sake who being with the rest of Gods people in those countries marked out and as sheepe appointed by Hamans subtiltie and cruell malice to be slaine did yet by prayer and fasting obtaine deliuerance when to mans iudgement all hope was past and not that onely but also their hearts desire against their aduersaries with great fauour of the King whom God had made of an heauie enemie a mightie friend and much wealth and prosperitie whereupon they caused a day and time to be appointed in the which the Lord might be praised and they might expresse their reioycing and send portions one to another to testifie their loue vnto them And this is that solemne thanksgiuing which I call one of the extraordinarie helpes to set vs forward in godlines which of all Gods people by the like occasion is to be offered vp to God differing as ye see apparantly from this dutie daily performed as in
feruencie of the spirit so in other solemnities beside a longer time of continuing the same This dutie when the occasion of it belonging to a whole Church is publikely performed ought to be accompanied with the preaching of the word to quicken the assemblie to the more liuely professing of their thankfulnes accordingly as their solemne feasts vnder the law were with an holie conuocation And if the cause of this extraordinarie helpe be priuate concerning some one person alone or a familie or some few then it is to bee offered in priuate of them whom this great benefit concerneth with Psalmes and praisings of his name speaking of his workes and reading Scriptures tending to that end as Psal 105. 106.107 And because I finde one place very fit for this purpose which teacheth a most right manner of the practise of this dutie whether we shall be occasioned publikely or priuately to doe the same I thought it very expedient here to put in the same which manner of praising God was appointed by the man of God Dauid at the setting vp of the Arke of God in the tabernacle Some of the words are these Praise the Lord and call vpon his name declare his workes among the people sing vnto him sing praise vnto him talke of all his wonderfull workes Reioyce in his holy name let the hearts of them that seeke the Lord reioyce And this of solemne thanksgiuing The other extraordinarie helpe is fasting ioyned with most feruent prayer And this is a most earnest profession of deepe humbling our selues in abstinence with confession of sinnes and supplications for the greatest part of the day at the least to God to turne away some sore calamitie from vs or for obtaining of some especiall blessing This description in few words I will lay open for their cause who perhaps haue not read nor heard much of this exercise of fasting neither haue bookes at hand to helpe them to the right vse of it I say we must be deepely humbled and make earnest profession of it more then in the ordinarie abasing of our selues For though as oft as we doe pray and confesse our sinnes we ought to doe them hartily and deepely yet neither in the like continuance of time nor in the same measure of feruencie can they alwayes be as at and in this exercise they ought to be Secondly I adde that with this abstinencie must be adioyned I meane thereby that we must depriue our selues herein of the lawfull pleasures and liberties of this life as meates drinkes more then for necessitie costly apparrell earthly dealings which yet at other times are free for vs to inioy thereby declaring that we haue by our sins made our selues vnworthie of them And thirdly in that I say it must be done the most part of the day that is to the end that by this long time of our humiliation and abasement our hearts may be more cast downe and throughly touched with our distressed estate then in a shorter time they are like to be Fourthly supplications which containe our suites and confession of sinnes are added to teach vs that the chiefe part of this exercise consisteth therein Fiftly in that this is done for the remoouing of some great calamitie that is to be vnderstoode either of some sore affliction outwardly hanging ouer vs or the whole Church or alreadie vpon vs or for some greeuous sinne committed or long lien in of vs. The which when weaker meanes remooue not from vs these are inioyned vs of the Lord to deliuer vs from them wholy or in part or else to stay vs that we may rest our selues on God that his grace shall be sufficient for vs. And here we must know that to be required which I said to be in thankes whether priuate or publike that to enable vs to this dutie the rather we must in the one vse the benefit of sermons and fit scriptures to stirre vs vp hereunto and in the other to meditate of the like scriptures priuately for the well carrying of our selues through that so weightie a busines but in both let this be regarded that we take them not in hand except we come in true and vnfained repentance which as surely as we bring thither so sure we may be that God will be with vs there and heare vs which will make the whole action more sauorie and the end of it to be with comfort which is the right manner of taking it in hand Now therefore the nature and qualitie of this exercise being in some sort laid out vnto vs as the former was if we duly weigh the force and vse of them both in their proper kind namely how the one raiseth vs to a ioyfull recording of Gods wonderfull kindnes the other bringeth vs loue for our owne vilenes more especially remembred both of them doe exceedingly draw our hearts in more loue and obedience to God who can deny that they both in the time wherein they are to be vsed euen as a long time after are most effectuall meanes to set vs forward in the godly life To say more of the meanes and helps I haue not thought it expedient Therefore to end this whole treatise of the helps these few cautions I would wish to be had of thee the diligent reader to the end thou maiest haue the right vse of them namely to vnderstand them well and consider throughly of them and of the commoditie which they may bring and so with a quiet and meeke heart set vpon them in that manner that thou hast them set downe vnto thee And incourage thy selfe hereunto by this reason that seeing some one of them hath so great force to the wel framing of the heart and life each in his kinde then all of them together being so vsed must needes bring a more large and liberall blessing that way But as they are pretious and haue an excellent end so hold still that account and estimation of them and vse them with all high reuerence as frailtie will permit and not for fashion as the counsell of flesh will be to make the best things vile and common in a short time Neither giue place to wearines and slacknes in vsing of them either in the first entrance or after longer continuance yet if by vnawares or any other way these faults escape be diligent and readie to espie them and hide them not but checking thy corrupt heart confesse it to the Lord in secret and he will heare thee and forgiue thee and then set vpon the vse of the forementioned helps freshly and sauourly againe as thou diddest before There remaineth onely this at what time so farre as we may know it we should vse them and which of them should be vsed euery day and which otherwise which is a poynt most needefull to bee knowne But this requiring another place cannot conueniently bee done here but shall follow in the next treatise of the
daily direction The end of the third treatise THE FOVRTH TREATISE DIRECTING THE BELEEVER VNTO A DAILY PRACTISE OF THE Christian life CHAP. 1. Of the summe order and parts of this treatise NOw that I haue shewed who is a true beleeuer and next described the godly life in the second part of this booke and haue set downe last of all the helps and meanes by which a Christian groweth in the same it might seeme that any seruant of God hauing these three before him should neede no other direction to helpe to the practising of this godly life but might easily doe the same And so should I thinke hauing been once of that minde but that I haue perceiued by diligent marking and experience that it is seldome seene and hardly found so Generally I confesse it is obtained but particularly it is with them as with the surgion who hauing learned what is a good medicine for a daungerous sore can lay it to but hauing not particular skill how to prepare the sore how to diet the partie and when and how to apply the medicine doth long keepe him at one stay or sometime better sometime worse but healeth him not neither doth by degrees bring it to any good estate so the Christian who hath onely some knowledge how and by what meanes he must growe in godlines and resist the diuell and ouercome his sinne shall finde it hard and awke in particulars and on one day as well as another to doe it with peace except hee haue full resolution as well as knowledge and skill how to vse and apply the meanes euery day to the diligent obseruing of his wayes both at home and abroade that he may haue the testimonie of a good conscience and reioycing thereby And this is it which I meane in this treatise to acquaint the reader with namely that the godly life which is to be continued by the many helps before set downe is neither left to men sometime to be practised and at other times may be neglected nor generally which is far off from Gods meaning and will but particularly in al their actions and euery day and throughout the day to bee looked vnto and regarded This is my meaning and that which I ayme at in this present treatise which is thought of many to be too strict a tying of men to dutie who are so giuen to seeke carnall libertie and it is counted strange that they should be holden within bounds euery day and hower who are not wont to call themselues to any great account through the whole weeke or more who if they be reprooued neuer so iustly once in a yeere for it is to be feared that few reproofes are vsed to such a point the world is come they count them nice and too holie which rebuke them they are so little vsed to it Will they not thinke we straine hard to cast off this yoke of watching and obseruing their liues and as they shall see cause to finde fault with themselues throughout euery day I haue had experience how hardly such haue been able to heare a kinde and friendly rebuke for foolish iesting swearing vnseemely talking c. but they haue counted it precisenes there is no doubt but they will impatiently beare it to haue their whole bad course controuled and brought within compasse It is out of question therefore I say that both such as I haue here spoken of and many better then they and which haue the Christian life in more reuerence then many such hauing giuen themselues much libertie in their liues will thinke it strange that euery day care should be had ouer their hearts and waies But why thinke they so but for that partly through ignorance and securitie and partly through custome in both they haue long bin estranged and held backe from it and so are vnacquainted with it Also they see few examples to leade them to it Among whom yet God be blessed there are some yea numbers I am well assured who if they knew better would imbrace it Such therefore as are readie to cast any mists of fleshly obiections before the eyes of the simple and most of all to put out their owne light that thereby they may be hindred from seeing the pathway of this christian direction to the end they may not walke in it I exhort to heare me patiently To whom as to all other who shall regard it I offer a cleerer knowledge of the will of God which hath long been smothered by the bold contempt of some and a safer way to their owne happines then is commonly found of the most Christians that is that as I said they must euery day looke to their waies and liues and settle themselues constantly therein and not think they doe well till they doe so but hold it for a great offence to God and a bold tempting of him howsoeuer they offer him some manner of seruice and therefore shall pay deare for it when they dare let any one day in the weeke passe by them without good regard had of pleasing God This was the principall end of my writing euen to helpe to bring the Christian life into practise and consequently into price and estimation with professors yea with some good persons and people more then it is For though in word many professe themselues followers of Christ and that they ought so to doe yet with their deedes they denie him and the power of godlines also And likewise though the Christian life be in some account with others yet it commeth to passe that it is not in chiefest reckoning with them aboue other things without the which it is neuer practised to any purpose Which is one great cause why both many weake Christians are not better then they be and why the bad and vnreformed persons please themselues in their ignorance and loose estate and make so slow haste as they doe to amend and be changed For they see in many hot professors that there is no euen and constant course kept in the practise of godlines one time as wel as another and in one thing as in another Generally we say all as I set downe before wee must liue godly but in particular the godly life is seldome and hardly found euen amongst those who say so And as for any certaine time when this should be practised as no time should be free from some part of it though wee affirme that it should be so to the end of our life it is so little considered that it is most cleere that sundrie euen good men do shine but dimmely are too often times yea and too grossely out of the way And as there are many which doe not honour God by a good conuersation as they know they might if they would bend themselues to it for this point of wisedome is easie to him that would vnderstand Pro. 8.9 so a great number who gladly would cannot tell how to goe about it For many
well as on that And to conclude if our conuersation must be in heauen euen whiles we liue here on earth that is if our whole practise and course not some part of it ought to bee squared out after the heauenly patterne of the word of God then who seeth not that we must be setled after som godly directiō one day as another to glorifie God in our conuersation Neither let any obiect that because the seuerall actions of our life are many and infinit therefore no certaine rules can bee propounded to bee followed of vs for as many as they are both throughout the daie and the whole yeare yea our life yet may they all be brought vnder and fitly referred to a few rules which will shew when we be well gouerned and when it is otherwise with vs. And if it were not thus that we both may and ought to be daily guided by some certaine and good direction and haue our hearts also readily disposed ordinarilie and for the most part throughout the daie vnto euery good worke then in vaine should that be written which being spoken of Dauid must be practised of all the faithfull I beheld the Lord alwayes before me that is I liued by faith that I might not be shaken Act. 2.25 Or if we will say we neede not that constant heede taking it must needes follow that our hearts would be ranging out so many waies amisse that we should be driuen to exceeding toyle to bring them backe againe and yet should not alwaies obtaine it neither though wee laboured for it earnestly And so we should make a deadlie and endles toyle of godlines and yet be farre from the power of it and fall so oft and so dangerously that it would breede sore discouragement from seeking to rise vp and recouer our selues againe much lesse should we perswade other by our example to feare God and we must of necessitie leaue vndone many duties which ought to be done and so breede miserable distractions so that the life of God in vs should weakely and litle be discerned Lo such effects would follow this loosenesse and libertie-taking when according to that which we know of God we should not honour him as God As I am my selfe priuie to it that it is the case of many weake brethren who yet it is to be hoped feare God and yet for that they will oft take libertie which God alloweth them not stolne waters being sweete to them they purchase for an inch of vaine pleasure an elle of sorrow and when they would after come backe againe to an holy course either they dare not or know not how to do it or be ashamed as the idle scholar is to goe to his booke againe when through his negligence his fellowes are got before him And by this which hath bene said it may easily appeare that the Lord doth require in his word that such as beleeue vnto saluation shall renew their care to glorifie him in their Christian conuersation and therefore euery day to be constant therein and set themselues earnestly thereto and if they fall by infirmitie not to lye still but speedily recouer He will also haue them to know that it is a sore blemish in them to be loose and vnstable in a godly life sometime hauing their hearts in awe and sometime not and so their tongues and liues after the same manner which seruice God abhorreth And therefore we may be sure that much more the disordered life of many professors and ciuill persons whose irreligious liues are couered with some outward exercises of religion are nothing lesse then pleasing to God but vtterly abhominable Now seeing all duties cannot be practised euery day and yet euery day must be passed holily we must of necessitie see how to be guided daily so that neither we neglect those which must be done daily nor our consciences be not troubled for omitting those which we are by no necessarie bond of Gods word tyed to performe Act. 23.1 And of the reasons why the beleeuer should be directed euery day to liue godly which are the summe of the first part of this treatise thus much CHAP. 8. Of the description of the daily direction I Hauing now prooued that the word of God setteth out vnto vs direction for our liues euery day it followeth to shew what this directiō is And although it may in some sort be gathered by that which hath bene spoken alreadie yet to the end we may more clearely see the will of God and our duties for the more easie guiding of vs through euery part of our life I will further lay foorth and describe the same Yet let none think that I meane to set downe to thē particularly what actions they shall doe euery day for they are for the most part variable innumerable on the sixe daies especially therfore impossible to be inioyned but only such as bind the conscience euery day cannot without sin be omitted yet such as are neither too many to be learned to the troubling of the memorie nor so few but that they yeeld great furtherāce to the true Christian for the well passing of the day This daily direction then of a Christian is a gathering together of certaine rules out of Gods word by which we may be enabled euery day to liue according to the will of God with sound peace and therefore the following of such direction is a faithfull and constant indeuour to please God in all things euery day as long as we liue here to the peace of our conscience and to the glorifying of him Let this description be opened more plainely and then I will set downe the parts thereof And before I go further I thinke meete to giue the Reader to vnderstand that I set not downe this as prescribing any other direction then Gods word hath taught but whereas through common ignorance and negligence in obseruing that which God hath taught the most do faile this may be an helpe to bring them to see the light after which they ought to walke It is first called an indeuour to please God to teach vs that neither full perfection is required by God nor to be looked for in the best Christians nor to be thought that it is intended of me to feare any weake conscience with it or thrust it vpon him but onely to shew that the will and desire of the heart and the indeuour of the life in the beleeuer is accepted of him through Christ and as well pleasing to him as our actions themselues should be when they cannot be performed 2. Cor. 8.12 And if it were not so what comfort could we haue who see daily that we are holden backe from many duties which yet because we know we desire with all our hearts and striue to performe them we haue peace to God-ward And thus are the places to be vnderstood which make mentiō of keeping the commaundements that they are blessed which
keepe them as Psal 119.2 and .8 Luc. 11.28 Blessed are they which heare the word of God and keepe the same as is to be seene by conference of other places as 1. Chron. 28.7 If Salomon thy sonne shall indeuour to keepe my commandements I will establish his kingdome for euer And in Hosea 6.3 then shall we indeuour our selues to know the Lord. In which places the keeping of Gods commaundements is interpreted by the holy Ghost in the Scriptures to be an indeuouring to know and keepe them And this indeuor is euery day necessarily to be found in vs to please God euen as euer we did any day neither can it be neglected of vs at any time but God is offended For it is a neare companion to the feare of God euen a fruite of it which must be in our hearts continually Which is to be marked the rather for that we see how commonly it is neglected many dayes of Christians and how they thinke it meere bondage to be tyed to this care of looking to their waies without which yet they lye open to all the craft and malice of the diuel being taken of him at his will And therefore it is that when the Apostle hath charged the Ephesians to take vnto themselues the whole armor of God he addeth that they must stand fast in it and giue no place to the diuell So that as we must not be preassed with practise of that which is out of our power but rest with peace in this that we indeuour and go about it neither can there be lesse offered to God of vs then this but we shall be iustly charged to be secure and carelesse And this meant the holy Apostle when he said I indeauour alwaies to haue a good conscience both before God and men But we must remember that this indeuour must be heartie and constant heartie not constrained or hollowe that our beginning may be good as well as our proceeding and constant that we faint not but hold out therein For many make faire shewes but they are not sound and true from the heart and therefore soone vanish other meane well in practising that which they haue bene taught but seeing they do not strongly renew their couenant from day to day and that with as good courage and desire as they beganne first and nourish and preserue integritie they therefore breake off and waxe faint and wearie before they haue brought their worke to an end that is before death Wheras we should know that forasmuch as the diuels attempts will euer be great with new deuises and by new occasions in euery part of our life to breake off our care and yet we can neuer grow cold in it but it shall be to our cost seeing whensoeuer it shall be so it will be our great sin therefore we should go as chearefully about it as at the first we began it I meane to continue our care that so we may proue our selues to be constant and not charged as they in the Psalme 78.34 to be vnfaithfull in our couenant The third thing in this description is whereto our indeuour shall tend euen to this that we may please God in all things for God will not admit anie into his seruice to do it by halfes neither can we serue two contrarie maisters This is Saint Paules prayer for the Colossians That they might walke worthie the Lord euen that they might please him in all things and in the Epistle to the Hebrewes Pray for vs for we trust that we haue a good conscience desiring to liue honestly in all things Now who doth not see that this is a worke of great weight and requireth the taking vp our hearts wholy from other hinderances that we may attend to this And therefore this much condemneth the backwardnesse and rebelliousnesse of such as looke not after this dutie especially we may say so if we adde the other two points in this description mentioned as that this must be daily and continue to our end Both which points are included by the Apostle in this one word alwaies when he saith Act. 24.16 Herein I do exercise my selfe that I may haue a good conscience both before God and man alwaies that is both through all the dayes of my life and to the end And hereto agreeth that of Salomon Prou. 4.26 Ponder the path of thy feete and let all thy waies be ordered aright If all our waies must be ordered aright then no day can be excepted but euery daies actions and waies must be ordered aright So Paule Act. 26.7 when he would note the constant and continuall course of the fathers in a godly life saith thus The twelue Tribes instantly serued God day and night And this dayly walking with God is the life which honoreth God 1. Cor. 10.31 and that onely which worketh our ioy and peace 2. Cor. 1.12 as the last part of the description of the daily direction declareth By this which hath bene said though it may in some sort be gathered and that of the most of Gods children how the day ought to be passed of them yet for the simpler sort whō I do chiefly respect and regard through this my whole labour for their sakes I say I will adde vnto this direction somewhat more particularly a briefe summe of such rules as of necessitie must guide vs and which do bind the conscience to a daily practise of them which I may call the necessarie parts of it and they among others are these CHAP. 8. Of the necessarie parts of the daily direction being the second branch of the second part of this Treatise FIrst that euery day we shold be humbled for our sins as through due examination of our liues by the lawe of God we shall see them 2 Euery day we be raised vp in assured hope of the forgiuenesse of them by the promises of God in Christ 3 Euery day we prepare out hearts to seeke the Lord still and keepe them fit and willing thereto 4 Euery day we strongly and resolutely arme our selues against all euill and sinne fearing most of all to offend God 5 Euery day wee nourish our feare and loue of him and ioy in him more then in any thing and endeuour to please him in all duties as occasion shall be offered looking for his comming 2. Thes 3.5 6 Euery day our thankes be continued for benfites receiued and still certainely hoped for 7 Euery day we watch and pray for stedfastnesse and constancie in all these 8 Euery day we hold and keepe our peace with God and so lye downe with it And this is the direction which euery Christian must practise euery day in his life and these are the necessarie parts of it which may not be omitted any day at all without sinne nor carelesly and wittingly without great sinne To the which if it shold be said that they are darke and hard to be vnderstood much more
our whole course And therefore to see how this forme of daily direction is drawne out of the word of God let euery part of the whole proue and testifie vnto vs. CHAP. 9. Of the illustration or more full declaration of the former part of the direction FOR the first point that we must be displeased with our selues and humbled for our sinnes euery day as ignorance deadnesse of heart rashnesse vncharitablenesse and wrath or any other that shall giue vs occasion yea euen the body of sin it selfe that verse of the Psal 51.3 doth proue where Dauid seeking pardon of his sinne acknowledged it to God saying I know mine iniquity my sinne is euer before me thē no day to be forgotten So the Apostle saith the sunne must not go downe vpon our wrath meaning thereby that we must soone forget and forgiue and compound our controuersies and breake off our strife and not lie therein till the euening therefore daily confesse and be humbled for thē which cannot be done we know to the pleasing of God except our harts be broken with relenting and melting for them And if the sunne may not go downe vpon our wrath neither by the like reason any other sinne may be suffered to lurke or abide any such time in vs who doth not see that it should be a good part of our care throughout the day both to cast out such draffe as we haue drunke in by lamenting our estate euen as it ought to be another part of it to hold and keepe it out And if Iob when his sonnes and daughters did feast together for the preseruing of loue euery day in their course if he I say did command them to sanctifie and cleanse themselues euery day and did in like manner offer burnt offerings for them himselfe euery morning because he thought they had some way displeased God would he thinke we on other dayes when they were like more to offend count it a needlesse matter for himselfe or them to do the like which clearly teacheth vs that we should purge and cleanse our hearts from all such sin as might infect them euen euery day we should do this I say as well as vpon any one seeing there is cause and need euery day and when we go through the day in the best maner that it may be passed new guilt by sin ariseth against vs that if Dauid for his great grieuous sins did euery day wash his bed water his couch with teares for a space as he testifieth can we thinke but that he kept some proportiō on the other daies although he had not euer the same particular cause in lamenting bewailing and acknowledging his sins especially seeing we reade of him that three times in a day his vsuall maner custome was to praise and pray vnto God And if the wicked are said not to be vp and readie any day as the Prophet speaketh vntill they haue wrought some mischiefe so naturall and ordinarie a matter it is with them should any doubt but that we should hold it for one peece of our chiefe worke daily to cast downe our selues before the Lord and to humble our selues in the heartie confessing of our sinnes And it was one of the principall things that God meant to teach vs by the morning and euening sacrifice prayer daily in the lawe of ceremonies But I would all good Christians did as duly and conscionably perfourme this dutie to God euery day and bind themselues resolutely thereto as the word of God doth clearely proue that they ought to do so as for them who may please themselues in outward humbling of the bodie and confession of the mouth in a word they must know that the chiefe glorie of it is inward The second point followeth namely that euery day we ought to be raised vnto a cheareful and liuely beleeuing that our sinnes thus bewailed confessed and repented of are forgiuen and freely remitted vnto vs for and through the onely and sufficient satisfaction of Iesus Christ And for the proofe of this it is sufficient that these two are neuer parted but go together as Peter saith Repent and ye shall receiue the forgiuenesse of your sinnes and in Hosea the people were thus taught to seeke and come by it Returne vnto the Lord from your iniquities and then say to the Lord Take away all our iniquitie and receiue vs graciously and he will heare your rebellion and loue you freely for his anger is turned away from you And our Sauiour commanded his Apostles to abide in his loue euen as they had tasted how sweet it was Now then if euery day we ought to turne from our sinnes we ought also euery day to embrace the promise of mercie Besides in that the Church of God is taught this for an article of her faith to beleeue her sinnes to be forgiuen and the articles are firmely and constantly to be holden and beleeued and all vnbeleefe is sinne at any time therefore as we are to be raised vp by faith in Christs merites that our sins are pardoned now euen so we are at other times and one day as well as another to be so vpholden Againe as in our common prayer which is called the Lords which serueth for euer to square out our prayers by and therefore for euery day the word this day is expressed seruing for euery day of our life that wee may know that there is no day of our life wherein this prayer in effect is not to be made no day wherein we pray not for our daily bread euen all necessaries for this present life so is there no day in which we aske not and so in which we ought not to enioy it by faith I meane the forgiuenesse of our sinnes And if euery morning Gods mercies be renewed of which this is chiefe then we also must in the same manner imbrace them by faith as our owne and so partake them So that this bindeth the conscience also as the former that euery day the true Christian must be perswaded of the pardon of his sinnes and that no day he should loose his part in so great a treasure though it is to be feared that many good Christians enioy it not Neither indeed can this second rule be faithfully obserued and kept but it will cause all the other to be well looked too and regarded Bring we therefore our hearts daily to count it our treasure that so they may delight in it for where our treasure is there will they be also and then we haue well and wisely prouided for our selues in that day and our greatest toyle is ouer as they say for the whole day following And this will be done if as it is the greatest of all other so we resolue that none is greater with vs. To speake more largely of these pointes here is not my purpose for that they haue bene handled before in the first and third
treatise onely thus much to referre this beleeuing of pardon to euery day And this is here to be looked for of the reader that euery one of the points and partes of this daily direction the which I haue taught in other parts of this booke how they should be attained and come by must be kept of a Christian euery day The third point is that when we shall be strongly haled after sinne for we must know that euery day giues occasion thereof that we so account of the libertie of our hearts and minds to keepe them well disposed and armed against all sinne and most of all our speciall infirmities that we let them not loose at any time in the day to be hardened with the deceitfulnesse of any sinne but kept with all diligence posssible from the loue and liking thereof that so our outward actions may be well ordered Therefore is that charge giuen in the Epistle to the Hebrewes that our hearts be not made nought and rebellious at any time and therefore by consequent on any day whiles we suffer them to be hardened with the deceitfulnesse of sinne And agreable to this the Lord in Deuteronomie aunswering Moses when he brought him word that the people would willingly be ruled by him although before they refused so to be said This people hath said well all that they haue said but oh that there were an heart in them that they would feare me and keepe all my commandements alwaies then it should go well with them So that we must see such necessitie of holding maisterie ouer our hearts and keeping them in feare of offending that we may make a daily practise of it and so keepe them for continuance neither can we otherwise shew our selues to regard that waightie charge of the Lord giuen vnto vs Thou shalt worship the Lord with all thy heart and soule For they who are euery while off and on vnsetled in their harts can neuer be long well ordered in their liues therefore the Lord requireth this constancie that we must euery while be looking to them euen alwaies that so we may be out of daunger Behold how needfull a thing this is to keepe and hold this maisterie ouer our hearts daily when nothing goeth well forward where they with the affections of them be not well ruled But this shall be shewed in the next section following Neither let men obiect their necessarie businesse though they will not pleade for carnall libertie they say and multitudes thereof which will distract their hearts I aunswer of multiplicitie of earthly dealings which will hinder holy peace let wise Christians beware and so doing if as farre as they are able they set themselues to haue care of all parts of Christian obedience their hearts shall in good manner prouide thereby for the well ordering of their earthly businesse also which is one part of it and none of the meanest Now from this heart well gouerned the next two points as two armes of a tree from the bodie or stocke do issue and come The first that we shold euer keepe from euill which shall not be hard if alwaies and euery day we be held in feare of offending as we are directed before The second that we alwaies indeuour to please God and therefore in all things and as was said in Deuteronomie to keepe all his commaundements which all may see cannot be if we haue not our hearts so prepared to seeke the Lord that we may be readie in one dutie as well as in another to shew our selues obedient All which three namely 1. to haue a heart to feare God 2. to flie euill 3. and please him in all things in that one Scripture before mentioned are required daily to be found in vs so there is no man but may easily see reason why it should be thus first seeing the one cannot be without the other secondly the keeping of such agreablenesse betwixt our hearts and liues is our beautie and honour And on the contrarie it is most harsh and offensiue when they which beare a faire shew and are content somtimes to be gouerned shal yet at other times be nothing so I will say somewhat the more of these two seeing it is one of the chiefest causes why I entred into this present treatise as may appeare by that which I haue alreadie said namely that the Christian should be euery day free from all reprochfull euill insomuch as if by any occasion he be turned out of the way yet he should speedily returne and also that he should be daily giuen vnto euery good worke watching his oportunitie thereto that so he may haue a good conscience in all things and may bring foorth much fruite that God may be glorified Yet I meane not that he should spend the whole day in reading prayer hearing of Sermons or other religious exercises excepting the Sabbath but in one lawfull thing or other about his calling or any other in stead thereof which may be as well defended and as pleasing to God as the duties of his calling More particularly to appoint or prescribe is hard and this is plaine enough for euery true beleeuer to vnderstand and apply vnto himselfe for I exclude not the commonest and meanest seruices and workes so as they be such as God alloweth and without vitious affections gone about of him as in the man plough and cart sowing and reaping and all worke thereto belonging if he be called thereto or other worke in the man of occupation as he hath bene trained vp and fitted for as also all prouision of things necessarie to the maintenance of his familie by lawfull skill and honest meanes and paying and receiuing of that which is due In the woman to haue care that all be frugally and thriftily done within the house and without which is vnder her hand that she be diligent to see her children christianly brought vp according to their age her houshold to haue all that is meete in due season and more particularly among the rest spinning sowing knitting being done as to the Lord and being those works which he appointeth them and such like are commendable that they may be neither idle nor vnprofitable And these I name in some particular manner lest any should thinke that I go about any new-found out holinesse to tye Christians vnto as some will be ready inough to imagine and thinke when they shall see and vnderstand that they must euery day be well occupied which few will be tied to and doing of one good duty or other And yet this I adde that as these and such like must be done and in one or other of them the sixe dayes must be bestowed yet I say this must be added that all these lawfull workes must be done of them in faith that is they must know that God commandeth such workes to be done of them and therefore they do them readily and willingly not
them and none more vsually then these which I haue added that thus while these are well looked to the daily direction which doth as we heard before concerne the heart may not want matter to occupy and set on worke the life so as it may neither be idle nor vnprofitable and also to the end that euery Christian may learne and see more clearly what maner of thing a godly life is for many are ignorant of it and many who gladly would for want of cleare vnderstanding of Gods will herein cannot tell how to go about it Numbers thinke it to be a doing of some one or few duties whatsoeuer the course of their liues be besides neither yet to be tied euery day vnto that Some thinke it is but to go to Church on the Sabaoth and one thinketh one thing and another another To whom and to all other I say that it is no lesse then a daily and carefull looking to our hearts and liues as I haue set downe though it tye no man vpon necessitie to any certaine outward worke or duty daily as I haue sayd and a returning againe to this holy course if by any occasion we haue departed from it yea though it haue bene but for a short season And because we are not neither can be alwayes setled to abide at home in our owne houses where it were easier to keepe some euen and equall course in our liues as we are directed by Gods word yea and somtime we be forced to be taken vp both in the trauell of the mind and body more specially about some weighty matters in which case we shal be ready much more easily to forget our selues and so become vnsetled therefore let this watch-word be remembred and regarded that if any such thing fall out as by hasty and long iourneys attendance vpon suites or great persons change of dwelling place or change of our estate from singlenesse to mariage from pouerty to wealth or the contrary as vnusuall matters do more easily vnsettle that in these I say and such like when any shall fall out we be more carefull at such times to be fensed against all such occasions then when we be voide of them and that we do this as we loue our peace and communion with God CHAP. 11. Of the benefite and commendation of the Direction NOw I will proceed to the third point namely of the necessity profit and comfort of the daily direction and then more largely speake of these nine duties seeing a Christian shall find so great vse of them that he may be in some sort helped thereby daily Of this third part I shall not neede to say much if that be well marked and considered which I haue set downe of the two former For if it be graunted that God directeth vs daily how to go through the whole course of our liues and that he teacheth vs what manner of guiding vs this daily direction is both which haue bene proued vnto vs who can doubt but that it must needs be a thing of great account and reckoning and of singular vse and gainefull especially to all such as being of an vpright heart are yet not so exercised in the Scriptures nor so experienced by meanes of the darknesse and blindnesse that yet is in them and of sundry other lets and discouragements that they are able by their owne priuate helpe to draw out of all their readings hearings and knowledge which they haue gotten any indifferent forme or direction to gouerne themselues Besides many such inioy not the ministery of the Gospell ordinarily but as they get it by their painefull trauell abroad and many the more is the pity do not tye themselues conscionably to preach the most necessary doctrine to their people yea I may say with griefe are altogether vnfit to do it and the diligentest Preachers and best able for the most part tarie not long to season the hearers throughly with such matter but by death or other occasions are quickly remoued or so mightily discouraged by their people and the diuerse kinds of crabbed teachy scornefull hollow proud prophane and the like ill qualities of them or some other wayes that rarely it may be found what an admirable and lamentable thing do I vtter in this golden time of 44. yeares peace scarsely to be hoped for halfe so long againe yea rarely I say it may be found that in all this time there are growne many able to guide themselues with sweete peace through their troublesome liues And we who know that men without direction by Gods word wander and walke in vncomfortable darknesse what can we better do for the easing and helping of them to their hearts desire and satisfying of their necessities then shew them the easiest and plainest way to escape and come out of it as God hath shewed vs And therefore for mine owne part I haue endeuoured in this worke to do the same and although neither fully nor perfitly to set downe in a litle roome that will of God which is dispersed throughout the canonicall Scriptures yet so farre as God hath reuealed vnto me that which I count the best treasure and commodity that God hath bestowed vpon me in this transitory life and that which how small soeuer it may seeme in the eyes of any yet of whomsoeuer it be imbraced and esteemed shall be no lesse then I haue sayd that is necessarie gainefull and comfortable The reason is great for that whiles we walked before without some certaine direction we were neuer long setled especially with religious minds how to bestow the day nor the parts of it in the actions of our liues neither how to begin nor how to end it and therefore were much wearied and distracted with forgetfulnesse and rashnesse I speake of good people vnsetled oft and yet knew not how neither how to returne againe But since we haue bene guided more clearly and particularly we haue seene much better how one thing commeth to be done after another and one duty not neglected for another and so haue bene deliuered from much toile and tediousnesse by it we learne how to rise out of fals and to keepe well whiles we are well It is profitable for all sorts in what lawfull trade of life soeuer they liue hauing already begun to change their liues and thereby being fit and meete to practise it And such are all that by faith in the Sonne of God are set free from their sinne and assured of his fauour No other can well set themselues about it but shake it off as they do al other good things which I thought meete to put the reader in mind of that although he shall not see this doctrine commonly practised in the world yet he may not thinke it for all that any nouelty which Gods word doth not warrant or therefore needlesse for himselfe to go about For some no doubt will be ready to count it ouer-strict and
more then needeth to be tied to any such thing and to perswade themselues that they may with some few duties doing please God as well as they who spend their whole life in searching out infinite points of Gods will to practise the same and they count that an easie way to heauen in comparison of the other which they thinke long and tedious But let such vnderstand that they are not fit to make their vse of it They must be other maner of persons whom I speake to or go about to perswade for they who will weigh things aduisedly shall consent I doubt not to that which I say and shall see further the daunger of these men who content themselues to stand at a stay rather then to be led still forward in a fruitfull and holy course and so being much idle and vnprofitable imagine and conclude by and by that it can be no otherwise with men whiles they here on earth be absent from God and so likewise that the christian life is not such or so pleasant as the Scripture euery where affirmeth it to be which is nothing else then to charge it with falshood and lies but many of Gods deare seruants do know it and find by experience that this Christian life hath no match abounding in delights yea and those most sound permanent and vnspeakeable To returne therefore to them whom God in mercy hath called to assurance of their saluation for they by such direction as I speake of shall see the Christian life more easie by many degrees then euer they found it whiles they walked after no certaine direction before such I say both poore and rich Minister and people one and another may learne and that euery day through their life how to keepe company how to be solitarie how to be occupied in their labours how to cease from them how to rise and how to lye downe and how to bestow the other times of the day not discouraged at night though they did not all duties which in one day cannot be but quiet and chearfull seeing they did those which by good direction they saw most necessary For they shall be taught by it to keepe a certaine proportion and agreement in their actions that as one sauoreth of Religion and a godly mind so may the other also and as they speake and heare the word well so they may haue their thoughts good also their harts purged from whence both these do come and as in their prayers to be holily affected so in their husbandry houswifery feasting iourneying buying eating and other dealing that so euery part of the day in the diuerse actions of it may haue the proper due thereof which if it may be obtained is not meanly to be accounted of if we consider how many thousands neuer tast of this dainty through the yeare which we may inioy euery day yea and for the want of it haue a wofull and a deceiueable passing of the time and for the most part wearisome and tedious Besides we may by the benefit of it so be occupied in our earthly and common businesse as from the same we may come readily and willingly to heauenly exercises whereas the most come vntowardly and also in the same businesse we may haue our minds heauenly and therefore our actions which are done thereby to be there after And whereas many euen of good hope are wont to complaine and say that longer then they be in praying reading or such like exercises they cannot keepe in any well ordered course any long time in the day together but are distracted like others of the world which vse neither reading nor prayer yet we by the helpe which God giueth vs hereby when we necessarily intermit them and cease from them for a time being occupied in our calling or other profitable duties we I say may hold a good and well ordered course in our other actions and businesse in and through the day notwithstanding And more then this when we can bring our hearts to looke carefully to this as to our haruest we shall get such a distast in euill in respect of that which we had sometime that we shall haue great liberty to forsake and contemne it And here for the better incouragement of the reader to looke more carefully into this matter and not to be dismayed by the strangenesse and vnaccustomednesse of the thing to the which I perswade I will faithfully report vnto him the speech of sundry Christians long taught and of the best sort of such as had profited by the preaching of the Gospell as farre as I could iudge in those parts When they first heard of any forme of daily directing them whereby men are taught to be euery day kept in the same holy compasse that they should be any day some conceiued it not at the first hearing seeing they had not bene acquainted with it secondly some smiled at it as thinking it impossible to be brought into practise thirdly some confessed that their hearts did rise against it as perceiuing that it was a certaine rebuking in great part of their former liues which was a thing vnwelcome to flesh But it appeared to be a fault in all three sorts by this that they did afterward correct themselues For when they saw further into it and weighed the benefit of it more deeply they were of another iudgement and sayd as a fourth sort did say when it came first to their hands that they did highly approue of it and that it ought to be so and that for want of such helpe and direction they had bene much confounded and troubled in their course and that they would haue thought themselues happy if they could possibly haue attained to the practise of it wishing that they had bene acquainted with it long before For they saw in perusing the parts of this daily direction which I haue here set downe that their hearts and liues should be freed from many incumberances hereby wherewith they were before annoyed and that they should serue God and liue with men much more chearfully then they did before And this is the summe of their first speech which diuerse honest and well disposed Christians vsed which I report for the further incouraging and perswading of the Reader to a more free and willing receiuing of this course which I offer and set before him After this they were aduised and exhorted to go about the practising of it according to the seuerall points thereof after the right and cleare vnderstanding and due considering of it and to shew faithfully how they felt it to helpe them forward in well passing the day more then when they walked without it in the world and which points of it they found hard to be obserued and how they were letted or what liberty they found more by it in the gouerning of their liues then when they looked not after it Thus they were counselled to make triall of it by the moneth and so
by the quarter of the yeare and to signifie whether any such daily course might possibly be fastened vpon Christians and with fruit which doubtlesse few are acquainted with And after triall made priuatly by themselues they inioying also the publike Ministery to the further inlightning of them about the same they confessed freely to the praise of God that they found and obtained more vse of their knowledge more constancy in their course and sweete delight in seruing of God then they euer looked for or once could haue asked of God before they did in such particular maner looke to their waies though they had set their hearts to seeke the Lord some while before For they sayd when they did consider that God ought as well one day haue his due at our hands as another which they had not thought vpon so throughly but now by the helpe of this they began to see more clearly and that it was nothing beseeming the greatnesse and goodnesse of God that he should be serued by fits and vncertainly some day a litle some day nothing at all they confessed that they framed their minds of conscience to looke to their wayes more constantly and carefully and that in one part of the day as another and more especially that they did vsually consider of and call to mind Gods loue and kindnesse in his many mercies much more often then in times past when they thought of them but seldome And hereby they saw such blessing of God vpon their labours and indeuors that they were able with chearfulnes and without tediousnesse to passe the day in their calling and in the performance of other necessarie duties either at home or abroad as occasion was offered which they could neuer do before for any long time together they were not vnsetled by matters about family nor so easily and readily passing their bounds and ouer-shooting themselues in dealing about their worldly affaires they were not so soone prouoked to vnquietnesse by losses or other of Gods chastisements nor to breake out into heart-burning fretting and vncharitablenesse against such as offered them hard measure in speech or otherwise they did now more narrowly view their desires affections which way they caried them and what deceitfulnesse was in them which yet for many of them they had not before suspected or at least litle laboured against them and how oft they had smarted by them when they had not this regard daily They saw they could willingly do one good thing or other in the day for the most part or at least keepe themselues from euill and were not maistered of idlenesse or busying themselues needlesly in other mens matters they were not vsually so vntoward when they went to prayer nor walked in many of their actions so loosely as they well remembred they had done before they now could find matter to ioy in and make their songs of euen the many kindnesses of God which haue no end whereas their ioy was wont to be in thinking of that which they had or desiring that which was other mens or dreaming of long life c. And aboue the rest this did exceedingly comfort them that whereas they had oft times before that bene much shaken with feare that they should not with any peace perseuer to the end now their experience in subduing their vnruly affections and setting themselues to frame their liues to Gods will as they were able and that for some continuance one day as another did giue them strong hope that they should much more easily do the same hereafter yea and were perswaded that if the Lord should exercise them with harder afflictions then they had as yet sustained that he would also vphold them euen therein and that as they should increase so should their comfort increase whereby they should be made able to beare them So that this daily tying of themselues to record and thinke vpon Gods kindnesses towards them in that he had made them happie both here had giuen them sure hope of happinesse for hereafter and the submitting themselues to be guided daily did greatly amend them as we see by their owne confession in their whole course And what maruell though it was thus with them For is there not thinke we a great difference betwixt a daily and a seldome or vncertaine view of our estate betwixt a particular obseruing our waies and a generall course in Christianitie For although men may haue without such like helpe and direction oftentimes their hearts well affected yet will it be nothing like with thē as when they do with a resolute and constant purpose aboue all other things looke to this one and not to be remoued from it seeing it is the best of all daily and through the day to hold fast the profession of their hope with ioy and to be careful to please God in one thing as in an other For then doth Christs commendation of Marie reach also to them that they count one thing needefull and they haue chosen the good part and it shall not be taken from them when they can testifie to their owne consciences that in their weightie businesses and dealings and in their matters of pleasure and profite they be thus indifferently caried about them that this one thing is still counted needfull that is by faith to rest in God and still to be ruled by his word But to end my report of these Christians for proofe of that which they say of the benefite of the daily direction faithfully obserued they alleadge that it was not wont to be thus with them no not since they had embraced the Gospell had hope of saluation thereby nay and that they were wont as soone as they had bene out of their beds by and by to haue their hearts set vpon some light and foolish matter or to haue falne into iarres and brawles or to be caried into the world and so earnestly set vpon the same one way or other as that all goodnesse was forgotten yea and this also euen since they had receiued some care to please God and that prayer a spirituall dutie of all other most vsually intended to be frequented of them yet by the least occasion was put by and omitted And when the morning which being the first part of the day should be consecrated to the seruice of God if in any conuenience it may be hath bene thus prophanely spent and taken vp the whole day after we may be sure hath bene sutable for the most part and answerable So that they haue not felt that sweetnesse in their liues which by teaching they had heard to be graunted of God to his people to enioy but contrarily they felt much wearisome passing of the day and clogging of their hearts with their corruptions which since they tooke this order hath bene farre otherwise with them yea euen in the new entrance into it which we all know to be then weakest much trifling out the time in companie by talking
needlesly of other mē or of their dealings was wont to be cōmon with them and in solitarinesse a spending of their thoughts and desires after the like manner vainely vntill they were able more wisely to discerne how to giue euery dutie in the day his time and how to occupie both the one and the other throughout the day But they haue with heartie thankes to God protested that after they had attained to this they saw farre more clearely into the practise of Christianitie then euer before they did and found the Lords yoke farre more easie to them and themselues setled with more sound peace in the leading of their liues This report of some Christians whom I know well I haue set downe where by this little the rest may be coniectured for the better encouraging of the reader to be acquainted with a daily direction for the course of his life and that he should not rest in a generall and vncertaine obedience to God And let nothing that I haue said of them be thought needlesse or vnmeete for vs as long as we can see good reason for this which they did But know wee that this kind of seruing God both may bee and is and hath bene God be thanked vsed of many of Gods seruants though I will not say in a like maner and ought to be of the rest as euery one shall be able to see into it And therefore I purpose to thrust no fancie nor conceit vpon any but that which all well aduised persons must iustifie to be the commaundement of God and which bewrayeth too plainely that many professors of the Gospell haue not so much sought for the sound practise of a godly life by reading the stories of holy men in the word of God as to report generally that they haue bene holy neither haue reaped that benefit by the Scripture in enioying a sweet life aboue other men as the Lord in much mercie hath affoorded them For though the sect of the Family of loue the Church of Rome and sundrie other lying spirits do fancie a course which the Scripture knoweth not and some of them also fantastically haue for euery day in the weeke deuised an order to be followed as the reading of certaine taskes nothing lesse then proper to direct their liues yet in this which I here propound namely that we should be daily directed in our whole course I haue followed no fancie and dreame of man but haue in all good conscience spoken from God and drawne it from the Scripture both for the learned and simple high and low one and other and is neuer in vaine to the right vser of it although I deny not but that a skilfuller handler of it might haue set it downe farre more exquisitely But from whence is the difficultie that it is no more in practise being a treasure of so infinite value and that so many pray and some of them often to leade a godly life yet when and where they should not there they fauour themselues and say they are weake and vnable From whence I say is this but from hence that they will put no diligence thereunto to obserue their waies in which they prosper and contrariwise also there is no aunswerable trauell nor labour for skill and experience in this Christian course to that which is in all other but euery litle is tedious to them and wearisome They are seuen yeares at other trades to learne them though they be apt to them and forward in them before they are thought fit to occupie by themselues But yet without seuen yeares or seuen moneths diligent exercising of the rules of christian life for before they be conuerted to the obedience of God what reckoning is to be made of their professing they will be thought fit to do as the best in this trade of christian liuing although it be cleane against their nature Nay I say more he is a rare man who can be perswaded to be guided by religion and the rules thereof but seuen weekes constantly I may truly say seuen dayes for if he who would but so long giue ouer himselfe to liue by faith and walke with God he would neuer seeke to be loosened and set at libertie againe to his old life but would renounce it vtterly so great should his aduantage be in this course and trade And as I know that this is the maine and greatest cause why so fewe are lights and examples to others so when people are taught the truth clearely concerning this matter for I am sure that it is neglected of many through ignorance let them either resolue to be gouerned through the day and from day to day or let them looke to find small reioycing in the christian life with much vncomfortablenesse which otherwise need not to be And therefore in the feare of God let men thinke and iudge of themselues as Gods word teacheth them yea let them professe as they be or let them looke to find as they be and not as they professe But as the most do handle the matter they shall find it harder to practise a christian life after seuen yeares twise told then the hardest trade after halfe seuen And as it is with many of them who neuer learned their occupation well that they are neuer skilfull in it nor thriue by it as others do so one especiall cause why many neuer practise godlinesse to the welfare of their soules neither prosper nor be well liking therein is because they neuer soundly learned how to liue godly for continuance and constantly one day as an other but peeced and patched vp the same with here a good deede and there another and in being sometime deuout and zealous the most of their actions being vnregarded and of many of them it may truly be said the power of godlinesse was neuer throughly rooted and setled in their hearts These rules and the like for the daily directing of a Christian are to be well conceiued and approued in our conscience to be such as are very fit and profitable to guide vs the which whosoeuer hath the spirit of God doth or may discerne because they are according to the word of God and practise of his children and so he yeeldeth to them and of euery such they are duely and daily to be regarded so farre as God giueth him to conceiue of and see into them this indeuouring to practise them will bring a man increase daily of sound libertie and freedome from bondage to his boisterous passions and vnruly life and recompence an hundred fold in sweet peace all his losse in earthly and vaine delights which he was wont to make the flower of his garland And seeing they will worke vpon the simplest whose heart is vpright and which the Lord hath opened to conceiue them therefore when thou seest that thou art such a one and that thou hast felt them these rules of directiō I meane to perswade and draw thee on to follow them
forgo not this libertie neither fall from this holy beginning neither quench thou this flame of grace but cherish it in thee daily and trust not the fleshly wisedome of thine heart whereby thou mightest be discouraged seeing thou hast often proued and found it deceitfull but inquire into it still euery day lest some poison should lurke secretly in any corner of it to waite thee a mischiefe and to giue oportunitie to thine enemie to make thy hurt yet greater and therefore cast it vp as vomite and if after thou hast had some good vse of this or such like direction thou shalt feele it to waxe common and vnsauourie to thee vnlesse thou art sure that thou chaungest for the better take courage vnto thy selfe and cast out that diuell by fasting and prayer Prouide that thou mayest continue it and happie shalt thou be both here and hereafter and if thou thinke this be litle that I say tell me how thou shalt speede better any other way Thinke not vpon the many yeares in the which thou art to continue it to discourage thy selfe thereby as though thou tookest in hand a thing vnpossible or toilesome for the beginning is the hardest and as young children are to be led here a steppe and there another till they can go alone so go thou about it first by weekes and so by moneths till thou hast gotten experience for a whole yeare or more after which time thy difficultie will be well ouer and thou shalt find it a more easie yoke and light burden to thee by many degrees then thou wert wont And while I exhort thee to the diligent regarding of this daily direction I do not call thee either from seeking knowledge or from the practising of any necessarie dutie which might be required at thy hand but I encourage thee to both as that thou shouldest so store and stuffe thy selfe by all meanes as thou canst that out of this store and treasurie thou maist fetch matter daily to furnish thy life withall and be made fit vnto euery good worke in the day This is such a guide as is able to carrie thee safely as I haue said howbeit if it shall please God to bring to light a plainer and sounder be readie to embrace it but rest thankefull to God in the meane season for the helpe thou maist haue by this But for my weake brethrens sake whom while I goe about to helpe and set forward I would be loath to hinder and discourage this I thinke good to adde that they who cannot yet apprehend the whole neither see it possible to be guided by euery of these rules which I haue set downe let them be readie to do better then they haue done as they shall be taught let them be willing to adde somewhat to their hearing reading and prayers both in time to do them ofter and in feruencie to quicken them to indeuour more carefully to practise that which they shall be able I know all cannot be partakers of the same measure of grace and yet one and the same direction is fit for the strong and the weake and he is in good way who is willing to be directed onely this is the caueat which I giue to my brethren Let not that be despised in a scornefull manner which men well vnderstand not nor vpon stomacke refused or misliked which they sufficiently weigh not and all because it cutteth off many parts of bad behauiour which they cannot readily cast off depriueth of vaine liberties which they were wont to vse when they knew no better He that frameth himself faithfully to be led by any one of the fore-mentioned rules constantly will desire and shall obtaine a part in the rest as I haue said although there be not present strength to accomplish that which he desireth seeing faith in him is weake whereby he should come by and attaine it And to such I speak not doubting to assure euen them that God will giue them a blessed fruite of this trauell how farre soeuer they feele themselues off from possibilitie of taking good by the same And as I desire to helpe these so I would be glad to satisfie others as much as I can though they be as yet further off from eternall life then they And therefore if any such shall demaund when they haue seene and considered these rules for their daily direction What shall men do through the day besides the looking to their waies and hearts as is before set downe for nothing they will perhaps alleadge hath bene said of the sundrie actions and the particular kinds of the dealings of men which go through their hands in the day which are things indifferent and may either be done or left vndone it would be looked for say they that in a direction for the day it should be prescribed how euery thing yea the doubtfullest actions should be done and somewhat said thereof that men may see what to go forward with and what to lay aside To such as would aske this question not much differing from another before propounded I aunswer that none may imagine that I go about any such thing as to prescribe what particular actions cōpanies or dealings euery Christian should vse and be conuersant in euery day that were no lesse absurd then vnpossible to dreame of or of things indifferent which of them he should do and which are to be vndone but this I say whatsoeuer behauior actions words or companie will not stand throughout the day with these I meane with the rule of Christianitie in the Epistle to Titus 2.11 namely to liue soberly righteously and godly let them auoide them and whatsoeuer going about them or manner of doing them will not suffer them to deny vngodlinesse and worldly lusts of all sorts through the day let it be farre off from them as in their talke ieasting scoffing quarrelling idle words and all other vnbridlednesse of the tongue In their behauiour lightnesse loosenes sawcinesse sowernesse loftinesse stubbornnesse and all vnrighteousnesse let thē be straungers vnto them and whatsoeuer else is of ill report let them haue nothing to do with it any day Which they who are carefull to liue vnder an ordinarie ministerie shall in time more particularly be acquainted with so shall they find most sweet and sound peace to their soule and haue their life multiplyed with true comfort And if they thinke this hard as though they should sustaine some great losse hereby what do they loose but that which they are well ridde of although no other gaine were to be gotten hereby euen that which only troubled thē namely the lust of the heart the lust of the eye and the pride of life All which fight against their soule and after their fill in them will bring them to destruction And this for the satisfying of all reasonable persons who yet through ignorance may thinke it much to be tyed to any rules whereby their liues should be guided
may be addresse thy selfe to be ready to any duties which thou hast to do and be strongly perswaded and confident that God who loueth thee so dearly as in thy prayer thou beleeuedst and in thy thanksgiuing thou didst acknowledge that he I say will be with thee to guard thee from all aduersary power of Sathan and his instruments which might rise vp against thee and by the comfort of his holy spirit keepe thee from euill for he which hath all power in his hand looketh downe from heauen and beholdeth all the earth to shew himselfe strong with them which are of an vpright heart towards him and therefore be incouraged thereby with confidence to set vpon any duty and to withstand any euill And further remember that thou art armed by God with all furniture meet for the seruant of God with faith to beleeue all Gods promises with hope to be kept from fainting with righteousnesse to performe all duty with sincerity to do it with a single heart with knowledge of the word of God to direct thee aright and with the preparation of the Gospell of peace to be shod against troubles and dangers in thy voyage to Gods kingdome Remember all these and that thou hast not the right vse of these except thou beest setled against the discouragements which might stand vp in thy way And therefore be chearfull and of good courage although there are many things which may one time or other put thee to trouble and many occasions of vnquietnesse and vnsetlednesse may arise which also would otherwise vndoubtedly soreshake thee Thus before thou goest about any thing it is requisite for thee to renew thy faith that thou mayest rest freshly on God for his protection throughout the day and waite to see it so and obserue that thou mayst be guided by him and make thy heart mery in him considering that he is more to thee then all the world beside And this for the declaration and further laying open of this first duty as with any conuenience it may be done to teach vs how to awake with God CHAP. 13. Of the declaration of the second duty of beginning the day with prayer NOw when thy heart shall after thy first shaking off thy sleepe be lifted vp to thy God set thy selfe to the next part of thy duty prayer confession of sins and thanksgiuing in solemne maner vpon thy knees casting off and renouncing such foolish and fruitlesse thoughts and fantasies as were wont and still may hold thee from this duty and set vpon it as soone as thou canst conueniently yea if it may so be let it be the first worke that thou shalt take in hand in the morning season except in time of sicknesse when thou keepest thy bed and then ioyne it with the former rule and make of both one and pray shortly when paine giueth thee no further libertie but yet feruently and more often But if it cannot be thy first worke yet let not thy deferring of it be a breaking it off if thou mayst performe it neither let a light occasion cause thee to deferre it for such shall neuer be wanting especially thine owne vnwillingnes or slouth but when for some especiall and weightie cause thou doest deferre it returne if it may be after thy necessarie businesse ended to the performing of it therwith renew thy couenant of amendment of life And to expresse my meaning about this more plainely remember and acknowledge the kindnesse of thy God in benefits daily and hourely receiued both to soule and bodie and sometime particularly that so thou mayst be more nearly knit vnto him and delight in him For daily and oft thankfulnesse to God is of great force to subdue thee vnto God and to maintaine a thankfull heart in thee all the day following And let another part of this morning worship of God adioyned to this be an hearty recording and viewing of thy sinnes a bewailing and confessing of them to God and accusing of thy selfe with an especiall remorse for those which haue most troubled thee and be humbled vnder the burthen of them that so thou mayest see thy selfe a wretched person and infinitely indebted to God and so withhold thy heart from insolencie and securitie and be broken-hearted that thou mayst the better abide so after And with both these send vp loud cries vnto the Lord through Iesus Christ confidently looking for pardon of them that thus thou mayst find the death of Christ daily fresh sweete and sauorie to thee which the most do make too common and vnsauorie And pray also in faith for grace and power to mortifie thy sinne and to direct thy wayes and for all earthly blessings and by thine owne necessities be moued with compassion towards thy brethren euen the whole company of the militant Church who haue the like need of Gods blessing as thou hast and withall that those which are yet without and strangers from the common-wealth of Israel may be brought home that thus thou mayst both testifie thy loue to them and daily remember and consider how thy selfe and all other do depend vpon him for whatsoeuer is good and necessarie And to helpe forward this dutie the better some meditation or musing vpon such things as may asswage the bitternesse and corruption of the heart and season it with grace were a thing most requisite as euerie one may be brought to it As for example sometime of our mortalitie of the vncertaintie and slipperie estate of all things vnder the Sunne of the change of persons times estates of the glorie of the kingdome of heauen sometime of our saluation to make it more sure of the duties we are to do in the day and how we may keepe our selues from the defilements and sinnes which we are in danger to fall into of the occasions by which we are most like to be led to euill and of the helpes and meanes with the sundrie priuiledges of a Christian which we haue to withdraw vs from the same and sometime of any particular branch of any of these and the corruptions of the heart and of the Christian armour of some of these or of the like matters let meditation be raised before prayer be entred into if it may be And because meditation is much out of vse euen among Christians and therefore it will be found the harder matter to go about and take it in hand I haue therefore set downe some meditations of all sorts both briefly and in larger manner to helpe those which without helpe cannot draw matter from their owne experience to meditate vpon as I haue before set downe a short Treatise about the same that through the helpe of both they may want nothing about this dutie and Christian exercise so that their hearts be framed and fitted thereto This part of Gods worship namely prayer confession of sinne thanksgiuing and meditation being conscionably and carefully vsed and gone about before
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
in men and to the good that commeth by it that he may stirre vp this gift in himselfe whosoeeuer he be that hath any such and not be dismayed if successe follow not by and by as he would wish I haue seene much good done by it euen in the mouth of priuate men And if it were kindly vsed of Christians as they shall haue occasion and much more by the Minister there would much good blessing followe it but if men take not heed the Diuell doth so craftily hinder it that it will take small effect but rather be frustrate and broken off That will be if he who should be occupied in this seruice to God be a loose liuer himselfe he shall do no good by it to others and he shall soone waxe weary of it and especially if he be not very watchfull in his earthly dealings that there grow no conceipts straungenesse and other dislikes by meanes of them betwixt him and others for they will soone hinder it But here I cannot omit to bewaile the vnseasonable speeches of some as also vncharitable and discouraging that as though they saw no vse of these duties namely of exhorting admonishing and reprouing nor of the Apostles commanding that they should be continued aske What Papists any conuert from their poperie hereby whereas it is well knowne that the common sort of them admit small talke about religion their common answer being this They meane not to reason except the learneder sort of them who of a wilfull and malitious mind against religion and Prince maintaining it do of set purpose abuse their gifts to the peruerting of the truth But God be thanked this charge of exhorting and rebuking one another was giuen before poperie was hatched and there should haue bene need inough of it though it had neuer bene bred and so it shall be a Christian duty much pleasing the Lord without any regard of them who scorne it wheresoeuer it be wisely and religiously vsed and without controuersie much blessed this being regarded of them towards whom it is vsed which is written I beseech you brethren suffer the words of exhortation For consolation also and ministring comfort it is another worthy duty when in mens bodily sicknesse or trouble of mind or otherwise in their wants we do ease their sorowfull hearts with sweet words from God wisely and fitly applied to them and comfort them as he hath comforted vs. When a penitent soule counting that his greatest miserie which is a token of his greatest happinesse I meane the feeling of the burthen of his sinne desiring nothing more then to be eased shall be brought to be perswaded so and that his sinne is forgiuen him what can be like comfortable to him For he shall be one of a thousand to him that can do it as we reade in Iob. So when another in case of bodily distresse or necessitie shall in like sort be spoken to as the woman of Canaan was by our Sauiour saying O woman great is thy faith be it to thee as thou desirest what a reuiuing of her was it thinke we Not much vnlike to the dealing of Boaz with Ruth a desolate and poore widow and a strannger which caused her to breake foorth and say O my Lord thou hast comforted me and spoken to the heart of thine handmaid For if the diseased person be much cheared by Phisicke bodily what maruell though spirituall comfort worke vpon the soule mightily It should be in request therefore aboue all other priuate matters euen as it is the waightiest that there should be not Ministers onely who yet chiefly should do it but euen priuate Christians also who should be able in some measure to comfort one another in their heauinesse but this also is to seeke with men Not one of many can speake to the purpose to a sicke bodie to comfort him but vnsauorily that which may more increase his heauinesse by telling him they are much grieued for his sicknesse c. when who seeth not they had need of other comfort As for other companies they are of another kind some about honest refreshings some about bargainings couenants-making other agreements some about suites debates controuersies and such like and although there cannot certaine rules be giuen concerning them all yet they must be all gone about and done in such wise as that they may be sutable and correspondent to the other parts of Christian life that there be no breaking off our comfort with God by loose and carelesse doing of them but that we hold the vnitie of the Spirit in the bond of peace neither that there be a following of the fashion of other men in them but that we being armed with such grace as is fit for those occasions may shew that we are attired with the furniture of Christians which wee ought continually as with seemely apparell to be cloathed with to make our whole conuersation comely For example to speake of christian recareation wherein a part of companie keeping is taken vp for the most part which is an exercise not separate frō godlines of some thing that is indifferent for the necessary refreshing of the mind or bodie or both who doubteth but that God hath taught his seruants how to vse it although others will neuer come vnder any rule or gouernment For they who will not be subiect in other parts of their liues to Gods commaundements much lesse will be controlled or directed by them in this wherein they imagine they haue free libertie to vse it as they list Such therefore as do claime the benefite of it must be as carefull to vse it aright as to looke to enioy the libertie of it not as they who if they once get this by the end That it is lawfull neuer enquire further of the lawfull manner of vsing it The time when it may be vsed is not when we list but when we haue neede of it through wearinesse and other vnfitnesse for to that end the Lord appointed such intermission for vs. And though some desire it not greatly to driue away from themselues annoyances of mind or bodie thereby yet to othersome it is not to be denyed in either of both those respectes they being carefull to vse it as God doth allow and in going about it because through the corruption of our hearts we become easily vnsetled by such actions it shall be very expedient to strengthen our selues by some looking vp to God in our vse thereof that we may take no hurt to our soules whiles we refresh our selues seeing all the creatures of God are good to the faithfull vser of them if they be receiued with prayer and thankes by which they are sanctified and he who counteth it too harsh and sad a matter to desire grace of God to vse it aright may well feare that hee shall offend in it For the kind of our recreation it must be honest and of good report
although the man of God whose praise is so great in the Scripture could make it his worke both in the day and the night season And therefore seeing I can no otherwise helpe to redresse this wretched custome of neglecting this benefite and libertie of oft meditating and profitable vsing of solitarinesse in them who might well vse it I will say no more but pray for such as know not by experience how good and gainefull it is in stead of all idle and vaine wandrings and fantasies wherewith they swarme for the most part when they are alone And I will not cease to bewaile the vnhappinesse of the men of our daies who in the vsuall and daily trifling out of their precious time declare that they are ignorant of their best portion which is to haue daily communion with God but are wise to deceiue themselues in forgoing it for folly and sinne And therefore it is no maruell though of many wise and learned yet there are so few which both find an heauenly sweetnesse in their owne liues and are fit to season others therewith because they are not oft and vsuall daily with the Lord in their soliloquies that is in their communing betwixt God and themselues in their prayer and meditation and in hauing recourse to him sequestred from the companie of men as Moses the man of God had Which part of Christian comfort both might and ought to be more generally enioyed of the seruants of God without either the least sauouring of Monkerie much lesse without the establishing and the bringing in of it againe which some prophane Protestants litle knowing the vse of will be readie I doubt not to imagine and say as they peruert all other things to their owne hurt Although I could wish that they had no earthlier minds I allow not their doing then some of them had who first left the dealings of the world to liue apart out of companie As for the Popish progenie who would be thought as it were by apish imitation to follow and be like them they are farre from it as they are from sound religion in their profession But to returne although I commend solitarinesse I would yet thus be vnderstood that such as are troubled with melancholie by meanes whereof they are much vnable to gouerne themselues and the rather through strong and vehement temptations when they are oppressed with them that such I say should not be pressed with it and vrged to it to be long or much alone for feare of casting themselues into further and more daungerous dumpes and extreame heauinesse as experience hath taught till they may be stronger and therefore with lesse daunger may be permitted to the libertie of it as other Christians CHAP. 17. Of the declaration of the sixth dutie Of vsing prosperitie well THE next dutie to be obserued is that with the same sanctified and sound heart we enioy all our lawfull liberties and commodities of this life rightly and soberly from day to day whiles the Lord graunteth them vnto our vses and whatsoeuer crosses and afflictions befall vs in the day as both these are distinct parts of our life from the former that we goe vnder them patiently meekely and thankfully These two parts of dutie are required not at some one time in the day as the first and second rules haue their certaine time in which they are to be performed but as some of the other parts of daily direction throughout the day because there is no part of our life in the day but it is either exercised with some crosse or with likelihood and feare of it or it is free from both and enioyeth sundrie benefits of the Lords or that which is the most vsuall and common case of Gods seruants it is mixed and compounded of both which of all these soeuer be our estate we are in great danger if we be vnprouided for it I meane if we be not watchfull in either of them to carie our selues vprightly and before the time of both if we pray not feruently with full resolution to it And to say somewhat distinctly and seuerally of both although it be my purpose to say as litle as I may seeing I haue by occasion spoken of both in another place of the first I will speake in this chapter and in the next of the other It is not hard to vnderstand what I meane by prosperitie properly euen all pleasures and delights which may lawfully be enioyed of the seruants of God in this life as health riches friends peace mariage and all that appertaine thereto as wife children c. These therefore which are things that a man would most desire with freedome from afflictions which might impaire the sweetnesse of them we must know that it is a most difficult thing to possesse them without great daunger to our soules and therefore the liuing in such an estate as to abound in many good blessings of God which the world counteth happinesse is compared to a slipperie way in the which a man is euer sliding and readie to fall Now then to looke to our selues daily that we be not hurt what lesse worke is it then as if a man iourneying all the yeare through yea and all his life long should be constrained continually to be looking to his feete and steppes which thing how vnwelcome it would be and wearisome if it were but one day who doth not see and perceiue Now the case being like in this part of our trauell and spirituall iourney therefore that we may be free from the hurt which might meete with vs herein these two points shall be needfull to be considered and learned First how hardly in prosperitie we walke safely from day to day towards the kingdome of heauen secondly how and after what sort we may do it though it be hard and how we may grow to the right vse of the same which who so attaineth vnto shall find no common nor small ease in his life ouer others do and passe by manifold and grieuous dangers which few auoide And first although a man should much better performe all Christian duties euery day who hath fewest afflictions to draw his heart from them and who hath most helpes by peace wealth to set him forward therein yet as men go to worke we see it is cōmonly cleane contrary For by reason of this that men are so readily caried to vse all earthly things amisse euen to their owne hurt and hinderance and so hardly brought to be the better by benefits it commeth to passe that it is found by experience with vs for the most part as we read in ages past that it was with men then that is the more that a man hath of these earthly commodities the lesse he is inriched with spirituall grace and as they are increased multiplied so this decaieth and is diminished And yet I do not here speake of the wicked of the world as oft times I put the
Reader in mind but euen of those which go before others in the imbracing of the Gospell For euen of them many are very faultie and blame worthie in this matter and therefore they had need to be willing to take knowledge of it by the least watch-word and amend it and not tary with the world till they be shamed for it and confounded Yea and this is the more to be marked because some of these whiles they haue bene vnder the crosse haue bene humble and kept within good compasse in their liues and haue had oft recourse to God in their prayers as they haue confessed it was meete for them to do But why speake I this because when the Lord hath giuen them deliuerance they haue shewed thēselues to haue bin no such persons as before but haue soone gone from their former care and haue kicked vp their heele waxing wanton in their prosperitie euen as they were forgetfull of their former calamities Psal 119.67 So that it may truly be sayd that few by earthly things are drawne on and incouraged to the loue of heauenly which yet is the end that the Lord hath in giuing them If they haue rest from persecution and trouble and inioy peace in their daies how many do with the Churches mentioned in the Acts take the benefit of it that is to edifie and build vp themselues the more strongly in knowledge faith and godlinesse and draw others thereto by their example And if their plenty of Gods outward benefits be such that they may eate of the fat and drinke of the sweete yet how many find the Lords seruice more sweete daily to them then they find his outward benefits But they do rather after the manner of others begin to rest in them many times and to say Here is good being for vs whereas the more men haue the more they should looke that they serue him with ioy for all their abundance And further if they haue time at will wherein much good may be done to themselues and others is this their chiefest care to redeeme it to euery good vse because the dayes be euill and to apply their hearts to wisedome seeing they haue but a while to liue Nay that were too sad a matter for them to heare of But numbers of them take vp a great part of the day most commonly in the pleasures and delights which are by euill custome in euery season of the yeare affoorded Wherein for the satisfying of them to the full if the publicke duties of Gods worship in the familie which should be daily continued for the benefit of the whole company be not neglected oft times yet how come they to them and in what case are their hearts to the performing of them when they sauour of nothing else but their vaine if not vnlawfull pleasures Which complaint if euer may now in this generation be made of the better sort of Christians and that also most rightly when many of the gentry of this land and others who had for certaine causes iustly mouing them for sundry yeares together banished out of their houses the vse and practise of dicing and carding with such prophanenesse and disorder as accompanieth the same haue within these few yeares as though they could no longer forbeare brought them in againe A lamentable fruite of their wealth peace and prosperitie among many other such But if it be duly considered what good might haue bene done through our land in this long time of peace and plentie and how the oportunitie euen the time of our visitation as fit for holy duties as faire weather for haruest hath bene ouer-slipped that I say no more it ought iustly to wring out plenty of teares for so great transgression But I will containe my selfe Our Sauiour speaking but of one part or peece of prosperity namely of riches saith Oh with what difficultie shall they who haue riches enter into the kingdome of heauen If he speake thus of riches what thinke we is his iudgement of them which with riches haue many other kinds of blessings with how much ado shall such go into the kingdome of heauen and much more gouerne themselues rightly from day to day And what maruell seeing a rich mans riches are his strong city and thereby he is bold to do many things wilfully which he durst not so presumptuously do if he had them not They are baites and do often draw his heart to be set vpon them that whiles they are in request and chiefly accounted of there may be no place for better things to rule and raigne there although for shame and feare they are not altogether reiected euen as it may be sayd of play Where that is entertained good bookes are litle red and occupied It was the last temptation that the Diuell attempted our Sauiour withall The glory and wealth of the world I meane to teach vs this among many other things That if the other two be ouercome yet the Diuell looketh to preuaile by this What should I say of the innumerable hurts which euen good men sustaine by these benefits and good blessings of God as that they hate one another contend with and deceiue one another and make themselues strangers one to the other thereby and which is none of the least euils among other their harts are so knit to them that they consider not how they take in hand their worldly busines nor how they vexe trouble their poore brethren if any fall into their hands but go to worke against them cruelly or at least in rashnesse with which nothing is well done If we should but consider how they beate their braines about them euery way who are yet wealthie alreadie bestowing all their wisedome in deuising how to increase and bring them in when it were to be looked for that the great riches godlinesse should be much more sought after If I say we should consider this we should enter into a very maze By which and many such like it may with bitter complaint be lamented of the which we haue bin long admonished that Religion in these many yeares of our peace hath brought forth much wealth to the Church but the daughter hath deuoured and eate vp the mother And that this which I say may not be vnderstood onely of riches know we that all lawfull liberties do worke the same effects that men for the most part become worse by them as in the Psalme the Prophet declareth Before I was afflicted I went astray that is when I had my libertie and therefore this shall serue to shew with how much ado they which haue them walke daily in a Christian course and the rather the more variety of earthly delights they inioy with them Now therfore it being thus what cause haue all such as are louers of the truth whō God suffereth to liue in peace health and prosperity to be wise and wary against so many dangers and warned by the hurt
directed in these common things nor to be called to our reckoning and account for offending by impatience anger back-biting and heart-burning against any man and for such like passions which declareth that as it is an hard thing for Christians to walk in the vprightnesse of their hearts by perfourming other duties in the midst of their houses so it is no lesse hard and rare in this bearing of discommodities and other troubles to shew themselues lights and examples to the rest of their familie But these vnquietnesses which are counted small are not to be admitted at any time in our liues seeing they vnsettle and draw vs out of our course Therefore that neither one nor other kind of affliction become vnsetlings of vs this counsell we must take from the Lord which I haue now set downe that euery day we arme our selues against the feare of such as may come and against impatience by such as alreadie are come vpon vs. Let vs thinke it no toyle to watch and looke to our selues thus if we may by this meanes be rid of that which is toile indeed yea greater toile and ease our selues on the contrarie an hundred fold For we shall not onely prouide well hereby against those which are present but as experience and proofe of Gods helpe bringeth hope which maketh not ashamed so by our experience we shall find the like in our troubles to come What strength got Iosua by this that he had oft times beleeued Gods promise and found that he neuer failed him trusting in his word which he had spoken concerning victorie ouer his enemies or deliuerance from them Insomuch that he after some proofe of Gods keeping promise with him in bringing him ouer the riuer Iordane in giuing Iericho and the citie Ay into his hands in the battell against the fiue kings of Canaan he triumpheth in his hope of conquest the Lord hauing promised to him victorie ouer them and therefore saith to his souldiers and men of warre before he ouercame them The Lord hath deliuered them into your hands and therefore be of good courage And what other thing made the Apostle Paule in great afflictions to stay himselfe vpon God and to cast his care vpon him but this experience and long proofe which he had of Gods tender care ouer him It was I say that which made him expresse the same in these words God hath deliuered out of great tribulations and doth deliuer daily and I am sure also that he will deliuer in all time to come This experience if we haue as who may not haue it in many afflictions if he haue rested vpon God therein it shall be a strong weapon to defend vs from fainting distrust or dispairing and to keepe vs from vnsetlednes and able to vphold vs in an infallible hope of a good issue euen before it come But to this end we must hold our selues fast to the prop of Gods promises and lye close to them as an anker and thus we being armed we shal see the Lords deliuerance for vs as clearely as we may discerne the arrow to flie in the ayre It is a great point of wisedome to learne of God thus to beare our trials and troubles that first we commit the ordering and disposing of them to him as Hester did by fasting and prayer of faith secondly that we vse all lawfull meanes whereby we may haue a good successe and end as she did in going to the king for helpe against Hamans diuellish deuises and then the third will follow that God will turne them to the best These three in one short verse the Prophet setteth downe together saying Commit thy way to God and be thou doing good and verily he will bring it to passe But if we will not be directed by the Lord in bearing our afflictions as the rebellious heart will be soone readie to cast off his yoke but will take counsell of flesh and bloud as Saul and many such haue done yea and Dauid at that one time though smally to his comfort then this shall follow either for want of preparing our selues meekely for them before they come or for not thankfully receiuing them when they are come they shall sore flaight and astonish vs and raise in our hearts such passions and distemperature as will vnsettle our whole course and bring vs out of frame In which estate as we shall be vtterly vnfit to any seruice of God so shall we be also vnmeet for any Christian societie with men we being so confounded in our selues for our vnwelcome troubles and so disguised in our speech countenance and behauiour by yeelding and giuing place to the frowardnesse and vnbridlednesse of our hearts By all which who doth not see that we do both adde new troubles vnto the former and make them which God sendeth vpon vs farre more grieuous then otherwise they should haue bene For all who haue experience can tell that the intemperance of our hearts and the impatience which is suffered to beare sway in vs do raise many distractions and vexations in our liues which we might else haue bene voide of and the Lords trials and fatherly chastisements are thereby made farre more irkesome vnto vs. And of this seuenth dutie thus much whereby we may see how necessarie it is for vs daily beside the well beginning of the day and care for right vsing our prosperitie moderately that we be also very watchfull that our afflictions breed no disorder in vs but be quietly borne that so all parts of our liues throughout the day and the whole course of our waies may be ordered commendably and aright that euen in the dayes of health and peace we looking for our chaunge and labouring to bring our hearts to more humilitie through continuall watching and oft and earnest prayer we may not onely not count it straunge when euen sharpe visitations shall take hold of vs but in respect of the end thereof which is to do vs much good we may with willingnesse receiue and go vnder them especially seeing as hath bene said our most louing father hath fully certified vs that he hath no other meaning in sending them And here marke that as poore and rich are both taught their dutie in common together so there is somewhat to be learned of them both seuerally the one to be more specially armed with contentation vnder his pouertie the other with humilitie and sobernesse for the right and well vsing of his wealth and plentie CHAP. 19. Of the declaration of the eighth dutie namely Of vsing religious exercises in our families VNTO all the former duties which we must labour to perfourme this is to be added to the end we may enioy as many liberties as we can that with the same wel gouerned heart which we haue bene taught to bring to the perfourming of them we look that both in the morning and at euen as it shall stand best with the well performing of
words there is more required then in this place I vrge but yet euen that also For the Apostle teacheth that if anger be kindled in vs for want of heed-taking yet that we should soone allay the same but if through the hardnesse of the heart after sinne is committed it is not by and by acknowledged and repented of but it remaineth and boyleth in vs yet we must force our selues to relent and craue pardon of it before the Sunne go downe and so before we dare giue our selues to rest lest the diuell preuailing so farre with vs we find it harder afterwards to remoue it Now we know that other sinnes are in a like detestation with God that anger is and therefore that they must be no more suffered to abide within vs then it and consequently if we be priuie in our selues to any like sinne that we haue offended we should expell and driue out the same as poison that it lodge not nor remaine with vs. And to doe this it is necessarie that we take some conuenient time to vs both to search and enquire what we haue done and withall to purge ourselues from it accordingly But here if any thinke that this was not intended of the Apostle that wee should before we fall asleepe consider how we haue passed the day neither will I precisely vrge the houre or time so particularly for indeed he requireth it to be done sooner rather then that it should be deferred so I say likewise that if this care be conscionably kept at some other time of the day that there be peace maintained betwixt God and vs it is well but if that be not perfourmed before at least before our lying downe it ought to be which also is the time very fit to commend our soules into the hands of God not knowing whether we shall rise in the morning Besides if it be required by the holy Ghost in the Epistle to the Hebrewes that we take heede that there be not at any time and so any part of the day in vs an euill heart we being forgetfull and slow to obserue such a charge can any deny but that he doth there as well require that we should sometime looke backe to see how we haue regarded the charge that is giuen vs And is any time ordinarily and for the most part fitter for that businesse then whē we haue ended the day except some speciall sinne committed in the day do require a more speedie examining of our selues before And if Iob as we read of him did euery day of his childrens banquetting together offer sacrifice to God and pray for them and commaund them to cleanse their hearts and sanctifie thēselues for so it is said that Iob did euery day adding this reason Lest they might therin offend God is it any maruell if we in our own person do retaine this care euery day and vse this practise For euen as men who are in great occupyings do not onely write their takings and their layings out but do also at euen conferre them together lest any delay of time should cause forgetfulnesse and yet this labour they thinke needfull about things that shall perish so is it much more necessarie in the accounts of our soules that we should do that is daily looke what we gaine or loose that we may procure to our selues thereby most sound safetie and prouide also the better for the time to come to do the like and that with more ease There is nothing against this dutie so much as the prophane custome of the world to whom all goodnesse and controlling of their licentious courses is vnsauourie and therefore vnwelcome and ridiculous But let such go know we that if we desire to giue an easie reckoning to God at our latter end it is our wisedome and the best prouision we can make for our selues to yeeld with all conscionablenesse a reckoning to the Lord at the end of euery day and so much the rather because we loue no after reckonings to be brought against vs which may iustly be feared when we haue not indeuoured faithfully to do the same frō day to day but are accused by our consciences that we haue dealt too slightly yea hollowly somtime too much fauouring our selues in passing by many particulars which we were willing to be forgottē buried That which we may reade in heathen Poets as Pythagoras and others concerning this matter may and ought worthily to put to shame a number of Christians They wrote that a man should looke backe at the end of the day how and in what manner it hath bene spent and passed which cogitation it is to be feared hath not once entred into the heart of many which professe to know God in Christ For such as see any cause of going about it this I will say to helpe them forward that the more circumspect they haue bene in obseruing of their wayes and the more diligently the gouerning of the hart and life be kept throughout the day the more readily and willingly shall they go about this view of the day-spending at their lying downe neither shall it be cast off or neglected and vntowardly taken in hand but when they haue bin too secure slight in doing the duties of the day Neither would I lay vpon any a burthen which they be not able to beare calling God to record that I seeke in this as in the rest which I haue sayd onely the glory of God and the further peace and comfort to all the faithfull and the high pricing and estimation of a godly life which will be much set by where the life is so looked to in the day as I haue wished and at our lying downe viewed in this manner and therefore wishing euery one according to the light and grace which he hath receiued to consider whether he can say any lesse but that they walke most safely most confident who go about as they shall be able to make an end of the day in this maner And the reason why this is required as the last worke beside prayer in the familie is because a Christian hath somewhat to mention and deale about and complaine of particularly concerning himselfe which he cannot so well be satisfied in when he prayeth in company And he that hath most warily looked to himselfe in the day and ioyned with the family in duties of humiliation at night shall see cause inough to adde this duty to both as we reade it written of Maister Bradford who had much inward communion with God that he was neuer satisfied in the duties he did through the day and namely in praying at the Chappell when he was fellow of a colledge and in his chamber with his puples vntill he had also powred out his heart to the Lord by himselfe alone But yet notwithstanding this which I haue sayd speciall regard ought to be had of the many bodily infirmities diseases and sicknesses with the feeblenesse of
mind ignorance and other incomberances which Gods deare children shall be afflicted with for they cannot doe as other may and therefore as euery one shall be more oppressed then other so he must needs be the more respected For in such cases the bare lifting vp of the heart to God sincerely is as much and mercy I know is better then sacrifice but withall this must be graunted that the more godly euer one is the more he will bewaile his wants and so this among the rest which doth no lesse in a well ordered heart then a kind purgation discharge the soule of all such drosse as remaineth to waite him a mischiefe Thus I haue more largely as I haue thought it expedient gone ouer these parts of the life of a Christian which for the most part are euery day to be done the better to direct him therein and so likewise I haue sayd that which I intended of this whole Treatise It remaineth now to see how the practise of it is by Sathan and our selues broken off and hindred which is in the next Treatise to be set downe and handled But first I thinke good to adde these two things The one that as I haue set downe rules for daily direction so for the helping of the weaker sort some example also be shewed vnto them thereof The other what vse is to be made of the whole Treatise After what maner a Christian should view his passing of the day at night AS concerning the first this I haue thought expedient to say When thou goest alone by thy selfe for this purpose first call to mind the seuerall actions as thou canst from thy first awakening how thou diddest awake and as soone as thou wert ready take order about necessaries which must be done and then wentest to prayer after to thy calling then haddest occasion to be in some company and how thou diddest looke to thy selfe therein if at another time in the day thou wast alone or at exercise of prayer in family or at meate in another part of the day haddest some crosse befall thee and some ill newes brought vnto thee or if thou hast dealt and communed about worldly affaires buying or selling how thou diddest it and what care thou haddest therein These or any other like vnto these whatsoeuer actions or the maner of them or whatsoeuer the cogitations and desires of thine heart haue bene whether they were good or bad call to mind as many of them as thou canst Thus looke backe as thou art able to remember how thou hast spent the day from one thing to another and from one place where thou hast bene to another which though at the first it shall seeme strange and hard to do yet in time will be more easie When thou hast thus done thou shalt see how thou hast had vse of any of the nine duties set downe which are the common and ordinary actions of the day and how the eight inward graces which ought to be companions to vs euery day haue accompanied thee and then so farre as thou mayest truly do it giue thankes for all grace whereby thou hast bene guided and humble thy selfe in confessing thy defaults and praying as thou shall see cause I haue set downe a paterne and example to direct thee therein which as thine estate doth agree with it follow A forme or example of viewing or passing of the day when we are ready to lie downe at euen I Thanke thee ô Lord for my awaking with thee and that with a willing and ready mind I entred into the day after with calling vpon thee if thou diddest so and for that I had liberty and oportunity thereto and that afterward I went chearfully to the duties of my calling or supplied the omitting thereof some other way with a good conscience and that I was wary in company and in solitarinesse and in my prosperity and vnder my chastisements that I might not offend but that I did some good as I could and that I had part in family exercises and had care in my earthly dealings that I might not be made worldly by them that I haue taken any benefit by meditation and reading if thou hast done so and now at the end of the day that I looke backe how I haue passed the day Thus as these or any of them haue bene done of thee call them to mind as thou canst and how they were done and as they and such like are the chiefe actions to be done in the day so proceed in giuing thankes for doing them or so farre as thou hast with thy mind seasoned with the graces which should direct all the actions of thy life through the day euen these eight thus I also thanke thee ô Lord that in these actions and parts of my life I haue not done them in opinion of any goodnesse in me but by thy grace and haue thereby humbled my selfe for my sinnes and imbraced pardon by faith and by the same faith haue bene holden from many sinnes and kept in doing many duties as loue mercy vprightnesse and the workes of my calling and haue had some consideration of my mortalitie and looked for thy comming on the Sabath that I haue attended to sanctifie it in publicke and priuate exercises and that I haue held the peace which passeth vnderstanding and had thy kindnesse in remembrance thankfully with some vse of watching and praying and now viewed the passing of this day in this poore maner let experience bring hope of better doing this from day to day And if thine heart go with the mentioning of these thou shalt find sauour in them But seeing I haue faulted and failed many wayes both in good doing and the right maner of it and in following the deuices and desires of my heart too much here if any particular action or corruption be remembred of thee bewaile it accuse and iudge thy selfe and renounce it that thou mayest find mercy in that thy need I confesse and renounce the same praying for Christs sake to be pardoned that I may lie downe in peace The second thing which I sayd I would adde was the vse of this doctrine For the vse of the doctrine of this Treatise Of daily guiding thy soule and life it may be gathered out of that which hath bene sayd of it and out of this last paterne or example so farre as thou seest nothing in it which God approueth not And that is in few words that euery day and through the day thou weane and withdraw thine heart from any such noisome baite or prouocation as suffereth thee not to arise in the morning to walke through the day and to lie downe at night in peace and safety vnder Gods protection and euerie day I still say wishing thee to remember that if thou beest negligent and carelesse but one day that may fall on thee to vexe thee long after which should not else fall out in thy whole life And that part of life
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
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
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
we not know that as we sow so we shall reape and if to the flesh that of it we shall reape corruption What is to be done then of vs but this namely That we looke to the roote and fountaine of this mischiefe And if it be growne by litle and litle trace it out by footsteps know that thou art beguiled For thou before didst delight and take pleasure in godlinesse as finding no safetie elsewhere and renouncedst all whatsoeuer might hinder and hold thee from the christian course and what shame is it that thou shouldest after be much backwarder Remember also that ease slayeth the foolish and the way that seemeth pleasant to the flesh is the way to death And how hard soeuer it be to go backe out of this course yet God hath encouraged thee thereto infinite wayes especially by this one that he in any thing that he setteth thee about will be with thee and not leaue thee nor forsake thee but will giue thee more then thou couldest aske or thinke and therefore much more that which thou doest desire The longer thou art led by any such slauerie the more hardly thou knowest thou shalt find recouerie CHAP. 9. Of other vnruly affections tetchinesse peeuishnesse frowardnesse c. AMONG the inward lets of godlinesse I meane the vnstayed affections of the heart though the particulars are infinite this is not the least when it waxeth tetchie peeuish and froward either against persons or things being crossed by them that we cannot haue our will yea though it be but in trifles For such is the nature of sinne to the end it may shew it selfe to be out of measure sinfull that we may be taken in such a time with the deceiptfulnesse of it and found so naked and vnarmed that the smallest matter may be an occasion fit enough to make vs trefe and fretting as if one shold stumble at a straw wheras at another time great prouocations could not moue vs and all for that the desire of the heart is not satisfied as it wisheth as Dauid could not be angry with Saul for all the iniuries with which he pursued him and yet was caried headlong by his passions against Nabal for one discourtesie offered him Which is neuer done but a sensible disquietnesse of mind and vnsetlednesse of heart doth arise therewith which ouerthroweth the wel-ordered course seeing he that is led and caried of his lusts as the cart drawne by wild horse is made vtterly vnfit for the time to pray or walke before God in peace or to do any other dutie acceptable to him And therefore who can deny but that such are caught with the deceitfulnesse of sin as well as he who is ouercome of anger wrath or any fleshly lust another way And if in this tetchinesse we haue to do and deale with men our peruersenesse sullein and disguised stomacke cannot be hidden no although we would hide and conceale it from the sight of men yet such is the nature of it that it ouerwhelmeth and couereth grace from shewing it selfe or exercising any power in vs as the cloude couereth the sight of the Sunne and as though we had alwaies bene impotent and had neuer enioyed any other estate and it blindeth the iudgement from seeing the foulenesse of such disguising and hardeneth the heart that for a time it cannot relent for it nor be humbled vnder it vntill the burden grow so great to the soule that it can no longer beare it and the partie come to himselfe and can no longer suffer or abide it It may be perceiued how this cankred corruption taking hold of a man not otherwise destitute of grace so carieth him to be incensed against some person or thing that it can no way be stayed or contained A shadow of this appeared too euidently in two rare seruants of God Paul and Barnabas when they dissenting betwixt themselues about taking Marke into their companie were so snared that they departed one from the other and with no lesse offence to others then checke to themselues brake off their fellowship for a time In such a case therefore this is to be done for the redresse of it that seeing it is an high offence to God a needlesse and fond troubling of our selues and a bereauing vs of godly wisedome yea and of common reason that I say no more this I say is to be done that we make diligent search inquirie whither we be prone and disposed to such seruile and base maisters and so shake off that yoke of bondage and if we haue fallen into it and haue bene deceiued and disguised with it that as soone as we can we do in trembling and detestation of our sinne separate our selues from all other affaires and dealings and fall into the consideration of the vnseemelinesse and absurditie of it with all speed possible till we feele perceiue our stomack to fall and relent which will be by litle and litle if we harden not our harts but go aside of purpose that we may faithfully debate the case betwixt God and our selues The Lord hath promised that such going apart one frō another yea if need so require euen the husband apart and the wife apart that such seeking of him shall find him and such dislike of our corruption and namely of such impotencie for want of grace shall be the next way to recouer it againe and when we haue seene what we haue gained thereby or rather how much we haue lost that as our Sauior admonished in the like case we go our way and sinne no more in that manner lest a worse thing befall vs. And this for a tast of the corruption Now when we shall consider how many of these sores there are to blemish wound and feeble the soule that it may be as it were in the seuerall powers thereof made vnfit to euery good worke by one or other of them and how the diuell waiteth as a fowler hauing set his net to catch vs with one or other of his ginnes snares what constancie and care thinke we had there need to be kept in a Christian mans life to the end he may be rid of them or that he may not lye long in them or not fall from one to another which is the cause why we call vpon men as the Apostle teacheth vs that they should worke on that is hold fast and maintaine the assurance of their saluation with feare and trembling giuing all diligence to ioyne with their faith vertue knowledge c. But if we escape this snare are we out of daunger Nay he hath many more to catch vs in For through our ignorance or vnbeliefe he maketh the Christian life seeme so difficult and tedious to vs that we shall waxe faint and be wearie of proceeding therein or at least in speciall duties thereof who knoweth not how fickle and inconstant we are in all good things and how soone vnsetled Insomuch that
oftentimes euen when we haue renewed our couenants after some fall or daungerous coldnesse espyed and repented of yet shall we by litle and litle fall to our old bias againe Now if herewith good means faile we are set so much the more forward herein as we reade of the people of Israell euen in the short absence of Moses from them being but fortie dayes I do not speake of the vnfitnesse and naturall vntowardnesse of the mind or vnaptnesse of the bodie to Gods worship or to the duties of our particular callings which being sometime in the best of Gods people are by moderate and honest recreating of them if they cannot otherwise expelled and shaken off but I speake of the vnwillingnesse that the flesh feeleth to hold on constantly in dutie further then it liketh and that is not vtterly to cast off the yoke of Christ but to serue God and it self too For there is nothing more desired of it then when some duties haue bene perfourmed to God that it may haue libertie as it liketh to occupie and set on worke both heart and hand in some manner to the displeasing of God For euen as the hypocrites and vnreformed persons do neuer serue God heartily but from teeth outward and seeing Gods seruice is holy and pure but they carnall and earthly minded cannot at all delight therein euen so Gods children being sanctified but in part haue many prouokings of them by that wisedome of the flesh that remaineth in them to be wearie of liuing godly and are troubled with strong reasons to induce and draw them thereunto And this is so true that euen the best after they haue renewed their couenant with the Lord to be more fruitfull and constant also do purpose the same with full resolution yet by litle and litle they shall feele that feruencie of theirs weakened and cooled and sensibly declining euen as the Sunne toward his going downe For which cause the Apostle doth oftentimes strongly fence the Christians against it saying Be not wearie of well doing And againe Stand fast in the faith quite you like men be strong And thus if we curbe not in the vnruly affections and lusts which would soone fasten vpon vs and do not oft record our many sweet liberties which we find in seruing God which shall also be greatest when we haue continued longest we shall find this too true by our owne experience namely what wearines groweth vpon vs now and then especially of holding on chearefully and dutifully in our Christian course For as the diseases in the nether parts of the bodie do make the heart heauie and the head to be distempered and they being healed do ease and quicken both euen so these vnmortified affections of ours being out of order do trouble the soule and disquiet it therfore the well ordering of them is a singular chearing and comforting of the soule and mind Herein therefore we must know and be perswaded that Gods grace shall be sufficient for vs who by the disgracing of them by his word will weaken them in vs and will make the way easie vnto vs euery day more and more vnto the godly life and take away the difficulties which stand vp to hinder vs euen as we see how he encourageth vs thereto saying My yoke is easie and my burden is light Moreouer though the diuell cannot breake vs off vtterly from a daily care of pleasing God yet he will so labour to vnsettle vs with reproches ill opinions vniustly conceiued of vs false reports and disgrace with our betters which shall meete with vs in euery place that we shall be much disquieted if not vnsetled for the time or stirred vp to bitternesse take counsell how we may be reuenged with sundrie other discouragements euen vntill we enter into the sanctuarie of the Lord and come to due consideration of our estate againe namely that the Lord is not chaunged toward vs for all that but willeth vs to reioyce saying If you be ill spoken of for my sake and the Gospels reioyce and be glad for great is your reward in heauen But whatsoeuer may stand vp in our way to prouoke fainting and wearinesse in our christian course we haue strong and many perswasions against them as that we shall reape our reward without wearinesse Gal. 6.9 euen a crowne of righteousnesse 2. Tim. 4.8 But because the matter ariseth more large then I looked for although I studie with all breuitie to set downe the diuerse kinds of vntamed affections barely with their remedies I will therefore shut vp this second sort of lets with naming the particulars onely which are not alreadie mentioned that the reader may know and so be able to discerne them and so beware of them as of the rest So he sometime prouoketh vs to vniust anger which is no better then a short madnesse especially when we can say we had cause offered vs so easily doth he turne our affections against vs which God teacheth vs to vse to good ends and purposes At some other time he poisoneth vs with deadly conceipts and heartburnings against such as we dislike also with loosenesse and lightnesse of heart also with rashnesse and hastines wherein we do nothing well with lumpishnes and melancholie and with diuerse such like the beginnings and first risinges of the which although our owne hearts do breed yet the strength of them is of Sathan By all which as he seeth his best opportunitie he so possesseth our hearts that they are no more fit in that sort being vnsetled to be employed in any part of Gods seruice then the running water when it is stirred and troubled in the bottome is for our necessarie vse And thus it may appeare how many of Gods deare seruants are holden backe by occasions of their owne corruptions the diuell adding strength thereto from shining as lights in a christian course and when God hath mercifully begun in them the life of godlinesse how they do afterwards though it be litle to their commendation or reioycing breake off or hinder their growing forward in the same through some great fault of their owne not subduing their rebellious hearts as God teacheth them neither stirring vp and cherishing the good gifts of God which were giuen them before as they might with ease haue done being taught and shewed how especially their fault is this that they haue giuen themselues to many fond and vaine liberties both in speaking thinking and liuing which to be pulled from it would seeme to them when they should but euen heare of it to be as the cutting off a peece of their flesh I speake not now of the vnreformed for their vsuall course is ordinarily thus neither are they in any order before men except they haue their owne mind satisfied For the remedying of these and such like this is no small helpe that they set themselues to marke their disposition and inclination better to what sinne
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
pinched and vexed with feare of losing and forgoing them that it is not in vaine commaunded That we beware we be not surfeited with cares of this world and that we make them not thornes and choakes to hurt and annoy vs. By these or any of them or the like as euery Christian is most prone to offend so if he shall not wisely and circumspectly preuent the same by this Christian watchfulnesse through the day besides other helpes before set downe auoiding all occasions and weaning his heart from all noisome loue thereof learning also contentation and nourishing a mercifull hart to the necessities of the poore with such like remedies as shall be set downe he shall be constrained to complaine of grieuous distractions of his mind disquietnesse and vnsetling himselfe hereby besides the hurt which others shal take by him And thus it may appeare by this which hath bene sayd of this matter how needfull it is besides a generall watchfulnesse in and throughout the day to be more especially affraid of some speciall weaknesses which we cary about vs and to be armed against some speciall discouragements and hinderances by worldly goods I haue shewed some of the abusings of worldly goods both in mens dealings and out of them the daungers that accompany them who knoweth not without large laying out of them seeing they follow them as the shadow doth the body For though I speake not of them who are drowned in the world whose God is their belly and their wealth it is too apparent how honest and good Christians haue for the most of them no heart to heare how they should vse their worldly wealth how many daungers they are subiect vnto thereby and how their loue is glued to the same but they thinke themselues able to guide themselues in vsing and disposing of their riches and commodities therefore do they fall into no meane or common dangers That whereas they might haue libertie aboue others to leade a sweete and godly life and to draw many to the same yet they get litle knowledge faith experience comfort and other grace themselues neither are many of them prouokers of their neighbours to a religious course to loue and to good workes by word and example And beside this that if they sinne as other men they are sure to meete with the punishments of other men in iust reproaches and an ill name deseruedly in an euill conscience and many vexations beside many bad dealings which they find at the hands of wicked persons which they might haue bene voide of beside these I say what a iudgement is it that they being borne to honour haue depriued themselues of it CHAP. 11. Of the remedies against this worldly lust namely Couetousnesse and excessiue loue of riches BVt to set downe somewhat more clearly and distinctly for helpe and redresse of this sinne of couetousnesse and worldly lust because I haue somewhat largely spoken of the same I could wish that the remedies and reasons to redresse these many and dangerous sinnes and to preuent the same where they haue not as yet broke out in many of Gods people that the remedies I say and reasons against them were well marked and also the direction how to vse them both as followeth duly regarded And to begin with the remedies which I will here set downe they are foure euen as the reasons also are First he that desireth to be free from great blame and offence by the vse of worldly goods and consequently to hold fast his peace with God thereby as I know not what morall action is more to be desired let him looke to this as he would to the auoiding of the collicke or stone That no man be hurt or sustaine losse and danger by him but let him throughly be perswaded of it indeed that he ought to do thus as we are straightly charged by the Apostle See that no man oppresse or defraud his brother in any matter So that as we will be sure that none shall wrong vs so farre as we be able to resist it and therefore we need not be bidden to regard our selues so because few of vs will be carefull to see others with whom we deale to inioy their right but will be ready rather to plucke from them therefore is this charge giuen vs towards others not a litle foiling to this sinne of worldlines if it be regarded For then we shall be free from all the sinnes against our neighbour condemned in the eighth commandement as far as we can discerne them both in bargaining which are not a few and also in other dealings with men which are almost innumbrable neither shall we desire it in our harts to iniure them seeing the law that bindeth vs is spiritual And what a treasure were it so to mind this charge in all our dealings with men through the day that we might haue the blessed and sweet fruite of it at night when we are to lie down Oh what liberty may such haue as look faithfully to this In like maner do not sorowes inough abide thē who restraine not their harts from such iniurying of men with full resolution Again he who will be subiect to this charge of the Apostle and couenant holily to vse this first remedie throughout his life namely that none shall sustaine wrong or hurt by him shall be free from many branches of couetousnesse yea he that is armed to do no euill this way or if he haue doth correct and redresse it shall shew himselfe to be a man that hath strugled commendably with the world and earthly goods and also to haue gotten great victory thereby And therefore are there few such because few do tie themselues to such couenants Which kind of men if they could be free from blame in many other things yet should they sufficiently be branded for worldly and couetous if they be found vnarmed against this The second remedie is not onely that we hurt them not but also that we do them good Which is to be vnderstood of all with whom we haue to do Euen as that Scripture teacheth confirming this rule namely That we should owe nothing to any but this That we loue them And this reacheth and is of vs to be performed to foure sorts of men 1 to Princes 2 to teachers 3 our owne families and 4 to others our poore neighbours and brethren to all which we owe a seuerall duty not to be neglected For breuity sake to our Christian Prince we owe tribute and other duty by our goods as we see it to be required of vs both in peace and warre About which I say no more but this that as all drawing backe and vnwillingnesse to performe duties necessarily imposed is euill so this is not a small blemish when such as go for good Christians do commonly contend and raise strife about their payments and do not rather proportionably discharge the same with willingnesse The next is
CHAP. 12. Of the third kind of generall lets whereby the beleeuer is hindered from foing forward in a godly course NOw followeth the third kind of generall lets which do much hinder a Christian from fruitfull and chearfull walking through his pilgrimage as becommeth him And to this I referre all the outward occasions whereby Sathan draweth vs to euill and by the which he stirreth vp most poysoned thoughts and affections in our hearts though the things themselues whereby he vnsetleth vs be not euill as by afflictions and chastisements by prosperity and abundance or variety of Gods blessings by family matters at home by our worldly yet lawfull dealings abroad by that which we see and heare by chaunge of our estate place acquaintance and other our affaires by the deepe securitie and bold sinning of others who feare no iudgement day by the hard handling of those which liue godly by such as are mightie and in authoritie who yet ought not to be terrors to to such as do well and to be short by other things innumerable yea to say the truth we go about nothing in the world how lawfull soeuer no not our prayers themselues and hearing of Sermons which are the holiest actions of our liues but from them all doth he take occasion to hurt and wound our soules as I will for the better instruction of the Reader in as few words as I can set downe and shew to rouse and stirre vp such as haue care to do well to become more vigilant against his sleights and snares when they shall better know them and be mory wary in all their wayes and that they may see that there are causes sufficient why they should daily be setled in a godly course when they haue so many occasions on euerie side to hinder them And to touch these in order First how iustly is this to be complained of almost vniuersally that for all the encouragements we haue to the patient and well bearing of our afflictions yet rare is the man who is not made worse and whose heart is not hardened against God by them rather then the person more meeke and humbly minded For if they be heauie and grieuous they do oft times raise bitternesse and impatience and if they continue long they will commonly worke a feare of Gods wrath for some sinnes although repented of yet comming a fresh into his remembrance The Lord hath taught vs in many parts of his word that his corrections are sent from him to all his beloued ones as from a most louing father and for their great good that they may not perish with the rest of the world but haue triall of their faith and patience thereby and so most sound ioy so farre is it off that he taketh pleasure in hard handling of vs but doth all for our good yet how many are so wise as to make these vses of their afflictions as God would haue them but contrarily are led by the diuell to impatience fretting frowardnesse and most painefull pensiuenesse all which do vexe them more by many degrees then the troubles themselues For this doth he often ring in their eares How can it be that he loueth you and yet afflicteth you thus Againe God hath taught them that he hath many waies to deliuer his and promised that their afflictions shall not be aboue their strength and also that he wil send a good end of them which being weighed were enough to vphold them but Sathan washeth away all such encouragements and carieth them headlong from resting vpon Gods word with peace and yet for all this his preuailing against them they see not themselues to be made his bondmen And thus it may easily be seene that the diuell doth vsually take occasion by the chastisements of Gods children to turne them aside from their stedfastnesse in a godly life neither can it be otherwise if they will not prepare themselues for them before they come that their vnruly passions may not breake out so impatiently against God as there is litle cause why they should when he telleth them that of very loue and faithfulnesse he afflicteth them This the diuell had experience of in the dayes of Iob when he said Lay thy hand vpon him and thou shalt see that he will curse thee to thy face and although he was deceiued in Iob yet he hauing had long triall of the nature of man spake the truth in the generall as hauing long proued how readily it is caried to vnquietnesse by occasion of the crosse He therefore who hath learned in prosperitie to want and be abased and to looke for a chaunge before it commeth that he may not in the same be chaunged from a godly mind he it is that shall be deliuered in the time of affliction from manifold disturbances yea although they be sore and great But if our troubles be many and grieuous as no man can warrant himselfe to be free from either it is to be knowne that all the priuiledges of Christians and their whole armour will be litle enough for the enabling of vs to stand safe and vpright in them and to keepe our hearts in the peaceable and faithfull seruing of God And otherwise our froward nature being sodainly prouoked by losses iniuries heauie tidings disappointings of our hope or other such molestations when we looked for no such things before will passe her bounds in a moment and carie vs into sundrie vnquietnesses And when we are vnsetled in such a manner we do easily fall into further degrees of impatience and fretting whatsoeuer we thought of our strength before And therefore our Sauiour said I haue giuen you many comfortable instructions that in me ye may haue peace when tribulation commeth And I haue not maruelled when I haue often heard that many vexations and bitter anguishes of mind haue possessed the liues of some Christians by reason of their crosses who hauing many commendable parts in them haue not for all that such wisedome to prouide for themselues better shelter against the time of neede God yet ministring such varietie of helpes to them to the end they might not be destitute These therefore if we enioy not the benefite of daily to make the heauenly life sweet and pleasant vnto vs in the middest of so many crosses as we meet with and namely hope which experience bringeth it can no otherwise be but that there shall arise many vnsetlings discouragements and vnchearefull times euen vnto them which haue receiued some good fruite by the Gospell so farre off shall it be from them to learne experience of Gods helpe in their need whereby they might hope for the like afterwards But to say somewhat of other occasions by which the diuell hindereth our proceeding in a godly life if we liue vnder abundance and outward blessings of God enioying health peace sufficiencie of all things for this life are we then free from daunger on his behalfe Nay
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
a sowing in teares it is no doubt through Sathans malitious subtiltie a sore weakening of the courage of Gods people that they do not grow forward daily from grace to grace But how much more thinke we shall we be imbondaged and kept back from beautifying the Gospell daily in our conuersation if we shall be so vnwise as to like of and ioyne our selues to the companie familiarity of such For then must we grow to be of one mind with them for two cannot walke together as the Prophet speaketh but they must be of one mind therefore Salomon aduiseth vs that we should depart from the foolish man when we perceiue not in him the lippes of knowledge q.d. if he declare his folly that is his wicked state by shamefull sinne and by his speech bewray that he hath no sauour in good communication but despising and scorning knowledge and instruction and hating to be reformed And againe He that walketh with the wise shall be wise but a companion of fooles shall be afflicted that is take part with them of their punishment We reade of Ioseph when he was importunately vrged from day to day by his whorish Mistresse to adulterie that he not onely consented not nor hearkened to her to lye with her but would not so much as be in her companie And that was a speciall cause why Dauid would not go home with Saul when he reconciled himselfe kindly to him and bad him come againe the second time for he knew his Court was full of flatterers lyers slaunderers and malice-bearers But the allurements to ill companie are so forceable the perswasions so many and Sathans sleights so subtill to deceiue euen those who haue some feare of God that they preuaile with too many to their cost while the hope of pleasure profit or preferment doth blind their eyes in such wise as they do not onely quench yea and so grieue the spirit of God in thē that therby they be left destitute of the power and effectuall working of it but also are led captiues by the diuell into many sinnes and are snared in them as the bird in the net that they cannot tell how to winde out For helpe against this let let vs be made as wise as we may by the former counsell and example to shun it but if we be once woond into it common perswasions or ordinarie prayers will do vs but litle good though euen they are farre enough from vs when we be brought to like of such fellowship nay that kind of diuell is not cast out easily but by fasting and prayer c. And yet this is not so to be takē of vs as though the Scripture did not giue greater strength then that these or such like temptations should ouercome vs. For if we enter into the Lords sanctuarie and weigh vpon what slipperie places the vngodly stand and how soone they are cut downe whē yet Gods promise standeth fast for the safety of his euen this one part of armour well handled for our owne defence and wisely vsed against the aduersarie doth set them at great libertie which were so deepely plunged into daunger But it were endlesse to set downe all occasions whereby the simple who wold do wel are hy the diuell beguiled Our outward senses he so poisoneth that we shall haue no right and pure vse of them if we be not well stayed and yet it shall belong before we can espie and see it that one shall not heare that which agreeth with his nature though it be shamefull and euill but he shall be tickled and affected with it often remembring it with liking thereof and pleasing himselfe in thinking or vttering of it be it a foolish iest a secret nip a filthie rime a foolish tale a grosse lie c. till it haue taken such hold of him that he cannot shake it off when he would One shall not cast his eye aside but it shall be as a glasse-window to let sinne into the heart and cause it to be delighted with the beauty of a strange woman and to be taken with her eye-lids nor one shall not see any man earnestly following the world or too seriously occupied about his profits with successe therein and sweete commings in but we are drawne and as it were tickled with the like and so our minds begin to be snared and intangled and itching to be doing where we ought not And so we are ready to be led by occasion in other things innumerable 1 We cannot see our enemie but we haue our hearts rise against him 2 Nor hurt our foote neuer so litle but we curse 3 If a thing go not forward as we would we fret and become impatient at it 4 If we be prouoked neuer so litle we storme 5 If we be told of a fault we swell and conceiue ill Prou. 9.7 6 If we be absent awhile one from another we waxe strange 7 If we be merry we waxe light c. What go we about wherein we may not sensibly and easily perceiue that the diuell is at hand to hurt vs so truly is it sayd that he raungeth about the whole earth to bewitch not the vngodly alone whom he hath sure inough already but euen Gods people as may clearly be seene and felt of vs if we giue him neuer so small aduantage This I haue sayd of some of the lets to stirre vp the Reader to obserue others by them as coldnesse deadnesse of spirit a neare companion to slouthfulnes which causeth men to say A Lion is in the way when they haue quenched the spirite of grace in themselues which sometime made them willing and ready to their duties Then Delay and driuing off good attempts til the season and fit time be past wherin they should either resist euill or do good a common euill euen among the better sort of Christians to let passe the oportunitie and vnder this pretence that they cannot do the good which they would therefore to do none at all whereas we are taught that a word in season is like apples of gold and pictures of siluer so is a thing in season and we haue bene taught not to driue off from day to day To these may be added a carelesnesse in obseruing and looking to our hearts and wayes which grow fast vpon vs a yeelding too readily to temptation whereas we ought in such cases to put a knife to our throate and weane our appetite Pro. 23.2 A common custome and boldnesse in sinning when yet we should feare all our wayes Iob 9. Prophanesse which yet ought not to be among Gods seruants Heb. 12.16 Loosenesse of the eye eare and tongue though the holy Ghost hath commaunded that we should be slow to speake Iames 1. and our Sauiour hath willed to plucke out such an eye Math. 5. and both teach Prou. 15.32 That he who turneth his eare from instruction much more if he should lend it to euill words despiseth his
And although before they be brought to yeeld themselues to them many darke mists are cast before their eyes to extenuate and make small the sinnes which they should commit both by hiding the punishment and couertly obiecting the mercy of God yet let them know that if they haue once committed them they shall be aggrauated as fast on the other side as that there is no mercy for them with God And let it be remembred that occasions to prouoke to sinning shall neuer be wanting nor in no place but shall be ministred rather then not at all euen by things not euill of their owne nature as hath beene sayd as shall be fit for the disposition of euery man yea euen in the assembly of Gods people that they may not be bold at any time to cast off feare of danger But let them fight the good fight of faith and lay hold of eternall life and follow such good helpe as they haue receiued and learned of God and so doing though they find not the comfort some time which they desire but feare because of their present striuings and conflicts yet I dare assure them the Lord hauing spoken it that they know not the happie fruite and end of that which seemeth their greatest miserie for they shall reape the fruit of righteousnesse in peace when they haue bene exercised with their trials and haue waited a while with patience CHAP. 13. An example of a Couenant made by certaine godly brethren declaring what manifold lets the faithfull haue in this world fit to illustrate the former doctrine contained in the two next Chapters following In this Chapter Of the first part of it namely a Complaint AND because I haue shewed what impediments our vnstayed affections and worldly lusts are from a constant course in a godly life and what remedies are to be vsed against the same I will adde an example of the practise of diuerse well minded Christians wherein the weaker sort may see this more clearly seeing examples helpe much to such as they are to make better vse of rules to direct them In the yeare 1588 there met in a Christian mans house certaine well minded persons which dwelt in one towne together with whom also the Preacher of the place did meete at the same time Their meeting was for the continuance of loue and for the edifying one of another after some bodily repast refreshing And yet know that they were no Brownists for they were diligent and ordinarie frequenters of publicke assemblies with the people of God Neither were their meetings Conuenticles for the disturbing of the state of the Church and peace thereof as many imagine that there can be no priuate fellowship among Christians but it is to such ends the contrary may be seene by their conference These with one consent fell into communication how the case stood betwixt God and themselues Some accusing and complaining of themselues that they had not vsed their long continued peace and libertie of the Gospell to the end for which God did send both but that they had bene dimme lights The rest consenting and by occasion offered among them all well nigh twentie persons sundry reasons and proofes were set downe to make their complaints more weighty and also what euill fruite they did see to proceed from such a dead and vnprofitable course of liuing and yet the persons spoken of did as farre exceed the common sort of them that professe the Gospell as the common professors do exceed them in religion which know not the Gospell When they had proceeded thus farre it was demaunded whether there were no way to come out of this wearisome and vnprofitable life not beseeming such as imbraced the Gospell If there were any what might be the fittest and best remedies to come out of such bondage for they counted it no better and betwixt them they agreed vpon certaine with such good liking after they heard and conceiued them that it might apparently be seene that their heauy hearts were much eased when they did but see a way to be deliuered from that yoke of bondage whiles their plentifull teares were turned into chearfull countenance The conclusion was this they did couenant faithfully and seriously to set vpon these remedies forthwith and speedily thinking that such a weighty matter had need of no delay and thereupon desired the Preacher to set downe the summe of their conference and communication together for the better putting of them in rememberance of it to practise it as also that they might see what the summe of their conference was which seeing they agreed vnto they called a Couenant Now it may be ye looke to heare what fruite there came of this surely euen this meeting was a great whetting them on to inioy the publicke ministerie more chearfully and fruitfully afterwards and this meane with others both publicke and priuate did knit them in that loue the bond whereof could not be broken either on their part which now sleepe in the Lord whiles they here liued nor in them which yet remaine by any aduersary power vnto this day And this I set downe to this end as well that godly conference may be had in more account among Christians as principally to shew what hinderances there are from a faithfull proceeding in a sound and godly course and how necessarie it is that all good remedies should be vsed to continue the same this was the chiefe end why I did mention it And the summe of this couenant I haue here set downe in the words following The true report of a conference had betwixt certaine well minded Christians Anno 1588 who saw that they had not liued according to the knowledge which they had nor to haue answered to their profession as they might and ought to haue done containing a complaint of their coldnesse and negligence with remedies against the same and a couenant to returne to God by repentance profitable for many in these dayes WE weighing aduisedly and by due consideration here of late the glorious and goodly beauty of a Christian life as it is commended and set forth in the word of God how full of heauenly comfort it is sayd to be vnto all such as make it their treasure and how amiable yea and fruitfull also it is in whomsoeuer it be vnto others which truly know the price and excellency of it and we so dimmely and darkly beholding the image of this in our selues who yet had hope and that not small that we had a part therein we saw iust cause why we should confesse that we had bene much wanting herein and that the patterne of our life was farre vnlike this rule when we compared the one with the other and therefore complained with bitternes that we had fallen into a deepe slumber being rather ready to thinke our selues in safety then carefully looking to those testimonies in our selues which might indeed assure vs of it Whereupon we fell into an heauie and bitter complaint in
also to liue well and godly Of the which making cleane and purging the heart as this is no fit place to speake so they must haue learned it and haue attained to it who are here mentioned that is such as haue couenanted vnfainedly to watch and obserue the same Therfore to returne seeing the heart is a deepe dungeon and pit full of all vncleane thoughts and yet deceiuing men so that they shal thinke farre otherwise and suspect no such thing as 1. King 15.8 seeing in all their actions some one or other portion of it is readie to corrupt and staine euen the best of them so that not the holiest parts of Gods worship can purely and holily be fulfilled without the careful holding in of it it is worthily and for iust cause made one part of this wholesome remedie of the well ordering of our liues So that if any be giuen to seeke the libertie which God hath not allowed him to let loose his heart after any folly and vanitie and counteth it too great streightnesse and precise curiousnesse to keepe a dominion and a superioritie ouer it so as he might thereby bring it into subiection he is iustly to be pitied if he cannot be otherwise perswaded but if he thinke that way to build vp a godly life vntill the Lord call backe his word which now standeth for a perfect direction of well liuing he shall neuer attaine to that which he seeketh Now this watching ouer the heart that it may be with the more fruite must haue accompanying it a suspitious and iealous feare lest at any time it breake forth into such delights as are worldly carnall c. Of the which feare for the great good that it doth those who are ledde by it the wise man saith Blessed is the man that feareth alwayes that is his euill heart in one point or other and therefore taketh the more paine about it This being so farre to be vnderstood and practised as our weaknes will giue leaue i. so as we do not willingly nourish idlenesse and vnprofitable liberty and loosnesse in vs we are to take view of the fruite which it bringeth vs and to measure by dayes by weekes and so forward what ease to our consciences what chearfulnesse to our soules and what better fruit in walking in our callings more then we were wont is reaped of vs and inioyed And when we shall see that there is no comparison betwixt the one and other that is betwixt a wandering heart and betwixt a circumspect care we may more fully be resolued to hold out in this course still because although much foolish and fleshly licentiousnes is forgone which is naturally most desired yet it frameth and maketh vs fit for the Lord weaneth vs more and more from the world and is a meane by which with great ease and readinesse wee go on in our Christian course For this is that which we hope for hereby And there shall be no doubt but when the meditations of our hearts shall please the Lord that the wordes of our mouthes and the practise of our liues shall also be acceptable in his sight To conclude this point it is againe to be remembred that we weane our heart from earthly delights which oftentimes tickling it with a pleasant sweetnesse do steale it away from heauenly things and hold it here below and so by little and little bring it to find a contentation here and breed a wearisomnesse in that godly life And further that we be very wary that our hearts be not stolne from a liking of good waies neither brought out of frame by loathing our duties and so depriued of their peace especially that we be not hurt nor wounded that way where there is greatest cause of feare and daunger nor brought into subiection to those sinnes to the which by nature we be most inclined as to the loue of the world vncleannes breaking off of brotherly affection c. And here if at any time we should be ouertaken which is not to be doubted of no not of the most circumspect and best aduised we resolutely purposed not to sleepe nor slumber in our sinne neither promise to our selues forgiuenesse too easily but first to awake our selues to be amazed that we should let go the strength and hold which once we had to rebuke and checke our selues sharply till shame and sorow for so offending may humble vs and then we may be bold to assure our soules hauing an aduocate with the father Iesus Christ the righteous that we are receiued of him againe And to the end that in this worke we may more happily go forward and this watch be the better kept our purpose was to auoide carefully all outward hinderances and to auoide occasions of quenching Gods spirit in vs as we shall haue wisedome to see them as too farre entring into dealings or talke about the world to call our selues backe from all excesse that way also vnprofitable and dangerous company and acquaintance any vnnecessary and idle talke and whatsoeuer else like vnto these And contrarily to be carefull to continue with diligence and delight not onely the exercise and vse of such holy meanes of meditation and prayer as well by our selues as with others also reading hearing and conference c. but also with minds to reape fruite by the same which is not alwayes intended nor sought for so oft as the things themselues are vsed As for example seeing the readiest and best way to nourish and continue this holy desire and carefull watching ouer our hearts is increase of knowledge by the helpe of hearing and reading for zealous and holy affections are like a flame of fire which without the adding and putting to of wood as new matter will soone be quenched and extinguished so will our looking to our hearts and obseruing of them be loosely and lightly continued it is our purpose to stir vp our selues with more earnestnesse hereunto because we know that we shall otherwise frustrate and make vaine our whole couenant That is to say as foloweth We do acknowledge that our negligence and vnreuerence in these haue so greatly depriued vs of fruite in vnderstanding and iudgement as well as other wayes that before our hearing we trust we shall prepare our harts by casting off that which would hinder vs namely rebellious gainsaying the truth security hardnesse worldly affections c. that with meeknesse and teachablenesse we will bring honest and good hearts to the hearing of the word in the action it selfe be attentiue and marking that which shall be taught so as it may worke in vs and raise vp answerable affections to that which we shall heare as ioy by comfortable doctrine feare by that which moueth fear c. after we haue heard we wil beware that it perish not in vs through our owne default or negligence in minding other matters more then that which we haue heard whereby we should bury it in forgetfulnesse
but carefully seeke oportunitie to muze vpon it by our selues or commune of it with others as our small abilitie will suffer vs or both And when we shall haue learned to put in vre this part of the remedy we intend to marke how this with the former doth bring our minds better in frame that we may both take incouragement in beholding any fruit to continue it and in seeing the contrary to marke where the fault lieth that it may be remoued And to sharpen our desire to heare and reade the more willingly seeing there is much vntowardnesse in our nature to such exercises and we haue strong temptations to perswade vs that it is as needlesse as we feele it irkesome we haue seene it necessary for vs to stirre vp our dulnesse not onely by the commaundement of God that we should search the Scriptures and so reade thē that we shold giue eare daily to the Apostles doctrine and therfore heare the same in season and out of season that by both the word of God may dwell plentifully in vs but also to haue in fresh memory the power of the Scriptures which besides that they are able to saue our soules so they can fill vs with goodnesse and comfort euery way as we shall haue need and haue done so often in times past vnto vs. For many times we haue bene brought so low in feeling of any present cōfort to such a barrennesse emptinesse of all good instructions sometime which was worst of all to such an vnsauourinesse in the good things of Gods word and so vnapt and vntoward to them that we thought in our weaknesse it would neuer be otherwise with vs yet when we haue come againe to the ministerie of the word the Lord hath scattered our darknesse raised vs out of our deceiueable dumpes and drowsinesse and shewed vs ioy and comfort againe so that we haue bene taught thereby that this is the fountaine which refresheth vs in our vnsatiable thirsts and cooleth the heate of our sinne and finally giueth greater grace then Sathan for all his subtilties and tyranny And further because experience hath taught vs that we easily lose that in the world amongst the manifold incombrances discouragements and dealings thereof which we learned of the Lord by any good meanes we haue faithfully couenanted for the better keeping of our hearts watchfull and safe frō euill once in the day if it be possible to set apart a time from all other law full and necessary duties for meditation and priuate prayer to the seasoning of our hearts with grace and to the stablishing of them against all temptations afflictions and other hinderances Not to free our selues hereby from other times of communing with the Lord as occasions shall be offered necessity shal require but because our vntoward harts would otherwise draw vs altogether to breake off this duty if we should not determine of some speciall time therefore one quarter of an houre or as euery one shall find himselfe able we haue seene meete to appoint hereunto if we can haue good oportunity that is to say if God giue vs minds fitly disposed thereto and minister profitable and plentifull matter accordingly or if we faile in both so much the more to take occasion by our present wants and infirmity to repaire vnto God And because the morning when we arise is both meetest to be imployed that way as wherein our minds are best able to thinke vpon heauenly matters when we haue not yet bene about our worldly affaires and for the most people the best time that may be spared therefore we haue purposed to allot the first part of the day thereunto with this prouiso that if through necessarie occasions we should be hindered from it we may yet carefully performe it on some other part of the day And although at the first we shall see some vntoward beginnings herein by which discouragement from the continuance hereof might arise yet we resolued with our selues that it is some profiting to begin though in weaknesse and there is hope that good proceedings and great shall come euen of small beginnings being faithfully entred into And if by these meanes we should not become better seasoned in our harts it is litle to be hoped for that other meanes should do vs the good that we haue need of But when the day is thus begun that wisedome communeth with vs in the morning and awaketh vs with heauenly salutations we are for the most part kept more sober and continent from all out-straying the whole day following for when good things either concerning the life to come and the glory of it or the vanity and change of this present life are deeply digested and throughly thought vpon it is no small occasion to make vs more stranger-like to this present world and to cary about vs greater freedome ouer our secret corruptions And because it is hard especially for priuate persons to haue alwayes matter in a readinesse which is profitable to meditate vpon for he that shall be furnished herewithall must be one which hath a daily obseruation of his life without the which grace euen the learneder sort shall be to seeke therefore some points were set downe for those which are least able to helpe themselues that by some few of those which are very fit auaileable they may set themselues on worke and by them learne to find out others like vnto them which do most nearly tend to the well ordering of the life By which meanes appointed and found out for their helpe and furtherance if yet vnfitnesse of mind an vntoward heart shall hold them backe being troubled with cares of the world or deceiued with dreames of vaine pleasures which make the meditation of heauenly matters loathsome they are to know that they can haue no better occasion offered them to the performing of this duty then for them to complaine of and seeke redresse euen against this euill and earthly heart of which they presently complaine and as they can bring that vnder so to proceed in musing of and praying for such grace as they shall see most needfull Lastly we concluded to obserue what fruite we reape by these remedies what release of our strong and vsuall maladies and diseases what weakning of any such lusts as sometimes had strongly preuailed against vs Also what liking we find of this manner of dealing with our selues or contrarily whether we feele any watchfulnesse ouer our hearts throughout the day since we entred into this couenant and whether any bettering of our waies by the same whether in company we haue bene more wary of taking or doing good according to the occasion offered in our dealings more carefull not to be found offensiue And weekly and by daies to marke it and to communicate our estate with some faithfull brother with whom we may freely and faithfully open and impart our whole course what meanes and how farre foorth we vse them what we see cause
than many do or thinke it possible for them to doe by any meanes especially when they shall see that wheresoeuer they cast their delight yet they shall be driuen with wearinesse to say that they finde no where so good liking and safetie as at home I meane in Gods house that is vnder his nourture and gouernment Another cause why I set downe these priuiledges of Gods seruants is that the wicked which wander from God and are not in his fauour may see what they goe without and what great good things they depriue themselues of by their sinnes By forgoing of the which to say nothing of the deceiueable and miserable estate wherein they liue if they should but weigh and consider what they lose and forgoe which others enioy and they likewise might it would deeply vexe their hearts as oft as they should thinke of it euen as in hell the reprobate shall finde this not the least part of their torment to see others in so happy condition which they are vtterly cut off from all hope of attaining to Lastly that I may hereby if possibly helpe to bring the Christian life into some better credit account both with the one and with the other which to my no lesse griefe than admiration I see to lie as dead wares little asked after in the world For many euen of the godly do not esteeme of the Christian life and of the wisdome which should governe vs as they ought to doe that is to say as of a treasure more to be desired than any earthly thing be it honour wealth pleasure and that at all times And as for the vngodly they haue no liking of it but the most of them scorne deface abhorre and disswade from it counting it precisme and puritanisme truly and conscionably to go about to practise it and thorowout their liues to set themselues to bring foorth the fruits of it when yet there is no happinesse in any other estate for into it alone as hath beene said do all the heauenly and excellent priuiledges fall If any on whom this rebuke doth iustly take holde shall contrarily answer that they doe honour the Christian life and delight in it although they doe mislike indeed they say that men should be to precise in vrging others to duty and in framing themselues to a certeine kinde of excellency and singularity aboue others I say let such cleare themselues from fault by this that they acknowledge that God hath bequeathed to his deare children better things than the world hath and therefore that such as beleeue this and haue a part in it cannot content themselues to honour God so sleightly as they doe which haue them not but acknowledge that they owe much more than they can performe when they haue done all that they can also let them indeuour to haue in common these priuiledges with the rest of Gods seruants and let them thus prooue that they delight in godlinesse indeed so shall they cease from their speeches and agree with vs and haue good warrant of their safetie and welfare and otherwise I meane vntill they doe so they shall but bite at them who are in better case than themselues This shall suffice in generall to haue spoken of the priuiledges of the faithfull and of the reasons why I make this Treatise of them Now particularly I will set downe some of the chiefe for who can mention all of the which though some haue beene made mention of by occasion in other places of this booke yet seeing they haue not beene handled of purpose and that euery Reader can not gather them together nor know them to be so nor haue them before him in view at once except they be spoken of to this end to shew the beauty and price of them therefore they being so necessary to be knowne and inioied I count it no lost labour to doe it And for more ease and lesse tediousnesse in reading of them because they are many I will bring them all to these two heads The first kinde of our priuiledges and prerogatiues which true Christians haue allowed and allotted to them of God are such as be inioied in this present world wherein they haue many things to incourage them to a chearefull honoring of God The second sort is of those liberties and peculiar blessings which God hath in store for them in the life to come which with the former being daily weighed and duly considered doe in marueilous maner set before them and commend to them the singular loue of God and make them see themselues so beholding to him that they are set forward with exceeding cheerefulnesse in their christian course and warfare CHAP. 2. Of the first priuiledge That the beleeuers may know in this world that they haue eternall life OF the first sort this is one which the rich men of the world who want it cannot purchase with all their substance I meane that they may know and bee perswaded that they are beloued of God and that their names are written in heauen and therefore although they be strangers heere for a while yet that they shall vndoubtedly be saued whiles in the meane season others who are farre from it doe please themselues with laughing at their folly saucinesse and madnesse as they count it for that they fancie such things to themselues Whereby they declare in thinking there are no such to whom this is reueiled what a priuiledge it is to know so much of Gods will and minde to be partakers of so great a treasure as the mightie ones doe confesse is vtterly hidden from them Now for proofe of it that God alloweth them to know it what is more manifest than this which is written by Saint Iohn Behold what loue the father hath giuen to vs that we should be called the sonnes of God And againe As many as receiued him to them he gaue prerogatiue to be the sonnes of God euen to them that beleeue in his name Also These things haue I written vnto you that beleeue in the name of the sonne of God that yee may know that yee haue eternall life c. But this matter hauing beene largely handled in the first chapter may with fewer proofes satisfie such as desire to heare more of it Therefore as this is not to be doubted of that true Christians know themselues or may by some euidences euen the weakest to be beloued of God and that they shall be saued so how great a priuiledge this is let them learne who set little by it of Christ himselfe who hath valued it at a greater price then all the world What shall it profit a man though he should winne the whole world if he loose his owne soule or what shall a man giue for recompence of his soule Now if the knowing of this secret that God loueth vs be a priuiledge of so great account yea though a man should know it but dimly and if he should know it
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
So sundry persons in the new Testament as Timothy Demetrius Priscilla and Aquila who were well reported of All which with others as they are set foorth for vs to follow so who doubteth but that they found in their liues more sweetnesse and delight then others who were also Gods children as well as they but not so free from manifest crimes and open sinnes as they Now when they are thus kept from grieuous and shamefull falles it followeth most necessarily that euen thereby they be kept also from sore and great punishments as Psal 91.11 forasmuch as these alwaies follow them By this that hath beene said it may without any difficultie be gathered what great liberties the true Christian hath giuen him of God But seeing such as haue not experience of that which I say do hardly thinke it to be true it shall be necessarie for such to know another thing and that is this That God hath made such a way to the performing of all this that I haue spoken of that he sheweth vs how this may be done with delight which we know putteth away tediousnesse both the practising of the Christian life which I spake of before and the renouncing of the contrary sinnes which I now speake of And this maketh both the braunches of this priuiledge to be of exceeding value and excellencie that whereas godlinesse is so vnsauorie yea wearisome to the most yea euen vnto many such as will talke much of it and preach it also in the meane while this should be inioied of any by the grace and goodnesse of God That they may turne from their old sinnes and contrarily serue him with delight And that the true Christian may reioice in the doing of the will of God our Sauiour Christ who in all obedience to the commandements was willing to be an example to vs professing to his disciples that it was his meat and drinke to doe his fathers will taught vs also who are his members and one with him that we should endeuour after the same and may obteine to make it our meat and drinke to doe that which is pleasing to God And although I am not ignorant that we cannot haue the fulnesse of reioiceing in doing good duties yet if there were not much graunted vnto vs in that behalfe for all our strength of sinne that remaineth in vs the Lord would not haue saide that he hath made his yoke that is obedience to his worde easie for vs and his burthen as the flesh counteth it to be gentle and light to vs. Which Saint Iohn interpreting sheweth how saying All gain-saying power of the deuill himselfe is resisted by faith that is while we beleeue that God will giue vs strength and victory against the same Againe if we might not be able to finde sweetnesse and pleasure in this walking with God why would the Lord himselfe say in Deuteronomy Reioice before the Lord in all that thou shalt set thy hand vnto that is goe about throughout the day and in another place why would he reprooue Israell for not seruing him in ioyfulnesse and gladnesse whereby God teacheth that this grace should be laboured after in our particular callings that the husbandman artificer magistrate and preacher should and may walke in their vocation with chearefulnesse who yet if they doe their duties as it behoueth them shall most hardly doe it of all the rest and the same I say of the poore man and the seruant and of all that walke in a lawfull calling seeing they serue in Gods worke Which would not a little repaire their liues and increase their comfort ouer it is now with the most of them who goe to their worke as slaues and as the horse and oxe onely for their bellies sake and not seruing God in doing their worke to men So that we knowing this that we may be mery and euen finde delight in the heauenly life and in flying the corrupt behauiour and bad example that is in the world and that with much more contentation and freedome from feare then the carnall gospeller in all that his eie coueteth or his soule longeth after what would we desire more Euen as the psalmist saith what greater pleasure would we wish or better thing desire All the pleasures of the earth are not to be compared with this wisdome to be perswaded that Gods seruice is perfect freedome and that it is sound pleasure to walke with him And to say the trueth our life must needs be mopish and tedious if it were not thus and all that we doe should goe vntowardly forward as the froward seruant which is sent against his will goeth awkely about his businesse But God making it delight and pleasure to vs we may set our hearts thereupon not by fits but minde it wholly for the most part and principally aboue all other matters which yet when we knew no better did wholly take vs vp and affect vs for where the treasure is there is the heart and looke what a man delighteth in that will oft and euery while come to remembrance and be thought vpon and by that meanes it is no more tedious and wearisome as sometime it was but the cheefest matter of al other that possesseth vs. Therefore the prophet of God when he would in a certaine place speake of the delight that he had in the statutes of God he addeth this as a fruit thereof That he had them continually in remembrance and did not forget them And thus it commeth to passe that many of Gods servants may be seene to be drawen vp vnto God and in their speech behauiour and whole course to bend this way more then other to minde heauenly things in such wise as other maruell thereat the cause is this They be resolutely perswaded that their labour is not lost that way yea rather that it is the pleasantest estate and they finde delight therein And therefore they need not be as others whose hearts are strongly carried after strange desires but through Gods guiding of them they may be set on things heauenly seeing they haue made them their delight and ioy Oh weigh what an exceeding priuiledge this is that both praier and practise of duty whereto we were sometime not vntoward onely but euen rebellious against it should willingly be taken in hand now and become pleasure in stead of deadly toile yea what a freedome and liberty is it that we should make it our trade to aime at the seruing of God in all things so farre as our knowledge serueth vs And as the godly way is become easie to them and daily regarded of them after that it once waxeth pleasant to them euen so their old delights I meane the lusts of their ignorance grow loathsome which they once thought impossible And yet concerning rebellion and contradiction they are not void of them for all their liberty and inlargement but are holden captiues thereof in
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
yet as soone as they perceiue that they haue gone too farre and haue passed their bounds in their lawfull liberties eating drinking recreation vse of mariage pleasuring in goods trusting in friends and making flesh their arme they returne speedily as out of open and manifest sinnes and thereby become more carefull another time and when they see how many buffets light vpon others who haue small regard of sobrietie or measure keeping they see their portion to be great in restreining themselues from that excesse in lawfull things which they keepe no measure in And thus much be said of the first part or branch of this priuiledge Wherein may be seene that the Lord hath offered great fauour to his children to so many as esteeme of it that the glorie of present things and prosperitie in this world which vndoe many shal yet not bewitch nor deceiue them but they shal be able to escape these snares by the spirituall wings that he hath giuen them for that purpose to mount aboue them as godly Ioseph Moses many of Gods deare seruants did before them But if it be asked Why hath he giuen them to one and not to another I answere Seeing one setteth more store by it than another I speake it to the shame of those who giue occasion though they be otherwise well to be hoped of For the custome and boldnesse in this sinne of intemperancie and worldlines which we see in the most men doth draw after them and their example some euen of those which are religious causing them to haue their teeth set on edge so eagerlie to follow them in their prophane course and the abundance of iniquitie doth coole their feruencie in seeking to weane their hearts from such poisoned and deceitfull baits and dainties as they see them so greedily to deuoure For otherwise though they are fraile yet hauing receiued a taste of the heauenly doctrine which is the onely mother and nourisher of true sobrietie they should not so easily forget themselues and be ouercome of their vaine desires For if popish dreames and fantasies without all ground of Gods word haue so inchanted princes and other persons of great possessions that they haue drawen them from their pompe and many solemnities into Monasteries and Nunries for the deceiuable hope of saluation should not the word of trueth much more preuaile with them who haue had a right taste of it to renounce dangerous and vnlawfull liberties And although they were led from one errour to another yet if errour might doe so much with them should not the trueth doe much more with the children of the trueth to abide in it and be gouerned by it It is pitie that any of the Lords beloued should offer such dishonour to the glorious word of God as to refuse the gouernment of it and giue occasion to the vnbeleeuers to say That God dieteth his people so meanly in his owne house that they be driuen to eat with the intemperate at their table as it were their poisoned dainties But let this reproofe make any such of Gods seruants ashamed as haue giuen occasion of it and let them not follow the excesse of such as know no better And when they shall finde this doctrine hard to be practised that is to vse their prosperitie rightly and soberly if then such matter as this is were read and well weighed of them and the examples of those which are contrarilie minded what bondage they are in I doubt not but that the hardnesse which they complaine of should in good measure be asswaged CHAP. 9. Of the seuenth priuiledge Concerning the afflictions of the godly and namely of the first branch of the same that is How they may be free from many of those troubles which do light on and meet with the vnreformed NOw followeth the prerogatiue that they haue about afflictions Of the which although they are not void yet if we diligently marke Gods dealing with them heerein we must needs confesse that he sheweth exceeding fauor vnto them Which seeing it is not one way but many and sundry declared vnto them I will in some order as I can lay them forth particularly And they may all be referred to three kinds For first he holdeth many tribulations from them altogether in that they be his children which others by their sinnes do plucke vpon themselues Ps 32.10.11 Secondly he deliuereth them out of manie which otherwise would sore oppresse them when yet he leaueth others in them still And thirdly he teacheth them aright and well to beare them when he thinketh it not meet to deliuer them And of these three I will handle the first in this chapter Concerning the which point it may easily be gathered by that which hath beene said of the former priuiledges how true this is that many troubles neuer take hold of such as walke after those rules which I haue spoken of and which inioy the said priuiledges and seeing all Gods children be such as may doe so therefore euen they may be deliuered from many troubles and afflictions one as well as another which yet the vngodly and vnregenerate cannot escape For they whose hearts are cleansed and sanctified so that they truely hate all maner of sinne and more specially renounce in their liues the sinne which they know who indeauour to haue a good conscience in all things and doe all this with delight and with delight also doe daily vse the meanes to grow forward in this course how can the plagues and calamities take hold on them which doe on other men who are strangers to such a course For the greatest and sorest punishments and troubles that fall vpon any are brought vpon them by their sinne contrary to the erronious opinion of them who thinke that religion is the chiefe cause of troubles they are nothing els but the fruite thereof and the greater sinners that men are the sharper and heauier iudgements outward or inward doe meet with and take hold of them and the deepelier doth God drawe his bowe against them and wherein is the scripture more plentifull then in this argument and matter For sinne came the first punishment into the world namely death and Gods curse which without sinne had neuer beene knowen in all the world with the casting off our first parents and their posteritie out of the fauour of God Through sinne came all kindes of plagues and punishments vpon men as hunger nakednesse diseases the pestilence bondage to enemies and inuasion of them imprisonment losse of goods losse of life and such like For sinne both person and place whole cities and villages haue beene destroied from the king to the begger both Pharao and the raskall souldiers that peirced Christ through and platted a crowne of thornes vpon his head and Iudas the pursebearer who was also the traytour euen all these did by sinne purchase to themselues the reward of iniquity All which plagues they which were voide of those sinnes and
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
it as they are directed and as many of them also haue done sometime that they may see themselues to goe forward I appoint to them no new or strange way but faithfulnesse and constancy in keeping of that which already hath beene shewed them and the same or like direction for the daily gouerning of themselues which hath already bene set downe to them assuring themselues that God will not be wanting from time to time in blessing the same vnto them Then as the corne rooted in good ground through the blessing of God by seasonable weather becommeth farre vnlike that in few moneths which it was at the new comming vp and appearing aboue the ground so shall they by the same meanes daily continued reuerently and in faith become farre vnlike themselues which they were at their first beginning and they shall finde as I haue said through the same shine and dew of Gods blessing that increase which before they neuer looked for But seeing there are many of Gods deere seruants who being by the malice of the diuill either altogether depriued of teaching or seldome taught or not so taught that they may grow heere I am inforced to bewaile their estate and mourne with them exorting all such that as they see any further light and liberty then in times past so they indeauour to goe forward though they cannot attaine to that which others may And withall I say vnto the other which may profit better as hauing greater helpes that they forslow not the time nor neglect to reape the benefit daily which thereby is offered them For as in the glory of the kingdome of heauen the highest degree of happines shall be inioied because men shall then be wholly subiect vnto God and obey him willingly in all things so the next is to be more subiect to his will and in more things and vpon better ground and to be better acquainted with the minde of God and his secrets then in times past which may make them more forward then when they first beleeued As for them which thinke there is no nearer fellowship to be inioied with God while they are heere on earth then they themselues haue attained vnto nor any greater measure of grace then they are partakers of let them inioy their opinion alone till they be ashamed of it let vs rather hope to the further glorifying of God to see that to be our ordinary diet which hath beene sometimes our banquetting cheere I meane to be able better and better to reioice in all things that we goe about through the day whereas sometime we could scarsely doe it at any time in the day and in nothing be discouraged whiles we haue the Lord both in precept and promise to goe before vs. Little perswasion should need heereunto if mens hearts were set vpon this Christian course as they are vpon deceitfull vanities It is not seene with bodily eie and therefore slender credit is giuen to it It is almost vnknowen what bewty and contentation the beleeuing soule findeth in it and therefore in small request no not with many of the better sort and therefore few grow vp to that which they might But ô earthly peace and prosperity an especiall occasion of this through the deceitfulnesse of the heart how hast thou wounded many with thy outward and flattering looke by meanes whereof they cannot loue that which should be their greatest glory And of this priuiledge thus much CHAP. 13. Of the ninth priuiledge That the beleeuers shall perseuere vnto the end NOw out of this proceedeth another as necessarily as it selfe ariseth out of the former and that is Perseuerance vnto the end and continuance in faith and repentance For as he which groweth to excell himselfe in all goodnesse must first of necessitie make a beginning be rooted wel setled therein so he which increaseth daily more and more shall at length make a good end proportionable at least vnto his course of life For the faithfull Christian hauing obtained of the Lord a delight in his seruice and by the same a proceeding from grace to grace he maketh an easie way for him to perseuerance graunting this vnto him as another priuiledge That he shall not reuolt and turne aside with the workers of iniquitie but shall holde out in this holy course vnto his end This appeareth to be true by the Scripture which saith Hee which hath begun this good worke in his will also finish and make an end of the same Agreeable heerunto is that saying of our Sauior This is the Fathers wil which hath sent me that of all which he hath giuen me I should lose nothing but should raise it vp againe at the last day And againe None shall take them out of my hands Therefore if God will finish the worke that he hath begun in his children if he will keepe them safe vntill all danger be past that is to the day of the resurrection and if none shall take them out of his hands it is manifest that all such as are grafted into Christ by faith and who haue beene effectually called into the number of Gods children through the preaching of the Gospell vnto the sure and certaine hope of eternall life setting their faces daily toward the same shall be safely conducted home and abide in the same estate vnto the end But as great a benefit as it is That they shall continue to the end yet if the Lord would hide it from them and keepe them from the knowledge of it it should be much lesser and therfore this is further to be added that they which know themselues to be the Lords may also know that they shall be preserued and kept safe against all aduersarie power of the deuill and his instruments and so perseuere vnto the end For although it seeme to be a mysterie and a secret that the determinate will and counsell of God concerning this matter should be knowen yet it is a secret vnto such only as lie in darkenesse in the shadow of death which through vnbeleefe are not able to see into it because it is a mystery but the secret of the Lord is not hidden from his owne seruants but shall in time be reuealed vnto them whom because he calleth his friends therefore he sheweth them his will and minde in the most precious secrets which it is expedient for them to know For by often hearing the doctrine of perseuerance plainly preached vnto them God draweth their hearts to beleeue it that as they heare the Lord will perfect the good worke which he hath begunne in his people and withall doe know themselues to be his people so they hold this in persuasion though they see not how by any thing in themselues that he will continue his fauour towards them vnto their end For they which know that they shall haue eternall life must needs also know that they shall be kept by God in this present world from all
commeth the greatest and that which maketh all these great and that is the pleasures at Gods right hand for euermore and the glory the vnspeakeable glory which was prepared and laid vp for vs before the beginning of the world And amongst all the other although this be by many degrees the chiefest yet I confesse that for the excellency thereof and for that I cannot see into the bewty of it as I doe somewhat into the other whereof I haue some experience I confesse I say that I cannot expresse to my contentation my minde about the same and do feare that in speaking of it I shall rather make it seeme lesse then if I said nothing yet somewhat seeing this place doth so require This estate therefore of the faithfull after this life the scripture setteth out by earthly comparisons and similitudes to our capacity for that we are not able to conceiue the same if in it owne nature it were described vnto vs and especially by the resemblances of those things which we doe most affect and delight in as honour treasure riches bewty friends pleasure ioy inheritance and possession of our owne Behold therefore heere prepared for thee ô happy Christian an habitation not made with hands but euerlasting in heauen an inheritance immortall vndefiled c. not purchased with gold and siluer but with a farre more excellent price for what is more desired then to liue with our friends But lift vp thine eies and see how God hath prepared for thee the company of the celestiall spirits namely his holy angels and elect people to eat and drinke with at his table for euermore I meane to haue fellowship with them and to dwell with Iesus Christ and his blessed Apostles Prophets Martyrs friends kinred and acquaintance which is the highest degree of the communion of Saints Pleasure and ioy how is it sought after yea what is welcome without them And that thou maist know that the Lord hath liberally prouided for thee this way know and vnderstand that the ioy which there is possessed is such as it causeth a continuall singing and thanksgiuing And what honour can be greater then to be the kings sonnes and daughters yea to raigne triumphantly after we haue ouercome death sinne hell the deuill the greatest enemies that euer were conquered The like I might say of the rest And all these priuiledges are so much the greater because as their habitation it selfe is permanent and euerlasting so are all the treasures which are inioied therein euerlasting also And therefore the precious things of the kingdome of heauen are said to be such as no eie hath seene no eare hath heard neither is the heart of man able to conceiue The happinesse of princes hath beene inioied and therefore is knowen what and how great it is which prooueth that it is in no sort to be compared to this Neither is it any maruell seeing one day in the courts of the Lord euen in this life is better then a thousand else-where euen in a princes palace therefore in the estate of glory after this life how much more And yet further this is not to be neglected that when the wicked shall be at their wits end and smitten with horror weeping wailing and gnashing of teeth euen then shall the faithfull inioy this infinite varietie of heauenly blessings which if it were possible for them to haue a dreadfull feare and perswasion of losing and forgoing would be an exceding and intolerable torment vnto them Besides we that liue now in this corrupt estate of the world for it was not so in the beginning and behold the varietie of Gods creatures replenishing the world the beasts of the field the fishes of the sea the fowles of the aire the Sunne Moone and starres furnishing the vpper parts aboue vs the trees corne and grasse beautifying these inferiour parts of the earth beneath vs if we might haue seene all these in their perfection with him which was made Lord of them euen man when he was yet without sinne in the world what a glorious habitation should it haue beene And yet but as a court-yard or entrie into a kings palace should it haue beene in respect of the heauenly mansion which is the celestiall Ierusalem for this is called but his footstoole but heauen is his throne And therfore if the Lord did so adorne this earth as that it is yet full of admiration to see but the prints of his glory his power and wisedome therein and yet it is but for a season euen a while to be a place of refreshing for vs who can thinke how magnificent the kingdome of heauen is which with all the infinite commodities he hath made to be a perpetuall habitation and dwelling place for all his beloued ones And so likewise it is an high degree of prosperitie to be inlightned to see by faith but in this world the sweet life of a Christian yet is this but a taste of heauen and a day there is better then a thousand elsewhere and the prerogatiues of a Christian are admirable When Paule was wrapt into the third heauen had heard things that were not to be vttered it is said that he was lift vp with the aboundance of reuelation and When Christ was but transformed that his garments did shine as the sunne Peter was astonished how much more then with this glory which in the former are but dimly represented As for the further describing of it by the particular kindes of pleasures and delights to the body and euery part of it and euery sense partaining to it and to the soule likewise which some haue taken vpon them to affirme and set out the Lord hauing said no such thing himselfe of the kinds of pleasures which are to be inioied there I leaue it as a bold coniecture of mans braine and fitter for the popish cleargy to teach to their superstious company who as their whole forme of their worshipping of God is outward grosse and carnall with Sonnets and sounds to please the eare and praier-like sights to delight the eie but that worship which is in spirit and truth is not in vse with them so they imagine as grosly of the delights which are in heauen that part of them are in the exceeding sweetnesse to the sense of smelling maruellous pleasure to the sense of tasting and so of handling they speake answerably I will not I say wade further then I may wade safely what the kindes and varietie of pleasures are particularly which the righteous are partakers of the Lord hath not reuealed vnto me and therefore I am not ashamed to say I know not It is enough that I am sure they are so great and many that they cannot be once thought of according to their woorthinesse no not of the wisest who can see furthest and enter most deepely into matters Onely this I will say and with this I will end That
the Lord shall there wipe away euery teare from the eies of his children and they which sowed in teares before heere on earth shall there reape in ioy death shall no more raigne neither shall there be any more lamentation nor crying nor sorrow and for the glory beautie pleasure and eternitie which shall be found there it is compared vnto a goodly citie whose shining is like vnto a stone most precious as a Iasper stone cleere as chrystall c. And after the soule in paradise shall in her kinde haue inioied the pleasures there then shall the bodie for inioying the fulnesse thereof be adioined to it and made like to the glorious body of Iesus Christ and be glorious it selfe also The vse is comfort and such a waiting for the comming of the sonne of God for our last and full deliuerance that we may well testifie that in these our houses of clay we are but strangers So that if we lay this priuiledge with the rest which I haue mentioned in this treatise all which are and properly belong to the true beleeuers who can deny but that their part and porcion is great But oh that it were so accounted of euen among such and yet when I or any haue said what we can we haue said but a little for it is farre greater then we can set it out to be For as the Queene of Sheba said to Salomon when she had heard his wisdome It was a true word that I heard in mine owne land of thine estate and wisdome howbeit I beleeued not this report till I came and had seene it with mine eies but loe the one halfe was not tolde me for thou hast more wisdome and and prosperity then I haue heard by report So it may be said by Gods people who haue already in heauen a taste of the glory of the kingdome It was a true report which we heard by the mouth of his preachers concerning the tidings of saluation their other prerogatiues yet the one halfe of our prosperitie happinesse was not declared and made knowen for we haue greater then was reported in their message And if they find it so great in heauen can the taste thereof choose but be sweet and great which we haue heere on earth euen as Balaam by the spirit of God prophecied of his people the Israelites when he looked vpon them dwelling according to their tribes How goodly are thy tents ô Iacob and thy habitations ô Israel as the valleies are they stretched foorth and as gardens by the riuers side c. And as all these priuiledges are great and we haue good proofe that God hath giuen his deare children liberty to inioy them so this further commends their happy condition that they may know that all these belong to them and they haue the word of God among them and they may also approoue of imbrace and delight in the same and be able to see thereby how they are made partakers of them all by faith and how thereby they haue most sweet communion with him and with Christ by his spirit which the world cannot haue and most heauenly comfort and peace thereby and hauing learned experience for the time to come may get wisdome to carry themselues in euery estate and condition after the best maner of Christians all this I say they haue giuen them of God And concerning the effectuall knowing of the will of God out of his word to beleeue all the forementioned priuiledges that it is a peculiar gift of God to his elect and that no other no not the greatest and most iudiciall clarkes diuines haue it that saying of our Sauiour is a plaine and cleere proofe to his disciples To you it is giuen to know the mysteries of the kingdome but vnto others not that the prophecy of Esay may be fulfilled In hearing they shall heare and not vnderstand and seeing they shall see and not perceiue lest they should turne I should saue them Whereby we may vnderstand that it is a singular prerogatiue to Gods children to haue the effectuall knowledge of the word of God whereby they may see their liberties which others cannot haue And therefore the Lord saith in Ezekiell that he will take away from his children their old hearts and giue them new and write his law in them that they may see the excellent things and wonderful which are contained therein which others do not So that although the vnbeleeuers and vnregenerate may haue knowledge in the letter yet are they not led after it by the spirit which is the life of it For what will not hope of promotion liuing and credite doe euen with naturall men in drawing them to take paines to seeke for knowledge as experience in all ages hath and doth teach when yet for any great matter of sound practise comfort that many of them haue by the scriptures besides it is not worth the speaking of For when by study and learning they haue gotten the wealth and glory of this world they haue that which they sought and as for the scriptures and the power of godlinesse though they haue a shew of it their hearts tell them that they are not the matters which take them vp in the delight of them for they hate to be reformed by them neither are they so precious in their eies as that which they haue gotten by them though it be but base and temporary Whereas the word of God that reuealeth his will about all these is more sweet to his seruants then the hony combe yea all the pleasures of the world are not in their account to be compared to the wisdome thereof but that which is said of the man of God That he had more pleasure in the word of god then in al maner of riches and that they were the ioy of his hart his matter of song and his companions to talke solace himselfe with it is far from them Therefore when the blessed of the Lord are set forth in the scriptures to delight in the law of God the wicked on the contrary are described to speake thus Depart from vs ô Lord we desire not nor are delighted in the knowledge of thy waies And is not this a roiall gift then that whereas mens hearts naturally can take no pleasure in the heauenly Manna of Gods word but soone loath and waxe weary of it that Gods people who know the price of it may make the same their song their ioy and their delight that so they may draw out of it all good things as they haue opportunity Which seeing others cannot doe therefore they seeke vaine delights to pleasure in and that which ministreth found delight indeed they can in their greatest need and heauinesse haue no benefit by it And through this knowledge and delight that they haue in the scriptures which certify them of all these heauenly prerogatiues they get experience in themselues of
the things which they leame therein what is the happiest estate of life that heere can be inioied euen that which hath the promises of this life and of that which is to come They grow wise in obseruing that God verifieth indeed all that he hath spoken in his word and not a iotte thereof doth faile and therefore they become more resolute euery day against all euill and sinne because they see that God will be reuenged vpon euery euill way and that it is certaine if they sinne as others doe he smiteth and they grow to see that he keepeth promise towards his who rest on him euen in their greatest streights Which how great a benefite it is may be gathered by this that it bringeth most neare communion with God by his spirit which worketh in them and which the world cannot receiue as our Sauiour saith He that loueth me shall be loued of my father and I will loue him and will shew my selfe vnto him He that keepeth my word as he shall be loued of my father so we will come to him and abide with him whereby he meaneth that he will make knowen his minde and will to them as familiarly as they which vse to conuerse one with another and eate and drinke together for the which cause also he calleth them his friends which doe the things which he commandeth them as to whom he will open euen his secret as men vse to doe to their friends and not to seruants For he loueth Zion his militant church which he hath chosen and will dwell there and delight in her more then all the habitations of Iacob that is then all other beside it And what fruite this neare communion with God doth bring which his faithfull seruants haue offered them it may easily be coniectured because as Salomon saith The heart of a friend resteth in his friend and a friend is neerer than a brother and if the perfection of loue be ioy there must needs be great ioy to Gods faithfull people when they are so deare to the Lord and he beloued of them so intirely Therefore as God giueth to his many comforts and that also he doth many waies and in many respects through the hope of eternall life through true praier and by a good conscience as hath beene said so in that they know his will and haue proofe of his familiarity with them as it pleaseth him to call it their ioy is yet more increased especially after a longer continued acquaintance with the Lord in his word And what is happinesse such I meane as in this present life may be inioied if this be not namely to partake all these with him thus to goe in and out before the Lord and to haue him thus the staffe of our comfort in al estates Which maketh ready to die and fit to liue and giueth greater gaine in both then in any other condition or course can be found and inioied yea this maketh the inioiers of it happy heere and certaine that afterwards they shall be happy for euer and though sathan doth much quaile this by occasion of troubles and our frailties yet it is certaine that it shall be recouered againe This in few words is that which I wish the true Christian reader to meditate on and consider which all Gods people haue so great need to inioy and partake by faith as it must needs grieue all that doe vnderstand and loue the excellency of it to see so many to be void thereof to whom yet the Lord hath graciously and freely bequeathed it And I pray God in most feruent maner to inlarge the hearts of all his good seruants that seeing many mourne in Sion and are holden downe with sundry and sore afflictions till they faint againe as though there were no comfort to be found for them to the easing of their heauy hearts that they may consider what the Lord hath prouided for the easing of them euen this to beleeue that all the forementioned priuiledges belong vnto them that though their sorrowes be many and great yet they may not driue them from hope in God but send them more earnestly to grone to him by praier that they may receiue and take these things to their comfort which he for that very cause hath committed to writing that those his children which are brought low and into distresse and almost to vtter despaire may lift vp their heads and reioice for so great hope of redemption and deliuerance at hand comming towards them And this will recompence aboundantly all the labour that hath beene taken and need no more be lost when it is once inioied And therefore if the beleeuers may know by Gods word that they haue a part in all the forementioned prerogatiues and therefore delight in his word which bringeth such tidings to them if they may thereby be made acquainted with that maner of conuersation which pleaseth God best and maketh most for their owne comfort and by his spirit may haue communion with him which the world cannot haue I cōclude I say that the beleeuers haue great prerogatiues bequeathed them and that the priuiledges which God hath granted out vnto his beloued are most precious and worthy all labour and trauell to be come by And that I say no more of this it is no hard matter to conceiue what sweet consolation a beleeuing heart inioyeth which hath experience of this for he beleeuing the promises of these things from day to day and hauing most sweet peace of conscience with confidence as a fruite of beleeuing them already how great must his comfort needs be which ariseth from both and especially for the hope which he hath of that which is yet to come Oh that all who feare God did beleeue this as they may boldly and ought confidently to doe that they might inrich themselues by hauing their part in it from time to time So that nothing is more to be lamented in the world then this that God hauing called men to be partakers of so excellent priuiledges and appointed for them such varietie of blessings whereof I haue mentioned but some part that they should be so ignorant as not to desire to know them so carelesse as to reiect them so obstinate as to tread them vnder foote and so to lead a life I may truely say full of misery for want of them But whiles I set downe this me thinkes I heare some obiecting thus How can we be perswaded that God hath prouided this liberty for his in this world when both Scripture calleth our life heere when we be in greatest prosperity a wandring vp and downe heauily as in a pilgrimage or wildernesse and a sowing in teares that is to say full of griefe and Christ telleth his that in the world they shall finde tribulation and that by many afflictions and persecutions we must enter into his kingdom And experience also teacheth that these things are euen so
other and do not beleeue nor regard the doctrine of the Scripture which teacheth the trueth more soundly than it can be seene in the holiest persons and perfectest patternes therefore they grow to these absurdities And yet when their infirmities appeare and afflictions take holde of them God seeing it expedient that it be so for a season euen then is their estate more to be desired than the other in their greatest flourishing For they are beloued of the Lord yet still for all that and most deare vnto him as it is written I am blacke ye daughters of Ierusalem yet comly c. And of their falles and infirmities I say that therefore they departed from the good and perfect way for a moment that they might thereby see and bewaile their vilenesse and so returne againe to stand more constantly after Yet this watch-word I would giue to many which are of good hope that diuers grosse and ranke corruptions do so broadly appeare and so mightily preuaile in sundry as frowardnesse vncharitablenesse conceitednesse rash iudgements breach of promise and other heat and intemperancy of heart c. to the offence of many that they do exceedingly abate the beautie glorie of their profession And it must needs be confessed and granted that few Christians are as they might and ought to be but goodnesse is too sparing and grace is too sore dimmed and darkened in most euen of the best and forwardest and few carie themselues as they might and ought to doe in their course by giuing good example And this maketh the Gospell to be lesse honoured and imbraced of many whereas if it were a more common thing that the well-willers of the Gospell were more faithfull wise watchfull louing harmelesse fruitfull c. it would cut and wound the hearts and consciences of the bad and also incourage many of the weaker sort vnto their duties But yet shall the liues of them be glorious before God and shining lights to such as can see and discerne whiles they that carpe at them and seeke to disgrace them shall be as the mists and clouds that shine not but hinder the light rather And whereas it may be said that some of them haue excellent gifts of God in them yet the trueth is where sanctification euen the salt of grace is not to season them they are but as a pleasant and beautifull flower growing on a dunghill and as Salomon saith like a ring in a swines snout And thus much of the priuiledges of the true beleeuers The end of the sixth Treatise THE SEVENTH TREATISE OF THE OBIECTIONS AND CAVILS WHICH may be brought against the doctrine before set downe and an answere to them CHAP. 1. Of the summe and order of this Treatise NOw that I haue set downe the summe of the matter which I tooke in hand and haue shewed how it behoueth the people of God to be directed and guided daily vnto the Christian life and what impediments are in the way to hinder from it and priuiledges to incourage to it I will now in the next and last place as I appointed in the entrance meet with the obiections and cauils which may arise from thence that all the Lords inheritance may walke after that course more resolutely and boldly especially when such obiections as may trouble them shall appeare to be but weake and vaine As I nothing doubt but whatsoeuer shew of reason may come in the way against it shall be seene to be but the froth of mans braine and carnall And I likewise hope that such as shall be acquainted with the doctrine before set downe shal not onely be incouraged by these answers to practise it but also inabled and perswaded to continue therein till more light be giuen them for the well gouerning of themselues and that in a more perfect maner than I can set downe in the meane season that this which I heere haue propounded may helpe to direct the common sort of Christian people as the godly learned haue bene taught of God to direct themselues For who knoweth not this that euen many of Gods deare children doe and haue through ignorance and for want of direction very dimly seene into the beauty of a godly life and vncomfortablely gone about it and haue made a meere toile of the seruice of God which should be the greatest pleasure Therefore as it is not to be doubted but that numbers will rebell against the doctrine which rangeth them within holie compasse and will refuse to be subiect to it and that they which doe so will frame their iudgement to their practise to excuse and defend that to be good which they doe and besides there is no doubt but that questions will arise in the weake beleeuers about it to trouble them I will therefore as I said in this Treatise set my selfe against such carnall reasonings answering the cauils and quarrels which they shall raise and bring for the defence of their euill liues against the former doctrine and then remoue the obiections which weake but yet teachable Christians would or ought to propound for their satisfying before I end And I will do it in this maner First to answer them who obiect that there is no need of any daily directing of vs as long as we haue the Scriptures and therefore neither this which is before set downe by me nor any other is of any vse or to any purpose this I will answer in the next chapter Then I will shew the obiections and cauils of them who say that neither this nor any other like it can be obserued that is daily and set downe their reasons and shew what great inconueniences they thinke would follow and to these I will answer in the three next chapters After both I will mention sundrie of the particular doubts which are like to rise in the minds of such as are teachable and well disposed Christians and arme them against the same to the tenth chapter And last of all I will shut vp this Treatise and the whole booke exhorting all the faithfull to make vse of it and the vnreformed to repentance CHAP. 2. Of the first obiection That their needs no direction daily besides Gods word and therefore this is needlesse ANd first if any doe maruell why I write any direction at all as though God had not set downe in the scripture a way for vs all to walke in to this I answere That if that were a good reason why no helpe for mens weakenesse should be set forth in writing because it is the same which is in the scripture then it should follow with as great reason that nothing should be preached because all that which is preached if we preach in the name and by the authority of God is out of the scripture But seeing there can be no doubt made of that therfore that both preaching writing are singular gifts of God for the building vp of his church that al helps are not
enough to hold vs on still in our Christian course therefore all men see that this doubt is soone answered will grant that it is necessary to haue daily direction for our liues drawen out of the scriptures though we haue them extant among vs. This being so I will proceed to shew the cause why I haue taken in hand any such thing in this booke and will answere particular questions and obiections afterwards I haue considered being conuersant among the people of whom many haue receiued the gospell gladly what great wants and infirmities are among them and as diuerse of them conceiue and vnderstand that which is taught them with much adoe so they as hardly keepe it in memory and therefore make the lesse vse of it So that although all things necessary to saluation and godlinesse be taught one time or other where an ordinary ministery is yet as I haue good proofe it must be a very long time to bring the most part euen of the forwarder sort to be able to guide themselues and to lay together in one summe those things which haue beene taught them at many times I did therefore indeauour my selfe to lay before them a summe of that in one view which they haue bene learning many yeeres that they hauing the same brought into some easie and familiar kinde of order may through the blessing of God finde helpe and ease by it And besides I haue knowen many of great forwardnesse and ready to receiue any profitable lessons euen as the Thessolonians were who hauing long wandered in sorrowfulnesse of heart and found much vntowardnesse in their life haue complained bitterly wishing most willingly that they might haue found some direction to lead them into their way and to hold them constantly in the same And this they haue done for that they were so soone vnsetled and waxed loose hearted in a small time and short space although a little before they felt themselues in some good case euen ready and willing to serue God which men being directed how to keepe constant shall not a little be eased And if you will say They may heare their preachers and so learne to stay themselues who doth not know that they must proceed in their teaching as occasion is offered by their text which doth not fall out commonly such or in such maner to be handled that it satisfieth those which be in this case being parhaps but touched briefely and though it doe somewhat comfort them which they heare yet it abideth not by them through forgetfulnesse and other occasions and yet there are very many that neuer heare any such thing taught them at all or to very small purpose and therefore if such may haue somewhat lying by them to guide them in that their so great necessity shall it not be thinke we great helpe and contentment to them Now if you aske why they doe not open their case and make their griefe knowen to their teachers I say some of them are ashamed some are affraid to shew their estate to others the diuell holding them in ignorance and distrust Againe many of their ministers to whom they may haue accesse either for want of knowledge or of experience or both are not able and others of ill conscience are not willing to resolue them nor stay their mindes but wound and vex them with mocks discouragements rather as the watchmen which Salomon speaketh of calling them fooles for medling with the scriptures and this is the comfort which they finde at their hands These things when I haue weighed and thought vpon what light ease of heart and consolation many of Gods deare seruants haue beene depriued off for want of direction and how many of them haue walked heauily and with hanging downe of the head and all because they haue seene their frailty great felt their wants many and grieuous and vtterly vnable by that which they had learned to carry forward themselues in their Christian course by reason of their so many discouragements and the same not prouided against I wished most earnestly that some such thing might come forth as might settle men more firmely in a Christian estate that such as are willing may be able also to direct themselues in their daily cariage which how greatly it may benefit them that haue a minde to please God and how much more fit it may make them to profit by the daily teaching which is among them that I say nothing what good it may doe others it is no hard thing to iudge and determine Besides this such as finde no want of it because they know not whether there be any easier way to guide them then they already vnderstand there is no doubt but many of them if there were any extant would keepe a more sound course in their liues then now they doe hauing I speake of many of them none other helpe then their publique teaching which in many places is both seldome and slight And to speake plainly if it be expedient to speake thus for the loue of Gods people constraineth me I haue my selfe languished long though not without Christ in the world and therefore not altogether without flitting comfort sometimes to see such vnsetlednesse in my life such vncertainty in my waies so oft proposing greater proceeding and more constancy in that which is good more exercise of my faith in praier ofter reioycing in the Lord for the priuiledges which he hath granted to vs. Many yeeres these and such like haue beene my desire and longed after but many alterations disapointments vnsetlings of minde haue come with no small heauinesse accompanying the same vntill wofull experience draue me to tie vp mine affections shorter and for better stay of my selfe to draw somewhat according to my small knowledge and experience out of my reading to be a more certaine maner of direction for me through the daie and weeke which I may aime at and if not so full and perfit as it might be and by some other might haue bene penned at the least such it is as Gods word doth lay out vnto vs and such as if men were as fit to profit by it as it is fit to doe them good it should not be as it is with many well disposed christians By the which whatsoeuer I haue attained vnto I will not say but I dare warrant the carefull and faithfull obseruer of it the Lord being true of his word who blesseth the meanes which are vsed in simplicity that his labour in the practise of it shall be plentifully recompenced yea his gaine by many degrees shall be greater then his trauel This I say now seeing by the importunity of many I haue made it cōmon to others which I collected and gathered for mine owne vse and therefore I may be bold also to say that whiles men doe serue God with some care being called home to repentance doe desire to set forth his glory yet when they
of these and changing of such cursed fashions and customes into ciuill and religious orders the breaking off of Christian fellowship And as for other than it what may better be spared than they And what trafficke and merchandize is hindered by the reforming of such disorders and abuses And were the abandoning of these the leauings of mens callings and disobedience to prince when who seeth not that it were the way to liue in obedience and to follow mens callings diligently And what complaints are occasioned heereby but by such as being called from their sinnes are not to be pitied Indeed daily care of well liuing doth chase away these euen as a whirlewinde and God in his good time remoue them that as the holy man king Dauid said of his seruants and subiects A froward heart shall not dwell in my house him that priuily slandereth his neighbour will I destroy him that hath a proud looke and an high heart I cannot suffer and such like so we might once see and haue them and all of like sort odious amongst vs. And whereas they say that it is to set vp and bring in monkerie againe to betake mens selues to any better course of liuing than is commonlie practised I answer That I can not easilie say whether the monks in their hypocrisie superstition and false worship of God were greater sinners than these obiecters in their prophanenesse and Atheisme who worship not God at all vnlesse we will call a mocking of God a worshipping of him And this is the answer which I will vouchsafe them CHAP. 6. Of the doubts and obiections which weake Christians ought to propound vntill they be satisfied namely how they may atteine to such direction daily and answer thereto and other like namely that they count it hard and what such ought to do BVt as I haue said before to let these cauils goe as not fit to trouble them who would do well I thinke these and the like the meetest obiections for such as are willing to learne first that they see not how they might be able to attaine to the practise of any good and Christian direction and constantly keepe the same and secondly how they may because they are vnacquainted with it be armed with patience against the mocks and discouragements of such as might dismay them from it For the first it is meet that such as shall learne and practise it be willing and desirous of it which they may easily see cause of if they consider what vnsetlednesse is in their liues and what vnfitnesse of minde to serue God when they haue not by some good order taking for the same resolued and accustomed themselues thereunto that is to walke with God euery day and how much they are the worse when they haue not done so but neglected the same Also it helpeth much hereto that they make this account with themselues that they deale about nothing of such value or importance in the world as ought by right to hinder or draw them from it And yet when they be brought to this they must striue much against vntowardnesse and slouth which hangeth in their members as if a lion were in the way and withall they must call backe and holde in their earthly affections and carnall desires from nestling themselues any way here below so that they be not clogged thereby and made vnfit for this worke and then a full perswasion they must haue that their fruit shal be farre aboue their labor And to one thus prepared I doubt not God working by meanes nay I warrant it from God that the rules which I haue set downe or the like for safe conducting a Christian in his way shal be found both possible in the beginning and easie in time and pleasant and the gaine of the trauell such as he will not readily lose or forgo againe And before he be throughly acquainted with the practise of this let him impart his doubts to such as may most conueniently satisfie him in the same and so commend himselfe to the grace of God in this new enterprise betaking himselfe vtterly from his former wandring and vncertaine seruing of God and let him after a weeke and so after a moneth take view of his doings to see what is amisse and what is wanting that it may be helped if anie slouthfull deferring or omitting of any necessary part of dutie hath beene that it may be restored if any blessing be seene thereby that it may be increased by procuring the continuance of it And when he shall haue had experience of good successe therein he shall be past the danger or discouragement which Ismaels progeny I meane the generation of scorners and mockers may raise vnto him For as infinite swarmes of vaine and hurtfull thoughts doe occupie and fill the mindes of such as haue not earnestly set themselues against them so through Gods grace after they haue accustomed themselues to better cogitations and weaned themselues of purpose from their old conuersation they shall finde occasions enough to honour God in doing one good dutie or other so that they shall neither need to be idle nor vnprofitable Which thing if many were perswaded of they would both taste and trie it which now they doe not because as they say if they should not suffer their hearts to wander and roue euery where as they are caried but restraine them they know not how they could liue But I will proceed with other obiections which are yet behinde among which this troubleth many of Gods poore children that they feare they shal neuer bring their harts to a daily course of Christian walking seeing they are so weake and haue so much to do in subduing some one vnruly affection The peruerse sort obiect the same who say they could like well that men should be taught a good order course but in no wise can abide that it should be daily continuall and I haue in a maner answered it before For what is that which they mislike heerein It is not the thing it selfe nor the direction for their life in generall they say but that continuall binding them to it which is vrged is a wearines that they cannot beare But to leaue them as sufficiently answered before I turne to these in whose name this obiection is here propounded to whom this I say As God in the Scripture requireth perseuerance in a good course to the end euen so they which will faithfully submit themselues vnto that doctrine cānot but like also to be daily setled in such an estate as leadeth thereto for otherwise how shall they be sure that their master when he commeth shall finde them occupied Luc. 19.13 and if they doe so the hardnesse of it wil soone be alaied and they shal in short time find it a sweet pleasant way as Christ calleth it Mat. 11.30 to his kingdome so that the tediousnesse as they count it being
taken away in great part there is no cause why they should feare that as too hard which shall not hurt them or seeke to shunne that as too vnpleasant the benefit whereof they haue not prooued Some say they like it well and would with all their hearts that they could practise this direction but they haue so many lets to holde them off and cut them from it that they doe not see how they shall in anie meane sort performe the duties through the day required in it But such are to know that the chiefest lets of all from a godlie life which be the intemperancie of the minde and vnbridled lusts thereof are by this direction best remedied and staied the most of other which are outward in the world as prouocations temptations and other like occasions are heereby also and by the well ordering of the affections preuented and auoided or the easilier borne And as for the third kind which are mens callings dealings labours which through ignorance many doe meane when they complaine of hinderances are none at all but as they are made by the vnskilfulnesse carelesnesse or other sinne of the partie which ill vseth them And to this purpose I will tell thee what I haue heard a man of good account and long experience say I neuer had such lets as farre as I can call to remembrance but if my heart had beene held in good gouernment I might haue serued God with peace and gone forward in the course which I propounded Which what differeth it from that in the Prouerbes Keepe thine heart with all diligence for from thence commeth life So that yee see the chiefe hinderances are vnfaithfulnesse hardnesse of heart frowardnesse licentiousnesse and such like euill distemperatures of the heart by meanes whereof outward occasions of sinning doe the easilier prouoke vs and our lawfullest actions which we goe about come vntowardly to passe But perhaps they will reply thus We would sometime pray or read by our selues or looke to some other duties which God requireth for the well guiding of our liues when we must needs goe about our owne worke or the princes businesse or such like lets of one sort or other call vs away so that we cannot performe them whereas they which are free from these outward businesses and seruices may take their libertie in these spirituall duties But I aske this question of them againe Why they should be most earnestly bent to praier and reading at such times when they see other duties to be laid vpon them necessarily Is it not because they see they cannot doe them that the deuill setteth them forward so hotly at such a time to goe about them that they may thinke themselues to be godlier then they be and so be deceiued And why are they not but euen halfe so feruent in going about reading praying and other heauenly seruing of God when they haue time and leisure Which if they be it is well let them rest with peace therein so shall they be the fitter to outward duties and so doing they must not count thēselues letted when they do that which is their calling If they do not let them wisely marke how they be blind-folded on both sides and make conscience so to doe the one dutie in his season that the other be not counted an hinderance of them from the seruing of God but be performed also and that with cheerefulnesse when it lieth vpon them And that which I answer in this one I would haue to be vnderstood of all other of the like kinde of questions and therefore heereof enough Onely I thinke good to put them in minde that when two duties meet together at one time both being of great waight that they pray God to giue them discretion to consider which is most necessarie alwaies following the light which God giueth them and in things indifferent to do that which is most to Gods glorie their owne peace and the benefit of their brethren An other sort there is who are not troubled about this yet haue another doubt which discourageth them very much from practising such a Christian course For when they heare that there must not onely be appointed set times to pray and meditate but also that in our going through the whole day we must watch against euill and euen in particular actions be circumspect that we sinne not against our knowledge they aske whether they may not haue their mindes on their worke while they are at it If it be granted them they aske how they shall doe both I say no scruple is to be made of this but that there should be a minding and that carefully of those things which we doe though they be not spirituall neither needed there be any question made of this but that they haue after the maner of carnall and worldly men so fraught and stuffed their heads with earthly thoughts and worldly desires that they cannot vnburden themselues of them when they pray vnto God And therefore when he doth afterward giue them conscience thereof and of other sinnes they are so grieued to remember their long continued offence that way in that they were woont to fill their hearts with all sensuality and worldlinesse that now they thinke they dispease God when they haue them set vpon their businesse at all euen as he that hath abused musicke myrth or meate dangerously thinks afterward that he may not vse them in any sort whereas they may vnderstand that there is no such disagreement or contrarietie betwixt holy things and lawfull liberties neither therefore betwixt spirituall duties and the workes of our calling but that there maie be recourse had from the one to the other without quenching the gifts of Gods spirit in vs. And he that doth both of them in their season as becommeth him I meane with a single and honest heart may worship God in praier hearing his word or any such like and not be distracted at the same time by earthly thoughts and fantasies so as they should interrupt and breake him off and againe the same man may be occupied in his earthly affaires and businesse in such wise that he comming to them with a religious and well ordered heart need not be distracted vnsetled or made vnfit thereby to other duties of Christianity afterwards nor any thing more earthly minded while he is at them For why euen they are the worke which God hath set him about and therefore obeying him therein he may be quiet yea and chearefull which God alloweth vs freely if we could be wise to see and vse our liberties to our good For a godly minded man who hath tasted how precious and sweet a thing it is to keepe peace with God in all his waies and hath experience how soone his heart is drawen into the world by the deceitfulnesse of sinne will with such faithfulnesse keepe his affection knit vnto goodnesse as he knoweth he ought to do that he is not drowned in
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
in smaller things that they may beleeue him in greater The third meane The word and sacraments The fourth A daily humiliation for sinne The fifth Their former experience The faithfull haue neere acquaintance with God They are called his friends Let no place be giuen to doubting How faith is weakned Thinke of this as the weightiest matter in the morning if it may be The sixth The example of others who of weake become strong CHAP. 12. THe sweet fruit and benefit of preseruing and confirming our faith No outward meanes confirme faith if we price it not the best of all things A pithy speech of a worthy person The chiefest thing euery morning is to remember Gods loue Gods children not so wise for their good as the bad for theirs Many good Christians haue not halfe the comfort they might haue Their example hurteth others Vnsetling of our selues from nourishing faith is full of dangers The longer we liue the better we should be Many haue found small comfort through their life Three degrees of faith The second Treatise CHAP. 1. OF the life of a beleeuer The summe and order of this treatise Why godlines should be ioyned with faith Diuers opinions about godlinesse It is necessary to vnderstand wherein a godly life consisteth The necessary connexion of this treatise with the former Faith and godly life are as twinnes and go together The heads of this treatise are foure CHAP. 2. THe first point of the first head of this treatise Where true faith is not there is no good life No good thing in the vnbeleeuer that pleaseth God Men are dangerously deceiued about this point This is no new doctrine It is hard only to the obstinate None that haue faith can liue wickedly Proofes of it Faith is not content with a wandring desire of godlines The Gospel despised because it is not knowen Many would be thought beleeuers who liue not a godly life Too hasty repentance seldome sound Change of life without faith vaine A simile It is vaine to thinke we haue faith without a new life CHAP. 3. THe second point of the first head of this treatise The beleeuer must beleeue other promises beside that of saluation Also the commandements and threats The beleeuers do not thus The cause why Another cause Want of this faith worketh much inconuenience The beleeuer must beleeue that he shall be sanctified And particular promises of benefits and deliuerance And precepts and threats euen the word it selfe Examples of such as did so This doctrine little seene into and practised This kinde of faith not oft beat vpon by teachers The lesse conceiued and in vse with the better kinde of hearers What causeth tedious troubles to many Christians The testimony of good Christians touching this matter An exhortation to the ministers A minister must haue experience in himselfe of that which he teacheth others Answere to such as thinke otherwise Let faith and godlinesse be oft taught The same things without vaine repetition and barbarousnesse The peoples wants require it Want of this kinde of faith makes the godly life difficult A simile Where it is inioied the practise of godlinesse becoms easie The want of a good foundation is the ruine of many CHAP. 4. THe second general head of this treatise Of the heart The heart the fountaine of godly life must first be purged Like heart like life The heart is a dungeon of iniquity A simile A view of the filthinesse of the heart Men see it not and therefore suspect no danger What the purging of the heart is He that dieth in a weake estate shal be saued Holy desires be oft times quenched in the beleeuer How to reuiue them How the heart is purged By the power of the holy ghost This is at the first turning of a sinner to God Euen this is a gracious worke We must not stand at a stay in this The heart is purged by faith Worldly delights so sought for because the heauenly are not felt So soone as any are assured of Gods fauour so soone are their hearts changed Faith purgeth onely as the instrument True repentance what Without the change of the heart there is no amendment of life The simplest Christian findes some measure of these Proofes that this change is wrought by faith By this change the beleeuer sensibly descerneth his present estate from his former The weake troubled that this change is so small Yet this is a note that their state is good This change of the heart is the foundation of a godly life If men at the first gaue God their hearts then should their whole life be better Not a peece of the heart Many hardly brought to giue their whole heart therefore giue ouer CHAP. 5. OF the renouncing of all sinne which is the first effect of a renued heart in the true beleeuer We must be changed before our liues can be amended What the life of the beleeuer is All vngodlinesse not some onely is to be renounced The beleeuer loatheth his former filthy life The power of faith and gaine thereby The vanity of worldly ioies The beleeuer renounceth sinne in good aduisednesse and not in some good moode onely For want of this setled denying of our selues diuers neuer attaine to true godlinesse Worst sort of protestants who hate this doctrine Gods seruants are at vtter defiance with the world They leaue not sinne for a time nor by constraint or for company feare c. They vow and performe Not by their owne strength Their helpe is from God attained by faith waited for by hope It is got with much striuing Which ought to be no discouragement The faithfull alwaies preuaile not Yet finde comfort No hurt by abasing Gaine of our falles to purge vs. This gaine is onely to the beleeuer Beleeuers can renounce all Vnbeleeuers cannot No dram of goodnesse in a naturall man CHAP. 6. DIuers kindes of euill to be renounced First inward lusts All doe not hold them vnder in like measure The effects of our naturall corruption be heere meant The roote of them all is vnbeleefe Three sorts of inward lusts 1. against God and his honor and worship in the first table Ignorance of God and no minde to come out of it Distrust In aduersity impatient obstinate c. In prosperity no thankefulnesse carnall reioicing drunke with pleasures No pleasure in Gods true worship Superstition and blinde deuotion Prophanesse dissolutenesse c. Abuse of peace Loathing the Lords Sabbath 2. Wicked lusts towards man in the second table Com. 5. contempt of betters vnthankefulnesse saucinesse in youth Com. 6. reioicing in euell wrath no bearing reuenge no fellow feeling c. Com. 7. vncleane lusts E. Feeding of them 106. F. Eies full of adultery the minde made a nursery of filthinesse Not onely the worst sort deceiued this way Com. 8. coueteousnesse c. Com. 9. lust against our neighbours name Surmises deuising of libels c. Things not alwaies yet these be common Com. 10. the heart is taken
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
argument displease them they may thanke themselues But to him they are infinitly beholding that hee brings this hidden secret to light among them that they seeing the plague which is comming towards them may auoide it and be roused out of the present daunger in which they are And further they may vnderstand that God alloweth not his ministers who publish this message of mans wofull estate to deliuer it barely and nakedly and to preach the law onely but to ioyne the glad tidings of the Gospell with it in their ministerie and to preach remission of sinnes with the vrging of repentance and with the pricking of the peoples hearts by terror and sorrow for their sinnes as our Sauiour Iohn Baptist and other his faithfull seruants did For as none can beleeue except they repent so none can repent vnlesse they beleeue And therefore I also in the former point hauing shewed how this knowledge of his miserable estate must be preached vnto him that shall be saued am now to shew that he prepareth other doctrine most fit for him that hath learned the former namely that he causeth most ioyful and glad tidings of a full and sufficient remedie against all such miserie to be preached vnto him without which how intolerable should the condition of such be CHAP. 3. Of the knowledge of redemption and deliuerance THis remedie therefore I will first lay foorth and then shew how God will haue him to vnderstand and know it that when he is inlightened to know the will of God both in the miserie of man and in his redemption he may as God hath appointed haue them both worke kindly on him and so know himselfe the child of God and heire of saluation seeing without some knowledge of both no man is either rightly humbled or exalted And although there be many which know both points so as some can teach them to others and yet haue vse of neither yet can none be saued without the knowledge of both The summe of all which is to be knowne of him is contained in this short sentence Christ Iesus preached as he is reuealed in the Gospell is saluation vnto all that beleeue and more fully in this saying of S. Iohn God so loued the world that he gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And againe S. Paul This is a true saying and by all meanes worthie to be receiued that Christ Iesus came into the world to saue sinners Out of these places as also many other to the full and plaine declaration of this remedie these foure things are to be considered First what it is and wherein it consisteth Secondly by whom it is wrought Thirdly how it is brought to light and reuealed And fourthly how it is receiued and imbraced Now as concerning the first the onely sufficient remedie for the sauing of man is to satisfie Gods iustice which by sinne is violated without which satisfaction the wrath of God cannot be appeased nor his fauour obtained and so there can be no redemption For how should the Lord be perfectly iust if he should chaunge this righteous sentence of his law that euery transgressor is cursed and only the perfect keeper of the law blessed Now then Gods iustice is satisfied only by these two meanes First by suffering the punishment due to sinne which is the curse of God and the perfect keeping of the law without which there can be no deliuerance from sinne and condemnation The onely remedie of our miserie consisting herein wee may cleerely see that it is out of our selues and not in any other creature for neither we nor any other creature for vs is able either to sustaine the curse much lesse to ouercome it or perfectly to fulfill the law which is impossible to flesh Whereby is quite ouerthrowne the foundation of Poperie and all opinion of merite or of any thing in man to auaile to his iustification But to goe forward to the second point to shew by whom it is purchased This remedie which could be had by no other is appointed by the Father vndertaken and wrought by Christ and sealed in mens hearts by the holie Ghost It is wrought I say and found only and wholy in Iesus Christ God and man who being perfect God tooke our humane nature on him and in both became a most mercifull Mediatour betwixt his father and vs to reconcile vs to him and both suffered the full weight of Gods curse due to our sinne by the power of his Godhead ouercomming the same as also fulfilled the law for vs whereby he fully satisfied the iustice of God So that most truly it is said that saluation is in no other but that in him onely is the whole remedie of the miserie of mankinde to be found There is giuen no other name vnder heauen as the holy Ghost speaketh whereby we must be saued So that whosoeuer hath the Son as S. Iohn saith for to redeeme him hath life and he that hath not the Sonne hath not life And to make vp the whole matter if any should aske how Christs redemption is made mans he is to know that God his father of his marueilous loue gaue him freely euen as hee had long before promised him with all his whole worke of redemption as the Apostle saith God declared his loue to vs that when wee were yet his enemies he sent Christ to die for vs that whosoeuer beleeueth in him should not any longer lie vnder Gods wrath and perish but haue euerlasting life he being giuen vs of his father to be our wisedome righteousnes sanctification and redemption 1. Cor. 1.30 Now if by him alone God hath brought this most soueraigne remedie to mankind against the intolerable woe which by sinne is come into the world and is as hath been said gone ouer all men the popish practizers may blush and be ashamed who part stakes betwixt him and creatures and so ascribe not the whole worke of our saluation to Christ alone The third thing namely how this diuine mysterie and secret is brought to light is in the peaceable and flourishing estate of Christs Church the glorious Gospell which because it containeth the most worthie and acceptable message of mans full redemption by Iesus Christ is called of S. Paul the power of saluation to all that beleeue The vse of the which Gospell is to manifest that righteousnes in Christ whereby the whole law is fully satisfied and saluation attained The which being soundly and plainly published and preached by the faithfull ministers and messengers of God and namely this part of it that mankind is fully redeemed by the bloud of Christ Iesus the onely begotten sonne of God manifest in the flesh doth bring great and exceeding ioy and is imbraced of them which know the value and price of it with all possible welcomming of it And this though more darkly as the
but this which I say is the lesse beleeued and regarded seeing many and those as great sinners as most others are as merie or at least as farre from any wound or sting of conscience as any which a man would thinke were not like to be if they were in such depth of miserie Let them know they haue little to take comfort in that for as I haue said this is so with some because they neither know nor beleeue this but they lie in ignorance and vnbeliefe and therefore neither suspect nor feare any such thing and so it is with all the world vntill they haue knowledge by the law and Paul sheweth that it was so with him till the law reuealed it to him for so he saith Rom. 7.8 I once was aliue before the Lawe that is I thought myselfe in most perfect safetie euen through this ignorance I say and vnbeliefe it is that this which I haue sayd lieth as dead and not a man of a thousand dreameth of or is feared with any such matter And this is furthered by the vnskilfulnesse and carelesnesse of the Ministers who as the Lords watchmen should awake their people out of their deepe and deadly sleepe when they yet haue oft-times healed the hurt of the daughter of Gods people with sweete words saying peace peace when there is no peace Ierem. 6.14 For with such as by the loue and labour of their faithfull teachers haue been wisely plied and followed it may be seene to be otherwise and there ye may find many though all take not good thereby which haue knowledge of and beleeue these things which bewrayeth the blindnes and bondage of the rest almost the whole world who would laugh out and mocke at this doctrine and make al beleeue that there is no such matter But I haue bin long in this I will now proceede to the next point and shew further how God worketh in him whom he will saue when he hath brought him thus farre The second worke they consult in this case what to doe AFter that he seeth by the doctrine which hee hath heard how the case standeth with him namely that he is guiltie before God of eternall punishment and wrath and seeth not how to escape the same hanging ouer him the Lord directeth him and guideth his heart to enter into further consideration with himselfe of and about his present estate and consulteth what to doe in that his extremitie Neither doth he this lightly or houerly as many after he hath heard the necessitie of that dutie taught him and the same earnestly vrged vnto him but mindeth it seriously and goeth about it as a matter of life and death That God thus moueth him to deliberate in so weightie and doubtfull a case no man neede to call it into question when nothing is well done without it in earthly matters of any moment where the wit of man is the chiefe or only agent and dealer For we know that rashnes doth nothing well how much more then may we think that God will not suffer him whom he meaneth to bring to so great honour as the assured hope of saluation is to goe about it without due regard and consideration especially he dealing by ordinary meanes where they may be had and come by But that he entreth into consultation what to doe it is euident by that the Prophet Ieremy saith with a vehement complaint when the people were called to repentance and the Prophet waited to see what fruit should follow that there was none that said What haue I done that is none entred into consultation about the matter Therefore it is said that the prodigall sonne who resembleth most rightly the sinner and in his returning home to his father resembleth the penitent sinner in turning to God that he did before that come to himselfe and say How many hired seruants in my fathers house haue bread enough and I die for hunger Which what other thing was it then to consider and deliberate what he were best to doe And the Steward questioning with himselfe what to doe when hee was warned to giue an account of his stewardship doth plainly teach this Besides all that hath been said if the godly who had fallen could not repent before they remembred and considered their fall and from whom they were fallen as we reade of the Church of Ephesus and Peter before he wept bitterly remembred the words of Iesus and how he had transgressed against them Vpon all these considerations let vs not doubt but that God draweth his to consult about their estate what they should doe being in anguish and distresse of mind And that they may looke for little good to come of their casting downe and sorrow which by the law is conceiued in them if they doe not in the most serious manner as they be able and as the case requireth thinke and deliberate about it And therfore they whom God watcheth ouer if they be not able to counsel themselues yet the Lord guides them to aske counsell of others as the forementioned example in the Acts and of the woman of Samaria doth teach And in what manner hee doth this what thoughts he hath about the same is not hard to coniecture but euen as other in the same estate mentioned in the Scripture doe testifie namely what he is to doe and whether there bee any hope how hee was bewitched to come to that estate what he hath lost and depriued himselfe of in this his estrangement from God by following and seeking his owne will and foolish libertie he seeth an end is come of the cursed race which he hath runne and that little time which he hath yet remaining will also full soone be gone His delights iests merrie conceits dreames and vaine hope that hee had of long life of promotion increase of riches of good cheere with his companions or such like alas they are gone he is ashamed to thinke what deceiueable pleasures they were And as for safetie and sound peace he seeth how farre off from them he is He seeth that his former life will be called to an account and is alreadie And although he thinketh of delaies excuses or other vaine shifts and deceiuing of himselfe yet he seeth that these cannot put away the deadly remembrance of his wofull estate especially when hee considereth that God will not be mocked nor his word be frustrate which hath bewraied his miserie He will therefore consult no longer with flesh and bloud as he hath done but putteth away all fleshly and carnall shifts and holds and by Gods gracious direction taketh counsell by the knowledge that hee hath and considereth that no man can come to Christ if the heauenly father draw him not by his spirit And therefore although the sorrow of hypocrites vanisheth away and commeth to nothing yet by Gods gracious working in him it becommeth an occasion of humbling and breaking of heart vnto him and of much other good as
be abhominable And Dauid agreeth with him saying euen as he powred out his requests vnto God if there be any wickednes in my hands for all my prayer shall that excuse me shalt not thou O Lord finde it not But when our requests shall be made to God with these properties for in such manner doth God require them to be offered vnto him the Christian who obserueth them shall reape no small fruite thereby whether he intreate for remission of his sinnes or for any good thing whereof he standeth in neede or against any calamitie or burthen wherewith he shall be distressed yea he shall thereby preuaile with God for others as for himselfe and what incouragement thinke we doth this adde to a godly life But when all these three parts of Gods worship now spoken of shall reuerently and humbly be adioyned together I meane thanksgiuing confession of sinnes and request which ordinarily in our prayers ought to goe one with the other how much more gainefull thinke we are they to the poore Christian soule especially seeing by confession of sinnes hee acknowledgeth himselfe a guiltie person and debter to God that so he may be the slower to runne further in debt with him By making his suites he declareth that he is a begger and standeth in neede of all things as hauing nothing of his owne if he know himselfe well but sinne and filthines Reuel 3.17 and by giuing thankes he confesseth that whatsoeuer he hath or inioyeth he receiueth it of God All of them make him to see himselfe infinitly indebted vnto the Lord his pride to be abated his heart stirred vp to seeke vnto him and inlarged to loue and obey him And if he be fallen this prayer of faith will raise him vp if he be heauie this will comfort him if he be dull this will quicken him Oh who can reckon vp the infinit and maruellous commodities that come of prayer if it be accompanied of the forementioned properties Therefore I conclude that seeing it is a present remedie to the oppressed heart a preseruer of the godly minde a giuer of strength to the weake an especiall meanes to make a man fit to liue in euery estate wherein God hath set him c. I conclude I say that it is a strong and mightie helpe to the godly life For pray well and liue well and keepe thy selfe in case fit to performe this dutie as thou hast been directed and thou shalt not neede to feare in thy life any great annoyance But how this with some other of the helps are to be brought into vse euery day that the fruite of it may be more certaine shall be set downe in the next treatise of the daily direction which is the place fit for it CHAP. 11. Of reading THe next helpe to godlines is reading as oft as may be the Scriptures and approoued good authors The which exercise and dutie that the Christian whom I goe about to informe may finde it an helpe to the furthering of him in godlines together with the other some direction I will giue him about the same And first seeing it is to be vsed and that as oft of euery one as conueniently maybe this is one caution that it be not neglected and the booke of God laid aside and couered with cobwebbes or not so much as in our houses at all For let the best know this that if they vse not reading they shall finde much more incumbrance in their life vnsauourines vnquietnes vnfruitfulnes and vncheerefulnes with other such yea though they vse other helps And secondly the same in effect I say of them which reade seldome euen when they must needes for feare or shame Both these faults are too commonly committed euen of Christians and that because some of them for following the world one way or other can finde no leasure thereunto othersome taking their full scope in play and pleasures cannot attend to such sad matters whiles the other are so welcome to them Others through idlenes slouth and swarmes of vaine cogitations or dangerous lusts carrying them or through grosse ignorance needles and idle talke neglect so good a worke and necessarie dutie whereas if they had learned to make conscience of this duty they might shake off much of noysomnes by watching their opportunities whereby they should not neede to feare but that their labour therein should be plentifully rewarded Thirdly seeing bookes which are fit for the building of them vp in godlines must be read of them therefore they must not bestow their time in reading filthie lewd and wanton bookes no nor needles and vnprofitable bookes the reading of many such being but wearisome to the flesh and vanitie much lesse superstitious pamphlets and Machiuels blasphemies which it is a shame should be suffered to come into mens hands nor the subtill deuises and deceitfull dreames and errours of the Church of Rome except they be able for their sound iudgement to discerne them that so they may be the better able to detest and giue others warning of them But the bookes which are to be read are the holy canonicall scriptures and other sound and godly authors as I haue said Wherein this as a fourth rule is to bee obserued that in the reading of the Scriptures they reade not here and there a chapter except vpon some good occasion but the bible in order throughout and so as oft as they can that so by little and little they may be acquainted with the histories and the whole course of the scriptures hauing before the grounds of Christian religion layd and so may haue the more comfortable and liberall vse of them And in reading of other good bookes they are to be counselled rather to reade some one or two well penned either of the whole Christian religion or any particular argument matter and them often rather then a leafe of one and a chapter of another as idle readers vse to doe for nouelties sake Often I say because a good book is of the most part of Christians little seene into at once or twice reading ouer much lesse the vse of the doctrine of it reaped and inioyed of dull heads slipperie memories and weake practisers such as it is too well knowne that the most Christians are And therefore the most not hauing leasure to reade many bookes shall finde most profit by diligent going ouer of the same often making their choice of the best and necessariest by the helpe of their faithfull teachers Now as concerning the manner of reading it must bee with an heartie good will to learne and profit thereby desiring God to prepare vs with reuerence to lighten our vnderstandings that we may conceiue that which we reade and setling our selues for the time of our reading to be attentiue and so to abandon the wandring of the heart as much as may be the which will be the easilier done in reading if it be well watched ouer as hath been said
things shall be weakened in vs without the which we can neuer vse the lawfull pleasures and profits of this life moderately and rightly this one thing being added that this aduice be the more carefully and constantly regarded seeing the danger were like to be great by the neglecting of it And now vpon this which hath beene sayd it clearly and necessarily followeth that if thus we get superiority and dominion ouer our hearts and affections in the vse of earthly things then our actions and dealings about these lawfull liberties shall be well ordered in the sight of God and men to the great quietnesse and peace of our conscience for the righteous is bold as a Lyon For who doth not know that as the heart is affected either well or ill euen so it draweth the wordes and workes after it to be like and sutable which is the cause why I labour to perswade Christians to the subduing of the lusts and intemperate rebellions of the heart and to haue in meane reckoning and price all things here below that they may be the lesse offensiue in the whole course of their earthly dealings For when we be thus resolued in our hearts constantly watching thereto that we as God hath taught vs will so farre forsake all as we shall thereby be hindred from following our Lord Iesus Christ in any point of his holy commandements we are stayed from manifold abusings of our liberties as wealth peace preferment and such like And when we can containe and keepe our hearts from coueting and desiring any way to vse our prosperity vnlawfully we shall neither iniure others in any thing that is theirs nor haue our commodities as snares thornes and choakes to strangle and hurt our selues but in the inioying of all blessings of this life shall be sober and fruitfull in good workes and more feruently longing after the treasures of the paradise of God Which fruits of prosperity few do reape but runne into excesse and passe their bounds one way or other so truly it is sayd That as it was in the dayes of Noe so it will be in and vntill the comming of the sonne of man They eate they dranke maried wiues and were maried c. that is they chiefly regarded these things rather then the manner how or the end why and more then they did consider wherefore the Lord set them in this world And this be sayd of the first branch of this dutie that is of the vsing of prosperity and the lawfull liberties of this life rightly and how God teacheth his children daily as their state shall require to do the same accordingly as it is one of the duties which is of necessity to be obserued daily of all that desire well to bestow the day and to giue a good account thereof at the euening and end thereof Yet to such as obiect and aske If I will debarre them of their mirth and pleasures which in their prosperitie and through the benefit of their wealth they may inioy I will adde this briefe answer I wish they prospered in health strength earthly commodities and peace so as their soules might also prosper And I thanke God I am not so enuious against the welfare of any of my good brethren but that with the Apostle I can and do pray that they might be altogether Christians that is true and faithfull seruants of God without the bands or other hardnesse which some other of Gods people do sustaine and go vnder But seeing prosperity is a slippery way it is meete that all such as desire to be free from dangerous fals should looke diligently to their steps and seeing that our Sauiour himselfe hath taught vs that it is an estate full of danger they should not thinke much to be admonished put in mind daily to take heed that they stand sure and in safety It is not enough thinke we and a great fauour of God that he giue vs liberty to inioy his earthly benefits vnlesse we abuse them to the fulfilling of our fleshly desires Doth Christ allow vs any otherwise to take our pleasure on the earth then that it may not hinder vs from following him by temperance and sobernesse by humblenesse and meeknesse the way to heauen Or doth he bestow more on some then vpon others that they who haue much should set on edge the teeth of others by licentiousnesse We are called and that most fitly strangers to teach vs that we should not be medling nor intangle our selues here so as we should be vnready and vnwilling to go home And that is a right stranger-like liuing in the world and an inioying the lawfull liberties of it that we be made more fit thereby for the heauenly life and not to linger after any thing here or cling about it so that we being tied to any lawfull pleasure or profit we should not as free citizens of heauen be daily somewhat nearer it and readier to go to it And do we thinke that they are such strangers who pleade for such a liberty and reioycing here that their owne consciences do tell them that they are not willing and readie to die Are they such strangers who are priuy in their owne hearts that their reioycing is most for the commodities and delights of this world eating drinking pastime mariage gaine and successe in their dealings c. who if death should come vpon them whiles they are in the middest of them must needs cry out and say O death how vnwelcome art thou vnto vs who haue our pleasure in these It is the Lord that saith by his Prophet Let not the rich reioyce in his riches nor the strong in his strength nor the wise in his wisedome but he that will reioyce let him reioyce in this that he knoweth me And it is our Sauiour which saith Woe be to them which now laugh for they shall houle and weepe woe be to them which are full for they shall be hungry And againe Sonne thou in thy life time receiuedst thy pleasure therefore now art thou tormented Lastly Iob that was deare to the Lord sayd If I haue reioyced for that my hands haue gotten much and for that my riches are great euen this were to deny the Almighty Therefore know we that our reioycing ought not to be earthly yea as a godly man may not be glad for that he hath much going no further seeing that were but to be tied to the creature and to rest in a broken and a deceiptfull stay so neither may he reioyce in any other earthly thing whatsoeuer but he setteth it as well as riches in the Lords place from which it ought to be banished Now the heart of a Christian is the Lords temple and dwelling place and he it is that must dwell there as he himselfe hath said Giue me thine heart my sonne That must be where the treasure is it must haue no other treasure in heauen but him nor any on
the earth in comparison of him So that it may be seene of all such as desire to be satisfied that God hath not giuen to his faithfull seruants earthly prosperitie to naile their hearts to it but to proue them whether any thing be sweeter to them then he himselfe who hath giuen it that is whether the gift or the giuer be in greatest request with them and that all which he giueth them might be an occasion to knit them nearer vnto him who will yet giue much more to them which depend vpon him to this end I say all Gods benefites serue And I haue not denyed in all that I haue said but that it becommeth the best of Gods seruants to labour for earthly maintenance that they may be able to giue rather then to receiue and that without any iust offence they may do it and that they ought to acknowledge it for a great mercie of God that he reacheth out his hand to helpe them with necessaries euen here where they be straungers and to prouide for their bodily necessities and therefore to be thankefull yea and ioyfull in this respect that they are freed from much care and distrust and haue the way made more easie thereby to the heauenly life for want whereof many of their deare brethren are in much pensiuenesse and sorrow But yet may they not in any wise take such sweetnesse in those things that they forget or neglect better but alwaies remember that they serue to a further end that is to seeke better and are not themselues the end of their hope in which they should rest And so to conclude it remaineth that we in no wise reioyce nor put our delight in any transitorie thing but with most great diligence we vse all earthly benefites of God daily and throughout our life moderately And this is to enioy our prosperitie aright and to make that part of our life sweet and sauorie to vs indeed which is passed therin And this is that which I haue thought conuenient to be said of this sixt rule namely that it is a great part of godlinesse euery day to looke to this with due regard that we moderately and fruitfully vse our lawfull liberties and all the commodities earthly of this present life CHAP. 18. Of the declaration of the seuenth duty Of bearing afflictions rightly euery day they come THE next part of our life not yet mentioned is that which is vnder the crosse and in affliction Our dutie here is that when and so often as it shall please the Lord to trie vs therewith and to chaunge the course of prosperitie or any part of it yet that with the same well ordered heart which I haue said should accompanie our other actions and parts of our liues with the same I say we be prepared to receiue it from him and count it no straunge thing to be exercised with it and the rather for this reason as the Apostle admonished the godly of his time that we are predestinate thereunto euen to be like vnto Christ in afflictions also seeing through many of thē our way lyeth to the kingdome of heauen And all may see how needfull it is for vs to hearten on our selues by these and such like perswasions to be willing to beare our crosses meekly with chearefulnesse because we do so soone shrinke backe at the hearing of them as the Apostles did when they heard that their maister would go into Iury againe where the Iewes before had sought to stone him and seeing they be so vnwelcome to vs by nature although we be subiect to many and sundrie and that daily It must not be with vs as it is with the most that is that we loue not to heare of them when we haue bene awhile free from them and so hope still for earthly peace of the which we haue no promise but rest perswaded euery day that our heauenly Father knoweth what is best for vs and as he seeth affliction or freedome from it to be meetest so he will alwaies bring it to passe To this end we are admonished of the Prophet to accustome our selues to beare the yoke in our youth that we may be the better acquainted with it when it shall be put vpon vs that so we being tamed and subdued by it and our proud and rebellious hearts brought vnder of him we may beare it with the more ease and comfort encouraged hereby that if we be able to beare afflictions contentedly and with quiet and meeke spirits which is the hardest part of our life we may easily prouide to haue our whole life sweet and ioyfull Furthermore to this end that we may be readie to waite vpon the Lord patiently in our chastisements we must consider that euery day Sathan intendeth mischiefe against vs and he knoweth our weakenesse to be greatest in bearing the crosse and therefore will not leaue vs vnassayed as much as in him lyeth and not so onely but also will terrifie vs with this perswasion that they be greater then they are and feare vs with the oft and much thinking of them that our sorrow may be increased Against all which his cursed vndermining of vs we hauing so great encouragement from the Lord ought to be thus stayed that such of them as we can we may auoide and the rest we may go vnder contentedly waiting for a good issue euen as in faith we pray for it seeing our God will haue vs perswaded that of very loue and faithfulnesse he correcteth vs whensoeuer we be corrected of him But because we faile many times in obseruing these rules and therefore find not grace then to beare them aright whiles they are vpon vs nor afterwards get any wisedome experience or comfort thereby we must diligently and faithfully marke how we be affected vnder them that if we should be oppressed with confused and vnprofitable heauinesse distrust or any other daungerous passions we might learne before that they be no fit companions for vs and sooner get out of them after we espie them in vs and so betake our selues to better gouernment And that this labour be thought no more then necessarie we must know that by Troubles we do not onely meane great vnwonted losses long sicknesses persecutions and such like but those also which fall out verie oft and commonly as vnkindnesse and discourtesie in neighbours vnthriftinesse vnrulinesse and disobedience in children vnfaithfulnesse and negligence in seruants discommodities and harmes in family matters with such like all which to beare without vnquietnesse impatience and vnsetling our selues out of the Christian course must be thought no meane nor smal gift of God nor without daily and continuall watchfulnesse and wise regard to be attained vnto And I do the rather make mention of these troubles which for the most part arise in our families as well as other waies because many Christians do thinke through ignorance that we are not to be
euen thus are all vnbeleeuers deceiued and holden as it were in bands and cannot either seeke or desire or know how to get out But if any be more expert and haue their hearts exercised in discerning good and euill how both are wrought and what hindereth both if God teach them to know this mysterie and secret of Sathans casting mistes before their eyes to rocke them fast asleepe in sinne and haue had proofe of these things in themselues they shall farre more easily see into it and know by the helpe that God hath left them how to shunne his deadly wounds and to see his poysoned baites and to auoide them It is not to be denyed but that in this manner Sathan besetteth all people though litle obserued and seene of vnbeleeuers and most of all vs whome he is openly and resolutely set against All of vs therefore are to know his enterprises properties practises vigilancie his malice at all times and in all actions and companies and how by his diuerse sleights he dealeth according to the occasions offered and as our weakenesse may most easily be discouraged But what then are we therefore to faint God forbid I say further as before if he doth not onely kindle the concupiscence that is within vs and our owne lusts to be more set on fire to do the euill which we are inclined to but also baiteth the outward things with poison which we deale about that he may dazle our eyes and cast vs from our hold that is that we may not keepe still in the Christian course yet ought we not for all this to be dismayed For we know that euen these although they cannot but trouble vs for the present time yet shall turne to our exceeding good by making vs to set more store by Gods protection then we did before and to abide vnder his gouernment more continually seeing we do so soone smart when we shake it off as it were neuer so litle When therefore we shall perceiue our selues to be hindered and distracted from our peaceable course and continuance in a daily good course God would haue vs know that we should not faint and be discouraged but in confidence and full perswasion of recouerie and obtaining fauour confesse humbly both our wandring and vnsetlednesse of heart and much more our hearkening to Sathans delusions whereby we were so farre estranged from God and forsake them that we may find mercy The Lord would haue none of his to be raunging from vnder his wings and much lesse if any be fallen through infirmitie or beguiled by Sathans subtiltie would he haue them thinke that he will therefore shake them off who hath made it manifest and well knowne in the Gospell That he seeketh vp that which is wandering and lost This must be throughly perswaded vnto Gods children that they may neither be discouraged as they must needes be otherwise in their fals from suing to God and yet not boldly abusing his lenitie but well encouraged by his great loue to returne to him againe For although the diuell be a mightie enemie and cruell for which cause he is called A great red dragon and The accuser of the brethren and as subtile vigilant and malicious as he is strong yet they for their parts are not naked and altogether vnarmed neither doth their strength rest in themselues but they deriue and draw it from one that is mightier then he They haue libertie nay commaundement to be strong in the might of Gods power that is to be fully perswaded that if there be any strength in God himselfe who we know holdeth all diuels in subiection theirs it is and for them and they may take it for their owne euen as if any poore man in a purchase should haue by a rich friend laid out for him and freely bestowed on him whatsoeuer he should want Yea one part of their armour I meane faith is able alone to ouercome all lets which they shall meete with and to thrust backe euen the fierie darts of the diuell which burne and sting most sharpely They must also consider who and what manner persons they are not enemies to God as in times past but beloued deare and precious vnto him euen sonnes and daughters and therefore not like to be vnnaturally forsaken or left to themselues in their neede and necessitie and if when they were enemies they were reconciled by his death how much more being reconciled shall they be saued by his life and being alreadie deliuered from the greatest feare that is of damnation they may be well perswaded that the combates which remaine to be betwixt Sathan and them cannot be deadly and to their ouerthrow but to exercise their faith that after they haue trusted God a litle and waited vpon him to see his helping hand here they may after their conflicts receiue their reward This I speake not to make any slacke and carelesse but to encourage them against these lets which follow which by his subtiltie shall seeme greater then they are that they may not be faint-hearted and discomforted seeing there is no cause For it hath pleased the Lord and so he hath promised by striuing resisting Sathan and suffering a litle afterwards to take them into glorie as our Sauiour himselfe did go that way Heb. 12.2 and yet not to be without honor euen here if we iudge rightly where and whiles to the iudgement of the flesh they are in the middest of reproch This caueat I giue vnto the beleeuers before hand putting them in remembrance that I must oftentimes call them backe to the consideration thereof that they may be vpholden in the greatest likelihoods of danger And they must be warned to learne wisedome by their experience that when they shall be able in sundrie trials to escape and bee deliuered from the foile and perill which they feared and to see that God hath vpholden them therein by faith in his promise and hope in his helpe and that thereby they haue bene taught to vse such meanes as haue brought a good end of their cōflicts they may afterwards be emboldened to waite for the same grace again in the like necessities and straights and so to grow to haue that acquaintance and communion with God that they may with confidence looke to obtaine greater things at his hands then these and to encourage and hearten on others who are weake to do the same Now if any should feare that all this looking to our selues is more then needes he is to know that if our hearts were sound and so kept without liking of euill as sometime the meanest Christian feeleth it there were no danger to be feared no not from the diuel himselfe much lesse the world according to that of Salomon Keepe thy heart with all diligence for thereout commeth life and they who haue any experience find nothing more true then that they walke at great libertie when their hearts are
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
who hauing made good and commendable beginnings long agone yet haue taken discouragement from making answerable proceedings although it be written Let thy profiting be seene of all And I denie not but that the deuill raiseth occasions enough of fainting slouth deadnesse of spirit of earthlie mindednesse neglecting of meanes c. in such as haue well begun in a Christian life but God be thanked they are not least vnfurnished nor vnprouided of all helps against the same if they were acquainted with the will of God but as they might be Such therefore as see themselues faultie and weake this way let them learne of them which haue better experience in the waies of God than themselues and which doe more chearefully go before them that they by their example may more soundly and constantly goe forward For why should it not be with the Lords plants in his orchard as it is in an husbandmans that as grafts and plants being set in good ground doe spread their branches and shoot foorth their boughes apparently in a few yeeres so might the Lords plants doe Moreouer we see in all societies one commeth awke and vntoward to an occupation learning or any trade yet in few yeeres is able to guide others which plainly sheweth how he hath profited himselfe And can any thing be truly said why he which is but a yong Christian only such an one as is a liuely member of Christ though as yet he be to be thorowly grounded in the principles of religion yet can any thing I say be truly alledged why he should not in a few yeeres be well growen and increased himselfe and able also in those matters to instruct and guide others that as he was inexpert in the word of righteousnesse when he was a babe so after experience he may be stablished For to what end are all those goodly things reuealed in the Scriptures How we may grow from faith to faith and from grace to grace and that such as are aged and well growen should haue their inward senses of their minds exercised to discerne good and euill and that we should whatsoeuer we haue attained vnto more than others yet seeke to increase daily more and more To what end I say are such Scriptures and many other of like sort Are they not written for our instruction and edifying Or els do we thinke that they should lie by vs vnknowen and we not to meddle with them Which if we will not affirme as indeed no wise or well aduised person will why should we not looke to thriue and prosper in our spirituall husbandrie and that with much more assurance than in the earthly wherein yet many thousands doe exceedingly increase and the rather for that our gaine and the blessing of God is farre more certeine in that than in the other Why I say should not we of the ministerie first and principally and then the seuerall congregations and people which are taught and guided by vs not only shine as lights in the darke world but daily more and more as the morning light doth vnto the perfect day And to be so farre beyond our first beginnings in louing and obeying that which we know that as we were then readie and forward in a little when we knew no more so we may now giue occasion to many to praise God for vs whiles they see the same readinesse and forwardnesse to continue in vs as our knowledge is increased And as we were then carefull ouer other for the good of their soules so why should we not be still of the same minde exhorting one another daily with comfort prouoking to loue to good works and not neglect that dutie for the care of our bodies and wealth The which I heartily wish were done but with that alacritie and cheerefulnesse which I my selfe haue seene many yeeres agone But alas how rare a thing is this to finde either in the one or in the other which causeth this and such other worthie prerogatiues of the faithfull as are spoken of in the Scripture to be in small account seeing few examples are found of this practise And by this it may be seene what is to be vnderstood by growing and what this priuiledge is in the laying forth of the which I am now occupied namely that a true Christian may be able to see and in trueth to affirme that he inioieth farre better liking greater freedome much more ease and sweetnesse in seruing God and in the Christian course then sometime he was able to doe or euer looked for That he seeth farre greater light in the will and word of God and bewty in the Godly life and hath much more conquest ouer his rebellious heart in subduing the affections thereof then euer he thought had beene possible for him which who so inioieth not is vniustly depriued of so great a commodity as beside the saluation of his soule hath none like it vpon the earth and yet cannot be separated from that neither And yet as great as it is I haue shewed that the Lord thinketh it neither too great nor too good for his children but hath bequeathed it vnto them and giuen them free graunt of it and so they may haue their part in it although the greater the benefit is the more strongly the diuill keepeth men backe from possessing it yea euen many of Gods deare children themselues whom he holdeth in the cordes of sinne and baites of vanity so that thereby they lose and forgoe a great part in this heauenly priuiledge and liberty But how he and they doe stop their proceedings in grace and Godlinesse may be seene in the former treatise of the lets Yet I cannot omit here to put them in remembrance of this one let againe that without great heed taking they shall weaken their loue to their brethren through conceites and taking of pritches one against an other and that oft times without any iust cause so that they shall be much feebled therby from duties of loue which if it were well considered had little need to be so being sufficient to hinder euery good enterprise then the which their need be no greater But if these and such like be not their stops and staies let not any obiect and say that they desire with their hearts to be partakers of this priuiledge and benefit if they knew how for if they were willing to be perswaded to vse those meanes with that free and ready heart constantly and daily which they sometimes are willing to doe their desire should quickely be accomplished and they made partakers of that which they wish and that is alwaies to make reckoning of that to be their chiefest treasure To grow in grace and in the knowledge of Christ and therefore without ceasing to keepe their hearts vnto it and to thinke there is nothing more to be regarded nor of greater weight and necessity then to bestow the day and the seuerall parts of