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
troubled with feare of their owne vvants vvithout cause Some are long troubled in this manner Prou. 28.14 Mat. 5.3 Remedies Godly boldnes Thankfulnesse There is great cause of reioycing in that for which they are heauy VVeake beginnings in grace being sound promise great increase 1. Sam. 12.19.20 The first kind of them is feare and doubt of perseuering by meanes of afflictions c. It easily taketh hold of vveake ones Mat. 10.28 Phil. 1.28 Hovv it letteth them Example of it in the disciples Iohn 11.8 The example applied Iohn 16.33 Hovv Sathan troubleth vs vvith this let Mat. 27.43 Hovv to remoue it Heb. 13. Psal 30.5 2. Cor. 4.17 Heb. 12.11 2 Cor. 9.10 Iam. 1 3. 1. Pet. 2.11 Gen. 42.21 Rom. 8.28 Pâ—al 119.71 Hos 6.1 Psal 120 1. Mat. 5.12 Psal 50.15 Phil. 1.29 Ioh. 16.7 Lam. 3.27 1. Cor. 10.13 Iam 1.4 Dan. 3 25. 2. Cor 4.9 1. Pet. 5.7 Phil. 4.6.7 Ioh. 10.28 The heed of indirect meanes and deceiueable remedies The second vnmortified affection is Pride and an ouervveaning of themselues Reuel 3.17 Example of it in the Corinthians 1. Cor. 4.8 In the Apostles Iohn 16.29 Dangerous effects of it Luc. 19.26 The remedie Reu. 3.17 1. Cor. 3.18 1. Cor. 14.1 Psal 119.12 Examine our wayes Note Pro. 28.13 Psa 32.4 5 Another vnmortified affection Slouth Remedie Prou. 1.32 Prou. 14.12 Ios 1.9 Ephes 3.19 1. Sam. 24.7.8 25.13 Act. 15.39 Remedie Zac. 12.12 Mat. 7.7 An other is wearinesse of well doing Phil. 2.12 2. Pet. 1.5 An other vnruly affâ—ction that much troubleth vs wearinesse in going forward Exod. 24.18 34.28 Exod 32.1 Rom. 7.19.21 Gal. 6.9 1. Cor. 16.13 Remedies against these corruptions Mat. 11.31 Sathan laboureth to vnsettle and discourage vs with reproches Mat. 5.12 The last of this kind of ill affections here mentioned consisting of many Carnall pleasures Prou. 31.30 How it commeth to passe that Christians fall thereby Iud. 15. Example therof in Sampson VVhat an heauie estate it causeth Pro. 6.27 Iam. 4.17 Note Beware of the least occasions especially where vve are vveakest No precisenesse to beware of sinne A simile Pro. 17.10 If the wariest be sometimes deceiued much more the secure How to auoide the daunger Ioh. 15.10 Mat. 11.29 Col. 3.5 Gen. 39.10 The second worldly lust Cares of this world or worldlinesse Heb. 13. Peti 4. Prou. Eccles 4.4 1. Tim. 6.10 Daungers in worldly dealings Greedinesse Rashnesse in couenants-making c. VVhen riches increase the heart is on them Loosenesse and lightnesse Earthly reioycing Pride c. Iob. 31.24.25.28 Fretting when we thriue not Deut 7. VVe depend not vpon God for the issue VVe ouerlay our selues with worldly dealings and no time left for better vses Prou. 23.3 Our fully herein VVhat diligence is good Prou. 3. Prou. 28. Other ill kinds of dealing Deut. 8. Other abusing of riches out of worldly dealings Luk. 12.20 Men slaues to their riches Philem. 7. Luke 21.34 Great heed to be taken Some of the better sort not vvilling to beare hovv to vse riches aright The second point about this matter hovv to redresse it The first remedie 1. Thes 4.6 The benefit of this remedy The second remedie To do good to all Rom. 13.8 The first sort to vvhom vve should do it Princes Rom. 13.7 The second Gods ministers 1. Cor 9.14 Gal. 6.6 The poore mans duty in this case The third Our family 1. Tim. 5.8 Note The fourth The poore Deut. 15.11 Ioh. 12.8 Not to hurt them To shew compassion to them Iam. 2.13.16 Lay somewhat aside for this purpose 1. Cor 16.1 1. Tim. 6.18 2. Cor. 9.6 2. Cor. 8.7 Rom. 12. The third remedie To take heed that riches be not meanes to dravv vs to sinne Prou. 18.11 1. Tim. 6.17 Riches puffe vp the mind VVhat comes of it Eccles 5.12 Sinnes of the poorer sort about riches Hovv to auoid them The fourth remedie That vve prouide that vve be bettered by our vvealth Psal 16. The vvealthy haue more helpe to godlinesse then others More time and freedome to religious exercises Obiection Most are worse for their wealth Answer Such are bad vsers of good things Deut. 28.47 As vve prosper outwardly so see that our soules thriue VVhat further good our riches may do vs. Luke 16.9 Mar. 10.30 Heb. 11.6 Reuel 14.13 Men make theÌ„selues drudges for their children Eccles 5.15 The fruite of all these remedies Note Direction for the poore The first reason VVe cannot inioy our wealth long Luke 16.2 Eccles 1.1 Riches are not our ovvne but borrovved Luke 16.12 1. Tim. 6.6 2. Tim. 2.4 Knowledge and grace our proper goods 3 If vve be not faithfull in the smaller much lesse are we in the greater Luke 16.10 Obiection Answer The abuse of riches a heauy vvitnesse against men VVe shall giue an account Math. 25.14 Luke 16.2 Hovv it shall be demanded Note Psal 130.4 Ier. 8.6 Direction how to vse the remedies and reasons A preoccupier This forbiddeth the vse of no lavvfull liberties As in particular Gen 41.35.36 Prou. 6.1 Note Titus 3.14 VVhich are outvvard things not euill of themselues Mat. 24.12 Rom. 13.3 Afflictions ill vsed great occasions of vnsetling of vs. Heb. 12.11 The right vse and end of afflictions Heb. 12.7 Psal 119.71 1. Cor. 11.31 Iam. 1.2 c. Abuse of them Iud. 6.13 Psal 34. 1. Cor. 10.13 Rom. 8.28 Remedies Ioh. 16.33 Rom. 5.4.5 The diuell hurteth vs much by prosperitie Prou. 30.9 Prou. 10.15 1. Ioh. 2.12 Iud 4.21 2. Cor. 4.4 Mat. 13.19 Mat. 19.24 1. Tim. 6 17. The right vse of prosperitie Luk. 19.8 Another let is by family-matters Note The better sort ouertaken this way A cause therof Another cause 1. Cor. 10.31 Fruites of the heart vnsetled by occasion of family-matters How to remedie it Chaunge of company an other lot Gen. 19.30 Good company rare 1. Cor. 15. Godlinesse not set by in the world but contemned The godly by this occasion stumble Psal 73.8.9 c. Beware of familiaritie with the â—â—cked Amos. 3.3 Prou. 14.7 Prou. 13.20 Gen. 39.10 1. Sam. 26.25 The remedie Many other occasions wherby Sathan beguileth vs. Prou. 14.8 VVhat obseruations are to be gathered from this doctrine of the lets The first The second The third The fourth 2. Cor. 5.20 The fift The sixt Psal 19.13 Psal 77.11 Gen. 32.28 Exod. 8. Psal 23. Iob. 13. Psal 130.1 c. Prou. 9.17 Math. 7.22 The great remedy against them all An entrance into the matter The complaint The first proofe of the iustnesse of this complaint The second proofe Seeing the negligent seeking of knowledge by studie is one meane to come by knowledge we must not cease till we can haue delight in studie and reading The third proofe The desire accomplished doth vvithout great grace make a man more secure and in greater daunger The daungerous fruite of fauouring our selues in our sinnes The fourth proofe The fifth proof The sixt proof The causes of these defaults The first VVhat corruption may be rooted out and what
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
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
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
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
as benefits to our good wee shall praise God euen for them also for it becommeth well the righteous who know how greatly they be occasioned hereto thus to be thankfull It is the loue of God that constraineth vs and inlargeth our harts to Godward and giueth vs matter and occasion of singing and making melodie to the Lord and of praising him alone as well as in the assemblie of the righteous and no meruaile whereas without that sweete smell of his loue wee should be vtterly lumpish and farre from all cogitation of any such matter And I say it is no meruaile that continuall and oft thinking on Gods kindnes should make vs thankfull for how seruiceable yea how slauish shall ye see a poore man to a benefactor to him in his bodily necessities though it be but a little when he can be content to lose his life for him Rom. 5.7 and the very borrower is a seruant to the lender These formentioned affections which accompanie faith in vs doe take such taste and sweetnes in God he making vs so acquainted with his fatherly kindnes and bountie that we finding no such welfare in any estate beside doe now desire to be with him that we may see his glorie and so long after his blessed presence that we desire nothing more then being vnburdened of this earthly tabernacle and prison of our bodies euen to be with Christ to see his glory For thus wee resolue with our selues vpon deepe consideration and certaine triall that if we might haue our choise whatsoeuer we should wish one day in sweete communion with God and so passed and bestowed in his seruice as our frailtie is able to attaine to is better then a thousand in all varietie of earthly pleasures And if his fauour be so much to be desired here where we see but as in a glasse and his benefits which he bestoweth vpon his beloued ones so sweete where we are but strangers what thinke wee shall they appeare to vs when we shall see him in his maiestie as he is and when we shall inioy the pleasures of his house in fulnes for euer Yea I say if here where we liue but in a vale of miserie God doth so shew his bountie towards vs what thinke we shall our estate be when we shall rest from our labours and haue fulnes of ioy with God at his right hand for euermore The beleeuing and weighing of this hath caused Gods deare seruants to say Come Lord Iesus come quickly And againe I desire to be dissolued and to be with Christ And this if wee be not grossely deceiued shall cause vs euen when our daies shall be at the best to receiue and hold fast this minde and heartie desire to go home and be euer with the Lord. And if this heauenly affection holie desire be a companion to true faith it might be meruailed where their faith is become and where it lieth a rusting who make so little haste home and haue so small desire to be with Christ where he is in his fathers house that they may see his glorie and where there are many mansions euen for vs as well as for him that they cannot abide to heare of departing thither no more then Nabal who when hee heard of his death he was as a stone and who are so besotted with that which is visible that they haue no longing after that which is not seene with eye but eternall when yet all should know this that the presence of God in heauen is farre to bee preferred before his presence here on the earth yea when our estate is at the best But to ioyne the next companion of faith to this from which it cannot be separated This maketh vs sigh oftentimes and to desire to goe hence and that which we thought would neuer haue been to become strangers and pilgrimes here and so to haue no more to doe in this world then we needes must And this I may truly say is more then was like euer to haue been if it be considered how exceedingly we haue been tied to the world what pleasure it hath been to vs to thinke what we haue here and may haue how we haue sought to fulfill the lusts of our heart the lust of our eye and what pride and what glorie we haue had in the things which we haue loued best yea and how like vnto mad men wee haue nestled and delighted our selues here where yet we haue had no certaintie of abiding til to morrow as though we should haue continued alwaies and yet who seeth not that euen then when we ioyed most in our life we were but as the bankerupts which flourish in their kinde and occupie with other mens goods So that in which we gloried was not our owne goods and glorie which wee tooke such pleasure in they were anothers they were but borrowed In which times God was not knowne of vs nor the daily course of his liberall dealing with his faithfull ones was not once dreamed of And therefore we being earthly minded could not sauour of heauenly things but onely of the earth But since that the Lord hath by faith perswaded vs of his fauour and granted vs to see what varietie of holie heauenly delights may be inioyed of vs in this our Christian course in comparison of the pleasantest estate that euer we liued in before we haue as I haue said determined with our selues to renounce our former course to hold all things here as transitorie vaine and soone flitting away and beleeuing that we our selues are with al other things daily drawing to our end we desire to haue nothing to hold vs here rather then to abide here in the flesh which ought to admonish vs that we keep fast a willingnes to die and when wee haue gotten it that wee lose it not againe and the rather seeing it is that alone which maketh vs fit to liue while we remaine here as we ought Euen this grace accompanieth faith in vs after that it is effectually wrought in vs I say not that wee loath the benefit of life which God hath giuen vs here neither doe we forsake our particular callings in the which we are commaunded to abide neither condemne wee the moderate care of maintaining our selues and ours and prouiding for our outward estate retaining in all these heauenly mindes but we renounce the corruption that is in the world through lust 2. Pet. 1.4 and prophane abuse of earthly affaires and dealings which will not stand with the practise of Christianitie nor with the word of God Which I say for two causes The one because in some respects it is lawfull yea holie to desire to liue namely to doe good in the Church and wee may and ought to say with Dauid I will liue and not die to set foorth the praise of the Lord. The same I say of dealing in our earthly affaires to the end we
certaintie of it but pitying their miserie who cannot helpe themselues we thinke it meete to benefit them with whom we are conuersant with that which we haue found to be greatest happinesse to our selues And although our naturall corruption doth leade vs another way and our vntowardnes to good things doth counsell vs to refuse the labour and to count it toyle and tediousnes to doe so yet we knowing it to be a manifest signe of our loue and so of our faith and a dutie commanded vs of God we desire therefore rather to neglect our owne pleasure which we might inioy in the libertie of other talke then to let goe such good oportunities with hope of the fruite which may come thereby And mee thinkes seeing edifying talke is one meanes to season our selues with grace and to stablish our owne hearts more constantly in a good course as well as to glad the hearts of others me thinkes I say if we haue comfort by our beleeuing and know the benefit of faith effectuallie our selues it should doe vs the more good the oftener that we should vse it and giue hope to vs thereof also towards other The greatest discouragement is that men with whom we are wont to communicate such things are dull or earthly minded or light hearted so that we seeme to preuaile little thereby with them but seeing we know it to be a due which we owe to our brethren we ought to be patient towards them bearing with their ignorance infirmitie yea and with their waiwardnes also waiting to see if God at any time will giue them better mindes and not tie him to worke when we would nor to thinke our labours to be such that if we see not present successe and blessing we may therefore iustly leaue off But the truth is this grace is rare to be found in the world because men are louers of themselues amisse rather than of their brethren to seeke their good for while they labour themselues too much in medling ouer greedilie in the world or in taking vp their delights some other way amisse there is small place left to this dutie and where they liue with others vnkindly and vncharitably their talke is sutable to their hearts that is vnkinde froward and harsh seeing two cannot walke together if they be not of one mind Amos 3.3 Or if they conuerse more familiarlie with them and turne their meetings and companie to idle light vaine and worldly talke such can haue small part in this busines nor consequently any great testimonie of their faith nor comfort thereby if they haue occasions offered them to shew their loue seeing she goeth not without her traine whereof this is one to exhort and admonish one another and with our lips to feede many These with such holy affections constantly setled in our hearts are inseparable companions of faith vnfained as I haue said although it is not to be denied that a resemblance of all these eight may be in the wicked by starts and in their good mood their affections may thus be stirred vp to shew for the time some likelihood of them especially where they are vnder ordinarie teaching which yet otherwise and at other times for the most part are vnsauorie and wearisome to them And thus to make an end of this matter these are the graces which doe accompanie him which beleeueth and who holdeth this assurance of happinesse from the forementioned grounds of Gods promises Christs working of our saluation and the vniuersall publishing of this tidings by the Gospell to all beleeuers That by these infallible grounds to build his faith on and those graces following and accompanying it which haue been spoken of euery one may proue himselfe whether he be the Lords and if at the same time he find it not so yet how to goe about to recouer himselfe againe seeing it cannot be that he who hath had these fast setled in him at any time should be any long time to seeke of the true way to happines except in temptation when he is grossely bewitched and blindfolded but he shall finde it againe CHAP. 11. How weake faith is confirmed and the comfort of it ANd now a little I will adde yet further as I promised for the staying and satisfying of those which haue attained to lay hold of Gods promises and haue some measure of true faith how small so euer it be They who haue tasted how good the Lord is by any small light of true faith they finde and feele it to be so sweete that in feare of forgoing and losing it againe they desire aboue all things to know how they may hold and keepe it And it is indeede the most necessarie question that they can moue This question I thinke very fitly to be answered in this place because it is the doubt of them which are newly borne of God for otherwise of the dailie and continuall growing in faith it is more fitly to be spoken of in another place where I shall speake of the new life and the holy course of such as are the Lords people already Therefore to this question it is thus to be answered that as they came by that little measure which they haue by this meanes that they were led by God to thinke it the most precious iewell in the world of the which when they were perswaded they thought it no paine by hearing meditating and praying to seeke to beleeue euen so let them settle and accustome themselues to doe still And if they doe desire to keepe and hold their faith from day to day till they see that it is past the danger of losing let them daily account it their chiefest happinesse which they haue in this life euen their preciousest treasure and best portion which if they doe their heart will be euer vpon it their feare will be vsuallie least they should lose it they will thinke it most necessarie to regard and looke to it whatsoeuer they haue besides it worth the looking after Euen as the husbandman will more especiallie regard his cattell and corne being his chiefe substance then his pullen which is smaller and of lesser value And otherwise euery small occasion will hinder them from nourishing and looking to it and euery trifle and fond desire of their owne will carrie them after it and cause their hearts to be taken vp with it and much more their earnest busines and waightie affaires for the which they thinke that any exercises of religion ought by good right to be neglected and to giue place to them for we are not ignorant of the diuels enterprises what swarmes of euill lusts and noisome delights and other matters of like sort he filleth mens heads withall euen such as he knoweth doe like them best that they may minde no better things and euen such especiallie as are in the way to know Gods great kindnes towards them that they may be after some sort put
saying he that hath this hope purgeth himselfe To this I will speake somewhat at large seeing it is a point of great moment and weight It is true indeede that our hearts are made new and purged by faith wee knowing thereby our selues to be made the beloued of God For it is faith in the pretious promises of God which the holy Ghost worketh in vs whereby wee flie the corruptions that are in the world through lust and which purgeth the heart casting out the draffe and filthines which was in vs. And vntill our minds be thus inlightened that wee see cleerely that our sinnes are forgiuen vs and we vnited to Christ and made one with him and partakers of the graces of his spirit wee neuer come out of our selues neither haue any desire to heauenly things but our wisedome is earthly diuellish and sensuall For we being not yet assured of the happines of heauen doe know no better delights then our blind and deceitfull hearts do dreame of here on earth The which though wee see by experience that they are short and momentanie seeing they who haue greatest part in them cannot keepe them long yet we who haue least part in them will neuer forgoe the loue of them vntill we see how we may certainly inioy better which may cleerely bee seene in the poorer sort of people destitute of grace that although they haue no wealth yet it doth their hearts good to talke of it in token that it is the thing which they loue best of all And hereof it is that many thousands through ignorance passe their time in sport play pastime and pleasure accounting that the onely life that is to bee wished to liue deliciously for a season Others in quarrelling contention murmuring debate suites and accusing of their neighbours The most tolerable and honest course seemeth to be the spending of mens yeeres in and about the worldly goods And thus are men occupied although one sort diuersly from another yet all to bee pitied seeing they walke amisse I speake of such as know no better Notwithstanding no one of these can be brought to mislike his course or to turne his hart and delight from it vntill he be assured of a farre better portion No although wee bring tidings hereof vnto them so as they beleeue that it is true and haue great liking of the same yet till they see that it may be their owne they will not so much as goe about the dispossessing of such vnsauourie and fond lusts from their hearts But when they beleeue that God is a plentifull rewarder of all that seeke him and that they who were once no people are now freely made his people and beloued of him which were sometime not beloued then their hearts turne and aske after him then they desire to know more of his will and mind and repent that they were so ignorant before and that so long time and that they drunke vp the draffe of vnsauourie puddles euen deceitfull pleasures when they might haue drunke of the sweet cesternes which were able to refresh their soules with the water of life And although there are many doubtings before they be setled in this perswasion assured of better delights yet they are no sooner resolued of their saluation and what liberties they haue by Christ whereby they are made happie which how it is attained hath been shewed in the former treatise but so soone are their euill harts and affections changed so farre as the iudgement is inlightened and they contrarily affected to that sin which they liked before as seeing now cause sufficient why they should doe so for they receiue from Christ by his spirit both will and power thereunto For faith worketh by loue and so causing them to loue God and for his sake their brethren it maketh them also readie to doe any thing for him whom they loue and therfore to auoide and cast off all allurements to euill and sinne which he cannot abide So that it is faith which purifieth and changeth the heart not as the chiefe and highest cause for that is the holie Ghost as hath been said which at the same time when it assureth vs of our reconciliation with God doth worke this change and sanctification also which is a purging of vs from the corruption of our owne nature and an induing of vs with a new qualitie and disposition of minde whereby wee begin to will well and sincerely to goe about the things which please God and both by the merits and power of Christs death and resurrection Which I do aduisedly mention againe briefly for the weaks sake who shall the point being somwhat hard to conceiue the better vnderstand the one by the other And these two faith and a pure heart cleere and appease the conscience from accusation and checkes and worke most sweete peace and holy securitie Rom. 5.1 For from faith and a pure heart ariseth a good conscience that is a quiet and excusing conscience euen as true loue to God and to our brethren proceedeth from both And these do set on work the will to hate sinne which before it loued and contrariwise cause the affections as feare hope loue ioy c. to be well ordered in such sort as the whole man is carried thereby euen as the chariot on the wheeles agreeably and the heart being thus renued doth worke that glorious repentance in vs a thing much in speech amongst professors of the truth but little in vse or set by being both a purpose of the heart Act. 11.23 an inclination in the will Psal 119. vers 44 57. and a continuall endeuouring in the life Act. 24. vers 16. to cast off all euill and to obey God both inwardly and outwardly according to the measure of knowledge in euery one For when we are sanctified wee are deliuered from the tyrannie which sinne had ouer vs into the libertie of the sonnes of God to walke righteously and obediently that we receiuing new increase of grace from Christ daily may hold fast the same libertie vnto our end This I haue said seeing it maketh way to the renouncing and forsaking of sinfull life and to the practising of the contrary of the which more shall be said anon it so necessarily following the change of the heart and for that the reader may the better see that if he can finde his heart to goe with this doctrine and that he hath a part in it he may be assured that all that I shall speak of hereafter being of the same kinde and necessarily depending vpon it shal the more easily be receiued of him to his singular comfort and that all men may see whatsoeuer the wicked world doth glorie of that without this effectuall clensing and purging the heart there is no sound repentance and currant and true fruites of amendement to be found amongst them And this though all true Christians cannot expresse as I haue
set it down yet the most simple when they heare mention made of it can affirme that they finde it so to their no small consolation and contentment Now I hauing shewed that the heart and consequently the whole man must necessarily be changed and purged before good life can come from it and wherein this chaunge consisteth and how it is wrought I will returne to this last point from which a little I digressed that by faith in Christs promises and by spirituall vnion with him this change is wrought To this end as I said S. Peter doth plainly lay foorth this truth vnto vs that the heart is purged by faith when he saith By the pretious promises which wee haue from God and they are made ours by faith we are made partakers of the diuine nature or the graces of the holie Ghost by whose heauenly power we are able to flie the corruption and naughtines both of our hearts and liues which is the principall let of our obeying God And therefore that corruption being subdued in vs by a stronger power then it selfe we haue libertie to goodnes whereas before we were in bondage And not only so but the nature and qualities of our harts being changed we are no more they who we were before but are led contrary to our former course The which selfesame thing though not in the same words S. Paul by a most apt similitude setteth downe saying When we were in the flesh the affections of sinne which were by the law had force in our members to bring foorth fruite vnto death but now we are deliuered from the law he being dead of whom we were holden downe to serue in the newnes of spirit not in the oldnes of the letter Here he describing the first estate of life wherein all liue diuellish and vnrenued and setting as contrarie to it the regenerate and happie estate of Gods children after they be changed maketh this comparison That as our corrupt hearts like an husband stirred vp euill desires in vs hauing the powers both of minde and bodie as the wife at commaundement and both these together brought foorth all sorts of euill workes to our destruction so the spirit that is the power of Christ being giuen vs stirring vp holie affections in vs is as an husband and hath the powers both of minde and bodie as the wife at commaundement and both these together bring foorth all sorts of good workes as children to our saluation Whereby it is manifest that although there be nothing in vs as of ourselues to do the will of God and to bring foorth fruites of amendement yet God who purgeth the heart by faith putteth also a new nature into it and maketh vs loue and delight in the good and holy things which before wee loathed and to loathe the euill which we once loued And for this purpose to make more full this matter which I haue entred into which of the simple I know is hardly conceiued that no exception may be taken against it consider what our Sauiour saith he compareth himselfe to a vine and his beloued to branches of the same To teach vs that as the branch beareth no fruite if it grow not in the vine but being cut off withereth so if we be not knit to him by faith wee can beare no fruite But as the branch abiding in the vine sucketh sappe and draweth iuyce from it and is fruitfull so all faithfull and true beleeuers receiue strength from him and grace by the which they crucifie their owne lusts resist their corrupt will and so bring forth fruite according to the will of God For from him the whole bodie gathereth increase fit for it who in manner of the soule quickeneth all the members And to this end Christ wrought our saluation and gaue himselfe for our sinnes to deliuer vs from this present euill world And from him we haue receiued a minde to know God an heart to loue him a will to please him and strength also in some sensible measure to obey him as he saith Know ye that ye are dead to sinne that is so made partakers of the vertue and power of Christ that naturall corruption hath lost her vigour and force to bring forth most bitter fruites and also that ye are aliue to God that is haue strength to liue holilie through Iesus Christ which grace although it be not perfect yet it is such and that in the weakest beleeuer that there is apparant difference by it from his former estate and such as whereby a godly life is not irkesome to vs as before but sweete and pleasant That which most troubleth the weake about this matter is that this change of the heart and renewing thereof is so hardly seene and so meanely felt within them that they cannot satisfie themselues in wishing and desiring to be more changed And although before their open grosse faults did not accuse them yet now their inward corruptions doe disquiet them now idle motions and vaine thoughts and fantasies much trouble them in their praying reading and hearing they cannot be ridde of them now they feare that they beleeue not euen after they haue receiued to beleeue with staiednes of minde and peace and all because they want the feeling comfort of their faith oftentimes their vnkindnes to God much greeueth them and besides their vnfruitfulnesse to be short they haue many accusations against themselues All which duly considered doe testifie in deed another estate of their minds then was before though through their weakenes and the diuels malice they feare hereby sometimes that they are not renued and changed at al. But that is not to be maruailed at for as much as they were so lately drowned in sinne and had no delight in goodnes it must needs be strange vnto them to be perswaded that they are in any better case then they were seeing the motions of sinne doe trouble them now which did not before and they haue not skill nor strength enough to thinke that it is a good signe of their welfare to be grieued for them as it is in deede but they thinke it a signe of their miserie that they haue them at all And yet in that they doe so earnestly seeke to be better staied euen from idle and vaine wandrings and labour to see their spirituall pouertie and their inward corruption of selfe loue priuie pride distrust c. they may haue cleere testimonie that they though but in part are truely reformed And this change of the heart they haue neede to be perswaded of who desire to liue christianly which shall be no hard matter for them to proue if they compare themselues with that which I said about this matter and finde it so with them but otherwise they shall but coldly goe about any seruice of God whatsoeuer this pure heart I say comming from faith vnfained must be as a strong foundation laid in them vpon which only
and desire as their frailtie doth permit for they know who haue so farre been instructed that they cannot loath some sinne and loue other that were but halting but as he who taught them that they should not commit adulterie taught also they should not lie nor steale in like manner they who are taught of him doe so iudge and therefore disclaime the one and the other For how can they loath one sinne and loue another which were to do contraries And as pure and sweete water and filthie cannot come from one fountaine so neither doth the heart reformed send foorth good and euill So that as one in prison hardly dieted feedeth with great appetite and greedines vppon scrappes and parings and is well at ease if he may fill his bellie with them who yet when he is set at libertie and conuersant with his friends where hee findeth varietie and plentie cannot fall to his old fare againe but wondreth now how he could finde sauour in euery mans leauings euen so it is with him who hath besotted and made drunken himselfe with the deceitfull baits of sinne who if like a swine he may fill himselfe with that which his heart desireth and his eye lusteth after he is safe and hath what he would but when he shall see his estate as in a glasse how shamefull and daungerous it is and hath but tasted of the heauenly priuiledges and liberties of a Christian he casteth out that former draffe as vomite and by no meanes can be brought to be in loue with it againe Behold such honour giueth God to his seruants that their old conuersation wherein they liued sometimes with the rest of the world and could by no meanes be drawne from it they haue it in most vile account and detestation and they which were of the synagogue of Sathan shall worship God among the faithfull This is the power of faith which hath changed their heart that it is able to make him who hath it to ouercome I say not himselfe but euen the spirituall craftines whereby the diuell deceiueth many thousands and euen the poysoned baites and allurements of the world also O power vnconquerable and not to be matched If there were any earthly stay or fleshly hold in any sort comparable to it which is impossible in what price and reckoning should it be had think we If there were any thing which at mens request could giue the life of their enemie into their hands or helpe them with long life or satisfie their desire with abundance of wealth and varietie of sinfull pleasure oh how welcome should that be But consisider O ye seruants of God and behold it ye mightie and wise of the world here is a greater and another manner of treasure then all these and bringeth other delights then these are able This suffereth you not to pine away with desire of your enemies death but it will make you as it did Dauid to turne your hearts towards your greatest enemie which is true manhood and wisedome and to preserue his life when you had him in your hands to kill him And this suffereth not you to hunt about the world for varietie of sinful pleasures as though there were no better vse to bee made of the time which is so pretious but this will make you with Moses to renounce them when yee might haue them and to finde greatest pleasure in doing so and yet in forgoing them to thinke your selues plentifully rewarded Finally this will not suffer you to fret and to be vnquiet in thinking vpon the day of death and to put the remembrance of it farre from you by wishing long life but it will make you sigh and groane to be out of your life and with Paul to account it a prison to liue in the bodie still and as the Preacher saith to reckon the day of death when you must liue here no longer better then the day of birth which is the beginning of life O ye men of this world if ye can tell vs of greater commodities and tidings of better things then these and assure vs how we may come by them wee will forsake and leaue all and reioyce with you If ye cannot but rather your best things are those which I haue spoken of alreadie namely great riches pleasures your enemies death and desire of long life to your selues the vanitie vncertaintie and danger of the which I haue set downe alreadie then renounce you all that ye cannot safely keepe and reioyce with vs doe but taste and see how good the Lord is and when you see what is best imbrace it or els I will pronounce the saying of the Prophet against you which in time shall most surely finde you out and take holde of you although you hide your selues from it Behold and wonder and vanish away for I will worke a worke in your daies that if a man tell you the truth ye shall not beleeue it More might be said of this point but the treatise is too long now I will returne againe to shew that the beleeuing Christian doth renounce the sinfull course which all the world besides lieth and walloweth in though some more then others who as I haue shewed that he renounceth al kinds of wickednes so hee doth it not in some good moode onely neither crieth out of his old conuersation when he seeth shame or daunger approch he doth not I say then onely signifie his mislike of it but vpon good deliberation hee maketh protestation no more to haue to doe with it as Ephraim was counselled to say being called to repentance What haue I to doe with Idols which yet before had been her glorie So whatsoeuer others doe he is resolued to forsake it and casteth off all such behauiour as a loathsome and ragged garment And this is it which our Sauiour acquainted his Disciples and followers with after that they had testified Peter answering for the rest that they beleeued in him vnto saluation He that will be my disciple must denie himselfe which is as much as vngodlines and worldly lusts for then onely indeed and not till then are men fit to heare of any such thing but doe keepe out of the sound of such doctrine as much as they can which is the cause at this day that many professing the Gospell yet neuer know what this meaneth namely to abstaine from the filthie lusts which fight against their soule Others which doe and must needs heare such things taught that all Gods seruants doe and shall disclaime their liues past and be ashamed of them it is pitie to thinke how coldly they receiue it Some of them scorne it and mock and so turne it off that way some neuer conceiue it some are often accused and made afraid to see their liues so farre off from that which is taught them but soone forget it because they see the most of the world to doe so Some are
euer in learning how to depart from euill and to forsake their sinnes but the diuell holdeth them at a stay that they neuer obtaine it because they goe about it preposterously not yet beleeuing assuredly that they shall be saued A few find the way the Lord directing them to beleeue which others who will not be taught of God how they should beleeue but by their owne reason doe neuer reach vnto But I haue not yet spoken of the worst sort of all who heare this doctrine For they hate them who teach it most deadly they raile on them and disgrace both them and it and if they can bring them into danger for teaching of it although their pretence shall be another thing Yea doubtlesse I say more if by her Maiesties gracious authoritie and protection wee did it not which more preuaileth with them then the authoritie of God from whom and in whose name wee teach it their poysoned and malicious stomackes would suffer none to walke peaceablie who plainly and soundly publish it These therefore are farre from ouercomming themselues and yet whiles many sorts in the world are thus farre off as I haue shewed from victorie getting ouer their wicked hearts and consequently their liues in the meane while the seruants of God who know what the Lord hath done for their soules renounce all inordinate desires and wicked actions that they haue afterward no more fellowship with the vnfruitfull workes of darknes howsoeuer they were sometime chiefe doers in committing of them So that as the true repentant people of Iuda who had before offended God by Idolatrie when they were brought captiues into Babylon loathed the sight of false gods and as the good people who repented by Ezra his preaching did put away their strange wiues how deare soeuer they had been vnto them and as Ephraim was heard complaining thus I am ashamed and blush that now I beare the reproches of my youth so loathsome and wearisome it was vnto her So are they who haue felt the saluation of God at vtter defiance with the corruption of the world And yet if this were done but for a time or for companie or by constraint and for feare or any such like corrupt end it were not worth the speaking of for it is to be seene that after these sorts iniquitie is left of many which kind of renouncing euill is little to their reioycing and shal be to their reproch when it shall appeare in how euill manner they haue gone about it I will not digresse but this I must say wee haue had too much experience in our parts and I doubt not so haue others of sundrie persons who once accounted their teachers burning lights and for a season they receiued and reioyced in them casting off their old course in the sight of men readily but some for companie of those who perswaded them some for feare of the woe which hung ouer them and others for good report as long as they could hold out but these because they renounced them not neither vpon good consideration abiured them they returned to them againe as the dogge to his vomite Whereas such who truly beleeuing do of conscience renounce sinne doe as they in Nehemiah came to the oath and the couenant that they would neuer take againe their strange wiues which they were commaunded to put away nor looke back to Sodome any more nor being washed wallow againe in the mire Which I say not as though their word protestation or oath could alone by any strength thereof performe such a weightie vow but because therewith they duly considered what cause they had to doe so how infinitly they were bound to God to discharge it and how firmely they were perswaded that God would make them who had made them willing alreadie able also to doe it And therefore although they saw not that helpe present with eye yet they hoped for that which they saw not and therefore waited patiently for it till it should be granted them And thus both faith and hope being nourished and strengthened in them from day to day they who are the Lords do finde both will to desire and strength though not perfect to accomplish to the peace of their hearts that which they haue set vpon and attempted I meane a departing and that with willingnes from their former intemperance Indeede it must be graunted that this is not obtained without much striuing against the same and that it will cost many prayers to weaken such corruption and to hold such rebellion vnder of meditating vppon Gods promises also much sighing and sorrow to see what vnlikelihoods there are of subduing such vnruly passions through our owne manifold weaknesses But what then Is it much if so great a worke require our watching thereto and diligence when God is pleased that it be bestowed that way and without it no common worke will goe forward Or is that any iust cause of discouragement to vs to take paine for so great profit when we are sure of it before we goe about it But it may bee demaunded doe God seruants alwaies preuaile in striuing against euill and obtaine that which they seeke thereby for otherwise say some what discomfort and dismaiednes will come thereby I say that as God oftē helpeth them that they ouercome so they are oft ouercome themselues of their affections against which they striue but yet they haue learned not to be troubled at this as at any strange thing as if their hope were either wholy or chiefly vpholden hereby and as though they held their happines by feeling onely when they are taught that by grace they stand Neither yet on the other side doe they make light of it when they are foiled and preuailed against but as they reioyced in measure and gaue God the glorie when they felt strength of grace against their temptations so after they come to themselues againe they are troubled and sorrowfull chiefly for displeasing God they take view of their owne frailtie ignorance negligence better and confesse the same to God and take shame to themselues and cast not away their confidence but bee incouraged and heartened both to hope for pardon and also to bee more circumspect in looking to their waies afterwards Now tell me if Gods children be thus brought low and abased somtimes to pull downe and asswage the strength of pride in them what fearefull matter is hereby fallen out what rasing out of their faith is there hereby procured or what great cause of complaining is this when it is manifest to all who can iudge that the thing which through ignorance and weake faith they feared would separate them from God doth fasten them more neerely vnto him and through his working that which they thinke to bee cause of great sorrowing is turned indeede into sound reioycing and that for this cause especially that they doe better know themselues hereby and
put in him for continuall defence deliuerance and succour in soule and bodie they are carried with distrust as with a whirlewind and therefore their hope is faint or none at all before they see their desire accomplished In their great dangers when meanes to come out doe faile them they are ouercome with feare and almost beside themselues In losses impatient and full of murmuring receiuing them as from a cruell iudge and sorrowing for them deadly And as some haue their hearts thus boiling in their trials and afflictions so others haue their hearts swelling against God in obstinacie and contempt for his afflicting them and are loose careles and desperate whatsoeuer pincheth them yet in a scoffing spirit they say within themselues let him doe his best yet will we not turne vnto him nor seeke vnto him oh horrible blasphemie fearefull to be once named that I say nothing of them who ascribe all to blinde fortune in cursing of the which they curse God or as the Atheists doe to nature Are not these loathsome guestes to lodge in the hearts of Christians I doe not goe about to set downe the poisoned corruptions and lusts of Heathens Turkes and Atheists as they are properly called that is such as deny God vtterly for so should I neuer haue done but to lay forth some part of the corruptions which dwell and abide in the hearts of such as goe for Christians that many of them who can beare out matters boldly here among men may see what villanie and treacherie they commit against God This is a little of a great deale of the dishonour which they offer to God And as this declareth what rebellion is in men vnder the crosse so how they behaue themselues towards him in the daies of their prosperitie experience teacheth and I could shew at large if the time would suffer me to declare it As for thankefulnes there is little or none in them I appeale to their owne consciences what doe their hearts yeeld to God the whole day thorough for his manifold mercies and if some doe yet is it done onely in words for a fashion onely and from the very teeth outward and yet many are ashamed euen at their table to doe that They reioyce in the merry world whilest they haue ease and plenty they looke for no other but wish it alwaies so yet what grace doe they desire the more although they haue their fill but are rather more headstrong and inordinate And if they aske ought of God it is to bestowe it on their lusts being made drunken with their pleasures so that they are louers of them more then louers of God and become insensible thereby and past all feeling If some be not thus hardened yet shall they be found to haue small desire to furnish their hearts with the best gifts when yet they see that he which hath giuen the one is as readie to giue the other also And as for the true worshipping of God how farre are the most from taking pleasure therein when yet one day bestowed in it is better then a thousand in any delights beside For superstition and blind deuotion carrie many to false worships affirming boldly that they cannot rest in that manner which God prescribes in his word that is to doe it in spirit and truth though God sendeth vs to the Scriptures to know his will and minde but the will-worship which they deuise to themselues and which they take vp by tradition as to represent God by an image and Christ by a Crucifixe that onely pleaseth them and their deuotion is frozen and cold except it be helped by such counterfeit delusions And many of them which imbrace the truth and retaine the right manner of worshipping God according to his word yet are content to be deceiued while they denie that which onely maketh the other well pleasing to God and sauourie to themselues that is to doe it with their heart and ioyfully without which God telleth them plainly that in vaine they worship him And as in their worshipping of him by the vse of religious exercises their harts take no delight euen so in his seruice throughout the course of their priuate conuersation how vaine prophane and dissolute are their hearts what pleasure is it to them to please him though it should be their meate drinke and pastime and how lightly are his iudgements passed ouer how fearefull soeuer they be so farre is it off that they can expell their hypocrisie and other sinnes Moreouer they haue no desire in peace to bee taught the true vse of it namely to haue peace with God and as much as in them lieth to be at peace with all men Rom. 12.18 no not in their owne houses which yet to be without is a little hell to them And as for the Lords Sabboth and other many good meanes appointed on the same to season and change their hearts they sensiblie loath them or finde no sauour in them neither is it any part of their thought to seeke any comfort in them although they be the chiefe flower of a true Christians garland or if some of them doe it is in superstitious deuotion wishing that religion vp againe whereby God is dishonoured highlie but as their fathers before them did euen so doe they passe through the world as shadowes their mindes looking no higher so that though they were made to honour yet they not vnderstanding it are like the beasts that perish These may serue for a taste of the corruptions and worldly lusts which men not worse accounted of doe swarme with directly tending to the dishonour of God from which with the rest that follow when wee shall see how God deliuereth his beloued we shall haue cause to loue the godly life more heartily which is by Gods grace freed from such intemperancie freed I say so that it ruleth them not neither reigneth in them although sometimes in some thing it preuaile against them till they repent of it which grace none of the other doe finde nor obtaine when they be at the best But to goe forward to acquaint men with some of the vnbridled and worldly lusts which carrie them after the hurt of their neighbour what vnreuerence contempt and obstinacie appeareth to be in the hearts of many against their betters diminishing that authoritie credit and estimation which God hath giuen them so that place yeeres and gifts are had in meane account of them Where is that ancient reuerence which younger men in the Ministerie haue giuen to those who haue gone before them in labours gifts and good example they imagining themselues able to doe farre better then their elders and therfore ambitiously aspiring to that which they ought not and lifting vp themselues aboue them when yet they should haue learned to honour and submit themselues to those of low degree What vnthankfulnes in the people to them which labour for their
peace and welfare in their outward estate and are instruments to conuey the glorious Gospell of Iesus Christ vnto them I meane Christian Princes and gouernours How many esteeme of them who labour to make them happie and to liue for euer what wishing is there that there were none such which is all one as to make sure worke to goe to hell How doe many hunger for their death yea though they be their naturall parents by whom they might be inriched and preferred although to make their follie and madnes the better appeare to themselues and others the Lord taketh them oftentimes away before them What stoutnes saucines and boldnes in youth towards their ancients and rulers till it breake out from within and shew it selfe in gesture and words which bringeth forth such rudenes and barbarousnes as were too bad among Heathens But I will containe my selfe Further whereas the soule of our neighbour should be most pretious to vs how doe many reioyce to see them fall into any sin deuise to make them offend as to be drunke to leaue off hearing Sermons and fret or disdaine at them who liue Christianly rather then to reuerence the graces of God in them And whereas wee should loue others as our selues that is indeed and vnfainedly not in word and shew onely yet how truly is it verified through the world that through the strength of their lusts one man is a woolfe yea a diuell to another What anger which cannot bee appeased what deadly hatred one against another what earnest and bitter seeking of reuenge and yet they goe not once to their heart to take shame for them How easily and readily doe men take the least occasion from others of hard conceiuing of them and yet how vnmeete doe they thinke it that others should take the least displeasure by the greatest occasions which they offer them What little care is there that none be hurt by them but a churlish senselesnes of it if it be so rather then pitie and compassion in steede of it As concerning cutting off broiles betwixt men who is warie to auoide occasions thereof sometime by readines to lose some part of their right as Abraham did to Lot and comming to lawfull and equall conditions of peace which were but their dutie Nay rather men bethink them of all meanes to prouoke others further then they haue done And as for bearing of them if they passe bounds toward any what meekenes or mildnes is there in vs to forbeare them and to be patient and long suffering towards them and when it may well bee done to passe ouer their offence and burie it where is any pacifying of wrath in mens selues and a free forgiuing of them but rather a seeking of reuenge for the smallest wrong This is farre from the Apostles rule Weepe with them which weepe reioyce with them which reioyce and be alike affected towards all men In these kinds of fleshly lusts the commonnes which I see of them and the bold iustifying of the same hath made me somewhat the longer Now I come to that kinde of these fleshly lusts which are most properly so called And they are when men let loose their hearts to filthie vncleane thoughts and desires with purposes of defiling their bodies which should be kept holie to the day of mariage and after to the end of their life What varietie of vncleane wishes and desires doe occupie them how are they inflamed through euery obiect of such persons as please their eye and so are caught and deceiued with that which is pretious in them And least that should not be enough against thē they rest not in this which is most shamefull but they delight to blow vp these burning lusts further euen to occupie their thoughts in all talke of vncleane matters to feede their eyes wantonly that they may shew themselues to be those whom the Scripture describeth namely to haue eyes full of adulterie and to such places their delight is to goe where they may haue that carnall humour satisfied or incensed by all prouocations that thus the pretious treasure of the minde which is fit to haue receiued most diuine matters and to haue made it more like vnto the Angels is made a stinking brothel-house and a nurserie of filthines What beating of their braines is there about deceiuing and intrapping innocent Virgins and modest Matrones to bring them to their lure for common strumpets and such harlots as haue been defiled alreadie may be come by with lesse studie I speake not of the practise of the worst sort of the people of our land but of them which are ciuill liue outwardly in some honest course yea and many of them maried persons themselues and for want of better beare office to see good order in townes of which sort there are many thousands who are possessed of these deceiueable lusts neighing after their neighbours wiues as the Prophet speaketh and so stopping the course of a Christian life from the which some of them otherwise had not been farre off But this for a taste I will proceed vnto that kind of lust which is the greedie desire of money and gaine if they may come by it whosoeuer smarteth by the losse of it What a sea of euils is there in this kind how many waies and that all the yeere through are mens heads occupied about this how they may by some new deceit winde somewhat from others what vnsatiable desire is there of other mens goods and how doe men resolue that they will be rich though the Apostle to Timothie doth shew them the danger of that purpose What repining is there in all sorts to see others get that which they themselues can not come by How doth the mightie deuise to pill and make bare the meaner sort the Landlord the poore tenaunt till he hath fleeced him of all and left the bare carkasse whereas the predecessours of them both liued together before them in loue and good will the one well contented the other well refreshed vnder him and sufficiently maintained which is one maine cause of so great beggerie How doe many without regard of other follow this point of wisedome that they may haue some commodities wholy in their owne hands that so they may raise an vniuersall dearth for the satisfying of their priuate appetite In common dealings nothing to speake of is sweete to men but stolne waters as it is in the Prouerbs when men can see how to get more then their owne the borrower though he hath found friendship yet seeketh bethinketh how to defraud the lender if by any meanes he might pay it backe no more so doth the lender deuise new kinds of vsury and oppression against the borrower whereby so many thousands are vndone when the Lord commaundeth streightly that there be no oppression nor vsurie at all So of the seller and the buyer the loue of equitie and
wisdome and other gifts when they are who knoweth not what if it were but by this description and when as also they know not how long they shall inioy them they account of to morrow what they will doe and cannot tell what may fall out to day Their lightnes vnsetlednes and wilfull frowardnes for euery thing that doth displease them their vaine idle and deceitfull desires of things which become not the grauitie of such as are borne to a better life their deadly pangs of sulleines when nothing will please them with their curious heads which are euer medling in things not pertinent to them with their sottish selfe loue that so much blindefoldeth them from seeing that any thing in them is offensiue with innumerable other concupiscences that dailie come from them may easilie perswade them to confesse that their hearts are burthened and loaden though they had not outward sinnes to presse them downe and to say that it is diuine power and grace from aboue that must purge these and such like vnsauorie draffe out of them And yet these and many other such are renounced as they come to be knowne of Gods seruants and are resisted according to the wisdome which God hath giuen them although in others they rule and raigne And the obtaining of grace to doe this is one part of the christian life as I haue said For they making the word of God their guide haue this benefit by it that they are made wary and circumspect against their euill and noisome corruptions as Dauid saith in the Psalme 19.11 where he setting downe many vses and benefits of the law and word of God as that It is more to be desired then fine golde and more sweete then the hony combe addeth this Moreouer thereby is thy seruant made circumspect and wary And Salomon saith the like Prou. 2.10 When wisdome delighteth thy heart and knowledge entreth into thy soule then shall counsell preserue thee and vnderstanding shall keepe thee from the euill way And what way is worse then the deuices and desires of our euill hearts Saint Paul likewise to shew that God hath giuen this grace to his faithfull ones saith 2. Cor. 10.4 The weapons of our warfare are not carnall but mightie through God to cast down holds casting down the imaginations and euery high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ and to the Ephesians 4.22 If we haue learned Christ aright we haue been taught to cast off concerning the conuersation in time past the old man which is corrupt through deceiueable lusts Thus therfore now hauing laid open the packe of these worldly lusts and proued that the Lord by the Scripture giueth greater grace to his then to obey them Iames 4.6 Rom. 6.16 I will proceede now to shew that this is a speciall peece of christianitie thus to hold vnder and resist them so as in some sort we may be made able to ouercome them No man will greatlie denie this if he be aduised for what should hinder one if he be vnburthened of his passions and inordinate desires which binde him from dutie as cords but that he may goe forward without let readilie and roundly This being alwaies vnderstoode that he is not without dailie striuing to obtaine it and closed about of infirmities still It is the euill heart that causeth men to fall away from the liuing God they are their fleshly lusts which fight against their soules that both hinder them from walking with God and will bring destruction in the end euen these lusts as S. Iames saith which fight in our members they are that carrie vs violently and foolishly after them from our setled peace to fret and rage as enemies in warre one against another when wee haue not our desires satisfied nor obtaine what wee would Therefore these being weakened and their force restrained we may cleerely see that with ease and cheerefulnes the Christian life shall be set vpon for as our Sauiour Christ because he was voide of all corruption and sinfull desires therfore the prince of this world attempting him as hee doth other men yet found nothing in him which he sought fit for his purpose and as Adam in the time of his innocencie stood free for a season from falling when as yet his heart was not tained euen so our hearts being clensed and purged from their natural corruption although not wholy ridde of it and our troublesome lusts and passions being appalled and weakened within vs and hauing receiued a deadly wound cannot so master vs as that we shall not loue desire long after and do the will of our God though in respect of that which we ought weakely and vnperfectly yet in respect of that which otherwise wee should doe both soundly and in good sort And this will God accept for holie seruice and not looke streightly what is done amisse but pardon our sinnes because of our aduocate so that notwithstanding our obedience be farre from that it should be yet we may rest therein euen such as it is with sound peace voide of feare And thus farre God in great mercie hath made vs partakers of the knowledge of his will that wee hauing our desires in this wise subiect to him as I haue said wee may possesse our soules after in peace and heauenly manner Therefore if any man whose heart is purified by faith doth exercise himselfe in knowing these his soule and shamefull lusts and marke how he is led away of them and deceiued by them and which of them doe most trouble him and oftest preuaile against him and therefore by the helpes which God hath giuen him which shall be set downe in the next treatise doth resist them let not him doubt but that he is occupied in the godlie life and that he is come out of the stinking Sodome of his old sinfull course and thus doth the godly man carrie himselfe and at this marke doth hee chiefly aime For the true wisedome which is from aboue of the which euery godly man hath his name that is he is called wise this wisedome sheweth it selfe in all manner of holy conuersation in meekenes and suffereth not the contrary lusts to dwell and abide in the heart as bitter enuying prouokings one of another swellings tumults and stormings one against another with such like as euery one hath his measure In deede all men haue not ouercome themselues alike no not euen they who haue set themselues to this worke of plucking downe the ruines of their old building for they who haue great and cleere knowledge of the will of God and of the whole mysterie of godlines ioyned with affection they are the most forward And to speake plainlier they who make faith and a godlie life their treasure indeed finding and feeling that they are greater riches and pleasure to them then gold or all substance and in their
contempt seeing the minde is euer busie and seldome vnoccupied I answere that the persons are as I haue said sinners as others be but sanctified and weake but willing to be better and that their thoughts are according to the diuers growths and ages of Gods children which are three The highest degree is olde age or the experienced estate which yet is not the perfect age in Christ for that shall not befall vs vntill the life to come but a firme constant and setled going forward vnto that perfection The second is the middle age in christianitie in which as young men in wrastling we haue courage against our sinfull lustes but yet like vnto them we haue many foiles and are oftentimes cooled in our courage though we sometime preuaile And in this estate we are very fitly compared to the graine of mustard seede after that it is shot vp and hath a blade and stalke till it come to haue boughes and branches to shelter the fowles of the ayre so in this we are euer growing though slowlie and this degree of christianitie is betwixt olde age and infancie The third is childhood or infancie the lowest and the last the which is principallie discerned by an earnest desire of the sincere milke of the worde and namely of the promise of the forgiuenes of sinnes which although some of these deare children of God cannot with full assurance lay holde of yet this their hungring desire after it which cannot be satisfied without it with a sensible feare to offend God is a true signe thereof And this is the lowest degree of true beleeuers which estate is at first weake in respect of the other two as it is in the naturall bodie for in the young babe it is first weake and after groweth to greater strength as it groweth in yeares yea and this is an excellent estate in respect of the counterfeit which haue most neere resemblance of it in whom may be seene some flitting motions after good things but in time they vanish and goe away as they came These degrees of the spirituall birth being thus described which by the Scriptures may easilie be discerned I will now shew about what things the thoughts of these three are chiefelie occupied or desire at least to haue them occupied though they doe not euer attaine to that which they desire And to begin with the first some of Gods elect through long experience and much acquaintance with the practise of a godlie life haue obtained grace to guide them more constantlie then others whereby they so serue God that they may please him with a reuerent awe of his maiestie which holdeth them within bounds and in holie and religious feare of offending him while the other often breake out more easilie And this estate though it be to be aimed at of all godlie people yet it is not obtained but of such as haue accustomed their mindes to the heauenlie course and to whom good meditations and thoughts to shunne and auoide euill are become a pleasure and as well to be able to discerne the same by their vnderstanding and iudgement as to haue their will in good sort at commaundement to follow the good and shunne the euill Such as Saint Iohn calleth fathers in his epistle saying I write vnto you fathers because they had knowne the Lord and his manner of dealing with his people and had experience of the discipline and gouernement of his house in a godly life a long time Now such as haue been trained vp in the obedience which the Scripture teacheth from their youth are able vpon their so long triall of Gods directing them in that course not onely to goe forward cheerefullie and readilie themselues but also to perswade and hearten on others And such therefore thorough this grace receiued at Gods bountifull hands are much freed from this bondage and seldome so grosselie holden vnder of their corrupt lustes as others sauing that God will make them see their weakenes from time to time especiallie to subdue pride in them which is soone kindled in them and to holde them vnder they haue therefore their mindes vsuallie set vpon some one or other of the infinite heauenlie instructions which from time to time they haue treasured vp in their hearts both out of the Scriptures and the fountaines of other holy men whereby although they are not quickened as they would and desire to be yet they are held from much euill The particulars of Gods vnutterable kindnes of mans mortalitie the momentanie estate of all things vnder the sunne the blessed estate of the elect the endles woe of the damned c. who can recken They haue much time taken vp in the beholding and meditating of Gods maiestie as they can conceiue of him his power his wisdome his euerlasting being of his iudgements and how he is prouoked of his patience and long suffering towards the world his dailie pulling of them from their pleasures who thought they should neuer be taken from them and their owne estate and seuerall parts of their liues much occupie them how they may keepe in their way For it is the wisdome of the prudent to vnderstand their way Also how they may hold out constantlie the profession of their hope with ioy vnto the ende how they may resist all occasions of euill for they presume not without dailie helpe from God for all their strength they consider what lets they shall finde from Sathan the world and their owne hearts how they may order well their particular actions in and through the day in their callings giuing to all men their due that they may prosper and also that they may make a good account at the ende of the day and so at their last ende They who haue these and the seuerall particularities vnder all these contained to occupie their mindes about is it doubted what thoughts desires and occupying of their heads and hearts they haue to keepe them that they may neither be idle nor vnprofitable The thought they take daily vnlesse they be much blinded is in the greatest part this how they may haue a good conscience in all things pleasing God and how they may be prepared for the crosse and to keepe the same minde vnder it that being exercised therein oft and much they may reape the fruite of righteousnesse euen most sweete peace and as their saluation groweth neerer then when they first beleeued so they may be fitter and readier to meete the Lord their latter daies being farre better than their former to be merie whilest they thinke he hath blessed them and neuer at ease nor to thinke themselues well but while they are vnder his gouernement Haue suâ—â— no other things to doe but that with the scumme and ofscourings of the world they must aske how to spend the long sommers day and the wearisome winter nights Although others who are prophane haue not yet with these
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
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
sinnes before According to that which is in the Apostle where he saith that the knowledge of saluation teacheth vs to liue holily c. and to giue vnto God the things which are Gods And first of all to begin with the duties of the first commaundement the life and light of all the rest it is first required that we seeke and desire to know God though not perfectly which we cannot doe yet as he may be knowne of vs as his word doth reueale him to vs that in his nature and properties he is spirituall infinit pure holy righteous onely wise constant omnipotent onely good one in essence three in person and in his workes as his constant decree and execution of the same in creation and gouernment in all most admirable as wee see in the earth with hir furniture wherewith we are best acquainted although that be but as his footestoole to conceiue of his glorie in heauen which is as his throne But alas this knowledge of God is weake euen in many a true Christian beleeuer but that euery one is then fit to learne it aright when he is once a Christian Furthermore we must acknowledge that is allow and in heart yeeld and consent vnto the truth of those things which we know of him that then we may safely and boldly beleeue in him and cleaue to him For this knowledge of his maiestie causeth al his faithfull ones to be truely knit vnto him and to fixe their whole delight in him so that they say with the Psalmist Whom haue I in heauen O Lord but thee and who is he on earth whom I desire in comparison of thee So that none is as the Lord vnto them We thus cleauing vnto him and knowing our selues to be safe vnder his winges grow to put our confidence in him that he will helpe vs in all our necessities and tribulations And from this confidence arise many other Christian duties as to hope and looke for that helpe which in confidence we assure our selues of from the Lord yea although meanes be wanting yet we giue glorie vnto God as the three children which being cast into the burning fornace committed themselues vnto his protection although at that time they saw no likelyhoode of helpe at all Againe through this confidence we are not afraide no not in greatest daungers but are patient and without murmuring hold our peace because we know the Lord hath done it and that which is more we count it good for vs that wee are afflicted and receiuing all as from a father doe reioyce soundly and heartily in them through hope at least And through the same confidence we reioyce in euery condition of life vnspeakably yet no otherwise then as we be afraide to doe any thing which may displease God as I shall say afterwards because we know that although this is wearisomnes to the wicked yet there is cause continually offered vs to be carefull that in all things we may be approoued of him And seeing we behold how all good things doe flow to vs from God therefore we offer vnto his maiestie this other dutie in all things to be thankfull namely with a kinde heart testifying that all our well-fare commeth from him and so doe we in our wants and necessities lift vp our hearts vnto him by prayer for the obtaining of the things which we want And when he thus bountifully imparteth to vs all good things which yet are but the smaller fruites of his fauour and yet if they were not enough he would send vs more and greater who doubteth that with al our hearts and strength we are affected to loue him more then wife children house land or whatsoeuer is of greatest price in the world beside yea that in comparison thereof the best things of price are reckoned but as doung And in token of this true loue to God we giue our selues to solace our soules in him as Dauid euen when he was in daunger of his life did comfort himselfe in his God 1. Sam. 30.6 because it is so sweete and beautifull to thinke and meditate oft times vpon the infinit good things that doe flow from him vnto vs but most of all desiring to inioy his presence in heauen which shall be with fulnes of pleasures for euermore And further because all which know God and put their confidence in him and loue him are ouerwhelmed as it were with the infinitnes and excellencie of his glorious maiestie therefore they are drawen to behaue themselues more reuerently and vprightly before him then before the greatest potentates in the world and therefore are prepared to walke before him continually in an holy and childlike feare desiring that he will teach them by his wisdome direct them by his prouidence and blesse their whole course so as they may comfortably feele the same through their life Now besides these duties of holines which we owe directly to the person of God meerely spirituall and inward there are other whereby we worship him outwardly which also are parts of this holines towards God it followeth therefore now to mention some of the chiefe points of this externall worship of God both publike and priuate and in what manner it should be vsed but before it is to be knowne that he will allow of no other meanes of worshipping him outwardly then he hath appointed and prescribed himselfe in his word And therefore the office of the ministerie it selfe by which God is truely worshipped publikely must not be an office to sacrifice and say masse for the sinnes of the quicke and dead which Gods word plainely condemneth neither must it be any other then that which God acknowledgeth for his that is a publishing and preaching of the Gospell and glad tidings of saluation by Iesus Christ to penitent sinners and beleeuers and a ministring of the sacraments which he hath ordained for the comfort of them Such ministers they must be at the least which serue him whatsoeuer graces they haue beside if they would that God should acknowledge and take them for his and after such outward manner must they worship him in all dutifulnes of heart both magistrate and priuate person who will worship him aright And amongst the publike seruices of God these are some and the principall with prayers by voice expressed thanksgiuing confessions of sinnes and singing of Psalmes the fruite of the lippes with the censures of admonition and excommunication as cause doth require which I knit together for breuitie sake seeing I haue onely taken in hand to set downe shortly what the partes of Gods outward worship are not largely to handle them that all may see the better hereafter when I shall come to it how the daily direction for a Christians life may fitly bee drawne out and made vp of the whole body of godlines layde together in the commaundements To these may be
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
acquainted with it For answere to all let such vnderstand and know that this Christian life is not to be peeced vp with some good actions in the which we may rest neither consisteth of good intents and in chopping and changing our course from good to euill and contrarily but it is the same which I haue said euen the keeping of our hearts sincere and vpright and vnfainedly bent to walke with the Lord after all his commaundements throughout our whole course according to our knowledge and that in such wise and with such delight that he who hath experience of it would not change it for any other for why it yeeldeth an hundreth fold for one in all carnall liberties or delights which we forsake And that it must be thus with the people of God and may possibly be also that of the Prophet doth plainely declare that the man which may reioyce and speake of his estate with comfort indeede is he which doth not by fittes and at some odde times lift vp his heart to God but who doth so loue his law that he meditateth in the same all the day long as he himselfe did meaning this that his thoughts should leade him to God from time to time and when they are occupied about euill or ranging in the world vnprofitabile and amisse that he should by and by without dallying or delay call them backe againe And what thinke we doth he meane in another place when not speaking particularly of himselfe but generally of all which are the Lords he saith The blessed man doth exercise himselfe day and night in this that he may please God as his word directeth him and haue peace thereby with him and so may testifie that God is his treasure because his heart and loue is set vpon his commaundements He doth not meane that we who will be happie must be occupied in prayer hearing or reading onely both day and night neither yet doth he meane that in some pange or when we thinke good we should be occupied thus and well affected and haue our liues well framed but this he meaneth that he who is godly and happie indeede indeuoureth to this that his minde may delight in and be possessed of good matters or rightly vsing lawfull or carefully resisting those which are sinfull And it is the same which the Apostle ment when he said our conuersation is in heauen though we are on earth teaching therein himselfe and all other Christians that their whole course so farre as mans frailtie would permit and how farre it may permit let this treatise out of Gods word testifie ought to be a setled and constant carrying of themselues as I said before throughout their liues in such sort as they might shew and approue themselues to be men of God If we desire to see examples of these things the Scripture setteth out many vnto vs and namely the life of our father Enoch that in his time which soone after the creation of the world was corrupted he did yet walke with the Lord as if it should say he did so liue in the world amongst men that he had yet through his life an heauenly and most happie communion with God Abraham though he be not exempted from infirmities yet from the first time of his calling vnto his death what a rare paterne did he set before the eyes of men in his example of a man consecrated to God and not earthly minded For wheresoeuer he came he set vp an altar vnto the Lord declaring thereby that no change of place time or companie could withholde him from following the Lord but as the first left countrie and kindred at his commaundement when he knew not as yet whither he should goe or what should become of him So when he had leasure after to returne yet he refused because he sought a better countrie namely heauenly witnessing still more and more that his obedience was sound and faithfull by looking to another inheritance vntill an hundred yeares were fully complete in an holy course And of Iob how cleerely doth the holy Ghost witnes this whereof I speake In somuch that he not onely withdrew himselfe and departed from the corrupt examples of the people of his time but also had a particular regard of the actions of his life both towards God and men For proofe whereof his strong faith with patience prayers and sacrifices doe testifie the one his iust dealing with all men and mercifulnes to the poore with rare wisedome in gouerning his owne family and in carrying himselfe toward all doe shew most cleerely the other All which were not at times but vsually and ordinarily performed and through his course of life looked vnto and continued And yet another thing I must needes adde as I am perswaded very admirable that he did vse to acquaint himselfe in the middest of his prosperitie with the looking for a change and did learne in his greatest abundance to want and being in so high a place yet he was not puffed vp because he considered how fleeting and momentany all things were and that his prosperitie was lent him onely for a short time and was not a patrimonie or inheritance to him for euer So that when he was afterward tried with losse of all which was exceeding much it might appeere that he was but little moued with it because he had loued it but a little when he did inioy it The which gratious man thus vsing the world as hath been said holding all so strangerlike while he had it and so willingly foregoing it when God would require it how could he doe it without a diligent looking to his wayes and the directing of the thoughts of his heart in a very particular manner and that in and about worldly goods in which case men thinke no bounds should be prescribed them As for Moses although it was a rare grace when he was of full and ripe yeares to refuse to be maintained as the sonne of Pharaohs daughter and to inioy the pleasures of sinne for a season yet it is more marueilous how in example he went before the rest in the things which God required and shining daily more and more as the Sunne till the noone tide not weary of his seruice as many are but liking better of it the longer experience he had of it so that there was no good being elsewhere to him and so accomplished eightie yeares in that righteous and holy course As for Dauids practise besides the Lords commendation of him that he was a man after his owne minde so that we may see more particularly how he passed his time that one place of his Psalmes doth cleerely shew where he saith This is the course of my life after the which I frame my selfe as the blessed of the Lord also doe with my whole heart I seeke thee O Lord as thy word teacheth me the which so farre as I haue
For such may vnderstand to the first point of their obiection where they say they cannot leaue the course in the which they haue liued that is in small knowledge of God and his will following the world with greater pleasure then the word of God and hauing their other reioycings in things here below vsing their labour but euen as toyle c. they may I say vnderstand that if they cannot change such courses their owne mouthes shall be their accusers for such cannot be in good state For I vrge no other change vpon them then they themselues shall be forced to confesse to be required by God of them and that for their best And being so I would aske this of them who is he which hauing liued long in a cottage full of penurie and wants cannot frame himselfe to a more wealthie estate if it befall him and to enioy greater abundance of all good things meete for this life and that because he hath of long time been accustomed to a meaner and poorer condition Is any so destitute of common reason or so wilfull that when his diet may be wholesome and sweete his apparrell cleanely and seemely his habitation commodious and well fenced against all annoyance of winde and weather he will yet refuse all these being offered him for a portion in pouertie where his wants cannot be supplied And yet what comparison is there betwixt these things and the high degree of felicitie which in the Christian course I propound in respect of the deceiueable vaine and painefull pleasure for so I may most iustly call it which they inioy who follow their old custome and lust of their ignorance Therefore they must needes confesse that their blindnes is to be bewailed also the heardnes of their heart and deepe vnbeliefe which holdeth them at this stay that howsoeuer we can bring them tidings of a better yet hauing been long bewitched with their darkenes and sinne as the people were with Simon Magus his sorceries they cannot change their old course To the second part of their obiection where they with misliking say we would haue them delight in nothing that they haue as wife children goods neighbours if I would haue them liue after such rules as I prescribe them I answere that their whole conuersation must be put off indeede wherein they haue liued after the manner of the world That ought to be no strange thing to them which is so common a truth in the Scriptures euen all that they hold of their owne both in heart and life as farre as can be must be auoyded and therefore their lightnes reioycing in euill taking pleasure in the creatures more then in the creator the making of these things their chiefe delight all these with corrupt mery-makings must be pruned off from them euen as we would pare off the vnderboughes which sucke vp the sappe and iuyce from the good vine branches which if they were fitte to see it haue troubled themselues and others more then all their fond liberties haue pleasured them and therefore both they and others should be the more glad of such change And what account is to be made of such reioycings with wife and other friends which must bee repented But if it be according to knowledge who forbiddeth it when it is well knowne that both the marriage and other fellowships which true religion hath made amongst people is of all other sweetest and most comfortable As for other let them be broken off For what haue they lost to speake of the best who doe so but that which may be spared aswell as the paring of their nayles If any will speake better of it it is onely he whom God hath not taught to speake Therefore to conclude as these and such other obiections are too friuolous to iustle out a godly life from the practise of true Christians and beleeuers so when it shall be gone about as I haue taught and set downe in this treatise then they shall leade the life of faith euen the life which pleaseth God and consequently then they shall liue happily in euery estate and lawfull calling whatsoeuer For he walketh safe and sure who walketh vprightly And he that doth otherwise and peruerteth his wayes as I haue shewed how by going from the truth which he knoweth God will finde him out and he shall meete with plagues and sorrow enough THE THIRD TREATISE OF THIS BOOKE NAMELY OF THE MEANES WHEREBY A GODLY LIFE is holpen and continued CHAP. 1. What the meanes are and the kindes of them and of the summe and order of this treatise I Haue set downe a description of the life of the beleeuer by the which all who desire to bee acquainted with it after they haue obtained the gift of faith may walke godly and safely through their pilgrimage euen so many as haue at any time in truth began and gone about the same Now seeing this Christian life is vpholden and continued by meanes and euery one which shall set vpon it will be desirous to know them as he hath good cause and how to vse them aright because the hinderances and discouragements from the same are many and great I will therefore as it is meete I should shew what I vnderstand by the helps and meanes and which they are also the kindes of them their nature and how they ought to be vsed seeing that God hath promised by the right and reuerent vse of them and the same constantly continued to giue such grace euen to weake ones whereby they shall be able in truth as hard as it seemeth to leade this godly life and sensiblie to discerne that they doe so For as it was not begun without meanes so neither can it grow without them Now as this doth wonderfully declare the goodnes and kindnes of our God in ordaining of them for our exceeding great benefit and comfort so we must know that it is required of vs and earnestly looked for at our hands that we vse them with such care and constancie as that they may be most profitable vnto vs that so we may finde that fruite of them which God promiseth These meanes whereby God hath appointed that his people shall continue and growe in a godly life are such religious exercises whereby Christians may be made fit to practise a godly life and they are partly ordinarie that is such as are commonly and vsually to be practised of which sorte there are many and partly extraordinarie at some especiall time as fasting and some rare solemnities in feasting and thanksgiuing And both of these are either publike or priuate The publike such as are vsed in our open assemblies ordinarlie these are three First the ministerie of the word read preached and heard as the Lord prescribeth Secondly the administration of the holy sacraments and worthy receiuing of the same Thirdly the exercise of prayer with thanksgiuing and singing of Psalmes But because the
and the manifold and great priuiledges which wee inioy daily through the inestimable kindnes of God toward vs but specially of those things which we haue most speciall neede of These and such like are the matter of our meditation and as oft as we goe aside to thinke with purpose and desire of heart vpon these things or any of them for the better calling of our mindes out of the world then we are said to meditate so when in or about any of these we sigh moane complaine to God or reioyce and are quickened in our hearts by such occasions euen that also is meditation and most commonly ioyned with prayer Of which two holie exercises the booke of the Psalmes is full namely that 119. Psalme where the man of God setteth downe his meditations which he had in euerie state of his as either lamentation complaints or supplications in his affliction or ioy and thankes for deliuerances and prosperitie By this vnderstand what manner of exercise meditation is Euen such an exercise it is which is required of thee from time to time as may be conuenient through thy life that by recording holie and diuine things especially those which may make thee sound in the matter of thy saluation a little time when thou maist best may bee bestowed of thee to drie vp thy fleshly and bad humours of earthly mindednes and worldlines c. or to quicken thy dull heart least after thy sleepe in sinne the diuell maketh thee forget thy former well ordrednes And because I am too sure that few are acquainted with it though it bee an helpe most profitable to godlines I will somewhat more at large speake of it that the practise of it may be more common and that they which vse it with the other helps may much more cheerefully go through their course How necessarie this heauenly exercise and recourse to God is may easily be conceiued for that the hearts euen of good Christians are so seasoned with vnsauourie thoughts desires and delights of follie vanitie and much other naughtines seeing the best are chaunged and reformed but in part that they thinke it vtterly impossible to bring them to any better point and therefore many by this errour doe not greatly goe about it yet if such noisome poysons be suffered to lurke and remaine in them we know they doe not onely as sowre weedes choake the plants of grace in them but also grow vp and bring forth most noisome and dangerous fruits as by wofull experience men feele and trie And for the weeding these out of the ground of their hearts there is no meanes so auaileable as this considering oft and deepe meditating on them namely what swarmes of wicked cogitations and lusts do lodge in the heart and to finde them out also to bring them into a vile account to be wearie and ashamed of them and so to entertaine better in their roome I say there is no helpe more auaileable to hunt and purge them out because although by the word we know them by conference we doe reuiue the remembrance of them and by reading we doe both yet all these runne out of our riuen heads and abide meanly with vs to suppresse our corruptions and to tame our harts vntill wee bring our selues to often and much musing and debating of the good things which we heare and reade of that so we may digest them and of the euils which wee heare that we may abandon them euen as worldlie men ponder deeply their affaires which are weightie Now when we see so farre into the danger of them and be wearied with the noisomnes of them that we will tie our selues oft to gage these hearts of ours to sift our thoughts to accuse and condemne them as we find cause by the filthines and shame of them and herein will deale truly as we loue our soules then doe wee begin to breake the knot of such cursed swarmes and to chase away the lurking litter of prophane thoughts and desires out of our hearts then we waxe more watchful against them after and make more conscience of them adioyning thereto inward and earnest requests to God for assistance and blessing Then also we shall furnish our hearts more gratiously with heauenly cogitations and holy desires all which make greatly for the well passing of our daies Therfore no man that will weigh how great things are wrought in our hearts by holie meditating vpon our estate and vpon Gods bountifulnes towards vs namely euen a framing of vs after the image of God shall neede to doubt how necessarie it is And so much the more wee are to thinke it because it is well knowne by Scripture and tried by experience that our hearts are deceitfull aboue measure and thereby we beare our selues in hand that if wee doe once obtaine thus much of them that wee can commend that which is good and speake against euill we are readie to thinke our estate to be right marueilous good when yet in the meane while if wee doe not finde our hearts in our secret meditations and when wee search our thoughts alone by our selues how they stand affected that we can feele vnfained hatred of euill to be in them and loue to goodnes wee doe but deceiue our selues And in euery little triall we shall finde it otherwise then wee would thinke I meane that sinne sitteth neerer and is faster glued to vs then wee did imagine For as he which goeth to warre is first trained and made fit to vse his weapon at home and the scholler trieth masteries priuately before he come forth to dispute openly So a good Christian will trie what he can doe against his affections and sinne alone by himselfe in his solitarie meditation and resolue against the same accordingly as he seeth the difficultie thereof to require before he can in his common dealings with all sortes and companies be strong from temptations and falles and free from offence giuing in his words and deedes And therefore on the contrarie this is the cause why so many bewray themselues to be hypocrites before men for that they haue no triall of the truth and simplicitie of their hearts alone by themselues in iudging and proouing the vprightnes of them before God and therefore haue not sought strength of him against their infirmities Oh how doth this communing with the Lord in secret and debating with our selues about our mortalitie and corruption and of his fauour in vanquishing them how I say doth this as oyntment mollifie our hard hearts and make them to relent and doth relieue them pleasantly with the sweetnes of it How doth this estraunging of our selues from worldly impediments drawe vs into neare and heauenly communion with our God How doth it make vs acquainted with the manifold rebellions of our nature with our blindnes securitie earthlines and infinit other loathsome filthinesses which neither wee our selues will take knowledge of while we carry our selues in many
the mind I say with so deepe griefe through some great discommoditie sustained that in long space it is not quiet and at libertie to serue God any way againe And seeing God requireth to be honoured of vs in al things euen in these earthly as well as spirituall therefore we must not think it pleaseth him whē any man shall through zeale without knowledge doe that at one time which shall quench zeale for want of wise heed taking for many times after but if any man will hereby let loose y e bridle any thing the more to worldlines let him know that he hath frō hence no such liberty Now to returne if any through necessarie lets shall be constrained to let passe this dutie of meditation hereby let it appeare to haue been necessarie and without his fault if hee supplie this dutie after his necessarie labour ended and take heede that in no wise it be omitted altogether vnlesse hee can be assured with peace that God in the omitting of it hath been remembred some other way And so I say of the hindrance which commeth by want of conuenient place that must be done which may most conueniently seeing there is nothing gained by neglecting that dutie in the doing whereof standeth our peace and welfare And thus much of the lets which hinder altogether from meditating about our estate that wee may be the fitter thereby vnto prayer and good life The other le ts are such as hinder vs from the good and profitable vse of it when we breake through the three former and these may rightly be called abuses of it and are two which in few words I set downe thus The first is a commonnes or customarines in it when we through perswasion that it must be continued doe it houerly and sleightly and so make a ceremonie of it not so much looking how our hearts are well affected in and by it as that we may not bee iustly charged for omitting it Which sinne is easily and soone committed in priuate prayer also and such like good exercises when our mindes are not holden with a taking delight in them and hereof it is that all the seruing and worshipping of God is with the most but onely for fashion of all which it is said by God in the Prophet In vaine doe they worship me The second is when although wee bee desirous to vse it and that for our helpe and edifying yet our heads are so full of trifling and wandring phantasies or worldly matters that wee cannot minde those heauenly things which are so contrarie to them And from hence ariseth a wearines of it an hastning to more libertie that our hearts may raunge where they list which is that which they most of all desire And although through the very corruption of nature the best of Gods children doe complaine that they doe not the good they would and therefore not this good sometimes notwithstanding they mislike that it should bee so and resist it yet the especiall cause of this vnsauourie wearisome and vntoward taking in hand or setting vpon so holy and heauenly a part of Gods worship is another besides this that is to say the letting loose of our hearts all the day as I haue had occasion to say in another place disordredly without watching ouer them and calling them backe from such endlesse rouings that they may not forget God but bee held within holie compasse wheresoeuer we become or whatsoeuer we goe about for there must not be in vs at any time an euill heart Euen this I say is the cause why we cannot haue our hearts at commandement in meditation and prayer to attend vpon God reuerently when we would For when wee haue at our pleasure giuen them scope through the day to fasten their liking where they haue desire it hath been hard for vs to weane them from it when we would And whiles we will be at this point it will neuer bee better with vs in our meditation no although God hath appointed the same to be an especiall helpe to the well framing of our liues and that our minds be brought into an heauenly estate thereby if we would frequent it yea although we appoint some especiall time thereunto yet shall we be turned from musing on good things to wandring and shall hardly fasten on any good matter hauing yet certaine principall points concerning our estate to set vs on work therein so many trifling phantasies and dreames shall swimme in our braine to hold out better And till these by little and little be dried vp with the flame of heauenly and feruent affections vnsually possessing our hearts in stead of them it will neuer be otherwise with vs but worse and worse And it is a thing to be wondred at that seeing none of our actions any day can be well done when our hearts are not good and so preserued and kept which without circumspect care and watch ouer them cannot be it may be wondred at I say that wee should yet bee secure and negligent about the keeping of them from such daunger to our selues and others as we know will thereby insue Therefore as the Lord by his Prophets hath cried out against the people in sundrie ages that they perished because they would not vnderstand nor at all consider their estate and as there shall be an end of their deceiueable delights although they cannot be brought to thinke of their end and account so hee speaketh as plainly and hath done from time to time of this that although in the world we shall haue tribulation euen we whom God hath chosen out of the world yet seeing we are strangers here we cannot neither may we place our hearts delight and felicitie here but our chiefest comfort must be to haue daily communion with God and to haue our conuersation in heauen with him vnto the which meditation is a singular helpe and what waightie matters soeuer we be busied about yet to remember our maker in them all that he be pleased and trusted in of vs. And in that many euen of Gods seruants doe through their corrupt nature loath this heauenly Manna I meane to be oft and daily in musing on the things which concerne their peace and haue their teeth set on edge with the deceitfull pleasures of worldly men who know no better euen this I say though there were no other thing doth cause that they inioy not the tenth part of the priuiledges and liberties which God hath prouided for them in this their pilgrimage Neither can any thing if it be weighed be lesse tolerable in the sight of almightie God then whereas he hath giuen vs his Scriptures which tell vs his minde and therefore teach vs how we may commune with his maiestie and for our behoofe hath giuen vs an earnest charge to ponder them in our heart to haue them in minde to make them the matter of our cogitation delight talke and practise
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
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
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
time or other of the day to be thought or spoken of thinke not this to be my meaning in saying we must haue them euery day for so we might possibly be litle the better for them as if once in a day a man should pray giue thankes looke to his waies to his peace c. a man might do all these the like and yet not of necessitie well guided for all that through the day but this I meane that this holy furniture should cloath and beautifie our soules throughout the day and haue their setled abode in vs and not ebbe and flow as the tide doth nor go and come as passengers that tary not but home-dwellers as for example that our peace should not be broken off by any occasion our watching should not cease we should keepe our selues from euill the whole day and so likewise be ready to one duty or other and we should cherish our weake faith from time to time retaining minds thankfull and walking in the strength of our prayers though we be not euer vttering and expressing in words either prayers or thankes So that our hearts may be well seasoned with these as the chiefe things which we should regard and looke after and yet neglecting no needefull worke that must be done but doing it much the better by meanes of these and so the froth of our owne braines as endlesse and needlesse wandrings vaine cogitations and foolish and noisome desires shall be much restrained and allayed in vs. This is it all wise men do know that most troubleth vs and of the which we be euery day in greatest daunger I meane the loosenes and disorderednesse of our hearts for they as they be neuer vnoccupied but prone to euill a thousand waies so if they be not bridled holden vnder and suppressed they are so soone fixed vpon some obiect that commeth in the way that they carie vs headlong after it we being then impotent for the time and vnable to resist when we haue let them loose and giuen them scope And from thence arise I speake of the better sort of vs great heauinesse and vnquietnesse to see such chaunges wrought in vs and this is the best that commeth thereof vntill we recouer our selues againe if a worse thing follow not that we fall not into some further vnsetlednesse and distemperature which will cause no small annoyance Now what is a like remedie against this and all other baites of this deceitfull world which the diuell layeth in our way as to haue our hearts daily fenced thus with watch and ward against them as I haue said to hold such sinne execrable alwaies to keepe in loue with pietie and goodnesse to retaine hope and confidence that God will make vs strong against them to liue in his fauour still that we may want nothing that is good and to enioy most sweet and sound peace to comfort vs so to our liking that we may not neede to hast greatly or gape after such allurements which are no better then deadly poyson What I say is like this precious remedie to keepe vs in safetie euery day Which God hath therefore giuen vs that we may be preserued from infinite fearefull dangers which are in this world and that we may also liue with much comfort yea he that giueth his heart to the Lord that it may be taught all these rules of the daily directing of a Christian can tell how true this is and what reward is found and enioyed daily of such as take delight in them But many Christians who beare a good affection to the Gospell and generally meane well yet will not particularly trouble themselues as they count it to be brought in their whole course within a narrower compasse and to a more neare acquaintance with the Lord yea when they heare that it is to become by but would faine beare themselues in hand that they are well inough when yet they are oft constrained to feare yea and to feele the contrarie for what do they find but much wearinesse and griefe checkes and accusations yea and are sometime also noted of others to be but cold and barraine professors when they haue followed so much and so farre the deuises and desires of their owne hearts And besides this how much detract they from the beautie and excellencie of the godly life and what iniurie offer they vnto it when they are able no further to commend it then as they find for as they find so they will speake of it whereas it cannot sufficiently be esteemed and accounted of neither can the seruants of God who haue experience of the benefite of it satisfie themselues in setting out the excellencie thereof I deny not but there are many who for want of knowledge do not see that which sundrie others of their brethren do and yet are faithfull in that which they know but they rest not satisfied with their present estate but long much to see the will of God more clearely and desire feruently to attaine to greater measure of grace And to all such I know how welcome it will be to haue more cleare direction then as yet they haue found and such I would haue know that for their causes I was perswaded to vtter that which God hath reuealed to me so farre as concerneth them But as for such as like so of their present estate that they hast not to be acquainted with any better seeing there is euer in Gods children a desire to grow and a longing to be better whatsoeuer they thinke of it and how highly soeuer they account of themselues in it they shall go forward euery one his way till they be as blind as the moule as deafe as the adder as dumbe as he that openeth not his mouth and as vnprofitable as the salt that hath lost the sauour and is good for nothing but to be troden vnder foote and cast vpon the dunghill Neither let the people of God count this any burthen to be thus directed but it is their flesh and corrupt wisedome which burdeneth them whereto they are not debters And what do I perswade vnto but the vse of and continuance in that holy condition which euery true beleeuer hath tasted of and had his part in but that many such through ignorance and vnacquaintednesse with it haue not attained vnto stedfast continuance in it But to return a litle to the other ô people to be lamented and euer pitied that they being borne to great honour euen here in this life should forgo it so contentedly and suffer others to enioy it whom I require to heare me saying vnto them that if they were wise and well aduised though they might liue as their heart desireth here and should neuer be called to their account for the same yet they would flie from a licencious life being but a sweet poison and would chuse to spend one day godly euen for the fruite and pleasantnesse of it
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
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
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
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
fell asleepe notwithstanding his sinne after he was told of the great danger which did then hang ouer him These and such like whiles they are secretly brought vpon the people of God do they not thinke we manifestly proue that Sathan hath beguiled them And whiles he bringeth them to this point doth he not greatly deface the beautie of a godly life in them Do not some of them feare that they are departed from God vtterly no more to returne though this I say should not be And they who go not so farre from sound iudgemēt are they not yet much appalled where is their former peace and spirituall reioycing in God their portion what is become of their constancie in watchfulnesse and holy care where is their strong confidence which they should not cast away their feruent prayers their fruitfulnesse in sundry duties when they feele themselues neither fit to be in company nor to be occupied in their calling nor without danger to be alone by themselues I thinke these are the fruits of lamentable wants in such good things as sometime they inioyed and not bare wants for such shall the best of vs haue whiles we liue and yet not be without peace nor vnsetled but these which I haue spoken of both vnsetle and distemper them whom the Diuell oppresseth with them So that it may truly be sayd that this is one speciall kind of lets whereby he hindreth the going forward of Gods people euen in holding them from constancie and stedfastnesse in liuing godly from day to day and from renuing their couenant with God from time to time without which grace it is not possible for them to be free from sore blemishes and inward vexation and outward reproach thereby which the beloued of the Lord should be farre from And although through Gods tender kindnesse whereby he keepeth them that they be not vtterly forsaken and will keepe them to the end although I say through this goodnesse of God all these turne to their good yet that is not long of them or of their securitie and sleight seruing of God the Diuell intending no other thing thereby but the dishonor of God and their ouerthrow If any shall say There are none but go aside these waies I answer It is therefore the more necessarie that we should be warned thereof and fenced against them And by this it may appeare what a maine let and hindrance this is to Gods people from a Christian life to be destitute of direction how to please God and thereby to be vnsetled and wander in their course of liuing as though there were no certaine way appointed them of God The remedie to all these is appointed by God and brought to light by his word and inioyed and practised of sundrie of his faithfull seruants who were sometime kept voide of it by the enuious man as euen many thousands of them are still by his malice depriued thereof vnto this day And this remedy is first that we suffer our selues easily to be perswaded that all our speeches in the commendation of a godly life in generall are but wind except we faithfully indeuour to bring it into practise euerie day and therefore prouide as we may be taught and that aboue all other things to giue to euerie part of the day some duty or when we be weakest that we mind no euill as in the former Treatise of my booke I haue proued seeing the Lord in appointing the day to the seuerall actions which are to be done in it doth not passe by and omit these wherein men thinke they haue greatest libertie to forget God namely eating and drinking but yet with them extendeth his charge to all other things also saying Whether we eate or drinke or whatsoeuer we do else let all be done to the praise of God Is it not for this cause that we are rebuked of our Sauiour saying The children of this world are in their generation wiser then the children of light c. namely for our improuident and shiftlesse regard of our growing on in a christian course to heauen-ward when yet the men of the world if they be disappointed of their earthly commodities one way will shift for them another If we find this impossible in all points shall we therefore yeeld and giue place and seeke shelter for our vntoward hearts which would do no more in the seruice of God then we haue done in times past or shall we ayme vnto no further perfection then we list And if there be hardnesse in practising some part of christian duties at the beginning yet let there be no resistance against it but our wants acknowledged that we may see the greater cause to grow forward yea and know we that the worke that we haue euery day to do euen our chiefest and onely worke is to see God truly serued and honoured of vs in one thing or other For such as cannot better direct themselues I haue indeuoured to be some helpe vnto them in the former treatise vntill a perfecter may be come by This or any other which thou approuest in thy conscience vse reuerently and acquaint thy selfe with it and thou shalt find it sweet and gainefull leaue not off the practising of the rules of it or the like by litle and litle for then shalt thou neuer gather any sound experience of the good that is gotten therby but as thou mayest obserue it better and better and so become more expert in it so doing although thou shouldest sometime be turned out of the way yet thou shalt by one part or other of it learne how to returne againe For doth a man go out of the way and not returne againe Yea tye thy selfe resolutely to a daily walking with God in faithfulnesse for it is as a watch tower to keepe from daunger and as an hand continually to hold vp from falling and constantly giue credit vnto him that as he hath promised to his rest with himselfe for euer so he will also keepe them by his power to the day of resurrection This confidence being preserued and heartie prayer oft vsed and watchfulnesse against thine especiall infirmities with oft and due considering what a precious treasure this course of life is shall preserue thee against this wandring course which Sathan intendeth to bring thee into by which thou shalt be vnsetled in the seruing of God the least euill whereof is vnquietnes of mind or idlenesse and vnsetlednesse if not hardnesse of heart These remedies the better and longer time that thou hast had experience of the more thou shalt perceiue the diuels force to be weakened towards thee and thou canst not be greatly indaungered except thou beest slouthfull in exercising of them And that do they proue vnto vs who although they are not altogether voide of them yet they thinke it too much to make them daily armour vnto them alleadging for themselues that this is euen to deny to Christians the libertie
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
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
rather then is our perill greater when we haue so many more strong allurements and deceiueable prouocations to set our delight vpon the things of this world then when we were holden vnder of afflictions for he worketh vpon our hearts by occasion of these commodities which many other do want to puffe vs vp with pride and high-mindednesse and so imbolden vs to say because we haue much Who is the Lord and to forget our selues to be mortall men when we be not in pouertie wants and sorrowes like the common sort of others and to make our riches peace health and such like our strong hold But these are not the one halfe of his slie practises by the which he maketh prosperitie as much as in him lyeth to be our bane euen as it is to men of the world for he subtilly maketh drunken our hearts with the loue of our goods and so holdeth out the loue of the christian life and the true loue of God from vs for the one of these cannot stand with the other The particular infections which from these generall diseases the diuell seeketh to bring vpon our soules and all by occasion of wealth and worldly pleasure who so weigheth but indifferently shall easily be brought to confesse that happinesse consisteth not in the things which a man possesseth neither that the rich man is the happie man but is most commonly the miserable the wofull man and he whom the diuell doth so much the more easily draw to grieuous iniquities because of his prosperitie and when he hath rocked him asleepe then he secretly murdreth and woundeth to death his soule no lesse palpably then Iael did the bodie of Sisera For who doubteth of this that as prosperitie it selfe is Gods blessing and commeth neither from the East nor the West much lesse from the diuell so yet that all the mischiefe which commeth thereby is his procuring and subtill and secret bewitching of them who haue this wealth and liue in this prosperitie According to the saying of the Apostle It is the prince of this world that blindeth mens eyes who beleeue not the Gospell that being in darknesse whether they be poore or rich they may not be able to see how to vse their estate aright And our Sauiour saith It is the diuell who stealeth the word out of mens hearts when they haue heard it whether they be poore or rich so that although it teach them both how to walke the one in contentation the other in lowlinesse and doing of good workes yet neither of them is a whit the better and therefore the rich man for of him I am to speake if he be not poore and meane in his owne eyes and fruitfull in doing many duties and in bringing foorth much fruit seeing the diuell so watcheth and hindereth him can no easilier enter into the kingdome of God then the camell through the eye of a needle Neither let any man obiect that the diuell deceiueth not a godly man thus for except he haue learned to vse his prosperitie aright as in Gods word he is taught as not to be high minded but to be more plentifull in good workes thereby as I haue said then otherwise he could to loue it litle seeing it is not the great riches which Saint Paul speaketh of but the meane and small and except he haue learned to want also as God shall trie him if I say he be not thus armed euen he who is otherwise the child of God may be haled by the diuell to daungerous euils and to a grieuous ouerthrow and that by the occasion of his prosperitie and welfare And therfore it is an especiall point of wisedome while God giueth vs peace health and a safe enioying of our outward commodities to take heed that we rest not in them neither make them or any other to be fleshly holds or proppes to leane vpon for full easily they will be cast downe with very small blastes of aduersitie and trouble and howsoeuer we went for zealous persons before yet full faintly shall we perfourme our duties being readie to be led about by the diuell so many wayes by occasion of our prosperitie and yet perhaps most of all when God shall send a chaunge But let Gods louing kindnesse shewed to our soules because it is renewed vpon vs euery day prouoke vs in all estates to be true and faithfull to him and let vs not serue him for his outward benefites although I deny not but that we may haue more libertie thereby both to doe our duties to him and to our brethren and that more plentifully then in wants and necessitie And as it behoueth vs thus to vse prosperitie as that we may not abuse it so if we haue by any occasion bene turned out of the way let vs suspect our false hearts the more afterward to withdraw them further off from the loue of the world and in token of our repentance and pardon obtained to reuenge our selues yea if there be cause to make restitution as Zacheus did But to proceed Another occasion the diuell taketh of quenching grace in vs by family-matters about the which he so busieth and occupieth our heades that right good Christians do perceiue themselues sooner to take hurt thereby then they can espie it and see themselues vnsetled thereby before they are aware And that is in the varietie and multitude of worldly affaires when either they are more then with the practise of christianitie we can looke to or being not so yet they being sundrie and diuerse our hearts are wholly taken vp with them and so they become vnsetled and vnprofitable especially because we are wont to deale rashly loosely and vnaduisedly in the most outward things we go about For otherwise we taking our lawfull workes in hand aduisedly and watchfully and walking circumspectly in our diuerse affaires the diuell cannot so easily preuaile against vs whiles we are carefully taking heed to our wayes and confidently perswaded that God alloweth vs and is pleased with vs in the doing of them But to say the truth the most part euen of good Christians attaine not to this grace in houshold affaires and matters about their maintenance thereby so moderately and warily to carie themselues as that they auoide the common hurts which the most men do sustaine that is an vnquiet mind distracted or vnsetled with some other corruption by occasion of so many dealings In which case they make themselues as I haue said before vtterly vnfit to do any good for a time yea and so abide for a long space if they haue not the more tender consciences to call them backe the sooner For both they themselues haue bene wont through custome to be hastie forgetfull and vnwatchfull in these matters and haue seene it so common a thing with others to do the same that although they come euen from prayer or from a Sermon yet can they hardly speake or do
any thing about their businesse and dealings but they shall too easily shew and bewray how farre they be from hauing their conuersation in heauen while they are occupied here on the earth and that it being a thing so common to be vnsetled wounded and sore shaken by earthly dealings and commodities And another great cause there is of this sinne and that is a perswasion rooted in them that no man how godly soeuer he be can go about them with an heauenly mind and that a Christian is not tyed to measure and square out his earthly and domesticall affaires after the rules of Scripture but that euery man is to do herein as he seeth good that he can do such things of his owne head without helpe of the word of God Which opinion is so deeply setled in mens minds through sathans crafty beguiling of thē that the most euen of those who be of good hope are both at home and about their dealings in the world with wife seruant neighbour or straunger oftentimes more like bruite beastes or franticke persons then sober and religious Christians And it may be easily gathered that they tye all religion for the most part to the publike place that is to say to go to the church once in a weeke to do as others do there and to order other matters after their owne discretion So litle do such consider what the Apostle hath taught Whether we eate or drinke c. And againe Do these things as though ye did them not Now when men giue this libertie to themselues not to be directed by God in their most common dealings and when the diuell hath brought thē to this point who seeth not how euery thing which they are occupied about is made a let and a snare to them and becommeth a blocke in their way which they stumble at A man shall not speake to his wife but he breaketh into frowardnesse one neighbour contendeth falleth out with and raileth at another for a matter of nothing and one is vnquiet with seruants vexed at children yea cursing them that euer they were borne impatient and wayward at euery thing which goeth against him fretting if any man saue a penie by him though it be by good and lawfull dealing reioycing if he can pull ought to himselfe from any and infinite other such And this is the life of many yet who is wise to see and marke this but that the diuell may leade the most as it were blindfolded whither soeuer he will A wise man will therefore I hope better consider this and learne to disburden himselfe of multitudes of worldly dealings and businesse seeing they suffer not the mind to be free and to subdue his affections so as I haue before taught him that he may haue them ruled and vnder gouernment in one part of his life as well as in another and about family-matters as well as those which are most weightie Other remedies cannot be set downe but seeing this euill riseth from the heart which is stuffed with sundrie corruptions as distrust too great delight-taking in the world rashnesse desire of getting feare of losing c. that therefore it be carefully kept purged from these and that he be wel armed as I haue counselled before and particularly with that part of the armour which is requisite against this point of Sathans deceiuing him as righteousnes patience such like seeing he who is thus bewitched by him as hath now bene set downe highly dishonoureth God and reprocheth his profession but faith must banish distrust and hope must chase away doubtfulnesse and feare and he must know that whatsoeuer he wanteth of them and such like graces to suppresse the said noysomenesse of the heart so much the greater ought his trauell be till he attaine vnto them and yet when he hath them to stand fast in holding them and if he know not his sinnes to be doubtfulnesse distrust and feare c. let him take to him the sword of the spirit euen the word of God which may clearely shew them to him more particular remedie must be sought according to any particular sinne by well obseruing these in generall Furthermore the diuell taketh occasion by chaunge of companie dwelling and acquaintance to steale away mens hearts from goodnesse as he did thus deceiue Lot and to neglect the vse of good meanes publikely and priuately as the maner of many is and to chaunge religion as they say with the place And no maruell when neither the word of God meeteth with them where they become to awaken instruct and admonish them neither good neighbours to obserue and prouoke them to loue and good works nor to admonish them when they haue turned out of the way but contrarily euill talke and companie is found in stead of them for such force we reade to be in them that they are able to corrupt euen good manners But although they meete not with these yet the diuell taketh occasion by the very change of place to make them change their maners which mightily ouer-weigheth with good men that they sooner gather rust as coldnesse loosenesse c. from other then they shall season them with goodnesse and when they liue not with such as know them to haue bene forward Christians it is a strong prouocation to them and a tempting of them to be like others and to become more backward then they were before as we may heare of many for they shall be set vpon by the wicked traine till they haue found out what is in them that if they cannot draw them to euill they may leade them with despite and reproch Againe when we see how litle account holinesse and christian practise of dutie is in the world either in high or low for the most part yea and that wise men are growne to count it meere foolishnesse and nicenesse to make conscience to do those duties whereunto our knowledge leadeth vs is it not thinke we a strong cord to draw vs after the multitude especially when they who boldly contemne goodnesse shall yet be seene to be merie and lustie and without feare as though they had done nothing but that which they can iustifie and as if there were no feare of the iudgement day at all How mightily he preuaileth euen against the godly by this occasion the example of the Prophet doth plainely declare For when I saw saith he the wicked licentious and to talke presumptuously and set their mouth against heauen c. yea and more then this to vtter it boldly How doth God know it and for all this yet they prospered in the world and increased in riches Certainly I said he haue cleansed my heart in vaine washed my hands in innocencie So that the licentious course of bad men so commonly continued and oft without plagues as to Gods seruants they seeme to be and contrarily their owne life to be as it were a continuall mourning and
was offered vs either in prayer conference or the ministerie of the word and to a sensible desire at least of some declining but euen in the time of our enioying of them our hearts deceiued vs that we could not make I speake of the most times any great vse or profite of them at all But that the euill of the heart may the better appeare and so the cause of our vnprofitablenesse the more clearely be seene it shall be good to set downe some of the particular corruptions of it and how easily they breake foorth and shew themselues by the smallest occasions Now the heart is deceiptfull whereby when we are towards or in the way to great daunger yet we are not willing or not able to see and decline it It is hardened in great part so that it is not easily brought to relenting nor to be touched and to melt and so good meditation and the fruitfullest doctrine doth hardly affect vs. Frowardnesse which disquieteth and distempereth the whole life peeuishnesse when we cannot abide any word vttered but it is taken in ill part and most rancke poyson gushing out against them that displease vs and impatience and vnquietnesse vnder our afflictions and crosses are in it hypocrisie also It is also idle and slouthfull in going about dutie yea and vntoward in the same It is fraught with self-loue which is when we fauour our selues too much and please our selues in our sinnes when yet the smallest prouocations thereto should displease vs. Earthly-mindednesse is another streame running from this fountaine when we are drawne to the loue of the commodities of this world and are led with a desire of growing rich which snareth vs and calleth backe our minds from liuing holily and causeth such as wisely resist it not to haue their treasure in the earth In prayer great coldnesse and wearinesse of wel-doing possesseth as it were this heart of ours when by any occasion we haue attempted it anger malice and reuengement in degree one exceeding the other do easily appeare to haue their abode in this hart pride of heart though sometime priuie is one among the rest which poysoneth our best actions and soone ariseth when any good hath bene done of vs the repining at the gifts of other doth many times assault vs what barrennesse and emptinesse of Gods grace is too commonly found in vs our wofull experience doth cause vs to remember vncleane desires among the rest are here an innumerable rabble of other vnsauourie daungerous and carnall thoughts do swarme in vs and temperancie and moderation is so meanely reached vnto that we can hardly be merie without lightnesse sad without vnfruitfull dumpishnesse beleeuing God without presuming or feare him without some doubtings and inclinings to dispairing These here set downe with others many like vnto thē hauing place in our harts long continuance without any occasion offered do set themselues a worke in vs but especially by occasions do fearefully breake out from vs we being if we could marke it not long without some of them whatsoeuer we go about What maruell though other causes did not go with them if by meanes of these we should haue our best actions blemished yea poysoned and our common behauiour and course of life to be vtterly vnholy But now when these shall be let loose in vs when they are not holden in as it were with bit and bridle when they shall gouerne vs and not wee them but we become slaues seruants vnto them how can it be otherwise but that our liues should giue litle light vnto men and glorie to God and for all our profession of the Gospell and the account that we make of it yet that the fore-mentioned offences be found in vs And this is the second cause why we bring foorth no greater fruites of amendement For when our harts which in themselues are too euill shall wander where they will without checke and feed themselues by occasions without controulment litle watching ouer them or keeping in of them with diligent care and obseruing of them full easily and right soone is this vnsetlednesse and vnprofitablenesse which we complained of ingendred in vs and so bringeth foorth fruite accordingly euen like vnto it selfe as hath bene said Now for our owne parts we cannot but confesse and remember against our selues that we haue either not knowne many of these forenamed corruptions and therefore could not vse any violence against them or if we haue seene them in our selues yet haue we made light matters of them dallied with them and delighted in them and if time or other dealings haue not brought vs into the forgetfulnesse of them yet with some sodaine sighes and weake mislikings they haue bene beheld of vs which hath bene no decaying nor cutting off of so ranck corruptions but that they haue budded foorth againe immediatly and so haue sowred our actions with their bitter leauen most daungerously Whereas if we had bene iealous ouer them if we had first cleansed and purged our hearts of them if we knowing that the greatest offences before men are first nourished in the heart to the prouoking of God and therefore had set our selues against them we should haue seene that with much comfort to our selues in sound practise of dutie we should haue proceeded in our christian course as being hereby at libertie from such bondage to our lusts according to that which is written Iam. 4. Resist the diuell and he shall flie And in this estate we haue pleased our selues most commonly because we haue sought ease to the flesh and haue bene loath to take such paines as to abridge and cut off our manifold vaine delights and fleshly liberties Oh it hath bene a death to vs when we must be rowzed out of our luskishnesse and be enforced to graunt that such a life hath bene but meere security when we must confesse much against our selues which hardly we haue bene brought vnto and yet not rest there till we haue also obtained of our selues to cast it vp as an vnsauourie gorge For when in our decay in grace we haue feared secretly that all hath not bene well with vs and yet for all that because we would feele no smart and it was irkesome and tedious to vs to thinke that we must enter into a streighter course we haue lyen still in it as long as we could or durst so truly is it said That ease is a sweet poyson and slayeth We dreamed like the Apostles in their foolishnesse of an earthly happinesse that it was the sweetest life of all to thinke what riches and treasures we had alreadie and more hoped to come vnto daily to feed our appetite with thinking on our outward peace in hoping though without warrant that it should be continued to imagine how we might here be setled after our hearts desire though we neuer perhaps shold attaine vnto it and not weighing that although we at any time might yet how rotten a
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
to complaine of and what is more required of vs then that which we do that thus we may be set forward counselled and confirmed and seeing what course we ought to take for the bringing of this to passe we may be stablished in a Christian life For it doth not a litle helpe to haue this communion with some Also that we our selues should be helpers of others where either any do require the same duty of vs or through bashfulnesse dare not be bold or through simplicity cannot do it yet we seeing that they stand in need of such counsell and direction should through loue shew them what we can and what we haue learned in this behalfe And here we purposed for the hope of the great fruite of this communion to auoide strangenesse which as it breaketh off all profit betwixt vs so it giueth feare of some secret conceiptednesse and that much loue is wanting This direction if it be read ouer as we shall see cause and may do it cōueniently with a mind desirous as wel to see what is amisse in vs as also in faithfulnesse to vse these remedies we may be bold the Lord working by meanes to assure our selues that we shall not labour herein in vaine And when we haue attained hereto we determined not to rest in that but to be directed still by such rules as Gods word doth minister to vs. Now hauing set downe remedies by which we may raise vp our selues out of any declinings from a godly life we added some reasons to perswade vs thereto for as much as we may be sure that hinderances and discouragements inough shall meete with vs to withhold vs. First this that by such a course and seeking to walke with God as the former remedies do direct vs vnto we are brought to a most sweet and holy communion with the Lord in comparison whereof nothing is to be desired For it is an honor and prerogatiue which the world neither knoweth neither can attaine vnto To get principalitie ouer him who is the prince of the world that is the diuell and to obtaine grace against our owne euill hearts in well ruling them which is a greater honour then to subdue kingdomes Also that hereby we haue libertie with godly boldnesse to come before the Lord in our complaints and prayers being assured that whatsoeuer we shall aske of him according to his will it shall be granted vs and that our peace and comfort hereby is so great that none who hath but euen tasted of it would chaunge his estate for any other and that the conscience of such men is not beaten and disquieted with hellish and fearefull torments In this case a man need not feare malicious accusations because he hath bene circumspect in looking to his wayes and therefore deseruedly euill speeches can take no hold of him seeing he that is carefull to please God cannot iustly incurre the rebukes of men As for euil tidings he is free from the feare of them because he hath armed himselfe to looke for the hardest And they who like not this state which al things considered shall be found to be the richest part and best portion they must feede themselues with folly and take their fill in vanitie till their miserie ouertake them in the mid way and destruction meete with them when they litle thinke vpon it Moreouer howsoeuer this indeuouring after a godly life hath euer of the world bene litle regarded yet the happiest and men of greatest commendation for godlinesse haue alwaies preferred it and made it as the flower of their garland and the crowne of their reioycing we haue a cloud of witnesses and not all in one age who haue walked with God euen from Enoch and thereabout to this day who testified this daily looking to their liues to be the best thing of all Now if by these and such like perswasions we be brought to like of it we faithfully couenanted with our selues to vse these remedies which haue bene set downe for continuance and to make our beginnings sound and substantiall so as they may be able to beare and vphold the waight of all that shall presse them downe For although our temptations be strong and many yet may none of them preuaile thus farre as to make vs breake off this our happie couenant for if we be not strongly armed against this we shall easily find that hinderances enough will arise which will quickly weaken the power of our best purposes and frustrate all that we haue taken in hand Here will inward lets come in our way and those of many sorts as to thinke it more then needeth to liue thus also that many who are godly do not thus the inordinate loue of some speciall sinne may withhold vs and much dulnesse vnprofitablenesse and rebellion may make vs vtterly vnable to hold foorth this course Many outward discouragements also and hinderances will be readie here to stand in our way as houshold troubles and disquietnesse by them disorder in seruants and children vntowardnesse and ill successe in businesse want of blessing somtimes where it was hoped for losses c. also much toyling occupying our selues about these things below with neglect of our heauenly and christian calling These are some of a great number and the commonest whereby holy duties do most easily grow out of place and vse with vs. Let this rule therefore said we be well regarded of vs and that which followeth shall be the easier for many loathsome wearinesses will in short time arise which if it be possible will breake vs off from this enterprise After this we said that if we with diligence continue it we must beware we make not a common thing of it so as though we vse it yet no fruite nor blessing returne to vs by it The which as it falleth out most vsually in the doing of good things so in this the best of others it is most to be feared In the first setting vpon many duties some chearefulnesse may be seene in vs and some time and trauell bestowed but alas within a very short time we grow full of them they become irkesome and tedious to vs and though we do not vtterly breake them off yet we may perceiue that without any great sweetnesse and delight we go about them The reason hereof is that our fleshly hearts can like of no good thing long If therefore either of these two wayes we depriue our selues of the benefite of growing forward by these forenamed remedies that is by the negligent vsing of them or the leauing off of them yet the fault must be quickly espied and not long lyen in for that is more dangerous then can easily be beleeued To the better attaining hereof we may vnderstand that we may grow to a commonnesse in a good thing two wayes either when we be in prosperity in which estate it will be very hard to see our great need to vse feruencie and zeale in holy
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
great part against their will as shall be said afterwards for else they should haue their heauen heere which may not be but as they espy it they giue it no rest but with hearty mislike they oppose themselues and fight against it and because they haue sweetnesse and pleasure in in the Christian life therefore the gainesaying lusts which rebell against that course and striue to hold them from it are neither so forceable as they haue beene neither doe so long time as they were wont hold them vnder But this which I haue said of the remainder of sinne and of rebellion of nature abiding still in the best of Gods seruants I would haue well to be marked for that many will be ready to take occasion otherwise to cauill and quarrel against that which I haue said namely that God hath giuen this priuiledge and liberty to serue him with delight For thus they reason If you can goe forward thus easily in a Christian life that you can take pleasure in it which to so many Godly people is toile it seemeth that you are not hindered nor clogged with the rebellion of the old man which is our corrupt nature but that his force and strength is extinguished and killed whereas the scriptures tell vs farre otherwise and the best men that euer were borne after the maner of men felt it smarted by it and complained of it Therefore say they you set before vs such a Christian as is no where to be found But to all this I answere somewhat more fully than I did before that if it were not for the stirring and rebellion of the old man and the corruption and naughtinesse that cleaueth fast vnto vs we should by many degrees farre exceed the greatest measure of holinesse which we can now possibly reach vnto although we denie not but that through the grace of God we haue attained to somwhat already For as we serue God with delight now and may God be glorified do so for the most part so we should but for the sinne that sticketh fast in vs doe so perfectly and continually without intermission and contradiction as the heauenly spirits do And as our Sauior Christ seeing he could neuer be conuicted of any sinne when he was heere vpon earth as his words prooue Which of you can accuse me of sinne therefore when the Prince of this world namely the Deuill came he found nothing in him which he looked for namely sinne euen so should it likewise be with vs but for this fountaine of spirituall leprosie whereas now we finde through the vncleannesse of our hearts that there is imperfection and weaknesse euen in our best actions that I say nothing of those which are common And although with delight we goe forward in duty both to God and men yet through weake knowledge faith memorie c. through subiection to sinne and Sathan euen the best estate that we can attaine to is with much infirmitie and with iust cause of crying out as the Apostle by his example taught the perfectest in this world to doe saying O wretched man that I am who shall deliuer me from the body of this death So that the olde man is not killed nor his strength extinguished we say no such thing but abated indeed and weakned much aswell as pardoned through the grace and power which wee receiue dailie from our Lord Iesus Christ by faith And this for answere vnto the former obiection whereby it may clearely be seene what I meane when I say that God hath giuen power to vs if we acknowledge and beleeue it to leade a Christian life with delighting in it which though it be not without change full and absolute yet in that it is so great libertie as it is it ceaseth not to be worthily accounted a most great priuiledge as I haue said before For is it a small thing to finde pleasure and the greatest reioycing in the subduing of our euill hearts and in the forgoing of our vnlawfull liberties which other men fight for with tooth and naile and would count their life worse than any death except they might inioy them Nay is it not an high degree of honour that we may from day to day be admitted to reioyce before the Lord in the duties which we doe euen all that we shall set our hand vnto when yet others are so farre off from it that they would chuse to lie in prison all the daies of their life rather than they would be thus yoked as they account of it O therefore praise the Lord all ye seruants the Lord I say who doth so wonderfull things for his for in this is that Scripture fulfilled which saith Honourable things are reported of thee that is which thy God hath done for thee O thou citie or people of God And if it were not so that the Lord hath done so great good things for his people how could that be true which is said in another place of their happie estate that it is better to be a doore-keeper in Gods house because we are there in his seruice and vnder his gouernment than to dwell in the tents of the vngodlie wheresoeuer yea though it were in the palace of Princes If it be further demanded Where are such as inioy this prerogatiue in their liues I say I know no cause why Gods people which haue an acquittance and discharge against the day of iudgement and the wrath to come and haue sound knowledge and assurance of their saluation and of Gods fatherly care ouer them while they liue here I say I know no cause why all they should not haue some good and liuely resemblance of such persons For did they holde fast this perswasion that God hath giuen this libertie vnto them the Deuill who it is which iniuriously deteineth it from them should deceiue and defeat them no longer in the grosse sort and maner that he doth But this I must adde because it is a common bait whereby they are snared earthly pleasures and profits yea though lawfull must be in meaner reckoning with them They are too eager and greedy in their dealings and their hearts especially must be pruned of much drosse rubbish as vnwillingnesse vntowardnesse in the vsing of those helps by the which men may wait vpon God with ease from time to time Also men must thinke it the greatest libertie to haue their hearts readilie framed and disposed to their seuerall duties and be perswaded that nothing is better for them then thus to bridle the vnruly affections which are euery while ready to breake off the best course that can be entred into of them And if we thinke it much to be inioined thus to curbe vp the old man which most hindreth from going forward with delight and readinesse consider what iniury we offer to the Almighty that whereas nothing goeth forward well that is vnwillingly gone about so neither should this worke of the Lord
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
mightily preuaile we beleeuing withall that he is faithfull who hath promised and calleth vs heereto who will also doe the same to quicken vs to the bearing of the burden though otherwise heauy and in it selfe intollerable Also in another sort these The afflictions of this present life are not worthy of the glory which shall be shewed vnto vs And againe Our light affliction which is but for a moment causeth vnto vs a farre more excellent and eternall weight of glory while we looke not on the things temporall which are seene but on things not seene which are eternall Also If we suffer with Christ we shall also be glorified with him All which duely considered with the like are able to make vs bow to the bearing of such difficulties as our mercifull father shall see meet to try vs with The examples of our Sauiour his Apostles and other holy martirs whom we count blessed which haue suffered for a good conscience haue no small force to perswade vs. Of our Sauiour it is said when the holy Ghost wisheth Christians to run with patience the race that is set before them Looke to Iesus the author and finisher of your faith who for the ioy that was set before him indured the crosse and despised the shame and is set at the right hand of the throne of God Consider therefore him that indured such speaking against of sinners lest yee should be wearied and faint in your mindes Of the Apostles Paule writeth this We are afflicted on euery side yet are we not in distresse we are persecuted but not forsaken cast downe but we perish not alwaies deliuered to death for Iesus sake that the life of Iesus may be made manifest in our mortall flesh And againe Chastened but not killed sorrowing yet alwaies reioicing as poore yet making many rich as hauing nothing yet possessing all things Of the Martyrs this is said They were tried with mockings and scourgings yea moreouer by bonds and imprisonment they were stoned they were hewen asunder they were slaine with the sword they wandred vp and downe in sheepe skinnes and in goat skinnes being destitute afflicted and tormented whom the world was not woorthy of they wandred in wildernesses and mountaines and dennes and caues of the earth Oh how should these glorious examples with those who suffred death ioifully in our remembrance for the gospell I say how should they draw our hearts and incourage vs to set light by our liues when the Lord will require them at our hands And to adde the fourth and last kind of perswasions to set vs forward in this worke of the Lord which is hindred in vs not a little by thinking what we forgoe and leaue behinde vs if we should be ready to suffer persecution for Christs sake as our pleasures profits preferments friends to this I answere Besides that our Sauiour saith Whosoeuer forsaketh house or brethren or sisters or father or mother or wife or children or lands for my sake and the gospels shall receiue an hundredfold now at this present and in the world to come life euerlasting I say beside this alas what a poore life is this that we lead heere where few haue any great store of pleasures and commodities if they be religoius yet if they haue they haue them with much sorrow feare and vnquietnesse though they haue lawfully come by them And yet besides the vncertainty of them and of life it selfe with reproch vnkindnesses malice ill will and disdaine of our betters the lewd tongues of our inferiors and the repining and emulation of our equals and the wearyings of vs by all sorts vnto the which we are subiect why should there be such shrinking and going backe at the hearing of persecution and death I confesse if it were not for the communion of Saints which we haue in this world with God and his church there is nothing of any weight to mooue a Christian to desire to liue heere especially when the Lord calleth him hence and yet the forgoing of Gods presence in this world is recompenced largely with the inioying of it in the life to come which is alwaies to be preferred before the best estate that may be heere inioied Oh it is not the least peece of our misery that we seeing what little good may be done of vs heere but contrarily how great cause of complaining we haue for that we are led by the law of our members so many waies to euill that we be not for all this able to say euery day Come lord Iesus come quickely we desire to be dissolued and to be with Christ But to end this discourse seeing God hath taught his children to prouide for the hardest and how they may perseuer in a good course vnto the end euen through great tribulations and persecutions and much more when they haue an easier passage without them let this be holden as the greatest of all the rest that they haue this as a singular prerogatiue granted them of God and that thereby they may say in reuerence and confidence Nothing shall separate vs from God neither life nor death neither things present nor things to come And let not this honor and liberty be lost which all the goods of the world cannot redeeme nor buy againe And therefore let vs nourish daily the hope of this perseuerance First by keeping in vs a willingnesse to die as sometimes we doe and so shall we be fit to liue Secondly that we vse oft to meditate of the vanity of all things and of the contempt of the world and set our mindes on things heauenly that so we may preserue and continue that liberty Thirdly that we hold fast our reioicing in Christ daily Fourthly that we mortifie all sinne and keepe it out of loue with vs which is a plucking out of the sting of sinne Fiftly that we inure our selues to beare smaller afflictions which is a part of denying our selues so we shall welcome and goe vnder greater when they come yea euen death it selfe And let vs know that he who indeauours not to hold fast these is like to finde any other estate harder and full of wearinesse And thus much be said of this priuiledge Of the perseuerance of the godly vnto their end and so of all the other which are inioied in this life All which although they be of so singular price as I haue declared yet if they had not other adioined vnto them which are immortall and perpetuall and should then be inioied when these temporary prerogatiues shall be at an end our liues should be but miserable as the Apostle speaketh when he saith If in this life onely we haue hope of Christ we are of all men the most miserable and yet both together vnmatchable CHAP. 14. Of the tenth and last priuiledge inioied perfectly in the life to come but begunne heere SO that when we haue had our part in all these then
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
To the which I answer affirming all that is said to be most true and therefore seeing our troubles and sorrowes are many and great through the deuils malice whiles we seeke to keepe our selues vnstained in this wretched world we haue the more need of the greater comfort neither were it possible for any godly man to goe through them if he were not fully resolued that God is with him to helpe him and comfort his soule many waies and namely in this wherein he feeleth his need greatest And therefore these afflictions which our gracious God hath appointed and promised to bring vs through are a most sure proofe of this which I say namely that he hath giuen most precious promises and prerogatiues to vs by the which only we can be able to goe vnder them For all of vs must needs faint if we did not confidently beleeue that he setleth our hearts in most sound ioy and gladnesse partly by the testimony of a good conscience which is a continuall feast and an experience of his fatherly loue towards vs and partly through the daily successe and blessing which we looke for from him the hope whereof maketh vs not ashamed Therefore seeing God of his vnspeakable loue hath bequeathed to his children so large a portion euen a taste of the heauenly ioies in this life which maketh his chastisements sweet and the yoke of his commandements easie vnto them and all difficulties to be ouercome of them and poureth such great peace and comfort into their hearts that loue him and this from day to day restrayning them of it at no time except it be more expedient for them to want it what shall I say more but bewaile that so few finde it and pray God to inlarge their hearts that they may be able to comprehend and so inioy it and to giue all praise to his maiestie who hath thought no heauenly comfort too good for his euen in this world which is a vale of misery And as for such as thinke that it is weake reioicing that is and may be accompanied with so many afflictions as our life is subiect to they must know that such corrections are seene by our heauenly father to be meete for vs and to keepe vs from vaine and deceitfull reioicings and that these fatherly chastisements doe not take away this heauenly comfort from vs but they rather cause it to be seene a greater benefit then without them we could easily be able to perceiue Others obiect thus Are there so many commodities in the christian life How commeth it to passe then that they shew it not foorth and that the godly of all sorts poore and rich one and other doe not let their light so shine among men that they may cause them by seeing such admirable things in them as are not to be found commonly in the world beside to aske haste after them For where are they say these Obiecters which haue so much grace appearing in them aboue other men In their dealings we finde it not in their liues we see it not neither are any parts that we behold in them such as deserue so great cōmendation To whom I answer that al these things are true which haue beene said of the great priuiledges and prerogatiues of the people of God and much more according to that which is written in the Psalme Wonderfull things are spoken of thee ô thou city of God but yet not so easily descried nor perceiued in the persons who inioy them and that for these causes First seeing their most precious gifts are spirituall and inward according to that which is written The kings daughter is all glorious within and therefore not easily seene and beheld of such as haue but outward and bodily eies their comelinesse and beauty is like the curtaines of the tabernacle the outward and vpper couerings whereof were of goats haire rammes skinnes and badgers but the inward were of fine twined linnen blew silke purple and scarlet with the most exquisite imbroidering of the Cherubins vpon them So is the outward estate of Gods seruants in this world ill fauoured and deformed in the eies of men but inwardly beautifull as the lilie and sweet and pleasant as the rose Their graces therefore which God hath giuen them as faith hope confidence a pure heart a good conscience a well gouerning of themselues and with these meekenesse patience mercifulnesse loue c. being not perceiued of them who neither know them nor haue them nor loue them what maruell is it though they aske for that in them which yet is before their eies as the souldiers that sought Christ euen when they spake to him though they say They behold no such grace in them which they can not discerne The same may be said of the inward comfort and ioy in the holy Ghost which is more worth than the world The second cause why these Obiecters see nothing worthy the following in a maner or commendable in them is because the gifts of God which appeare outwardly in their liues do the more prouoke them to wrath and rage because they see their course is not like their owne but contrary vnto it for they thinke themselues disgraced by them seeing they walke not after the same excesse of riot that they themselues do and therefore speake they euill of them Their innocency and harmelesse liuing in the world and that they will haue no fellowship with the vnfruitfull works of darknesse but rebuke them rather and their Christian carrying of themselues in their waies with moderation wisdome and constancie is charged to be hypocrisie precisenesse and new-fangled singularitie Furthermore the comfort which they haue in their liues being rather felt in their owne hearts than seene of strangers and their reproch in the world great and their condition counted vnfortunate how can the happinesse of them be knowen as I haue said although it be no lesse yea rather farre greater than I haue set it downe to be No no they must haue eyes as cleere as chrystall who can see and beholde this And that I may leaue no doubt in any mans minde about this matter I must desire them to thinke that my meaning is not that Gods children for all the priuiledges wherewith God honoureth them both heere and especially will do in the life to come are therefore without their seuerall infirmities and blots also some of them vnto the which the rest through their owne corruption yet remaining in them and the deuils malice are subiect which though they debarre them not of the forenamed prerogatiues seeing they are willingly brought to repent of them is one great cause why these obiecters see so little in the godly life as either to commend it or to be themselues incouraged to imbrace it But yet while these marke not these things but only beholde the slips and blemishes in the men themselues though in some more than
taken away in great part there is no cause why they should feare that as too hard which shall not hurt them or seeke to shunne that as too vnpleasant the benefit whereof they haue not prooued Some say they like it well and would with all their hearts that they could practise this direction but they haue so many lets to holde them off and cut them from it that they doe not see how they shall in anie meane sort performe the duties through the day required in it But such are to know that the chiefest lets of all from a godlie life which be the intemperancie of the minde and vnbridled lusts thereof are by this direction best remedied and staied the most of other which are outward in the world as prouocations temptations and other like occasions are heereby also and by the well ordering of the affections preuented and auoided or the easilier borne And as for the third kind which are mens callings dealings labours which through ignorance many doe meane when they complaine of hinderances are none at all but as they are made by the vnskilfulnesse carelesnesse or other sinne of the partie which ill vseth them And to this purpose I will tell thee what I haue heard a man of good account and long experience say I neuer had such lets as farre as I can call to remembrance but if my heart had beene held in good gouernment I might haue serued God with peace and gone forward in the course which I propounded Which what differeth it from that in the Prouerbes Keepe thine heart with all diligence for from thence commeth life So that yee see the chiefe hinderances are vnfaithfulnesse hardnesse of heart frowardnesse licentiousnesse and such like euill distemperatures of the heart by meanes whereof outward occasions of sinning doe the easilier prouoke vs and our lawfullest actions which we goe about come vntowardly to passe But perhaps they will reply thus We would sometime pray or read by our selues or looke to some other duties which God requireth for the well guiding of our liues when we must needs goe about our owne worke or the princes businesse or such like lets of one sort or other call vs away so that we cannot performe them whereas they which are free from these outward businesses and seruices may take their libertie in these spirituall duties But I aske this question of them againe Why they should be most earnestly bent to praier and reading at such times when they see other duties to be laid vpon them necessarily Is it not because they see they cannot doe them that the deuill setteth them forward so hotly at such a time to goe about them that they may thinke themselues to be godlier then they be and so be deceiued And why are they not but euen halfe so feruent in going about reading praying and other heauenly seruing of God when they haue time and leisure Which if they be it is well let them rest with peace therein so shall they be the fitter to outward duties and so doing they must not count thēselues letted when they do that which is their calling If they do not let them wisely marke how they be blind-folded on both sides and make conscience so to doe the one dutie in his season that the other be not counted an hinderance of them from the seruing of God but be performed also and that with cheerefulnesse when it lieth vpon them And that which I answer in this one I would haue to be vnderstood of all other of the like kinde of questions and therefore heereof enough Onely I thinke good to put them in minde that when two duties meet together at one time both being of great waight that they pray God to giue them discretion to consider which is most necessarie alwaies following the light which God giueth them and in things indifferent to do that which is most to Gods glorie their owne peace and the benefit of their brethren An other sort there is who are not troubled about this yet haue another doubt which discourageth them very much from practising such a Christian course For when they heare that there must not onely be appointed set times to pray and meditate but also that in our going through the whole day we must watch against euill and euen in particular actions be circumspect that we sinne not against our knowledge they aske whether they may not haue their mindes on their worke while they are at it If it be granted them they aske how they shall doe both I say no scruple is to be made of this but that there should be a minding and that carefully of those things which we doe though they be not spirituall neither needed there be any question made of this but that they haue after the maner of carnall and worldly men so fraught and stuffed their heads with earthly thoughts and worldly desires that they cannot vnburden themselues of them when they pray vnto God And therefore when he doth afterward giue them conscience thereof and of other sinnes they are so grieued to remember their long continued offence that way in that they were woont to fill their hearts with all sensuality and worldlinesse that now they thinke they dispease God when they haue them set vpon their businesse at all euen as he that hath abused musicke myrth or meate dangerously thinks afterward that he may not vse them in any sort whereas they may vnderstand that there is no such disagreement or contrarietie betwixt holy things and lawfull liberties neither therefore betwixt spirituall duties and the workes of our calling but that there maie be recourse had from the one to the other without quenching the gifts of Gods spirit in vs. And he that doth both of them in their season as becommeth him I meane with a single and honest heart may worship God in praier hearing his word or any such like and not be distracted at the same time by earthly thoughts and fantasies so as they should interrupt and breake him off and againe the same man may be occupied in his earthly affaires and businesse in such wise that he comming to them with a religious and well ordered heart need not be distracted vnsetled or made vnfit thereby to other duties of Christianity afterwards nor any thing more earthly minded while he is at them For why euen they are the worke which God hath set him about and therefore obeying him therein he may be quiet yea and chearefull which God alloweth vs freely if we could be wise to see and vse our liberties to our good For a godly minded man who hath tasted how precious and sweet a thing it is to keepe peace with God in all his waies and hath experience how soone his heart is drawen into the world by the deceitfulnesse of sinne will with such faithfulnesse keepe his affection knit vnto goodnesse as he knoweth he ought to do that he is not drowned in
the world so soone as he is occupied in it nor made drunke with the commodities of it as men of the world are so soone as he medleth with them yet shal both thinke talke deale about his worldly affaires as far as becommeth him This I confesse is a rare grace a singular gift of God but yet it is bestowed vpon them which make account of it aboue all that is transitory and earthly And it requireth especiall assistance of Gods spirit that a Christian may carry himselfe after such a maner among men that both the duties be rightly performed and that we so behaue our selues that we may with fitnesse of minde be ready as it becommeth vs to worship God and also with sobriety to vse our lawfull liberties in the things of this life especially so as that we faile not in the maner of doing it that is by doing the same either negligently or vnwisely But these things being regarded a man may be conuersant in both duties as I haue said in such sort as God may be pleased with attendance giuen to thē as labour bargain talke of such things as be needfull in our calling be occupied in the affaires of the world liue in the maried estate c. and yet keepe his heart in frame and good order still that so whether we eat or drinke or whatsoeuer we doe else we may doe all to the honour and praise of God CHAP. 7. Of other obiections of the weake as That they cannot see how they should walke thus while they liue in such an euill world and of other like obiections with answers thereto BVt some cannot be satisfied in one thing which I said before namely that the chiefe let that holdeth vs from the faithfull holy keeping of our liues in good order from time to time is our distempered heart for they are perswaded how well soeuer they looke to their hearts yet as long as they liue in such an euill world as this is they must needs be cast backe and hindered For they say that few giue themselues to any such deuotion as through the day to make most account of the life to come and to haue their hearts occupied about such desires as estrange them from the earth but rather prouokations to euill one way or other preuaile with them and in few places examples of goodnesse are to be seene Besides though we be well taught by the word in the assembly yet abroad the doctrine which we heare is as much discredited againe by strength and boldnesse in sinne among many and so it is caused to be forgotten and of no force which are great causes why Christians are so cooled as they be at this day and in no commendable sort suffer their light to shine especially we wil yeeld to them they say if we will weigh how vnfit we are for such heauenly conuersation through our long custome in darkenesse and sinne To the which it must needs be answered that much is in these but yet not so much that they might thinke themselues to haue iust excuse for their earthly mindes and faint hearts by these discouragements and occasions There is a farre more excellent vse to be made of them and cleane contrary Did our Sauiour teach his disciples the beleeuers of his time to make no other profit of the troubles which they should meet with in the world did he foretell them that they should find tribulation in the world to the end they should be discouraged Nay to be of good comfort because he had ouercome the world When he told them that few should so like of the Christian way that they would walke in it did he giue them leaue to stay their course also yea rather he stirred them vp to be the more earnest themselues to enter in at the straight gate So when any of their owne weakenesse did appeare as pride of heart dreaming of worldly prosperity great want of faith and such like did he winke at them because they had long beene accustomed to them did he not rather the more take occasion to pull them out of them saying sometime O yee of little faith at other times The Lords of nations seeke after these things but it shall not be so with you but he that is greatest among you shall be least Euen so let vs do the more iniquity we behold among men the more let vs estrange our selues from such and haue no fellowship with the vnfruitfull works of darkenesse and take no occasion to be any thing more backward by that for then we must neuer looke to doe good seeing we shall alwaies haue such among vs. For there shall alwaies be enmity betwixt the seed of the woman and the seed of the serpent and the dragon shall make warre with them that keepe the commandements of God and the testimony of Iesus Reu. 12.17 and their dwelling is as was the dwelling of the church of Pergamus where Sathans throne is Reu. 2.13 But let vs take occasion therefore to settle our hearts more firmely by our liuing among such in the loue of goodnesse and set more store by them whom God hath raised vp to be as watchmen good examples among vs let vs loue the saints with a more perfit loue euen such as excell in vertue and breake not of our fellowship with them when occasions are offered lest we haue our acquaintance with deuils If any obiect and say Though all be not so zealous as you nor shew it not after the same manner neither follow any such direction yet they may be as well occupied and serue God as well as you or any such I answere if they haue peace to Godward and can approoue their state to be good by his word I am glad I enuy them not I would the gifts of God were multiplied in them ten fold I desire the same my selfe mine eie is not euill to see them receiue good And therefore let vs both ioine together and not be diuided seeing we both seeke to please God and let vs communicate one with the other that one may helpe another both helpe our weake bretheren for there should be nothing too much if all our wisdome and diligence were vsed and if all the perswasions that we both could bring forth for the guiding and directing of Gods people in their course were laid together yea all would be litle enough to make our selues fit to honour our God and to resist the euill which we shall meet with and be allured vnto in the world This therefore let vs doe and bind together if there be vpright hearts in vs both or he that refuseth let him goe for a vaine boaster Neither is it my meaning to call in question by this direction mens seruing of God as though either none practised a better fuller and perfecter or to tie any who know a better vnto this but to helpe such as doe
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
setled in beleeuing What will follow of applying Christ Faith though weake yet sound after experience in a godly life shall be confirmed and bring rest to the soule Faith is rather discerned by the graces that goe with it then by it selfe A description of the smallest measure of faith Some attaine assurance in one day others labour long for it Faith vniteth to Christ Common professors haue not this faith By what meanes it is wrought Why many want it The conclusion of this third part Markes of faith CHAP. 5. THe second head generall of the treatise Le ts of faith Many deceiued in faith A generall let of faith the diuels bewitching The minister is the watchman to giue warning Fault of not beleeuing in the minister and people In the minister 1. Not teaching 2. Seldome teaching Necessitie of often teaching 3. Not plaine teaching 4. Want of catechising The people should be examined how they profite The Minister should haue authoritie to doe it What good would come of it Commendatiâ—n and necessitie of catechising Good life of ministers Priuate conference CHAP. 6. LE ts of faith in the people Light esteeming the Gospell Fewe that receiue the doctrine haue faith Practise of true Christians None beguiled by Sathan but wilfull and foolish Particular lets of faith 1. Some thinke it impossible 2. Not necessarie 3. Too hard 4. Others are carelesse 5. Feare losse 6. Presume 7. Neuer broken hearted 8. Feare continuance 9. Too slightly seeke it 10 Sudden flashes soone out An exhortation to the ministers The titles of ministers Their charge What their practise should be Incouragements to the minister to doe their duties 1. From their honour 2. From their comfort 3. The peoples benefit 4. From their owne reward How to answer the obiections which might discourage vs. An exhortation to the people to imbrace the ministerie The 1. reason they are messengers of reconciliation The 2. reason from the benefit reaped thereby The peoples sinne How the people hinder themselues There are fit remedies to these lets Euery desire of saluation is not faith CHAP. 7. TRue desire giues not ouer It must be feruent and constant It is strengthened by an high account of the the thing desired No paines and labour in seeking it thought needlesse Difference betwixt sound and vaine desire The heart is set vpon Gods promises if the desire be sound Gods will we should beleeue Aduise for the weake Christian If any doubting arise Not to harken to any contrary voice The danger of it Remedie against feare of continuance Conclusion of the former CHAP. 8. HOw the weake in faith should be established Two sorts of weake ones The first sort described The first perswasion to vphold a weake faith The second The third He that is new borne can neuer die The fourth The second sort more weake in faith then the former They are described How melancholie worketh in such Perswasions to vphold such weake ones Sathan worketh vpon vs by suggestions and by outward occasions He conceiueth our intents and purposes and how His properties He perswadeth and tempteth to sinne which we delight not in He laboureth to dimme our knowledge and and the sight of Gods grace in vs. He troubleth much by outward obiects The obiections of the weake in temptation The Lords eie watcheth ouer these weake ones Remedies against Sathans temptations Further remedies What we should doe when we feele not the sweete taste of Gods mercies A fifth perswasion to vphold weake faith A sixth perswasion A seuenth perswasion CHAP. 9. HOw farre an vnbeleeuer may go in the profession of Christianitie What vse is to be made of this doctrine Forwardnesse in religion was sometime in many Apostataes The falles of many professors haue made them vile Some haue fallen away before trouble come Let such repent What is required in effectuall calling and how men are deceiued about it The lawe is not to be preached without the Gospell Why the lawe is preached How men abuse their afflictions through sathans wiles Men content themselues with a shadow of of religion Looke to that which is principall Troubles inward or outward commend not a man to God When a man is none of the woorst he may be farre from being good How men should trie themselues Vnstaied ones must vse all meanes to be conuerted Men are carelesse in the weightiest matter How they deceiue themselues or what weake foundations they build vpon Some heare willingly but will not be warned by it Why men are so loth to come to triall 1. Because they haue no good euidence to shew 2. Their hearts are not vpright they keepe some sinne The maine cause why men loue not to examine Other causes Gods children do not so The sinne of such as mocke at them that are forwardest Exhortation to euery one to try his state CHAP. 10. THe third generall head of this treatise Eight companions of faith 1. Ioy. This doth not alwaies appeare outwardly How this ioy is felt in afflictions The want of it argueth weake faith Obiect You zealous folke some of you are euer sad Answer Some are weake in faith they must mourne till they be â—â—mforted What mourning is good Answere to such as take offence at the heauinesse of Gods children Obiect The sadnesse of some professors makes many shun religion Answer All mirth is madnes that proceeds not from faith 2. Holy admiration This is not in a Christian at his first calling onely but is after continued and increased Answere to such as thinke we must not wonder alwaies What letteth this grace 3. Loue. None haue this but they that are loued first The true beleeuers feele sensibly the loue of God to shadow the loue of other things 4. Thankefulnesse It must be daily Euen in afflictions Praise God alone aswell as in the assemblie 5. A desire of an holy communion with God Gods presence in heauen to be preferred before it on earth The estate of them that cannot abide to heare of death 6. To forsake the world A great grace not to be tied to the world Great folly to set our hearts on things below Make much of them til God shew vs better A great libertie to be willing to die such onely are fit to liue The forsaking of the world is not to leaue necessary duties For what respects we may desire to liue Cloistering and such like no point of godlinesse 7. Shame for our former vnkindnesse vnto God The beleeuers reuenge themselues for their former sinnes 8. To conuert bring on others Edifying talke good for our selues and others Vse it aâ— it may be though we see not present fruit of it CHAP. 11. HOw weake faith is confirmed The first meane To account it chiefe The best things must best be regarded Euill must be auoided and lawfull liberties soberly vsed The second Earnest prayer with meditation c. True beleeuers soone faint and are fearefull They must much helpe their weaknesse and oft Obserue how God keepeth promise
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
Christian seeing there are so many helpes meanes and incitements thereto granted to them by God Also to make them better see themselues the vilenesse which remaineth in them and Sathans malice and other of his properties how many things he layeth in their way to make them stumble thereat that the reading of these may hold them from securitie and from faintnesse and wearinesse in their Christian course whereto they are most inclined of themselues though they were set forward thereto by no other Now although as oft as a man practiseth not this or the like daily direction it is certaine that he is letted yet euery one seeth it not to be so by and by neither how or by what he is letted much lesse how to redresse it therefore is this place and treatise of the lets most needfull to shew what lets will lye in our way to hold vs from following good direction and from practising of the Christian life daily that they being knowne may be preuented and auoided so farre as we may haue peace which shall be if the rules for directing vs be carefully obserued or at leastwise if we be hindred any manner of way yet we may see how and so hauing remedies at hand we may be glad to repaire speedily vnto them and thereby returne into the way againe And therefore I haue thought it expedient to signifie the same in this chapter and that my purpose is to speake in the whole treatise following of these and such like matters of purpose for the helpe and comfort of such as cannot yet find the Lords yoke to be easie nor his commaundements pleasant and sweet vnto them at one time as another in one point as in another but toilesome and burthensome So that although I haue in the first treatise said somewhat particularly for their sakes as I could take fit occasion to do yet because I know that many who are willing to liue well and christianly do make a toyle thereof and do not find any great pleasure in the duties of it and therefore make question oftentimes seeing they find it so hard whether they were best to go forward or no especially when they haue bene driuen to commit any shamefull sinne therefore I thinke it very expedient to remoue these daungerous thoughts and shew them some way to come out of this vncomfortablenesse Now the maine and chiefe lets are the diuell with all his force subtiltie and malice and our euill hearts so farre as they are vnreformed and by means of both all things in the world though not in their owne nature but by thē made occasions to vs of falling and offending God Whereby may be gathered what I meane by lets and hinderances in this treatise euen whatsoeuer may hold vs backe from peace with God Now all these and euery of them is able to breake off our course in godlinesse that we shall not bend our minds otherwise then in some generall sort and manner to worship God and liue with men and although they preuaile not so with all that they breake off their course altogether yet some one part or other of the godly life shall be neglected and so one day after another it shall continue with them in such wise that their reioycing in the Lord shall faile neither shall their light shine amongst men whereby God might be glorified In this darknesse and bondage the most part of Gods people are holden so that although they haue some litle sight of redemption and dimme hope at some times that their sinnes are forgiuen them yet neither enioy they their part in this any long time nor their sweet libertie in godlinesse which they should haue in all estates both which the Lord hath graunted to enioy as I haue shewed before They must therefore learne carefully to resist all such lets as they shall know to stand vp in their way to hinder them of these therefore I meane to giue a tast and of the chiefe and most of them that we may see and discerne them and shew some helpe against them And first generally I will set downe the properties of the diuell as his malice subtiltie crueltie and the like by the which in sundrie sort he worketh vpon the hearts of poore Christians and deceiueth them infinite wayes and together with these I will set downe the encouragements which God hath giuen them against the same which be farre greater then many of them do thinke And secondly more particularly of the seuerall kinds of lets and hinderances which Sathan raiseth vp against them and the kinds of them and which they be and how he vseth their hearts and the world as his instruments to ouerthrow them and the particular remedies against the same wherby such as are incumbred with any of these lets may count it no strange thing neither be dismayed thereat and by this which they shall reade may be prouided of some helpe and deliuerance CHAP. 2. Of Sathans properties and attempts against vs in generall and our helpe against them TO begin therefore first generally euen he it is Sathan I meane that withstandeth vs in euery good thing as I haue said before and leadeth vs amisse many waies although we see our selues set free from the infernall woe And therefore it is that our hearts cannot so soone be raunging though it be neuer so litle but he is readie to meete with them and set them forward in some euill and by his most slie subtiltie he fasteneth our liking and our affections there before we can be aware of it so that we maruell after to see such a suddaine vnsetlednesse in vs and such a chaunge from a wel-ordered course wherein we were before And hereby it is also of him I meane that we can deale about nothing but we may possibly and be oft times snared with it he knowing how to vse all outward objects to our hurt as wealth beautie friends libertie peace and all blessings and contrarily losses sickenesse disgrace c. If that we be at home he workes by domesticall affaires if abroad he taketh occasion from thence So that wheresoeuer or whatsoeuer we do or be occupied in the Scripture teacheth vs that he is about vs how good soeuer we be if not in vs as in the men of this world and that which is most daungerous of all he doth most craftily deceiue vs when we do least suspect it More particularly to lay foorth this I cannot here conueniently If therefore men be ignorant or vnexperienced of his working and properties in themselues it is not to be maruailed at though they beare their deadly wounds about them through his vncessant malice and subtiltie for it is not possible but that euery naturall man one way or other should be deepely bewitched made senslesse and foolish with pleasures profites dreames of earthly happinesse to come feare securitie hard-heartednesse or some such like And this is the estate of the world at this day