they haue with Gods good liking and worse estate then this they neede not to be in if they would be aduised by him and not by the euill custome of their hearts whereby they are easily brought to thinke that faith and other graces will dwell in them though they be sleightly cared for and regarded which conceit is most false and erronious And that the Lord giueth his beloued ones such bold and free accesse to him to know his minde toward them and to haue this holie acquaintance with him which can hardly be perswaded to the weake in faith at their first comming to him hereby it may appeare that he saith he will not count them as seruants but as friends with whom he will communicate his very secrets as farre as shall be expedient for â—â—em to know them and as Paul saith God of his rich mercie hath loued vs thrâ—â—gh much loue God saith they are as the apple of his eye and therefore deare vnto him he telleth them that hee hath taken from them the spirit of bondage that they should no longer be afraid of him but serue him without feare and to reioyce in him alwaies which cannot be except they knew his minde and affection to them yea and that more cleerely then the sonne can know his fathers or the wife her husbands minde And therefore if they who haue begun to lay hold on eternall life through beleeuing should by some occasion lose the feeling comfort of their faith as by Sathans fearing them with their coldnes falles weaknesses or such like yet are not they to giue place vnto doubting especially being such as haue felt assuredly the loue of God by Christ shed into their hearts but to count it their frailtie and timorousnes and that without cause euen for that they were not better acquainted with the will of God who loueth to the end all such as he hath once loued And yet this is not without the most wise prouidence of God who disposeth all these weaknesses of theirs to their good that they may be humbled the more in themselues and rise to their faith againe and to the glorie of God who bringeth backe againe those who were almost in their owne feeling at the brinke of hell The same I say of other lets which they may bee ouertaken by as of their losing of the sense of their faith through neglecting the meanes whereby it ought to haue been preserued or by sleightnes in the vse of them or by letting loose the heart after some vanitie or worldlines which it lusted after or being disquieted and vnsetled otherwise this is not their refuge to say we must be content to goe without it and it is impossible to hold it when wee haue bestowed all our trauaile we haue done it but in vaine But as they espie their weaknes so let them remember how they haue fallen acknowledge it to the shame of the euill heart and so recouer that one thing which is amisse and hold their confidence as before and let not the whole frame and well ordered course of their life be broken off for that one thing as he that hath ach in his teeth or a wound in his legge doth not neglect the health of his whole bodie for that but seeketh the redresse of that one that the whole may be in good case as it was before And seeing it helpeth much to the nourishing of our faith among all other times to season our hearts in the morning if it may be with the recording and thinking vpon Gods promises of his loue and saluation therefore if the morning meditating on the promises with earnest prayer thereto adioyned should by any necessarie occasions or weightie affaires or other lets of necessitie be intermitted being the thing which ought most carefully to be looked to yet let them prouide that this dutie be not altogether omitted as though it were some light matter which needed no such attendance to be giuen vnto it but let it assoone as it may with conueniencie be performed if they desire to passe the day in safetie and peace as knowing otherwise that Sathan in this their weaknes will giue them little rest And so shall they haue it as a strong weapon through the day to shield them from the violence and furie of the enemie But this is not the place to shew how the day is to be passed that shall follow after but onely by the way as in most fit or â—ace to aduise how the weake Christian is to keepe his faith The sixt meane to hold and confirme faith is the examples of others whom of weake wee haue seene to become strong in faith as Moses with whom as God hath been and with other his good seruants to strengthen them so will he be with vs till he perfecteth in vs in like sort the work which he hath begun And this be spoken of the meanes by which weake faith is helped and confirmed CHAP. 12. The sweete fruite and benefit of the preseruing and confirming of our faith NOw if any thinke the looking to these meanes and this daily diligence for the preseruing of faith to be ouermuch let them vnderstand that the benefit is most great which it bringeth And if this answereth them not let them heare the Apostle who saith that our faith consisteth not in the wisedome of men but in the power of God as if he should say that it is not a matter so soone wrought as it is said to be in vs but a gift wrought by God and therefore by seeking it as he hath appointed and to be nourished and continued as hee hath prescribed which is by ofte recourse to God and much searching out of our hearts for and about the same And therefore as I haue said if men make it not the chiefest of all other things as it is in it selfe and hold it fast as the first and principall it is not their hearing and reading about it nor their talking of it that shall be able to profit them I will rehearse a speech of a godly Christian preacher and one that deserued to be heard whom I haue oft been present with when he vttered the same Whiles I thought verely said he that I had faith but yet held it not by the surest grounds I thought of it sometimes and was glad to thinke that I had it holding my perswasion thereof by such euidences as I had before inioyed rather then I could tell what sure warrant I had then of it but I tooke no great paine to coÌ„firme it by daily meditating on the promises neither bestowed any more diligence in and about that then vppon other duties But when I saw more cleerely how gainfull and beautifull a grace it is and how I must liue by it hauing no lesse neede of it then of the ayre to breathe in I sought more certaine ground of it and that with greater care then I had before and since I
hearts should conceiue and our mouthes should set forth and declare his praise accordingly For if we be commaunded as the Psalmist teacheth to continue this duty long after his benefits be receiued as he saith Let Israel now say that the Lord is gratious after his bountifulnesse had bene declared vnto them how much more ought we to praise the Lord daily for his mercies renewed vpon vs Therefore did Dauid the faithfull seruant of God force himselfe to performe this duty as too slouthful in his owne iudgement though we reade of none more continually occupied in it Psalme 103.3 saying Praise thou the Lord ô my soule and all that is within thee praise his holy name and further he saith that he will be euer setting forth his goodnesse and praise his name alwayes And yet that none may hinder this duty in vs by saying we are not bound to follow no not good examples in all things let vs well weigh the commandement of God by the Apostle saying In all things be thankfull as if he should say that our whole life ought to be a thanksgiuing and therefore it is no life when we cannot be thankfull And what the thankfulnesse is which should daily be in vs looke in the former treatise The next duty to be daily performed of vs is watchfulnesse and prayer of which two as the first ought to be continuall euen to ouer-see our whole worke in and through the day and to looke before vs that all may be done to the glory of God for as the eye-lids preserue the tender eyes from annoyance so doth this our life from offence and our feete from falling so this latter namely prayer is to be as an helpe and hand-maid vnto that And although I prescribe no certaine rule nor set houre to the solemne performing of this duty because we are taught to pray alwayes at any time as we shall haue fit oportunity yet ought our hearts to be lifted vp to God often hauing euer occasion and sometime solemnely and by set prayer powring out our complaints and making our requests vnto him Both of them are so farre to be in vse with vs as we are desirous to retaine sound peace and quiet minds toward God and to be free from or at least not to be ouercome of temptations which seeing we are subiect vnto euery day it cannot be doubted of but as the one should not cease I meane watchfulnesse but be working in vs continually and keepe vs waking out of spirituall slumber throughout the day so the other which is prayer should quicken and sharpen it and both of them strengthen vs being oft and vsuall with vs against all occasions which might else ouer-match vs. And can any be ignorant when our Sauiour taught vs to pray euery day for our daily bread but that we should pray euery day for grace to be guided aright and comforted there being as great need of it and more then of the other The same thing he meant when he vttered a parable to them to this end that they ought to pray alwayes and not to waxe faint but euer willing though not euer able So that the life of a Christian is no day well passed when prayer as it hath bin before described is not one member part of it The last point of our direction is that we by meanes of all these as our faith and feare of displeasing God c. may keepe and hold fast our holy and most sweete peace with God and our reioycing which is the fruite of this Christian walking and an vnseparable companion vnto the same I haue taught this in generall before onely now I shew that it is daily to be kept and maintained of vs in such wise that as we regard our bodily maintenance while we liue here so should we prouide that this our peace which passeth vnderstanding be not broken off betwixt God and vs. If it be asked how this shall be the Apostle saith If we be iustified by faith in our Lord Iesus Christ we haue and do inioy it And we haue heard that the Lord hath both giuen liberty yea and commandement to his children that they should daily beleeue and lay hold on eternall life and rest themselues in the assurance of his loue and how can this exclude that peace which we speake of Nay our reioycing in the Lord which is rather a degree beyond this peace we are commaunded to entertaine and retaine alwayes that is at all times that none may imagine that I meane we should onely some one time in the day or other possesse and inioy it Neither indeed is any part of our life any day pleasant vnto vs without it Therefore the Apostle doth very fitly meet with an obiection of ours in the forenamed Scripture thus that if any of vs dare not presume so farre as to take our part in cōtinual reioycing in the Lord or if we shold thinke that the Apostle was not well aduised in offering so great libertie vnto vs he repeateth his words thus againe I say reioyce as if he should say you who are carefull ouer your selues and ouer others for to such he speaketh be ye merry and ioyfull in the Lord from time to time yea and so as no worldly sorrowes do breake it off Now I haue shewed what are the necessary graces which should accōpany the life of the beleeuer daily I wish him to view thē all at one sight together to see if he may well be without any of them as without certainety of the forgiuenesse of his sinnes without feare of offending God a thankfull heart and chearfull watching and praying against euill c. And he cannot walke voide of any of them so yet he must not thinke but that there are other particular actions beside these but they be all to be well ordered and gouerned by these And now somewhat I will set downe about them not vnprofitable and needlesse I haue briefly proued that some certaine manner of directing a Christian daily is required in the word of God and that it is no fancie of mans braine thus nearly and narowly to looke to himselfe and haue set downe a draught thereof out of the Scripture and therefore men must know that it is their sinne when they are not guided by these rules in the daily course of their liuing I say when these accompany them not whatsoeuer their calling is or the actions which they are occupied about it is their sinne whether it be of ignorance that they know them not which is the lesse if they be willing to learne or carelesnesse or wilfulnesse that they do not or will not regard them and being sinne it is to be resisted seeing no sinne is to be borne withall or rested in And that it may be thought more necessary to be daily guided in this maner we must know that these graces which I haue spoken of are not at some one
commodities of this life and thereby to haue our loue weakened towards the Creator For this is not christian wisedome though it be the wisedome of the world to increase our loue toward the things of the world but by all meanes possible to diminish it and so the lesse to set by them Againe whereas another vse of our solitarinesse is that we should bend our minds to holy and heauenly things when we are alone this is a speciall caution herein that we do not for all our oft recourse to this duty goe about them with the lesse reuerence whether we go to prayer or set our selues to reading or enter into any meditation The which admonition I know to be very needfull for that I see many to set lesse by and lightlier to esteeme the most holy exercises of piety euen for the cōmonnesse of thē who yet when they first inioyed them could neuer sufficiently commend esteeme or haue their full of them For as our Sauiour Christ saith of Iohn Baptist Iohn was a burning light and for a season ye delighted in him and as the Galatians ran well for a time but were letted so I may say of this that diuerse for a while take pleasure in the vse of priuate helpes to godlinesse but they are soone broken off their hote zeale is quickly cooled And this if they were well rooted in the beginning is for that they do not daily nourish the estimation and loue of them nor see daily the necessitie of them but many dayes suffer them to be omitted which they would not do if they did not begin to be glutted with them Therefore resolue thy selfe of this that thou hast daily neede of such holy exercises and to haue some time in the day by thy selfe alone to call thine affections home from wandring in the world and to haue thy secret and sweet talke betwixt God and thy soule that thou mayest therby vnburthen thy selfe of the loade of worldly cares and desires which by too earnest dealings haue growne vpon thee And what day doth passe wherein thou hast not as great neede as thou hast had vpon any other of meditating vpon Gods vnchangeable loue to thee of the continuall and daily benefite of Christs death to heale the sore of thy soule through sinne what day goeth ouer thy head in which thou hast not neede to confesse thy sinnes to see them better and to bethinke thy selfe how thou mightest grow more constant in godlinesse Another thing to be taken heede of here is that thou thinke not ouer-wel of thy selfe for that thou shalt do somewhat more in the seruice of God then others and for that cause looke to be borne with in some of thy faultes We are herein too like Peter though in other parts of godly feruencie we come short in following him that whiles we looke to one thing what grace wee haue receiued we halfe triumph before the victorie litle or nothing marking how many good things we are without whē yet the Apostle ceasseth not in his owne example to teach vs that we should forget the things which are behind vs that we should not be fleshed and made any thing the more slow and carelesse by them but we should looke to the things which are before vs and which yet remaine to be done of vs and be caried to the marke euen to the reward of our heauenly calling Phil. 3.14 Finally for the vse of solitarinesse in renouncing things vnlawfull thou art to beware if at any time when thou art alone thou entrest into the consideration of the manifold sinnes which raigne in the world and some of thē such as do sometime much snare and take hold of thee that thou be not secretly allured and drawne to like of some of them whiles thou goest about to refraine and waine thy selfe from them by musing on them For the diuell can chaunge himselfe into an Angell of light and cause that to seeme the greatest pleasure vnto thee which is rancke poyson nay which is more when thou goest about to disgrace it to thy selfe euen then to bee brought to like and be snared with it And as Saint Paule hath giuen charge to Timothy and in him to all true ministers of the Gospell that when they should execute this one part of their ministerie namely to exhort young women which was a good thing they should beware they mixed it not with euill by vnchast thoughts arising in their hearts and therefore he saith Exhort the younger women with all purenesse and chast mindes so I say in thy solitarie musings of thy sinnes which is also a good thing let the like regard be had that is to say that whiles thou intendest to grow further out of loue with them the diuell tickle thee not with new desire of them or some other For thou art blind through thine owne selfe-loue and corruption but especially when the diuell goeth about any such matter he will blindfold thee more strongly that thou shalt see that which liketh thee in sinne but not that which will slea thee and the strength of thine affections being set on fire by a deepe impression of that which they like will more forcibly hale thee forward then a bare weake desire to auoide the sinne shall be able to hold thee backe And if thou beleeuest not this thou hast I dare warrant thee found it so alreadie and howsoeuer thou thinkest that thou hatest sin thou shalt be drawne vnto it againe vntill thou perceiuest that thou art wounded vnlesse which is worse thou be hardened To this end remember how Iuda going foorth about a lawfull and honest thing namely to see his sheepeshearers intending no euill yet because he went not armed he defiled himselfe by the way with an harlot To the like end many more examples may be brought And hereof it is to illustrate that which I say by an instance or example that sometime such as haue liued in malice with their aduersarie do vpon better consideration purpose to agree with him and pray that they may no longer beare hatred but euen then a thing worthie to be marked the manifold iniuries vnkindnesses and indignities are so amplified by the diuell which their corrupt heart also liketh full well to aggrauate that they rather depart after their prayer with triumphing ouer their aduersarie then ouer their sinne and being strongly incensed against him they be very slaues to their sinne So haue many Christians of good hope oft times by themselues reasoned debated in their harts how they haue bene haled and drawne to vncleane desires till they haue bene checked for their sinne misliked it and accused themselues for it c. and yet at the same time so couertly Satan worketh or at the least soone after haue either set forward and reuiued such vnruly desires or which is worse haue nourished them and so runne further So I may say of all other iniquities that which I
than many do or thinke it possible for them to doe by any meanes especially when they shall see that wheresoeuer they cast their delight yet they shall be driuen with wearinesse to say that they finde no where so good liking and safetie as at home I meane in Gods house that is vnder his nourture and gouernment Another cause why I set downe these priuiledges of Gods seruants is that the wicked which wander from God and are not in his fauour may see what they goe without and what great good things they depriue themselues of by their sinnes By forgoing of the which to say nothing of the deceiueable and miserable estate wherein they liue if they should but weigh and consider what they lose and forgoe which others enioy and they likewise might it would deeply vexe their hearts as oft as they should thinke of it euen as in hell the reprobate shall finde this not the least part of their torment to see others in so happy condition which they are vtterly cut off from all hope of attaining to Lastly that I may hereby if possibly helpe to bring the Christian life into some better credit account both with the one and with the other which to my no lesse griefe than admiration I see to lie as dead wares little asked after in the world For many euen of the godly do not esteeme of the Christian life and of the wisdome which should governe vs as they ought to doe that is to say as of a treasure more to be desired than any earthly thing be it honour wealth pleasure and that at all times And as for the vngodly they haue no liking of it but the most of them scorne deface abhorre and disswade from it counting it precisme and puritanisme truly and conscionably to go about to practise it and thorowout their liues to set themselues to bring foorth the fruits of it when yet there is no happinesse in any other estate for into it alone as hath beene said do all the heauenly and excellent priuiledges fall If any on whom this rebuke doth iustly take holde shall contrarily answer that they doe honour the Christian life and delight in it although they doe mislike indeed they say that men should be to precise in vrging others to duty and in framing themselues to a certeine kinde of excellency and singularity aboue others I say let such cleare themselues from fault by this that they acknowledge that God hath bequeathed to his deare children better things than the world hath and therefore that such as beleeue this and haue a part in it cannot content themselues to honour God so sleightly as they doe which haue them not but acknowledge that they owe much more than they can performe when they haue done all that they can also let them indeuour to haue in common these priuiledges with the rest of Gods seruants and let them thus prooue that they delight in godlinesse indeed so shall they cease from their speeches and agree with vs and haue good warrant of their safetie and welfare and otherwise I meane vntill they doe so they shall but bite at them who are in better case than themselues This shall suffice in generall to haue spoken of the priuiledges of the faithfull and of the reasons why I make this Treatise of them Now particularly I will set downe some of the chiefe for who can mention all of the which though some haue beene made mention of by occasion in other places of this booke yet seeing they haue not beene handled of purpose and that euery Reader can not gather them together nor know them to be so nor haue them before him in view at once except they be spoken of to this end to shew the beauty and price of them therefore they being so necessary to be knowne and inioied I count it no lost labour to doe it And for more ease and lesse tediousnesse in reading of them because they are many I will bring them all to these two heads The first kinde of our priuiledges and prerogatiues which true Christians haue allowed and allotted to them of God are such as be inioied in this present world wherein they haue many things to incourage them to a chearefull honoring of God The second sort is of those liberties and peculiar blessings which God hath in store for them in the life to come which with the former being daily weighed and duly considered doe in marueilous maner set before them and commend to them the singular loue of God and make them see themselues so beholding to him that they are set forward with exceeding cheerefulnesse in their christian course and warfare CHAP. 2. Of the first priuiledge That the beleeuers may know in this world that they haue eternall life OF the first sort this is one which the rich men of the world who want it cannot purchase with all their substance I meane that they may know and bee perswaded that they are beloued of God and that their names are written in heauen and therefore although they be strangers heere for a while yet that they shall vndoubtedly be saued whiles in the meane season others who are farre from it doe please themselues with laughing at their folly saucinesse and madnesse as they count it for that they fancie such things to themselues Whereby they declare in thinking there are no such to whom this is reueiled what a priuiledge it is to know so much of Gods will and minde to be partakers of so great a treasure as the mightie ones doe confesse is vtterly hidden from them Now for proofe of it that God alloweth them to know it what is more manifest than this which is written by Saint Iohn Behold what loue the father hath giuen to vs that we should be called the sonnes of God And againe As many as receiued him to them he gaue prerogatiue to be the sonnes of God euen to them that beleeue in his name Also These things haue I written vnto you that beleeue in the name of the sonne of God that yee may know that yee haue eternall life c. But this matter hauing beene largely handled in the first chapter may with fewer proofes satisfie such as desire to heare more of it Therefore as this is not to be doubted of that true Christians know themselues or may by some euidences euen the weakest to be beloued of God and that they shall be saued so how great a priuiledge this is let them learne who set little by it of Christ himselfe who hath valued it at a greater price then all the world What shall it profit a man though he should winne the whole world if he loose his owne soule or what shall a man giue for recompence of his soule Now if the knowing of this secret that God loueth vs be a priuiledge of so great account yea though a man should know it but dimly and if he should know it
enough to hold vs on still in our Christian course therefore all men see that this doubt is soone answered will grant that it is necessary to haue daily direction for our liues drawen out of the scriptures though we haue them extant among vs. This being so I will proceed to shew the cause why I haue taken in hand any such thing in this booke and will answere particular questions and obiections afterwards I haue considered being conuersant among the people of whom many haue receiued the gospell gladly what great wants and infirmities are among them and as diuerse of them conceiue and vnderstand that which is taught them with much adoe so they as hardly keepe it in memory and therefore make the lesse vse of it So that although all things necessary to saluation and godlinesse be taught one time or other where an ordinary ministery is yet as I haue good proofe it must be a very long time to bring the most part euen of the forwarder sort to be able to guide themselues and to lay together in one summe those things which haue beene taught them at many times I did therefore indeauour my selfe to lay before them a summe of that in one view which they haue bene learning many yeeres that they hauing the same brought into some easie and familiar kinde of order may through the blessing of God finde helpe and ease by it And besides I haue knowen many of great forwardnesse and ready to receiue any profitable lessons euen as the Thessolonians were who hauing long wandered in sorrowfulnesse of heart and found much vntowardnesse in their life haue complained bitterly wishing most willingly that they might haue found some direction to lead them into their way and to hold them constantly in the same And this they haue done for that they were so soone vnsetled and waxed loose hearted in a small time and short space although a little before they felt themselues in some good case euen ready and willing to serue God which men being directed how to keepe constant shall not a little be eased And if you will say They may heare their preachers and so learne to stay themselues who doth not know that they must proceed in their teaching as occasion is offered by their text which doth not fall out commonly such or in such maner to be handled that it satisfieth those which be in this case being parhaps but touched briefely and though it doe somewhat comfort them which they heare yet it abideth not by them through forgetfulnesse and other occasions and yet there are very many that neuer heare any such thing taught them at all or to very small purpose and therefore if such may haue somewhat lying by them to guide them in that their so great necessity shall it not be thinke we great helpe and contentment to them Now if you aske why they doe not open their case and make their griefe knowen to their teachers I say some of them are ashamed some are affraid to shew their estate to others the diuell holding them in ignorance and distrust Againe many of their ministers to whom they may haue accesse either for want of knowledge or of experience or both are not able and others of ill conscience are not willing to resolue them nor stay their mindes but wound and vex them with mocks discouragements rather as the watchmen which Salomon speaketh of calling them fooles for medling with the scriptures and this is the comfort which they finde at their hands These things when I haue weighed and thought vpon what light ease of heart and consolation many of Gods deare seruants haue beene depriued off for want of direction and how many of them haue walked heauily and with hanging downe of the head and all because they haue seene their frailty great felt their wants many and grieuous and vtterly vnable by that which they had learned to carry forward themselues in their Christian course by reason of their so many discouragements and the same not prouided against I wished most earnestly that some such thing might come forth as might settle men more firmely in a Christian estate that such as are willing may be able also to direct themselues in their daily cariage which how greatly it may benefit them that haue a minde to please God and how much more fit it may make them to profit by the daily teaching which is among them that I say nothing what good it may doe others it is no hard thing to iudge and determine Besides this such as finde no want of it because they know not whether there be any easier way to guide them then they already vnderstand there is no doubt but many of them if there were any extant would keepe a more sound course in their liues then now they doe hauing I speake of many of them none other helpe then their publique teaching which in many places is both seldome and slight And to speake plainly if it be expedient to speake thus for the loue of Gods people constraineth me I haue my selfe languished long though not without Christ in the world and therefore not altogether without flitting comfort sometimes to see such vnsetlednesse in my life such vncertainty in my waies so oft proposing greater proceeding and more constancy in that which is good more exercise of my faith in praier ofter reioycing in the Lord for the priuiledges which he hath granted to vs. Many yeeres these and such like haue beene my desire and longed after but many alterations disapointments vnsetlings of minde haue come with no small heauinesse accompanying the same vntill wofull experience draue me to tie vp mine affections shorter and for better stay of my selfe to draw somewhat according to my small knowledge and experience out of my reading to be a more certaine maner of direction for me through the daie and weeke which I may aime at and if not so full and perfit as it might be and by some other might haue bene penned at the least such it is as Gods word doth lay out vnto vs and such as if men were as fit to profit by it as it is fit to doe them good it should not be as it is with many well disposed christians By the which whatsoeuer I haue attained vnto I will not say but I dare warrant the carefull and faithfull obseruer of it the Lord being true of his word who blesseth the meanes which are vsed in simplicity that his labour in the practise of it shall be plentifully recompenced yea his gaine by many degrees shall be greater then his trauel This I say now seeing by the importunity of many I haue made it cōmon to others which I collected and gathered for mine owne vse and therefore I may be bold also to say that whiles men doe serue God with some care being called home to repentance doe desire to set forth his glory yet when they
al. 1. Pet. 2.10 Iam. 4.1.2 This shall be accepted Psal 130.3 1. Ioh. 2.2 He that obserues these is occupied in a godly life Iam. 4.7 All ouercome not these alike The better sort * Moses meeke Numb 12.3 Abraham beleeuing Rom. 4.3 Ioseph continent Genes 39.10 Daniel zealous for the Lord Dan. 1.8 6.11 The woman in Luke full of loue Luk. 7.47 with many more such Therefore they ruled their euill hearts from the contrary corruptions The weaker are not to distrust for not matching the best These lusts are resisted of all beleeuers in their measure They who be ruled by their lusts cā claime no part in a godly life The weake may stay for their comfort in these three speciall graces Cant. 3.3 Note These three must be earnestly laboured for Luk. 8.1 Matth. 13.36 A chiefe end of this booke is to set forward a weake Christian How to make godlines a pleasure Note Deut. 33.12 Gaine of your course Why God withholds some grace from his Note 2. Cor. 12.9 Causes in our selues of not growing Jgnorance Slouth Fauouring sin Timorousnesse Iames 1.6 Remedie of our vnbeleefe How the minds of the godly are occupied Three ages of Gods children * 3. Childhood 1. Pet. 2.1 2. Middle age Ephes 4.14 1. Olde age Heb. 5.14 Heb. 12.12 13 Heb. 5.14 Ephes 4.14 1. Pet. 2.2 The highest degree of Christians Heb. 5.14 1. Iohn 2.13 Heb. 10.24 Matth. 13.31 Prou. 14.8 Prou. 2.10.11 Prou. 6.22 2. Pet. 1.8.9 Acts 24.16 Coloss 1.10 Hebr. 12.12 Rom. 13.11 Reuel 2.22 Acts 2.25 26. Psalm 1.2 Psalm 119.67 Luk. 19.42 The best are molested sometimes with lusts 2. Cor. 12.9 Rom. 7.24 Not comparable to the Apostles 2. Cor. 12.4 Paul had speciall priuiledges Zach. 12.8.9.10 These be fathers Tit. 2.4 The third sort of the godly in battell 1. Ioh. 2.14 Sinne is odious to them though not euer ouercome of them These are sometime discouraged Cant 3 2.3 Glad to vse all helpes Set against smaller sinnes These be held vnder their infirmities for their good The third sort of the godly 1. Iohn 2.14 1. Pet. 2.2 The first danger in comfort The second danger when they feele want of comfort Many defects of these Young Christians compared to children These must growe Matth. 13.31 Psal 88.9 Their dutie Gods children are in danger sometimes to be dazeled and without feeling These degrees may in some respect fall one into another Exod. 3.11 Exod. 10.29 Outward wickednes to be renounced 1. Sam. 7.4 Vide Iudg. 10.14 Hos 14.1 2. Cor. 7.1 2. Pet. 2.20 Beleeuers must forsake their former sinnes Iam. 1.25 Rom. 6.2 Examples Genes 39.10 Hebr. 11.24 Luk. 19.2 Luk. 7.37 The vngodly will scorne professors if their liues be faulty 2. Tim. 3.5.6 The second sort of bad professors ignorant and carelesse Note the wofull estate of the rude ignorant Ierem. 8.11 Many laugh at the rude for their homely speeches who yet are like them in qualities Note A third sort Ciuil Professors Matth. 21.31.5 20. * Some of all these 3. sorts are sometimes prickt in conscience Exod. 9.27 1. King 21.27 Mark 6.19 Hos 6.4 Mich. 6.6 Iob. 27.8.9.10 These be hypocrites Psal 78.36 Psal 50.16 Ioh. 3.19 Sudden flashes of grace A fourth sort of bad professors schismatikes inordinate liuers They are taunters railers and slaunderers of their brethren And censurers of others Soone ride in their own conceit Tit. 3. Inordinate liuers Worse in dealing then men who professe no religion Rom. 1. Ephes 5.11 2. Cor. 7.1 Other disorders of such professors Earthlines Note Matth. 12.36 Vnquietnes Heb. 10.25 Gen. 2.18 Luke 9.23 Ill educating their Children Rom. 12. 1. Iohn 3. Prouerb 20.7 Vncharitable surmises Iames 3.1 Ob. Are all such damned God shoales out some from others Psalm 1.2.50.16 1. Thes 1.9 Iohn 1. 10. Infirmities in all Matth. 7.22.25.34 The godlie somewhat infected with common corruptions Difference betweene the fals of the godly and the wicked Cant 5. Note Cant. 3.4 5. The godly fall not but when they are secure and take libertie 1. Sam. 35.24 Psalm 89.31 Psalm 91.11 Philip. 3.13 2. Chron. 16.9 Philip. 4. 2. Sam. 11.4 Psal 51.5 Prou. 4.23 Heb. 4.1 Heb. 3.12 How we may be fenced 2. Tim. 3.13 No warrant of not falling deadly VVe may be preserued from foule falles 2. Pet. 1.5 Col. 1 2◠Iam. 1.27 2. Pet. 1.10 1. Cor. 4.3.4 Act. 26.18.19 The first end why God suffers some to fall so Some to be humbled by their falles VVhy many fall The secōd end to magnifie his mercie in forgiuing great sinnes Ioh. 21.15 A third end why the faithfull fall in regard of others 1. Tim. 1.16 Otherwise no feare of falling Psal 130.3 Luk. 1.54 Gods tendernes ouer his Deut. 33.12 Rom. 5.10 Col. 1.23 Sweet comfort to the weake Note Rom. 8.31 2. Pet. 3.16 Tit. 1.15 Cant. 3.4 Cant. 2.14 1. Ioh. 5.4 VVhat infirmities the godly be subiect to Luk. 17.10 Rom. 7.24 Gal. 5.17 The state of weaker Christians These much differ from all wicked Phil. 2.12 1. Iohn 3.21 Psalm 4 8. What sinne of infirmitie is Note Wicked sinne boldly Their sorrow is carnall Note The heart purged must so be kept Prouerb 4.23 How the heart is kept Psal 119.9 Luk. 12.35 Great labour thus to keepe the heart VVith this heart easie to renounce euill An ill gouerned hart cause of all disorder Little acquaintance with our hearts brings great bondage An high grace to liue well without the whip The faithfull in part thus kept downe Sinne is not shaken off as a burre Heb. 12.1 2. Cor. 2.11 Grace to vanquish sinne This may be obtained and more and more from day to day Psal 51.5 Luk. 6.45 Gal. 5.22 A peece of heauen to liue with such as keepe their hearts well Psal 120.5.6 VVithout it nothing sauory Fruite of a well ordered heart Good moode Psalm 1.2 Psal 119.15 Heart may alwayes be looke to Pro. 23.26 Psalm 116.12 Another cause why the heart should be lookt to other wise it will not be readie to any duty Note How we may be fit to pray and meditate The onely way to curbe our lusts is to looke to our hearts Without this small fruite or comfort Matth. 19.29 Matth. 6.6 15.7 Note This clensing of the heart is not perfect Hebr. 12.1 Rom. 7. Psalm 130.3 This clensing though weake is a great priuiledge Luk. 18.9.10 The second generall branch of the life of the beleeuer Matth. 5.16 Prouer. 19.22 More hard and excellent to doe good then to eschew euill Not to rest in that Three branches of this second part of this treatise and which they are Obiections if any be Necessitie of rules to liue well by The first rule to liue well is knowledge Knowledge what And to grow in this knowledge 2. Pet. 1.5 Rom. 2.29 Iob. 13.17 VVith this knowledge must goe a delight in it Prou. 2.4 Prou. 2.10 Without this delight no fruit of knowledge Ioh. 3 10. Knovvledge an excellent gift But without the salt of grace vnsauourie 1.
but this which I say is the lesse beleeued and regarded seeing many and those as great sinners as most others are as merie or at least as farre from any wound or sting of conscience as any which a man would thinke were not like to be if they were in such depth of miserie Let them know they haue little to take comfort in that for as I haue said this is so with some because they neither know nor beleeue this but they lie in ignorance and vnbeliefe and therefore neither suspect nor feare any such thing and so it is with all the world vntill they haue knowledge by the law and Paul sheweth that it was so with him till the law reuealed it to him for so he saith Rom. 7.8 I once was aliue before the Lawe that is I thought myselfe in most perfect safetie euen through this ignorance I say and vnbeliefe it is that this which I haue sayd lieth as dead and not a man of a thousand dreameth of or is feared with any such matter And this is furthered by the vnskilfulnesse and carelesnesse of the Ministers who as the Lords watchmen should awake their people out of their deepe and deadly sleepe when they yet haue oft-times healed the hurt of the daughter of Gods people with sweete words saying peace peace when there is no peace Ierem. 6.14 For with such as by the loue and labour of their faithfull teachers haue been wisely plied and followed it may be seene to be otherwise and there ye may find many though all take not good thereby which haue knowledge of and beleeue these things which bewrayeth the blindnes and bondage of the rest almost the whole world who would laugh out and mocke at this doctrine and make al beleeue that there is no such matter But I haue bin long in this I will now proceede to the next point and shew further how God worketh in him whom he will saue when he hath brought him thus farre The second worke they consult in this case what to doe AFter that he seeth by the doctrine which hee hath heard how the case standeth with him namely that he is guiltie before God of eternall punishment and wrath and seeth not how to escape the same hanging ouer him the Lord directeth him and guideth his heart to enter into further consideration with himselfe of and about his present estate and consulteth what to doe in that his extremitie Neither doth he this lightly or houerly as many after he hath heard the necessitie of that dutie taught him and the same earnestly vrged vnto him but mindeth it seriously and goeth about it as a matter of life and death That God thus moueth him to deliberate in so weightie and doubtfull a case no man neede to call it into question when nothing is well done without it in earthly matters of any moment where the wit of man is the chiefe or only agent and dealer For we know that rashnes doth nothing well how much more then may we think that God will not suffer him whom he meaneth to bring to so great honour as the assured hope of saluation is to goe about it without due regard and consideration especially he dealing by ordinary meanes where they may be had and come by But that he entreth into consultation what to doe it is euident by that the Prophet Ieremy saith with a vehement complaint when the people were called to repentance and the Prophet waited to see what fruit should follow that there was none that said What haue I done that is none entred into consultation about the matter Therefore it is said that the prodigall sonne who resembleth most rightly the sinner and in his returning home to his father resembleth the penitent sinner in turning to God that he did before that come to himselfe and say How many hired seruants in my fathers house haue bread enough and I die for hunger Which what other thing was it then to consider and deliberate what he were best to doe And the Steward questioning with himselfe what to doe when hee was warned to giue an account of his stewardship doth plainly teach this Besides all that hath been said if the godly who had fallen could not repent before they remembred and considered their fall and from whom they were fallen as we reade of the Church of Ephesus and Peter before he wept bitterly remembred the words of Iesus and how he had transgressed against them Vpon all these considerations let vs not doubt but that God draweth his to consult about their estate what they should doe being in anguish and distresse of mind And that they may looke for little good to come of their casting downe and sorrow which by the law is conceiued in them if they doe not in the most serious manner as they be able and as the case requireth thinke and deliberate about it And therfore they whom God watcheth ouer if they be not able to counsel themselues yet the Lord guides them to aske counsell of others as the forementioned example in the Acts and of the woman of Samaria doth teach And in what manner hee doth this what thoughts he hath about the same is not hard to coniecture but euen as other in the same estate mentioned in the Scripture doe testifie namely what he is to doe and whether there bee any hope how hee was bewitched to come to that estate what he hath lost and depriued himselfe of in this his estrangement from God by following and seeking his owne will and foolish libertie he seeth an end is come of the cursed race which he hath runne and that little time which he hath yet remaining will also full soone be gone His delights iests merrie conceits dreames and vaine hope that hee had of long life of promotion increase of riches of good cheere with his companions or such like alas they are gone he is ashamed to thinke what deceiueable pleasures they were And as for safetie and sound peace he seeth how farre off from them he is He seeth that his former life will be called to an account and is alreadie And although he thinketh of delaies excuses or other vaine shifts and deceiuing of himselfe yet he seeth that these cannot put away the deadly remembrance of his wofull estate especially when hee considereth that God will not be mocked nor his word be frustrate which hath bewraied his miserie He will therefore consult no longer with flesh and bloud as he hath done but putteth away all fleshly and carnall shifts and holds and by Gods gracious direction taketh counsell by the knowledge that hee hath and considereth that no man can come to Christ if the heauenly father draw him not by his spirit And therefore although the sorrow of hypocrites vanisheth away and commeth to nothing yet by Gods gracious working in him it becommeth an occasion of humbling and breaking of heart vnto him and of much other good as
peace And because this faith is counted farre more pretious then all worldly wealth therefore he who thus accounteth of it will set himselfe to seeke it willingly and readily as I said before And therfore as the word teacheth him he will haue his heart vpon the promises of God because they are his treasure musing on them vntill he hath al difficulties and doubts of any moment remoued from him which God for his part will not be vnwilling to graunt And in his meditation he shall see that he is not more desirous to beleeue then God is that hee should so doe hee seeth that God for his greater assurance of it doth through loue intreate him of friendship counselleth him and of his authoritie being able to performe commandeth him to beleeue as if hee would hereby shew that none hath authoritie to hinder or forbid the same He seeth further that as hee may receiue this promise hauing so strong incouragement so he can no otherwise be saued nor happie All this hee seeing and weighing deeply beginneth to stay himselfe and to lay faster and surer hold on eternall life and seeth that it cannot otherwise be but that he should be saued how farre soeuer he was from this perswasion before And now he beginneth to conclude with himselfe that he is deliuered indeed from all feare of hell and the diuell for hereby his heart is more humbled and meekened to be subiect to the will and gouenment of God without which this faith is not attained To whom this counsell yet is to be giuen though he be come to such great preferment that after hee hath by the forementioned meanes gotten this faith and confidence that he beware of all occasions which may darkē or put out the light of it As that he be not too bold to reason and question against himselfe for yeelding to this truth lately receiued and beleeued of him before he be well grounded and haue gotten some experience but follow his rule that guideth him for example If any doubting should arise any lying spirit should suggest and trouble him with feare of falling away hereafter or that he cannot tell whether he be predestinate or no or that many haue been as forward as hee and yet haue in the end fallen from God or any such like he is to be counselled to hold them all for spirits of errour and Sathans instruments to delude and terrifie him And because they speak otherwise then Gods voyce which saith Beleeue lay hold of eternall life cast not away thy confidence who also saith The plants of the Lord shall flourish and grow vp as the graine of mustard seede till it haue branches and bowes And againe Be ye established confirmed and abound in faith Therefore he is to lend no eare to thē remembring that which is written My sheepe heare my voyce and the voyce of a stranger they will not heare It was the first degree to the vtter vndoing of her selfe and her posteritie in our grandmother Eue that when God had giuen libertie to eate of all the trees excepting one that she rested not in this word but opened her eare to a false and lying spirit in the mouth of the serpent which vnder a faire colour perswaded or rather couertly inticed drew her contrarie to the word of God to eate of that one tree also which was forbidden whereas she should haue been astonished to haue heard the Serpent speake at all especially in that manner It is a dangerous thing to set so light by the word which God speaketh that wee dare so much as hearken to any voyce which speaketh the contrarie For she by giuing eare to the Serpent went further and gaue him speech also and yet neither such speech as wherby she cut him off by holding her selfe to Gods word neither if she would needes answere referring him to her husband as she should haue done who heard God speake and receiued the charge of not eating of euery tree from himselfe We must learne some wisedome of the Adder who stoppeth both her eares that she may not heare the voyce of the charmer charme he neuer so wisely And if any doubt doe so trouble him who hath attained through Gods grace to this weake faith let him aske of them who haue instructed him the men and brethren who if they haue kindly pricked can as well skill to heale and therefore also remoue such doubts as for want of sure laying hold on the promise haue troubled any And further if he which is weake in faith after laying sure hold shall yet be dismaied thus that hee cannot keepe for any continuance his faith strong and stedfast but feeleth it flitting he is to be answered that a childe which beginneth to go by a stoole or forme is not strengthened as he which is by long vse and custome setled in his ioynts in like manner it fareth with weake beleeuers and yet after that such shall haue experience of their own sinceritie and care to keepe a good conscience in longer continuance of time they shall be well and fully setled in their faith to their great contentment and comfort And thus I conclude that what lets soeuer there be which hinder men from beleeuing as that they be vnworthie they shall fall againe to their old course they shall neuer be able to attaine to it or if they haue not like certaintie of it alwaies therefore they conclude that they neuer had any at all or any such like yet he who earnestly desireth it will not vtterly faint except in temptation when hee must bee well plied and helped and when hee is not his owne to guide himselfe aright nor cease or giue ouer till he be perswaded that all teares are wiped away and therfore will refuse no meanes to attaine to it by attending on God and waiting his leisure reuerently considering the incouragements and perswasions which haue been set downe that so he may lay sure and strong hold of Gods promises and Christs prayer for him I haue prayed that thy faith faile not as one in his case may doe and so by little and little shall see himselfe to be in the number of true beleeuers no more to be cast out from them CHAP. 8. How the weake in faith should be established ANd thus to passe to the second head of this first treatise vnderstand that these two things are here to be handled first how the weake beleeuers may and should bee staied in their vehement temptations Secondly how they may further proue that they differ from such as are not beleeuers although they seeme so Of these weake ones there are two sorts some lesse some more both shall be better vnderstood by that which shall seuerally be said of both And herein I desire my brethren who are better setled not to thinke this labour superfluous but to measure the weake by their owne weaknes at their first beginning
and 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
consisteth in a full purpose of the heart and a true indeuour of life to obey God in all things euen vnto the end By which also may be gathered a short description of this life of the beleeuer that it is such a conuersation as being grounded on faith in a sanctified person renounceth all euill and practiseth good duties though weakely yet constantlie afterward And to these foure shall be annexed reasons to perswade to a more cheerefull practising of this godly life seeing the best need spurres and the answering of obiections which might with-hold and hinder from it All which considered it shall not be hard for him that will learne to vnderstand plainely and cleerely what the life of the beleeuer is and withall whether he which professeth himselfe to haue true faith be also in his life and conuersation reformed and how he may be so So that although there be many measures of grace and some are in many degrees before other in this estate and condition of liuing godly yet euery one in whom these things shall be found may proue himselfe godly howsoeuer he wanteth somewhat which many others haue And of the summe and order of this treatise in generall thus much be said CHAP. 2. That a godly life cannot be without vnfained faith nor this faith without it which is the first poynt in the first generall head to be handled THus hauing shewed what the summe of this treatise is and the order and parts of it I will now proceede and first seeing I haue taken in hand to describe the life of the beleeuer and what the godly life is which he must leade I will indeuour my selfe to helpe and direct him herein as God hath inabled me that as in the former treatise he may proue and see himselfe to haue faith to be saued so he may learne by this to ioyne with his faith godlines But before I lay forth this godly life at large in this chapter I will begin with the first point of the first generall part of this treatise that is that seeing godlines cannot be without iustifying faith but springeth and ariseth from it as the branch from the tree for so Saint Iames saith Shew me thy faith by thy workes therefore where no true iustifying faith is there can be no godly life And so he who is no true beleeuer cannot haue any sparkle of godlines in him but is vtterlie destitute and voide thereof euen altogether vngodly as the Apostle writeth We all had our conuersation sometime as other disobedient men in the lustes of our flesh doing those things which liked vs where we see that this was the life of all euen the best to be strangers to the life of godlines and the children of wrath before they beleeued Ephes 2.8 But least any through ignorance might say though we did that which liked the lusts of our hearts yet we did not onely so nor all that we did was not such but some good we did amongst the euill which we committed and if it be so they thinke that the one may answere for the other I further say to them out of the place to Titus 1.15 Vnto the pure are all things pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minds and consciences are defiled to the Hebrues that without faith it is impossible to please God whatsoeuer things we doe but all is abhominable odious and vile before him For as is the fountaine so are the riuers which runne from it and as is the heart and the cogitations of it so are the actions which proceede from it but the cogitations of the heart are alwaies and onely euill So that to returne in the vnbeleeuer there is no good thing that pleaseth God his best actions are turned into sinne his praiers almes reading hearing confessions thankes-giuings and whatsoeuer else they are all abominable in him and God will neuer be pleased with his workes and seruices vntill the person namely euen he himselfe be accepted of him and that is not till he beleeue as it is in the epistle to the Hebrues 10.38 The iust shall liue by faith but if any withdraw himselfe that is thorough vnbeliefe my soule shall haue no pleasure in him saith the Lord. And this is the worke which God requireth of him aboue and beyond all workes that he beleeue in his sonne that he hath alreadie wrought his happines and therefore that he shall be saued by him onely Now if a man before he haue some sure tokens of Gods loue and consequently some measure of true faith cannot so much as enter into a godly life nor haue any thing which he doth approued of God as we haue seene and the Scriptures doe more fully proue how dangerously then doe many thousands deceiue themselues of which number some are verely perswaded that they loue feare and serue God not knowing what faith is other thinke they haue repented truly because they haue mourned and been sorrie for their sinne by fits at some time yet haue no faith nor any constant desire of it and others because they doe many things in their owne nature good imagine themselues to liue godly when yet a man may doe many good actions and for all that they shall not be good to him as long as faith the principall is wanting in him as hath been said And if any count this doctrine hard and say that if this should be true it were the next way to driue many to discomfort yea and to desperation let such know that if any despaire because their wicked liues are condemned of God the doctrine is not to bee blamed but the persons themselues who should rather repent for the doctrine is the doctrine of the Scriptures and al sound Diuines both old and new haue taught it And if it be hard it is hard to the ignorant vnstable and obstinate who indeede can take little comfort by it but peruert all things to their owne destruction and although they despaire not yet their case will be no better in the end then desperate if they so abide But the truth of God may not be buried for mens frowardnes who can not away with it But let this suffice to shew that no man can leade a godly and Christian life before he hath some measure of true faith as it hath been set downe and described in the former treatise And as I haue shewed that no man liueth godly which beleeueth not so it is on the contrarie to be marked that no man who beleeueth and nourisheth and preserueth his faith can liue wickedly nor fashion himself after men of the world or returne to the offensiue and vnsauourie course which he walked after before but as he is new borne so hee is a new creature and as hee doth except at the first beginning of his conuersion or in vehemencie of temptation knowing himselfe to be of the number that shall be
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
yea and oft times absence from bed boord so that they must commonly haue a day of debating the case before it can be forgotten and digested who can think how common it is without deep bewailing it And where more agreement is betwixt couples yet to marke how little one is the better for the other to Godward in knowledge faith amendement meekenes patience by reading praying communing togither and watching ouer one another for their mutuall good which yet they should doe to others and therein be helps each to other as well as in things of this life to marke I say how little good is done betwixt them is it not worthily to bee complained of And yet of these two things the latter is thought needlesse to be vrged as though weightier matters were in hand alwaies the former is defended that sometime iarres must needes be and it cannot be otherwise and therefore not to be spoken against Againe in such as receiue the Gospell with good liking how doth the pride of life I meane iolitie in earthlie things beare sway in them the fittest bane of many other to poyson them What resting of themselues is there in the commodities pleasures preferments of this life which yet they may lose ere to morrow in ease and prosperitie in wife children friends great benefits no doubt and in that which they haue and in the sumptuous apparelling of themselues thinking themselues thereby to be others then they are and therein not only to impouerish themselues but in all outlandish and monstrous manner to disguise themselues thinking that others admire them as greatly as they doe themselues how doe they fill their hearts with these and please themselues therein I say not till they displease God but till they are eaten vp of the loue of them yea and their religion so quailed and cooled in them that ye may easilie see that they loue darkenes more then light and pleasures more then God howsoeuer they hold still with the Gospell least their iniquitie should be too manifest to them I may say as many haue confessed and I hope by this and such like remembrance some other will be admonished to remember consider and confesse that they haue so offended in some of these that their consciences haue accused them that the life thus led is not the life which God requireth nor these are not the works which faith affoordeth neither is this a denying of themselues to giue all to themselues which heart wisheth or eye lusteth after neither is this to take vp their crosse dailie that is receiue meekely the troubles which God sendeth them without which yet they cannot follow Christ nor be his disciples What should I speake of them who although they will boldlie affirme that they will not beare with the sinne of any no not their owne children to offend God for their sakes yet will take part with them hauing done wickedlie and bolster them vp when they should be punished though it be to the offence of many What grieuous eye sores are they to many who suffer such as are vnder their gouernement not only to runne after their pleasures at such times as they should serue God and neither teach them their selues nor bring them where they may be taught but also are priuie to their stealing of their neighbours commodities yea beare their saucines stoutnes and malepartnes and annoy other with such intolerable burthens vntill they be checke mate with the most auncient elders and at last come to a fearefull ende themselues and kill their parents with sorrow and griefe But alas what ende is there of complaining I say againe not of irreligious prophane and blockish men but of such as looke verilie to be saued if I should not plucke my pen from paper For I haue said nothing of the hollownes in friendship among Christians as they are accounted how their loue is mixed with much dissimulation in word only not in heart and in deede and how hardly credit may be giuen to their faire words or countenances But as for fashion they were shewed so according to the fashion of the world they are changed into another affection then they promised I haue not mentioned many of the strong corruptions and ranke rebellions breaking out in some Christians and those of no common hope among their brethren I haue scarcelie mentioned this what deadly suspitions and hard conceiuings they haue of many better men then themselues how imperiously they iudge and maisterlike they censure them whom they are not worthie to liue with when yet it is giuen vs in charge that we be not many maisters yea and these faults are committed many times when no occasion is giuen which maketh their sinne the greater and if there were any yet meekenes and lenitie which should be in all reprouers might easilie remoue them whereas froward and vncharitable condemning doth no good A poison which dwelleth as I haue said most principallie in the Schismatikes of our time and such as haue leaned that way who if they had not deceiued themselues in thinking themselues the most zealous of others they should haue alaide the bitternes of their stomacks with humilitie and loue whatsoeuer they thinke of themselues But here an ende of these things CHAP. II. Of certaine obiections raised from the former doctrine and answeres thereto as why we should put differences betwixt men and whether the godly may fall reprochfully and what infirmities they may haue BVt me thinkes I heare some obiecting thus what are all damned and out of the estate of grace which commit any of these sinnes And may not many of these offenders notwithstanding their faultes be the children of God And if men commit such faultes doe they not thinke we repent afterwards I say if they doe that obiection is answered Also they say they cannot abide that such differences should be made of men And haue the godly whom ye shoale out of others no faults but are they without infirmities are they so pure that they liue not as other men and doe not their liues gather vp the common sinnes of the time as holy as they be and doe they not lie in them also for a season as well as they who are not thought so holy Which if it be so why should we haue such differences of men why should one be shoaled from the other I answere as for differences of men they are put by the Lord himselfe both in name conuersation and reward to the Thessalonians he saith The Lord shall recompence tribulation to them which trouble his but to those which are troubled peace and rest and the end of the Ministerie is to shoale Gods elect and beloued ones from the world and to bring them to his sheepefold As concerning infirmities it is defended by no Christian that the most godly which liue here are voide of them but rather confesse that they be burthened sore with the weight of them and
matter about which we may and time to bestow therein and freedome from lets therefrom is an estate much to bee made of and yet for the most part they who haue almost all outward incouragements cannot tell what to doe with them Whereas the very name of death is fearefull when men heare that they must be readie to suffer for the Gospell and therefore many are dismaied we must know that we are the more vnwilling to heare of it because wee accustome our selues to loue this world and our life here too well which must be lesse set by And God by diseases and the miserable estate of things in this world and by many other meanes can make our liues loathsome and death welcome which if wee would thinke much of the hearing of it would be more welcome But begin in time least it bee too late when wee can stay here no longer It is needful besides our set times of prayer in the day to haue oft recourse to God by watchfulnes and prayer in all our dealings least we goe too farre in surfeiting our hearts with them and as we can to looke to God secretly though not so solemnly as at other times praying him to keepe vs. Neh. 2.4 Whatsoeuer taste of good things we haue gotten and how sweete soeuer they seeme yet it is certaine that God hath yet much more then wee can thinke of if they be the matters which wee haue in greatest price but being set light by and the meanes neglected which preserue them they die That estate is to be made much of wherein we are not onely delighted in seruing God by the duties we doe presently but also as ioyfull to thinke of them which are to come and the more the better they be It is a singular mercie that wee take comfort and delight in the things which we hope for and in the seruice of God which to the world are most irkesome and tedious The more sure of Gods fauour thou art by faith the more humble also thou art and not contrarily Matth. 15.27 They are worthie of great punishment who set light by the plentie of that grace the crummes whereof Gods hungrie seruants doe set great store by What is more liuely to our vnderstanding then the heauenly and spirituall course of a Christian in comfort and godlines throughout the Scriptures as Rom. 5.4.5 and what is more vnlike it then the liues of men One especiall point of profiting is to know our owne vilenes and miserie better daily that so we may come to know the inestimable bountie of God and what wee are beholding to him for receiuing increase from him in pardon and other graces As excesse of eating and drinking doe bring slouth and sleepe so surfeiting our soules in pleasures cares c. rocketh vs asleepe and maketh vs vnwilling and vnfit to see what is amisse In steed whereof sobrietie that is a ruling of our passions and watchfulnes are to be our daily companions 1. Peter 5.7 Psal 5.8 We must not flatter deceiue our selues with the calling to mind of the forwardnes and care that hath bin in vs in times past hereby to gather slouth vnto the flesh which is readie to take the smallest occasions that may be to fauour it selfe and to make vs grow cold and slacke in duties but we are to looke to continue and increase any good and forwardnes which hath bin for hereafter as to delight more in walking with God in a Christian course and to hold fast our faith and comfort euen in trouble and not to thinke our state the worse for it But with our Sauiour to despise the shame of the crosse although it be euen to the thrusting of vs out of the world and therfore much more in prosperitie to be fruitfull in all good workes Ioh. 15.8 Seeing it pleaseth the Lord to let vs know that we haue this pretious and blessed libertie al the day long to be with him to inioy his presence by faith to solace our selues in bold affiance in him and that for all good things and to be free from the feare terrour and anguish which hunteth the vngodly It were pitie that we should for some deceiueable follie depriue our selues of such sound happines and peace as he alloweth vs euen here to be partakers of When men receiue not the word with meeknes that it may be ingraffed in them Iam. 1.21 and doe not so heare that they may beleeue Act. 14.1 but take a taste and a liking at the most I denie not but for some cause one may hold out longer then another but if they goe not forward ye shall see them fall vnto nothing for a momentany and weake desire is not enough to hold vp a godly life but a delight in it which faith worketh When we are afflicted and the wicked spared our state seemeth to them most vile When we are both in prosperitie they seeme more happie thē we When they and we be both afflicted they count our state happier then their owne But especially when they are afflicted and we spared Exod. 14.25 We may not assigne the Lord in what place state condition or in what companie we would liue but as strangers wait on him euen as the hand-maide on her mistres for whatsoeuer he will allow vs. And when great afflictions come yet not to be discomforted nor vnquiet but cheerefull still through hope as may be obtained of vs as we were in prosperitie least we should declare that we serue God for our belly and ease and seeing our God is neuer changed in any sort we not to change We are readie most commonly to be called away by death before we be fit or haue learned how to liue Looke what care conscience zeale thou haddest when thou first imbracedst the Gospell what reuerent admiration at the excellencie of it and what loue towards it the same at least retaine and be sure thou keepest still afterwards And howsoeuer thy heart was weaned from the inordinate loue of the world and vaine delights which might quench those which are spirituall see that the longer thou liuest in this vale of miserie thou doest not drinke vp the draffe of it and fashion thy selfe after the iniquitie of it nor the more knowledge thou hast that thou beest not the more secure For thus it is with many at this day who therefore doe smart for it If a man be a diligent obseruer of his course of life he shall seldome finde himselfe free from all kindes of offences but one shall trouble him much if another be weakned yea and without much faithfulnes and strength of grace shall preuaile against him But if there be care that they weigh not downe the affections in being too much taken vp of them it is well for the Christian mans life is a continuall battaile and when it ceaseth we are readie on the left
behind vs. That is seeing some part of the day is vsually bestowed in companie therfore in what cōpanie soeuer we shall be either of our owne familie or strangers superiours or inferiours and how oft soeuer that we haue speciall regard to be harmelesse and free from giuing any ill example carefully marking and shunning the occasions thereof and prouocations thereto And that we be readie by all oportunities to take any good that we may either by example or communication from others or do good our selues by offering both And that in any of our dealings with men about or in the things of this life we neither hurt or do wrong to any but rather suffer it knowing how we are giuen to loue our selues and in matters of profit especially with the neglect of others which among Christians is a sore blemish That we do not ill spend the time in our solitarines or when we be alone I meane that at such times as wherein we shall be free from companie we haue the like care of our hearts and behauiour being alone that we were taught to haue of them both and of our talke in companie For example that in our behauiour we attempt or go about no euill as stealing whoring or committing any vnlawfull thing c. and concerning our hearts that we suffer them not to wander after needlesse and vaine things but hold them within this compasse that either our thoughts be of those things which are lawfull as the well ordering of our busines and yet that also with moderatiō or of things holy and spirituall as the glorie of the life to come Gods loue to vs and care ouer vs in this world and such like considering and remembring that we must redeeme the time to the best vses we can and in conscience most approue of or if our thoughts be at any time of things euill that it be onely to bring vs into further hatred and detestation of them and not to ingender and raise vp a liking thereof in our hearts which Sathan euer intendeth though we had no such meaning nay rather purposed against it when we first entred into thought of them That we vse our prosperitie and all the lawfull liberties of this life soberly and so as we seeke to be the better by them Forasmuch as our merciful father bestoweth vpon vs many great blessings euen here where we be straungers both in token that he can affoord vs them and to shew that pietie and the feare of God are not without reward no not in this life 1. Tim. 4.8 Therefore it behooueth vs to be circumspect and warie that we swell not neither be insolent because of our prospering neither idle and loose in our liues and so abuse the same to carnall libertie but to be more rich and fruitfull in all good duties both to God and men because we know that he which hath receiued much of him shall much be required Amos 3.2 And that herein is our heauenly father glorified that we bring foorth much fruite Iohn 15.9 And so we haue the right vse of Gods benefits which is a greater treasure then the benefits themselues 1. Kings 3. as we may see by the fearefull ends of such as had many great blessings but regarded not how to vse them That we be ready to receiue our afflictions meekly and patiently and so be found indeed where we are tried with them that our patient minds may be knowne to all Our liues are subiect to many calamities and euery day to sundry yet doth not the Lord chastise vs for that he taketh any pleasure in our sufferings but of very loue sendeth them for our benefit namely to weane vs from the excessiue loue of the world and to purge out our drosse thereby that we might not perish with the world but haue proofe of our faith and patience which causeth the greatest ioy of all other Therefore we must not fret and be impatient in them but confesse that they are necessary and meete as oft as God sendeth them and therefore waite to see a good end of them that so we may haue experience of great good by them which may make vs hope for the like after and that without fainting That we constantly keepe and vse the exercise of prayer and thanksgiuing in our families and such other helpes to maintaine the knowledge and true worship of God and of true happinesse amongst vs. For seeing we are forgetfull of our duties and easily drawne away by the world we haue need to haue daily and oft accesse to God and our seruants especially who haue litle other priuate helpe These exercises of Religion are prayer reading chatechising and conference with singing of Psalmes c. and that these or such of them as are common to the whole family be vsed at the most conuenient times when the family may come together and that we indeuor to do the same together twise in the day at least prouiding to performe the duty of it with chearfulnesse and reuerence knowing that we haue therein communion with our God and most sweet refreshing of our soules thereby alwayes remembring that this shall not be so aukely gone about nor so hard as many find it if other duties before mentioned be carefully looked to That before we lye downe at night we looke backe to the workes of the day how we haue passed it that where we haue had blessings we may be thankfull and proceede in the like course after where we haue faulted and failed we may reconcile our selues to God and so lye downe in peace For seeing we haue some speciall infirmities to make mention of and some particular benefits to giue thankes for and to powre out our complaints in speciall maner it is meete as we shall be able that we should thus view and go through the seuerall acts of our life in the day calling them to remembrance as we can that where we shall see that we haue receiued helpe and strength to liue well and to keepe peace with God by the rules and duties prescribed otherwise then we were wont before we did so particularly obserue our wayes we may with praise to God reioyce and take comfort in our gaine and more constantly hold out in the same course and where we haue failed we may be willing to see and acknowledge our faults laying hold of pardon and looke better to our selues after and so making agreement with the Lord as being reconciled to him and leauing no accusations nor checkes to our consciences we may lye downe in peace and fall asleepe in that state euen as we awoke with it in the morning ready to make our bed our graue and so shew our selues to be pilgrimes and strangers as our fathers were And these are the duties of our liues falling out ordinarily and most commonly to be done euery day at least some of
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
which will not stand with this let it as deadly poyson be carefully auoided and reiected of thee Here followeth a prayer containing the summe of the life which is to be daily led of a true Christian A forme or paterne to teach and direct a Christian how to begin the day with meditation and prayer and confession of sinne and thankes after he hath first awaked with the Lord containing in it the matter of this Treatise necessarie for him to practise throughout the day following and for euery day The summe may be drawne out of it more briefly O Lord God most mighty and mercifull through Iesus Christ let that mind be in me which is in thy faithfull people and with the which thou delightest to be sought vnto sound and without hypocrisie humble meeke teachable to euery good thing fitly and readily disposed vnto euery good worke let me be framed this morning to the liking of the Christian course as I haue learned it out of thy word and haue tried that it is the only happie estate which here can be inioyed And with this mind let me enter into my meditation thansgiuing confession of sinnes and prayer For whom haue I in heauen ô Lord but thee or whom do I desire on earth in comparison of thee who doest whatsoeuer it pleaseth thee and hast all creatures euen the Diuels subiect to thee who as thou hast filled the whole earth with thy goodnesse so particularly thy mercies are wonderfull to me and that my soule knoweth right well And as in thy fauour is life and happinesse so thou as one abounding in loue and compassion hast counselled yea and commanded vs for our owne good to seeke it that we might be happie by it And yet lest we should be deceiued with the delusions and baites of this world and set our delight on them thou soundest this alarme in our eares daily that all things in this world are transitorie vaine and soone flitting away and we our selues with them daily drawing vnto our end Thou hast caused this to be published in our hearing that all flesh is grasse and the glory and beautie of it as the flower of the field that fadeth and that all things below the more they haue bene delighted in the more deeply they shall sting and vexe vs when they forsake vs. And lest we should iudge and hope of our estate after the deceiptfull dreames of our owne braine as we are most easily inclined to do thou hast liuely set out our whole shape as in a glasse to be full of miserie and cursednesse if we haue not yet attained to know that we are thy sonnes and daughters that our names are written in the booke of life These all and such like while I meditate vpon as also that thou wouldest haue vs euery day make our saluation more sure to be perswaded of thine vnchangeable loue I wonder at them and most of all to consider thine inestimable and vnutterable kindnesse in them all This draweth from me as there is exceeding great cause vnfeined thankes with ioy vnspeakeable and glorious especially for that I see thou hast done all this for me euen the vnworthiest of other that for my sake thou gauest thy deare sonne to death that he might bring me to euerlasting life that to me among other thou wouldest haue the glad tidings of it to be brought and preached to the end that I may know my selfe as surely to be one of thine as if I were gathered vp to my fathers to inioy thy presence most glorious already that of me among the rest of thy chosen ones thou hast an especiall regard and care against all things that might hurt me and wilt continue the same euen to my liues end when I shall feare neither trouble nor danger neither Diuell nor hell any more that thou hast granted me to know it by faith and in token thereof hast sanctified me and made me able to loue goodnesse and loath euill in some measure that thou hast wrought repentance in my heart whereby I indeuour to forsake all knowne sinnes and to please thee in all things that thou hast giuen me a delight in thy word whereas many find litle sauour in it that thou turnest mine afflictions to my good and teachest me the right and sober vse of my prosperitie that thou giuest me accesse vnto thy maiesty by prayer when I will and for whatsoeuer is needfull that I haue liberty to vse all other helpes for the maintaining of a godly life that I may rise vp when I haue fallen and offended thee and returne to thee againe that thou hast giuen me to striue against sinne and Sathan as a souldier of Christ and makest me to find ioy in the Christian life and thy seruice to be perfect freedome And yet for all this that thou giuest me hope of nearer communion with thee that thou assurest me that through thy power I shall be inabled to perseuere in this christian course to my liues end and that after it I shall be receiued into glory And further that thou hast not onely bestowed these great priuiledges vpon me which are proper and peculiar to thine owne children but also hast in most gratious maner prouided for the continuance of these vnto me and ministred abundantly vnto me the good things of this life as to liue vnder a most Christian and religious Prince and King defending and maintaining the Gospell against all Antichristian malice and tyranny and other aduersary power and the same truly and sincerely preached and by whom our liues liberties and liuings are peaceably continued I thankfully also acknowledge thy great mercy for the fellowship which I haue with thy good seruants in liuing with them and for that credite and fauour which thou grantest me among them also for conuenient habitation competencie of thy outward blessing good liking contentation and agreement in mariage or if ones state require it out of it for health and strength to walke in my particular calling and the benefit of a lawfull calling it selfe for freedome from grieuous paines and diseases from suite and seruice burden and bondage to Pope and tyrant and all other vnreasonable ones for blessing and successe in my lawfull affaires other benefits mention as thou shalt haue cause These thy mercies with many other daily renewed vpon me both to the comfort of soule and body do cause me I say to thinke my selfe infinitly beholding and bound to thy Maiestie and to say ô Lord what is man that thou so delightest in him and againe What shall I render vnto thee for all thy kindnesse which hath no end nor measure This loue therefore constraineth me contrary to my corrupt nature to be most willingly subiect to thy will and holy gouernement this maketh thy commandements not to be to me as sometime they were burdensome and vnwelcome but sweet and pleasant this causeth the strength of mine vnruly lusts and vnlawfull desires to wanze and be
which God hath giuen them And therefore at this stay they keepe and will not be drawne from it till God bewray to them more clearely the diuels subtiltie in holding them there and what they haue lost by the hote maintaining of their vaine liberties that which they lose for them being far more precious and how for want of daily and more heartie embracing of these good meanes they are driuen by experience to see and confesse that they were kept long in bondage If therefore through our neglect of these we be otherwise fallen into Sathans hands then we were wont there is no other remedie but that we beare our punishment for a season euen heauinesse and reproch because we haue sinned but although we haue thus fallen yet let vs rise againe and that betimes for he hath smitten vs and he will heale vs. Let vs not harden our harts against God when he hath so iustly chastised vs but as humble children let euery of vs say My father my father we are ashamed that we haue turned aside from thee for why should we prouoke our God any while after wee once see his frowning face beginning to arise vpon vs we being his sonnes and daughters vnlesse we thinke it a small thing to haue him frowne vpon vs I stand the longer in this point because I haue experience by many how hardly they dare or can be perswaded to craue pardon with confidence after that they haue bene caried by their rebellious hearts to offend in somewhat which they knew to displease him Of whose weakenesse regard must be had and for such especially haue I taken this labour in hand though I know that for such as haue experience lesse might haue serued And yet whose case soeuer it shall be of vs all in triall we shall find it no easie matter after carelesse or wilfull offending of God to haue immediatly vpon the sight thereof relenting and tender-hartednesse and when we durst a litle while before prouoke him so soone after to be bold to beleeue in him that euen that so great a trecherie shall be pardoned for canst thou beleeue forgiuenesse of thy sinne who beleeuest not that thou must forsake sinne No no relenting commeth not by and by in the best who haue thus offended God but hardnesse of heart till after awhile when there hath bene a considering of the matter and of the state in which they are that so they may waxe ashamed of their so great vnkindnesse But otherwise where there is boldnesse in sinning there is no strength in beleeuing Thankes be vnto God for his vnspeakeable mercie that many of these times fall not out to his deare seruants who are resolutely prepared to stand vpon their watch for it is an heauie worke when that betideth vs and they who see not this see litle in the mysterie of godlinesse And as I would haue my good brethren farre from lying still and abiding in vnbeliefe at such a time when they haue cast themselues into it by their owne default so yet to let all bold presumers vpon God and abusers of his mercie vnderstand that Gods bountifulnesse is not set foorth in the Scriptures to adde drunkennesse to thirst in men and to giue them libertie to sinne who are alreadie too forward that way this I say That as the people of Israel perceiuing God to be iustly displeased with them for their trespasse of the calfe and therefore remouing the tabernacle where his presence was a farre off from them and their tents they durst not presume to go to the tabernacle to seeke the Lord who in displeasure was departing from them but they sought him a farre off that is standing in their tent doore and worshipping so let those who see their shame and nakednesse by sinning against God blush and be ashamed yet because he neuer taketh away his louing kindnesse from those whom he loueth let them shew themselues as guiltie persons though at the first afarre off and with much difficultie to seeke vnto him that they may be receiued againe And thus I haue made mention of the first let which hindreth from godly life euen the want of daily direction to serue God by and haue shewed how Sathan holdeth Christians in daungerous vnprofitablenes by keeping them vnsetled in a godly course and withall haue set downe some helpe against the same CHAP. 6. Of another let The leauing our first loue NOW followeth the second let in this first sort that is that many such as do hold on in some Christian course do yet lose and fall from their first loue not for a short time as they before mentioned but euen for years dayes as they say whē yet they hauing once receiued it of the Lord at their first effectuall calling and conuersion it ought to grow vp with them and accompanie them throughout their life to make euery part of it more sweet and comfortable And great reason there is why it should be so for if we be truly conuerted vnto God the longer that we haue bene trained vp in his house which is the militant Church and tasted of the diet of his seruants how good it is in comparison of any other the more we had need to take liking of his seruice and with all chearefulnesse to liue in it afterwards which at our first entrance we saw so great cause to like and approue of In so much that although wee shall haue strong perswasions to waxe wearie and slouthfull therein yet there are many more and greater considerations to moue vs to constancie and good liking in the same But that it may the better be seene what our first loue is I will in fewe words lay foorth the same We are to know therefore that when God first called vs from darknesse to light and from vnder Sathans tyrannie and feare of hell to see our selues deliuered from them which we saw were by our sinne due vnto vs and that yet for all that he would pardon our sins receiue vs graciously and loue vs freely whereas before we were his enemies this astonished vs and after due consideration inflamed our hearts and caused vs to admire this kindnesse of his and to esteeme and preferre it before all pleasures and to haue our hearts knit to him for it for this loue of his constrained vs to loue him most feruently and dearely againe Which our Sauiour Christ knowing well asked of Peter in that case if he loued him not more then the rest euen as Dauid also calling the same to mind brake out into these wordes saying I loue the Lord because in the sorrowes of death he heard and deliuered me Thus when we first saw the exceeding loue of God and Christ to vs we could not I say but loue him sensibly and heartily and therefore our brethren and so his word and Ministers that brought vs tidings of it for we no sooner beleeued but faith that worketh by loue
wrought this in vs. And seeing we loued him we therefore began to keepe his commaundements And this is the cause why Gods people are affected thus and delight in his seruice and one in another as they haue perswasion of their true conuersion and do therefore other duties readily which others will not set vpon nor go about and this is that which the Scripture calleth Our first loue Thus feruent are Gods children in the beginning to the admiration of many and no dutie is thought too great for them to perfourme to him as he thinkes nothing too good to bestow vpon them Yea it may truly be said If euer we loued we loued God and Christ more then any thing as Paule sheweth to the Philippians and our brethren as it is in the Psalme All my delight is in the Saints vpon earth and the Ministers as Paule speaketh I beare you witnesse that to do me good you would haue plucked out your eyes Now then to come to our purpose when this loue shall waxe cold as here our Sauiour chargeth many with it and many now a dayes are iustly to be charged for it is it not an intollerable trecherie When we shal let slake in vs the consideration of such loue of God to vs in Christ which neuer faileth nor chaungeth towards vs and we thought sometime that it could neuer be forgotten of vs is not this slaking of our loue towards him a iust cause of complaint against vs And do we not declare thereby that either we be growne dull slouthfull forgetfull or that we thinke that the Lord hath ceassed to be mercifull Is it not a plaine testifying that we thinke we are not regarded and prouided for by him so as we may continue all wonted duties and seruices towards him Yea rather are we not iustly to be charged that we are couenant-breakers or haue as adulteresses broken our faith to our first husband Whereas we hauing so long enioyed the priuiledges of his people and citizens should now much more do so and looke confidently for the promised reward our saluation being now nearer then when we first beleeued For why should pleasure or profite wealth or fauour things present or to come put out of place that loue of God in vs or cause vs for thē to be rebuked Why should not our workes be more at the last then at the first as our knowledge is more and our experience greater And therefore who seeth not cause sufficient that our affections of first loue should continue I may iustly make a heauie complaint of the decay thereof in many Ministers whose glorie and crowne it was sometime to see the peoples profiting in godlinesse as Paul saith whose meate and drinke was to do the will of their Father and who did well prooue that they loued Christ more then all other things by their diligence in feeding his sheepe and lambes and what prey or bootie soeuer they haue met with and got since sure I am that some of them do sometime wish those seasons past were now present still And whatsoeuer causes of this decay they alleadge yet when they weigh their case vprightly they can say no lesse but the fault is principally in themselues How many of the people also may I speake of who verifie that saying of Christ Iohn was a burning light and for a season ye delighted in him who neither can honour God as then they did nor giue that light to other All which I wish to consider that which was said to them that had offended in the like case I haue somewhat against thee because thou hast left thy first loue Remember from whence thou art fallen and repent c. Thus I haue in some sort laid foorth this first loue which God by his spirit worketh in all his elect children when he first bringeth them home and maketh them to know how greatly they are bound to him for their so admirable deliuerance and happie conuersion And herewith I haue shewed how easily both teacher and hearer leaue and depart from the same and fall from it though otherwise they keepe some course in seruing God as the Church of Ephesus did whom yet the Lord reproued sharpely for that they had lost this For thus he saith I know thy workes and thy labour and thy patience and that thou canst not beare with them that are euill c. Neuerthelesse I haue somewhat against thee that thou hast left thy first loue Our Sauiour likewise in Saint Mathew foretelleth that this should be one thing among many other worthily to be complained of That in the latter dayes in which these wherein we now liue are reckoned the loue euen of many good Christians as also of such as seemed by good likelihood to be so shall decay and waxe cold whereby what other thing did he meane then this that mens affection in the worshipping and seruing of God the zeale of his glorie loue to their brethren and feruencie towards the preaching of the Gospell should be sore and much abated ouer it was in the beginning when they first embraced it and were enlightened by it to beleeue in him And as though he would teach that it should be a very hard thing to recouer this first loue againe he giueth this watch-word in the same place But they that continue to the end shall be saued Whereby me thinke◠he doth liuely admonish and warne all sound-hearted Christians to looke heedfully and carefully to nourish and preserue that holy pure and first sparkle of grace kindled in them against all that might come in the way to quench and put out the fame As though he would say Although all pietie and christian care of honouring God be not extinguished in men yet if they decline thus farre to suffer their earnest and feruent affection and loue to God and goodnes to be cooled in them euen this is a blemish not to be borne or allowed and a sinne which both God cannot nor will not beare and passe by in them and which striketh at the very life and saluation of those that offend in that manner and such a losse as will be hardly recouered againe And though in other wordes yet fully to the same purpose Saint Paul speaketh to the Thessalonians when he saith Quench not the spirit as if he would say The worke of grace wrought in you by the spirit of God to fixe your delight on heauenly things and not on the earth and whereby ye were caried to set vp in your hearts the Creator and the things which he commaundeth before the creature this worke of the spirit destroy ye not neither let your feruent desires and holy affections which haue bene kindled in you therby be as fire which water quēched Now then if the words of our Sauiour both to the church of Ephesus and his prophesie of that which should come to passe in the last dayes
how the loue euen of the godly should waxe cold which he spake as a thing both admirable and to be much lamented and withall this exhortation of the Apostle of not quenching the spirit be of any weight with vs why is it at this day with many which are of good hope that they appertaine to God as it is and as we see it to be that is to say that their good beginnings haue bene turned into vnlike euen daungerous proceedings For in many it may be seene of whom it may as truly be said that they are nothing like the people which once they were when they first embraced the Gospell I might iustly make the complaint of any which haue bene but abated in their zeale and feruent loue of good things of which sort there are innumerable but I would I might not also charge numbers that they are disguised being so farre off from forward and zealous professors which once they were that as Saint Paule complaineth of the Corinthians they are now full yea they thinke it meere foolishnesse to hunger after knowledge and thirst after grace and as new borne babes to desire the sincere milke of the word that they may grow thereby who if they thinke much to be still called babes and so to desire milke yet I hope though they be men growne they must still hunger after strong meate But howsoeuer it be and howsoeuer some haue degenerated from their first loue more then others it is too fearefull to see I say not how many haue no affection neither beare any heartie good will to the sincere preaching of the Gospell neither at any time euer did for who can number them but it is too fearefull I say to see how many of them are chaunged who began well and as the Apostle saith Ranne well but they haue bene letted in such wise as they obey not the truth If wearinesse of at least wise litle pleasure taking in the publike ministerie neglect of priuate conference and of exhorting and edifying one another vntowardnesse to good workes and shaking off loue to the brethren imbracing the world and the entertaining of ill companionship with hart-burning against the Preachers for telling them the truth whom sometime they loued and reuerenced highly and if the making of no conscience of open sinnes where secret and small ones could not sometimes haue bene abidden if I say these and such like in men where the contrarie haue bene be signes that the first loue is cooled and sore decayed there are enough who giue iust cause of complaining Euen these I say are sufficiently conuicted to haue left their first loue who are thus eclipsed and darkened as I haue said For how can others be drawne by their examples when they see them not to hold out the profession of their hope with ioyfulnesse as they were wont Nay how can they choose but be more backward in religion and discouraged by the same Indeed I confesse it requireth the whole man to be taken vp and employed in this worke that God may be serued of vs with such chearefulnesse and readines as he was at the beginning but what then Can we for all that denie that we ought to be employed with all possible care therein And what day cometh ouer our heads wherein God giueth vs not encouragement hereunto For what day do we not or may we not make our hearts merrie with the Lords fauour freely graunted vs and his louing countenance shining vpon vs And can it be any lesse then our great sinne to haue our hearts going after straunge delights which shall shoulder out this which is the greatest I grant we are renewed but in part and that much corruption remaineth to cloy and incumber vs and through Sathans malice and vigilancie not onely to hinder but euen to hold vnder goodnesse in vs especially through so many occasions and prouocations as we walke subiect to in the world But yet for all that may we not shake off our feruencie and diligence in doing the Lords worke And although we cannot auoide it but we shall be nearely laid at and narrowly beset with all manner of hinderances both allurements and discouragements so as we shall be broken off againe and againe yet must we therefore know that our life is called and so we must find it euen a continuall battell with our lusts worldly and vnruly and our affections vnmortified and we must accustome ouerselues hereto carefully seeing the Lord hath promised to teach our fingers to fight and our hands to warre that in time wee may be expert rather then cowardly to faint or trecherously to run away Yea but ye will say We are ignorant in many points how to behaue our selues which procureth vs no small disaduantage And I say againe by the grace of God that ignorance shall not greatly hurt vs which we cannot be without but shall serue to humble vs onely Yea but we are forgetfull also ye will say that much troubleth vs. To this I answer as to the former It is not this that can vnsettle vs if we adde not thereunto our owne witting wilfull negligence And if ye obiect that for all our care and watch to nourish and preserue grace and holy affections in vs yet who is so circumspect and vigilant but he shall be vnsetled and turned out of his course before he be aware I aunswer againe Howsoeuer this be or come to passe it is but to the end we shold rise vp recouer by making our mone to our God who cānot be without pitie towards vs yea if we haue felt bitternesse arise in our hearts against this christian course which is the Lords yoke and vnder our afflictions yet let not this dismay vs from clinging and cleauing to him we are his and he will forgiue and receiue vs againe I haue obiected the hardest that is wont to hinder and breake off our first loue and were our hearts daily set to count it our greatest worke to keepe it as how great are our helpes and encouragements hereto God witnessing to that I say though many doe who will not be counselled yet we should not be they who shall lose their first loue And thus much of this second let arising from want of some necessarie thing namely of our first loue where in the way of aunswering obiections I haue set downe the remedie against it CHAP. 7. Of a third let in this first kind namely The want of the ordinarie preaching of the word of God AND now to make an end of this first kind of lets we are to know that there is another want which Sathan laboureth to hold vs in and the fittest of all other to bring on the two former and that is The want of an ordinarie and sound ministerie of the word of God wherby the way to saluation and godlinesse is plainely and in good order with loue and diligence taught so
daily as I haue directed before to do if we delight not in reading or take not the benefit of christian exhortation and conference watching ouer one another and prouoking to loue and good workes and to take good by examples of one another and if we be not more humbled by our chastisements and our hearts more inlarged to serue God by his daily benefits but trifle out our pretious time after the manner of men of the world finding no such sauour in any of these as we do in earthly delights namely eating drinking sleeping playing and dealings about our profits the Diuell hath what he seeketh at our hands and keepeth vs farre enough off from our best portion Finally the want of our whole armour or any part of it whereby we defend our selues from euill on euerie side this though all the other were present should sensibly appeare to be wanting for the daungers and fals which we shold sustaine for want of the same The remedy against the wāt of the word preached is to relieue our selues with it where we may with most cōueniēcy inioy it but rather that we sue eanestly to liue vnder it which would be more generally granted of God if it were as a benefit which cannot be wanted sought for desired But whether of both so euer be let vs so partake it that we may feel our selues sēsibly as by good diet refreshed grow in grace in the knowledge of our sauiour Iesus Christ for which end it is among vs. The remedy of all the other wants seeing it is a faithfull practising of the daily direction of the which I haue spoken largely alreadie or any other such therfore it is sufficient to shew the Reader that all these wants the Diuell will hinder him by to the end that he may hold him back from the practise of the godly life and consequently from the sweete fruite which he might inioy thereby The which I speake to this end that he may be on the other side more incouraged resolutely to giue ouer himselfe thereunto daily seeing thereby all these euils and perils of this life so vnwelcome and so much feared may be in great part auoided If any obiect that these first kinds of lets though not so particularly are set downe before and the remedies as here they are and therefore that this is superfluous let such know that I therfore set these downe particularly to let thē see that a well ordered course is a remedie for and against all diseases and therefore I mention the manifold lets in this Treatise which come in the way to hinder it that they may see the better to set themselues against them and not to thinke their labour lost which they are moued to bestow in acquainting and exercising themselues throughly in the practise of Christian direction from day to day as it is drawne from Gods word And thus much of the first kind of lets whereby the Diuell hindreth vs through wants in good things he taking occasion from the corruption of our nature whereby we are prone to euill and vnapt to good to strengthen sinne in vs. Now I haue shewed how the Diuell troubleth many weake Christians by the wants before mentioned here I thinke not amisse to shew how some are troubled by feare of their owne wants without cause For experience teacheth what deadly heauinesse he raiseth vp in the hearts of many of Gods deare children by occasion of their wants in grace And among the manifold hurts which he bringeth by meanes thereof to many weake Christians this one is not to be omitted what grieuous and sore discouragements he oppresseth many tender consciences with while they espie some gfts of God in other which they thinke be not in themselues though they seeke aboue all things to please God as hauing had some sweet feeling of his fauour through faith These I say when they consider and deeply weigh their owne emptinesse of grace and barrennesse their manifold infirmities also which they beare about them the Diuell abuseth their weaknesse to an heauie and vncomfortable sorow which is also as vnprofitable to them In which state he driueth them to find out in themselues many disorders and fals sundrie out-strayings from their Christian course and how they cannot preuaile ouer their corruptions and so maketh the innocent soules not onely to thinke that they be farre worse then they are but also troubleth and disquieteth them beyond measure insomuch that they haue bitter sobs and make sore complaints against themselues in the meane while forgetting through vnthankfulnesse Gods manifold kindnesses towards them and what cause of reioycing rather and thanksgiuing they haue offered vnto them And in this case he keepeth some of them many yeares together perswading themselues that none are so bad as they nor such hypocrites c. when yet the things whereof they do most accuse themselues are meere infirmities and not any grosse or palpable trespasses This description of them that I say no more of them who seeth not how apparently it bewraieth the Diuels malice and subtiltie in hindring yea snaring them as I may say in such sort as they cannot wind out any way when yet as hath bene sayd there are no sincerer-hearted Christians then they nor who seeke the Lord more hartily for that measure of knowledge experience which they haue Now if they are blessed who feare and who are troubled for some wants in grace who is so blind that he seeth not that euen by this which is their sorow and in their owne account euen their miserie yet by this I say they proue themselues to be blessed and happie The speciall remedie for these is godly boldnesse to consider what God hath done for them in giuing them such hungring hearts after good things which could not be except they had tasted of those sweete graces alreadie and had some part or portion of the same They must be perswaded to more heartie thankfulnesse to God and see this their humilitie meeknesse loue of God and desire of heauenly things to be iust causes hereof Their vnkindnesse to God they do well to acknowledge and that is an especiall grace of God in them and that they find in their nature rebellion against goodnesse but yet not so that they shew themselues more vnkind by not confessing that they haue much cause to reioyce from him And therefore let them beleeue that their estate is rather to be highly accounted of euen as it is seeing the thirstie as dry sponges drinke vp much grace and the humble shall find rest to their soules then that for some wants of grace they should cast downe themselues halfe desperately as though God regarded them not when yet their estate is the estate of all Gods children among whom euen the best haue many wants of grace and know but in part nor beleeue but in part although they haue through experience
and which cause sorow are most deare and pretious to vs. For how were the Apostles oppressed with both not onely at their scattering from their maister at his apprehension before his death though he had with many perswasions and strong reasons prepared them for it but euen while he was yet conuersant with them and namely that one time when he went into Iudea to raise Lazarus from death Who answering sayd to him when they heard him prouoke them to go thither Maister the Iewes sought lately to stone thee and doest thou go thither againe As if they should haue sayd Except they had bene weary of their liues there was cause inough to make them vnwilling yea fearfull to come there And so it is with vs that how great comforts soeuer we haue inioyed by the heauenly doctrine of the word of God which we haue heard yet as if we had neuer receiued any when we heare any newes of trouble comming towards vs we are on the sudden so taken and oppressed with it yea though it be but a litle that it vnsetleth vs out of our present estate of peace and quietnesse wherein we were and wholly possesseth all our senses and scattereth our former comforts as if they neuer had bene any whereas the Lord hath to that end vnder-propped vs before with strong consolation that when afflictions come we might the better beare them and retaine our peace with him such as his word had before warned vs of as it is sayd in Iohn besides many other places These things I haue sayd vnto you speaking of his comfortable doctrine which he had before taught them that in the middest of your tribulations ye may haue peace in me This feare and faintnesse therefore vnder the crosse we must know the Diuell will strongly assault vs with and thereby buffet vs so reproachfully for that we reioyced so yea boasted of Gods fauor before and yet now in our afflictons we find not deliuerance many times but we are rather made ridiculous to the world thereby and a gazing stocke therein besides the fainting of our owne hope which is more then all the rest He will insult ouer vs in such extremities as he spared not to do to our Sauiour himselfe Where is now your God Let him deliuer you now if he loue you so dearely or else know that ye haue put your trust in a bruised reed renounce him therefore and shift for your selues except ye will miscarie for there is no helpe for you in him euen as his cursed instrument Rabshakeh Captaine of the King of Assyria did perswade Ezekiaes men not to trust in or depend on the God of Israell in their trouble And therefore that we may find some ease in our troubles let vs gather strength from him who will not faile neither can be resisted his word is the sword that must cut off this Goliahs head and our faith is the hand in which we must hold it And thus God saith in his word to all his This short trouble of yours is to bring you a long comfort afterwards when yee haue indured it a while and they are sent you that my power may appeare in your weaknesse and that you may haue proofe of my grace dwelling in you as faith hope loue humblenesse obedience and to make the world contemned and all that is in it as our fleshly lusts which fight against our solues to be renounced that they may not annoy vs and to cure many diseases as carelesnesse high mindednesse and too much ease-taking in the world for the rodde bringeth wisedome and Iosephs brethren sayd We suffer these things worthily for that we sinned against our brother They are not I say sent but for our good and they driue vs more feruently to God and cause vs to call on him yea and they make vs happie whiles we suffer them and like vnto Christ himselfe who was called the man of sorrowes and giue vs matter of reioycing after and therefore we should be thankfull for them But we do not a litle bewray our vnkind dealing with God who are so vnwilling to heare of them For it is no lesse then a great gift yea a priuiledge vnto vs as the Apostle saith To you it is giuen for Christ that not onely ye should beleeue in him but also suffer for his sake And what vnquietnesse doth it raise in vs when we refuse and impatiently cast off the Lords yoke the very feare of it is farre greater then the suffering it selfe Therefore we ought to resolue with our selues when we see the will of God is we shall suffer it that it is the best for vs very expedient as Christ sayd to his Disciples when he was to depart from them It is expedient for you that I go and therefore indeuour to bow and submit our neckes vnto the yoke praying for that power which our God seeth we haue need of assuring our selues of helpe in due time yea though he sometime deferre it For if he call vs to suffer he will most certainely succour and deliuer vs that so we may find it verified in vs which is written We are afflicted on euerie side yet not in distresse persecuted but not forsaken cast downe but we perish not And the meditation of this shall through Gods goodnesse be a preseruatiue to vs in our afflictions Saint Peter teacheth such as are distracted with these feares so that they vnsettle them and disquiet their minds to cast their care vpon God for he careth for them And the same in effect saith Saint Paule Be nothing carefull and pensiue but in all things let your requests be shewed vnto God in prayer and supplication with giuing of thankes and the peace of God which passeth all vnderstanding shall preserue your hearts from Sathan who seeketh by vnquietnesse to take your peace from you and settle your minds in Christ Iesus So that if God haue either any credite with them that they dare trust him in saying That he will vanquish their vnquietnesse that made them pensiue or if they beleeue that he hath any helpe in him so that he is able to helpe they may with reuerence be bold in their distresse to looke for it and promise it to themselues and yet so that as they trust in him so they tempt him not but pray for it in token that they beleeue in him and vse the meanes to remoue such pensiuenesse from them This remedie is found to be throughly proued and sufficient as oft as it is applied to any such kind of disease And herewith let them weigh the examples of other seruants of God Moses Peter c. who after greater grace receiued beleeued more strongly But if they neglect and passe by such remedies and so fall from feare and doubting to boldnesse and presuming that is to go from one extremitie to another they are grossely bewitched and must
and if we did wisely shunne the sinnes which by riches we are prouoked vnto as needlesse spending and nigardly sparing and their affinities and take benefite to our soules and by more religiousnesse looke after the life to come we should bind this sinne in bands and chaines which will otherwise breake our hearts with griefe and drowne both soules and bodies in vtter destruction And the poore whom in this argument I haue litle mentioned who are not therefore free from couetousnesse though they haue no great store of riches shall best testifie that they be not as the most of their condition tainted with this sin if they hold fast innocency contentation yea thanksgiuing that is if they hurt not others by ill seeking goods but be content with their estate though it be meane and thankefull to God for it seeing they deserue not euen the poorest estate For of both this may be sayd If their conuersation be in heauen that is gouerned by heauenly rules then may they well go through their dealings on the earth And seeing the snare is in vaine set for that which hath wings therefore they flying and mounting with the wings of watching meditation and prayer ouer the snares which are layd for them shall safely auoid the deceipts of him who seeketh to intrap them And this be sayd of the remedies against worldlinesse and couetousnesse the reasons follow briefly which should disswade vs from the same The first is seeing we cannot inioy them long but either they shall be taken from vs or we from them and yet this short time is also vncertaine as in the parable of the steward is declared to whom it was sayd euen as it were vnlooked for Come giue an account of thy stewardship for thou mayest be no longer steward This is the slipperie estate of all things here below as by Scripture is proued all to be vanity and by experience which teacheth what alterations and changes there are euery where both by death and otherwise which while it is layd to heart and seriously thought on doth much quaile the pride of life in vs and therefore also will weane vs from the loue of the world and to the contempt of it The second reason is seeing the riches of this world are not our owne but borrowed as our Sauiour Christ saith If ye haue not bene faithfull in another mans goods who will giue you that which is yours where he likeneth them to things that a man borrowes of his neighbour Now we see that no man maketh reckoning of that which is another bodies as his goods substance if he valew his estate he counteth himselfe neuer the richer for that which he oweth and is euer about to pay it backe and the honester man will be the more carefull to restore it but to flourish and beare it out with another mans goods and occupie with them when they are required and called for it is neither the part of a wise man nor of one which loueth quietnesse and peace Now then for vs to busie our selues endlessely and griply about wealth as though it were our proper heritage when the owner is euery day calling for it what madnesse is it to be counted And yet if it were our owne it were the smaller riches godlinesse is the great and though we are occupied about many things yet that one is necessarie And if he that goeth to warre doth not intangle himselfe with the affaires of this life ought not we much more to be free from snaring of our selues with the goods of this world when neither they are our owne and when we are called to another maner of battell where they are sure to get no victory who are intangled in the world But these words mine and thine are so commonly in our mouths that we giue manifest proofe thereby that although we know that our goods be borowed yet we do not greatly remember or thinke vpon it and that we are tied with such loue and liking to them that we price them farre aboue those which are our owne proper goods indeed I meane knowledge and grace But let this be inough to the wise that for this very cause they should loue them litle because they be but borrowed The third reason which ought to perswade vs to vse the world soberly that so we may not be tainted with worldlinesse is this For that if we be not faithfull in this which is but litle in respect of the great and pretious treasures of saluation and happinesse we will not neither shall be faithfull in them but shall shew our selues not too meane as we beare the world in hand when we professe that we seeke eternall life by the Gospell preached but shall proue that all our prayers confessions of our sinnes and hearings are in vaine and that we shall be neuer the better for them And what a point of madnesse were that And yet our Sauiour affirmeth it to be so saying He that is faithfull in the least he is also faithfull in much and he that is vniust in the least is vniust also in much And who doth not see it to be so For he that will wound and trouble his conscience for a litle commoditie will he not much easilier do it for a greater and he that will ieopard his saluation for a penny will he not much more do it for a pound and he that will hazard it for a pound will he not do as much for an hundred Neither let any obiect this That some will indanger themselues by a great robberie who will not haue their hand in small pilfring For as that is no proofe of faithfulnesse in the persons so it cannot ouerthrow Christs words which cannot be resisted that is to say If a man will make shipwracke of conscience and credite for a small benefit he will do it much more for a greater A great and maine reason doubtlesse why a man should be true and trustie plaine and simple in and about worldly things and commit no vnrighteousnesse neither offer any iniurie to inrich himselfe thereby when that shall be an vtter discharging him of the fauour of God and a frustrating of all his hope of heauen and happinesse Therefore if we looke for any benefit by Christ any comfort by the Gospell and any communion with the Saints and in a word if we looke to reape any fruite of our holy profession looke we to it that we be reformed in this part of our conuersation and if we desire to vse well and rightly things spirituall which are the chiefest let vs not be loose or which is worse vnconscionable in these earthly things which are the meanest The fourth and last reason to perswade hereto is this that we shall giue an account as of other things which we haue done in our life whether they be good or bad so especially of our getting vsing and forgoing of our goods and commodities
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
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-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
wise to thinke the same of our owne afflictions and if we cannot easily be so perswaded as no man is for the most part we must be earnest with God and that oft and from time to time that our will may yeeld to Gods will and we may thinke that good for vs which he thinketh good And to the end we may bring our hearts to this let vs weigh to and fro what we can obiect against it why we need not submit our selues vnto God that when all our carnall reasons shall be answered as being to weake to preuaile with vs we may referre the whole course of our liues to be gouerned by him and what corrections soeuer he shall thinke meet for vs and to try vs with and for our benefit and to keepe vs from further hurt for he hath no worse end in chastising of vs that then we may remember in all things to be thankefull and take vp our crosse readily and welcome it seeing we know the end of it And let it not be thought much that I say He hath no worse end in afflicting vs for we ought to be perswaded throughly of this that the Lord our God louing vs he cannot intend our hurt in the least maner howsoeuer it shall please him to exercise vs. For we may be sure that he afflicteth not willingly nor at any time but when it is meet and expedient for vs and as our Sauiour said to his beloued Apostles of his bodily departing from them which was the greatest outward crosse that could befall them It is expedient that I goe away from you for otherwise the comforter cannot come vnto you so would he haue vs to thinke that if it were not for our troubles we should neuer haue such comfort as we haue which doth certainely follow the patient bearing of them And heere consider the causes why God sendeth them to his beloued ones which being knowen rightly weighed are of sufficient force to worke their great benefit comfort First that they may haue experience froÌ„ how many troubles he deliuereth theÌ„ and know after how to look for the like helpe in the like trouble secondly that they may haue proofe of their faith and patience which worketh vnspeakeable comfort thirdly that they may not be condemned with the world fourthly that by them as the body by physicke they may be purged from their sinfull drosse and feare him and fiftly that the Lord may thereby weane them from the world to the which they are so glued as a child is from the brest by bitter things which would not otherwise leaue it So that if we be thus taught of God learne this wisdome of him to beleeue that to these ends and of very loue and faithfulnesse he afflicteth vs whensoeuer he doth it we shall be sure to finde it so to our exceeding comfort And although for a while we be tried and therein may seeme to be neglected and forgotten of him when others shake off the Lords yoke and shunne the troubles by an euill conscience which he laieth vpon them yet when they shall after be plunged into dangers without recouery then shall ours be at an end and our reioicing neuer cease nor be taken from vs. Through this faith Dauid comforted himselfe in his God when wicked men consulted to take way his life Through this wisdome which I haue spoken of an inseparable companion of faith he said when his troubles were sore and great I haue held my peace because thou ô Lord haddest done it and that God was most louing vnto him for all that And so when by this wisdome and faith he had waited patiently on God he reaped experience and gladnesse as the fruite thereof which he himselfe expresseth in these words saying It is good for me ô Lord that I haue beene afflicted And the like speeches he vttered at sundry times in many of his psalmes which for breuity sake I omit whereby it may be gathered that from time to time he was thus vpholden in his troubles and therefore that he inioied this liberty and priuiledge in his life to finde his very crosses profitable and good vnto him The same may be said of Abraham both at many other times and namely when he left his owne countrey and his fathers house to goe to a place which God should shew him where he being a stranger had not a foot of ground to possesse yet hauing leasure to returne would not but waited vpon God to know his pleasuâ—â—â— which he would neuer haue done if he had not beene perswaded that the affliction was best for him which God did trie him with Ioseph had no other thing to vpholde him when he was solde put in prison and his feet pinned in the stocks And to be short if this trouble vs that although these woorthy seruants of God and many other had this wisedome to take their troubles aright and in such meeke maner that they seemed not greatly to trouble them yet we may not looke to do so to this end let the Apostles words direct and counsell vs he saith If any man want this wisdome let him aske it of God and it shall be giuen Loe he excepteth none which doe not except themselues of such as know what faith is and who are able to aske in faith as all the Lords may be bolde to do for he addeth But let him aske in faith And Whosoeuer shall call on the name of the Lord shall be saued for how can we call vpon him on whom we haue not beleeued So that if any such be destitute of this wisdome they may thanke themselues it is their owne fault But to satisfie some who I know are many which looking to the Apostles words that all turneth to the best to such as loue God and looke no further whereupon they conclude if God will haue our troubles turne to our good what need we take any further thought about the matter I answere They which beleeue that will not be carelesse in their afflictions how they be affected vnder them whether they lie downe blockishly and senselesly vnder them or whether they storme and be impatient in them but will do as Dauid did in all his troubles who laied them to heart and praied for grace to beare them and for deliuerance out of them though he was sure God would giue a good end of them euen as Daniel also did And if they behaue themselues wilfully carelesly or foolishly in them they shall see them turne to their exceeding hurt and vexation so farre is it off that they should reape good thereby they know not how For the Scripture which teacheth that afflictions are sent them for their good doth not profit them if it be not mixed with faith in them that heare it Heb. 4.2 But if they beleeue that Scripture to be written for them and applie it then they receiue their
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
To acquaint our hearts with desires of our neighbours good This is a great stranger Note Few examples This a helpe to all the rest Matth. 7.19 Act. 26.29 Reioyce in his welfare 3. Ioh. 2. We ought to liue soberly 1. Cor. 7.29 The renouncing of euill and the contrarie is all one with repentance Act. 26.18 Liuing by faith and liuing godly all one Phil. 1.29 The godly liue by faith 1. Tim. 4.8 The fruite of such a life Faith maketh earthly busines to be done cheerefully Heb. 13.5 Faith maketh our crosses more easily borne Act. 2.25 The vnbeleeuers life miserable The proofe of it 1. Sam. 28.15 The first reason why the beleeuer should liue godly is that God may be glorified by this aduancing his VVhat honour God hath by the grace of his Iohn 6.70 Esay 11. Luk. 19.7 8. Ioh. 4.18 29. Luk. 7.38 Act. 9.15 Matth. 5.16 Prou. 16.7 The best things of Gods seruants are within them 1. Sam. 2.30 God is not without honor euen in this our age How God graceth his children Note Phil. 4.13 1. Pet. 2.12 The peace and ioy of the godly Prou. 15.15 Iohn 14.27 Phil. 4.7 Prou. 14.10 Psal 84.11 Psal 87.3 Eccles 12.11 The second reason The prosperitie and safetie of Gods seruants thereby Heb. 12.28 1. Pet. 1.17 Prou. 2.10 They which delight in Gods seruice finde the sweete benefit of it Iob. 31.35 Psal 91.11 They who haue experience best know it Returne again These are free from many euils which others fall into For want of arming many fall where 〈◊〉 feared little 1 Examples of this Peter Matth. 26.72 1. King 13.18 2. The old Prophet of Bethel 3. Juda. Gen. 38. Prou. 3.6 Prou. 10.9 Note Hos 14.6.7 The third reason for a godly life no exercise of religion without this can profit vs. Psalm 147.19.20 This is exemplified in the Iewes 1. Cor. 10.5 Deut. 5.29 Psal 78.34 c. Hos 6.4 Psalm 81.13 Psal 119.99 Psal 119.67 Luk. 8.2.3 The contrary is to be seen in the godly Rom. 1.19 All prayers c. lost yea worse 2. Tim. 3.4 Great woe by prophane life Luk. 16.3 What shall be the state of such as heare not Gods word Note Obiect you discourage vs. Answere The least desire of goodâ—es in men is to be cherished Note Reu. 3 1â— Gods children growing careles lose the fruit of good exercises Psal 89 31. Note Ionas 1.5.6.7 Tit. 1.15 This streight course not easily yeelded to Act. 26.28 First obiection against the godly life this life cannot be led Many long kept at a stay Complaine of much tediousnes Doubt of going forward Obiection Christian life mopish Rom. 8.12 Rom. 12.12 Phil. 3.8 Christian life is not in some good actions Mark 6.19 Psal 119.97.98 Psalm 1.2 Psalm 119.9 Phil. 3.20 Examples of godly men Enoch Genes 5.24 Abraham Genes 12.7 Heb. 11.15 Genes 12.4 Compared with Gen. 25.27 Iob. 1.1 Iob. 31. all Iob. 3.25 Iob forgoing his goods without any great griefe did inioy them when he had them without any great loue Therefore loue thou the world little while thou hast it so thou shalt lose little when thou forgoest it Note Moses Heb. 11.24 Dauid Act. 7.46 Psal 119.10 Psal 55.17 1. King 15.6 Lam. 3.40 We must grow Phil. 3.13 Double benefit of Christs death The elect must take vp this yoke Life of the common Protestant no godly life Ioh. 3.21 Another obiection against this godly life Obiect 2. None now liue so Many good lights amongst vs. The communion of Saints the sweetest life Psal 19.12 1. Tim. 6.6 Phil. 1.5 A vvorthie grovving Christians must grovv from their first vntowardnes in Gods seruice Their grovvth must be seene in duties to men as well as to God Matth. 13.32 What vse of such lights must be made Prou. 14.6 Psal 16.3 The third obiection against the godly life Answere 1. Pet. 1.17 4.1 Prou. 19.23 Bitter fruit of declining Mich. 7.7 VVe shall recouer 2. Tim. 2.19 Fall of Dauid 1. Tim. 1.16 Psal 51.4 1. King 15.6 Peters fall Lam. 3.33 If we prouoke not God no feare of soule lusts Note 2. Pet. 1.10 Obiect Great folly not to desire a better condition Note Act. 8. All carnall delights onely lost Answere Ephes 4.22 Rom. 7.5 8.7 Rom. 12.1 Matth. 16.24 Prou. 10.9 Christian life is vpheld by meanes VVhat these meanes be and their kinds The publike helpes and which they be The priuate helps and the kinds of them The necessitie of the priuate Truth Ioh. 5.39 Authoritie Gal. 1.8 Sufficiencie 2. Tim. 5.16 Plainenes Ephes 4.11 Exposition and preaching Act. 17.11 1. Thess 3.10 1. Pet. 5.2 Iohn 21.15 1. Thess 2.13 Heb. 4.12 Benefit to the vnregenerate 1. Cor. 14.24 Act. 26.18 To the regenerate 1. Knowledge The vertues of the pearle 2 3 4 The fift benefit of ordinarie preaching The sixt 1. Pet. 5.2 2. Tim. 4.2 Luk. 19.44 Prou. 23.23 Matth. 9.37 Ioh. 4.35 The Sacraments confirme that which the word teacheth Iohn 13.1 Rom. 4.11 VVhat God and the faithfull doe couenant each to other in the Sacraments Rom. 6.2 The Sacraments are mysteries to the vnbeleeuers but not so to the faithfull Baptisme how it is and helpe The Lords supper how it is an helpe VVherein worthie receiuing consisteth The manner of preparing our selues to the Lords supper VVhat is to be done when we cannot prepare our selues How preparation to receiue worthily is an helpe to liue well How the faithfull should be at the supper of the Lord. Iohn 6.55 Cant. 2.4 Psal 116.12 After receiuing the faithfull communicant is fitter to liue godly One helpe being vsed another is not to be neglected 1. Cor. 11.30 Matth. 18. VVhat holdeth some from publike prayer How others are withholden Answere to the first obiection Ioh. 16.24 Answere to the second The booke of Common prayer in the Letanie and exhortation after Baptisme Necessitie of priuate helpes The priuate helpes in little acquaintance with men And that also with some of the godly The publike without the priuate cold No excuse for neglecting priuate helps VVhat it is Prou. 4.23 Psal 39.1 It must goe with sobrietie Matth. 26.41 Mark 13.33 c. The necessitie of it 2. Tim. 4.5 What manner of watchfullnes we should vse Psal 101.2 Heb. 3.12 He that watcheth best sleepeth sometimes Much euill for want of watching 1. Sam. 25.10 2. King 5.25 How a Christian must frame himselfe to it 1. Pet. 2.10 VVhat he must weane himselfe from who is watchfull Psal 131.2 Prayer must goe with watching VVatchfulnes is counted too strict till men be wel acquainted with it The answere to them who say they cannot watch VVe must watch in the particular parts of our life Ephes 6.13 VVhy we ought to watch Eccles 7. VVhen one is not watchfull some one crosse maketh many blessings vnsauourie Examples Exod. 8. Dan. 2. Dan. 5. 1. Sam. 28. 1. Sam. 25. 1 King 22. 1. Tim. 2.14 How the best haue offended when they haue not bin watchfull 2. Sam. 11.2 Other gifts much beautified by
this rule sloughly inough by reason of the vntowardnesse which remaineth in them and the infinite occasions which do prouoke them and yet the fruite will answer the labour that shal be bestowed For if we shall with this vigilancy hold in our corrupt hearts and hunt out and scare away the assaults of the Diuell on euery side as by the wisedome which God hath giuen vs we shall we able to do we shall neuer suffer them to cary vs foorth in any ill course or way but in stead thereof procure great libertie and freedome from such seruitude Yea if we will be thus circumspect and watchfull in this time of our solitarinesse wherein we are otherwise in great daunger to fall many wayes as hath bene sayd we shall come the better furnished into company after to behaue our selues therein as becommeth vs yea if we will be watchfull I say against the froth and draffe of our hearts to expell and hold out idlenesse vanitie of mind euill desires and wandring lusts c. it is incredible what aduantage it will bring vs no lesse I dare boldly affirme then that hundreth fold spoken of in the Gospell for one that is that whosoeuer forsaketh ought for Christs sake it being that which he cannot allow shall receiue euen here an hundreth times more contentation peace and comfort then he should haue had by following his will and desire therein c. And whatsoeuer strangenesse and absurdity any men shall thinke this to be to haue such an eye to our selues that our well ordered course be not broken off in the time when we shall be alone by setting our selues about things holy or disposing of things lawfull or watching carefully against those which are euill and that we may not be at our owne choice to do or desire what we list and thinke good without this strict tying of vs to some certaintie they which will not be contentious I trust shall easily be answered To whom this I say for answer much like as I said to them who thought it too hard and let it be well weighed that there is no time wherein we shall be alone in which one of these three shall not be necessarie or wherein any other thing besides almost shall be tolerable or allowable For what time of our solitarinesse can there be wherein we shall not haue some lawfull thing and that which is indifferent to thinke of about our family our crosses or other businesse and to preuent daungers imminent to remoue or ease troubles present or some other such way to dispose of matters for our peace and for the good of others or wherein we shall not haue cause to bewaile some infirmitie which oppresseth vs or to cast with ourselues what an heape and dung-hill of corruption is lodged within vs and complaine of it and to see and know it better or wherein we shall not haue iust cause to breake out into the praises of God or some such like passing the time about some holy matters as hath bene sayd whereof there is so great variety and store I speake to those which haue vnderstanding to iudge discreetly and to whom nothing that I say should be harsh or vnsauorie as hauing receiued from God a wise and vnderstanding heart to discerne and a promise of strength and therefore sufficient incouragement to do his will in this part of their life readily and gladly rather then to desire with earthly minded persons to range after noisome and vnlawfull liberties Indeed I do not deny but that as we cary flesh about vs which is a burthen to weigh vs downe so we shall neuer discharge this duty nor so purely follow this direction for the well taking vp the time when we be alone as were to be wished but yet for all that we must learne and indeuour to follow the rules which are giuen vs and that daily better and better and not to suffer our selues to passe such times securely and without regard or full purposing of well bestowing the same as we are directed although we shall not attaine fully to that which we would For if this be intended of vs faithfully as euery one is inabled of God we shall not need to repent vs of the time so passed but we may haue peace in that which we go about And what shall we aime at in labouring to be thus directed more then the deare seruant of God Dauid did who as he prayed God that the words of his mouth might be alwayes acceptable in his sight in what company soeuer he should come so did he likewise that the meditations of his hart might please him wheresoeuer he should become And so in another Psalme he testifieth what his practise was namely that he did hide his word within his hart that he might not at any time either in company or alone sinne against him And let all know that it commeth from a most dangerous custome of giuing their hearts libertie when they are by themselues alone that they range after what fansies and folly they list in company and that they are so vntoward and vnwilling to betake themselues to better vses And such must do as they who in eating and drinking haue stuffed themselues so full as that they are prouoked to vomite And most lamentable it is that after so long inioying of the Gospell there is so litle acquaintance with or gouernement ouer the manifold disorders and vnrulinesse of the heart when God hath giuen vs vnderstanding hearts to looke after and thinke vpon things which are excellent But this complaint is made in another place That which remaineth to be sayd of this point Vsing our solitarinesse aright is that as I haue set downe the rules by which we ought to be guided herein so I giue a short caueat or watch-word about the same As first whereas I haue sayd that when we be free from the workes of our calling and out of company after we haue entred into the affaires of the day one vse of our solitarinesse is that we may deale about things lawfull and bethinke vs how we may best dispose them Many things are to be considered about this for the auoiding of danger as that we beate not our braines to search curiously into others to iudge and censure them neither busie our selues in their matters needlessely as Paule speaketh of women that is further forth then we are called thereto and so may become helpefull to them which thing whiles many neglect they spend much time in thinking of those matters which do nothing appertaine to them and in the meane while make themselues the vnfitter for their owne necessary duties Furthermore we must take heed that while we deale in our owne matters we drowne not our selues in the cogitation of earthly things ouer long that is further then need is and so we begin to take sweetnesse and feele our hearts brought in loue with the creature and the
oft in the weeke as the people can conueniently attend vpon the same Which being the light of the world and as it were the Sun that warmeth all the creatures of the earth with his influence so it can but warme and inlighten them who are within the sound of it as the Sunne doth that part of the earth to the which he can spread his beames And although many vpon whom this heauenly light shineth are not made fruitfull like a garden by the heate of the Sunne but rather as a dunghill to sauour worse yet such as enioy not this grace of the Gospell at all can be but as the shadowed places where no Sunne commeth which bring foorth nothing or else that which is soure and vnsauourie God be blessed for those which are painefull labourers but yet for the infinite thousands who know nothing neither can know I would that all which will be called the Lords Ministers did diligently and faithfully prophecie and that the Lord would poure his spirit vpon them plentifully for that purpose If Peter could say no lesse but that it was meete whiles he continued in this tabernacle to put the people in remembrance of heauen and the way to it yea though they were stablished in it alreadie no more to be remoued who doubteth but that it must needs be a sore want to be without that help For ignorance is a great and vsuall impediment of sinceritie and good conscience for when the mind erreth or misconceiueth it doth misleade the conscience and deceiueth the whole man For where that is not besides the thousands which perish for want of it euen the godly if any be there cannot see their wants in grace their corruptions of heart and the many occasions by which they offend in their life neither the depth of Gods loue how he hath taken order to draw them out of all these nor be refreshed with the oft remembrance of these things as their need requireth But this is a large field to walke in and not of me in this place to be long taryed in but yet I will not cease to pray and hope for that which is wanting as to be highly thankefull for that which we haue namely that the Lord of the haruest would thrust foorth labourers into the haruest and establish the libertie of the Gospell preached by authoritie and continue to vs the glorious light and sweet and deepe insight into the will of God thereby which we haue attained and many moe might also haue done the same vnder her Highnes most prosperous raigne and long peace for whome many thankes be giuen to God amongst vs. Now seeing by the wanting of this sound ministerie ordinarily inioyed euen the most of Gods beloued do want the greatest part of their best priuiledges or full weakly inioy them let all welwillers to Sion procure this as much as in them lieth both by their feruent prayers and other Christian endeuours and let such as desire to be more free from Sathans snares prouide whiles they may to be partakers of this benefit As for such as inioy it and price it not aboue all that they haue or euer can inioy in this world but esteeme it as a thing which they set litle by yea and could want it well enough I will say no more to them but this Many shall come from other places to seeke comfort there both from East West North and South and shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen and they themselues shall be cast out into vtter darknesse where shall be weeping and gnashing of teeth and that of Amos Behold the dayes come saith the Lord God that I will send a famine in the land not a famine of bread nor a thirst of water but for hearing of the word of the Lord. And they shall wander from sea to sea and from the North euen vnto the East shall they runne to and fro to seeke the word of the Lord and shall not find it They who should weigh how the Diuell hath laboured in all nations and throughout all generatiōs to hinder the passage of the Gospell as if that one booke of the Acts of the Apostles onely were perused doth appeare in that time might easily be perswaded that the preaching and establishing of it is a singular and rare treasure howsoeuer blind men can iudge of no colours and therefore that the want of it is none of the small lets whereby Christians are hindered if possibly many might be perswaded of it For how should a poore Christian rise vp when he is fallen by any occasion or come into the way againe when he is strayed out or how shall he be strengthened being weake or be comforted in his heauinesse if he haue not this at hand ordinarily to bring tidings of Gods will to him and euery way to supplie his many wants euen as if the trumpet sound not who can prepare himselfe to the battell Therefore it is that there are such maine blockes layd in the way of Gods seruants that either they cannot inioy this blessing any long time or in any good sort and manner to build them vp and direct them euerie way as is meete or if they haue all this yet they shall hinder themselues and one another For it is to be lamented to see how few can rightly vse such liberties and make their profite of them while they inioy them as to draw out of their teachers vnderstanding and humbly pray and labour for spirituall wisedome whereby they may haue the right vse of their knowledge in euerie particular action and in the spirit of meeknesse to helpe build vp one another and to be lights to the ignorant by giuing good example but worldly minded or contentious or passing their time vainely and prophanely And if this complaint may iustly be made where the Gospell is purely and plainely preached as who doth not see that it may then what need many words to proue what hauocke there is of goodnesse where the word of God is not in place to rebuke the euill and vphold the contrarie no lesse doubtlesse then as if haile-stones in the haruest season which battereth and and beateth downe the corne no lesse I say doth the Diuell with his bad instruments make a spoile of religious and christian life So that it is apparent how sore an impediment the want of sound familiar and diligent preaching of Gods word is Salomon including many hurts and dangers in one word saying Where that is wanting the people perish The same I say of other helpes to the building vp of a godly life which I haue spoken of in another place that if we suffer our selues to be hindred by the Diuell from the daily reuerent vse of them he shall sufficiently preuaile in holding vs backe that we shall not flourish as plants in the Lords orchard I meane if we do not consecrate our selues to God pray and meditate
crosses from God as sent to them in his loue they murmure not against him neither refuse to be chastised of him but are thankfull and therefore labour for patience that it may haue her perfect worke yea and further if they can finde any sinne in themselues which might draw these corrections of the Lord vpon them they heartily turne from it with all possible speed that so they may more confidently intreat the Lord to turne away all the tartnesse of their affliction frō them And they which after this maner behaue themselues vnder the crosse although they performe these duties but in weaknesse shall finde their troubles howsoeuer for the time irkesome vnto the flesh yet to be gainfull manie waies and in manie respects vnto their soules For they shall giue them a proofe of that grace as meeknesse trust and confidence which otherwise they could not know to be in them They shall teach them also experience of greater acknowledging Gods fatherly kindnesse which worketh and bringeth forth these sweet graces in them by as vnlikely occasions as the soft waters gush out of the hard and stonie rocke for in others what doe afflictions cause for the most part that haue them but rage and fretting and such like Besides in those who are rightly exercised in the bearing of them they hold them from many sinnes which others runne into they make them more humble and thankfull they hearten them by custome therein to beare greater yea greater than they thought possible that euer they should haue gone vnder and with all these commeth most sound and exceeding comfort in the end at least with hope in the middest of them which shall not make them ashamed Therefore if the seruants of God may inioy these with many other such commodities by their afflictions and haue so good liking of the Christian life that they will not forsake it for the greatest of them I conclude this third branch as the two former That the Lord hath not left their afflictions vpon them to vexe them and make their liues wearisome and vnpleasant to them but that they should receiue much good and benefit by them And although they be not without sharpnesse yet the Christian life hath so many sweet fruits of them therewith that as men are not wearie of the pleasant spring time though it be anoied with the flea so we do not loath our afflicted estate being so many waies gainfull for some bitternesse that accompanieth the same for holy securitie through the favour of God a good conscience and confidence of our cause that it is good maketh euen a hard state easie or at least tolerable And these priuiledges which I haue now spoken of who can sufficientlie maruell that our glorious God doth communicate to mortall men yea vile sinners which were once without God in the world I confesse in setting them downe that I am much astonished to thinke of his vnspeakable kindnesse especially because I haue mentioned no vaine speculations or dreames of mans braine which vanish in the aire but vndoubted truethes out of the word of God and found true by experience of many good Christians so that we may worthily be prouoked to seeke a part therein amongst them And yet so much the greater they are and better to be accounted of inasmuch as the longer they be inioyed the more fruit and comfort they bring to him that hath his part in them And when we finde not this doctrine sauourie and sweet to vs nor the vse of it in our afflictions let vs not charge and challenge the Lord for it but consider what we haue lost through vnbeliefe CHAP. 12. Of the eighth priuiledge Of growing in grace NOw as it cannot be denied but that these forementioned graces are singular priuiledges so to passe the next we are not to be ignorant of this that whatsoeuer good things Gods people already haue and inioy yet God hath more in store for them and will giue more grace and greater measure of his heauenly gifts then they before they had them could either aske or thinke And this is woorthy to be considered with the former as a further increase and higher degree of the fruits of his loue that he doth so largely and bountifully reach out his hand vnto them that thereby they may be inriched as farre beyond the beginnings of their true happines as their beginnings were beyond their first condition before it in the iudgement of all men For cleerer proofe heereof we are to know that he maketh them to grow in sounder vnderstanding of his wil in more assurance of faith and strength of hope in more patience vnder the crosse more moderation in the vse of their lawfull liberties and benefits of this life he giueth them better rule ouer their hearts and affections and that in more things then at the first and ofter easilier and so ouer their liues and actions their tongues their hands their eies their eares The Lord giueth them farre more inlargement in praier then in times past and constantly to bestow more time in all the helpes to godlinesse and to scoure off much rust and rubbish of the rebellious old man and their euill qualities as they haue and see greater reason why they should doe so yea he worketh more sound comfort by the holy Ghost and more constant continuance thereof in them then they were wont to be acquainted with And to comprehend much in few words the whole course of their life is much better gouerned then it was wont to be and the image of God more liuely and cleerely restored And are not these thinke we priuiledges farre aboue their expectation and greater then they could looke for All which the Apostle knowing that they were dainties prepared for the Lords beloued ones and a great treasure although hidden from the world did daily wish and pray for that they might be giuen to the church of Colossa as he sheweth in these words After that I heard of your faith in Christ Iesus and loue towards all the Saints I ceased not to pray for you that you might be filled with all knowledge of his will in all wisdome and spirituall vnder standing that you might walke worthy the Lord and please him in all things bringing foorth fruit in euery good worke increasing in the acknowledging of God strengthened with all might according to his glorious power vnto all long suffering and lenity of mind with ioy What haue I said concerning this priuilege which the Apostle hath not fully conteined in these words And yet what people are there being but lately turned to God as the Colossians were which might not thinke that the graces which he put them in hope of and incouraged them to looke for were not more and farre greater then they might possibly be partakers of Which thing may liuely be seene in Moses example if we compare the time wherein God did first call