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
setled in beleeuing What will follow of applying Christ Faith though weake yet sound after experience in a godly life shall be confirmed and bring rest to the soule Faith is rather discerned by the graces that goe with it then by it selfe A description of the smallest measure of faith Some attaine assurance in one day others labour long for it Faith vniteth to Christ Common professors haue not this faith By what meanes it is wrought Why many want it The conclusion of this third part Markes of faith CHAP. 5. THe second head generall of the treatise Le ts of faith Many deceiued in faith A generall let of faith the diuels bewitching The minister is the watchman to giue warning Fault of not beleeuing in the minister and people In the minister 1. Not teaching 2. Seldome teaching Necessitie of often teaching 3. Not plaine teaching 4. Want of catechising The people should be examined how they profite The Minister should haue authoritie to doe it What good would come of it Commendatiâ—n and necessitie of catechising Good life of ministers Priuate conference CHAP. 6. LE ts of faith in the people Light esteeming the Gospell Fewe that receiue the doctrine haue faith Practise of true Christians None beguiled by Sathan but wilfull and foolish Particular lets of faith 1. Some thinke it impossible 2. Not necessarie 3. Too hard 4. Others are carelesse 5. Feare losse 6. Presume 7. Neuer broken hearted 8. Feare continuance 9. Too slightly seeke it 10 Sudden flashes soone out An exhortation to the ministers The titles of ministers Their charge What their practise should be Incouragements to the minister to doe their duties 1. From their honour 2. From their comfort 3. The peoples benefit 4. From their owne reward How to answer the obiections which might discourage vs. An exhortation to the people to imbrace the ministerie The 1. reason they are messengers of reconciliation The 2. reason from the benefit reaped thereby The peoples sinne How the people hinder themselues There are fit remedies to these lets Euery desire of saluation is not faith CHAP. 7. TRue desire giues not ouer It must be feruent and constant It is strengthened by an high account of the the thing desired No paines and labour in seeking it thought needlesse Difference betwixt sound and vaine desire The heart is set vpon Gods promises if the desire be sound Gods will we should beleeue Aduise for the weake Christian If any doubting arise Not to harken to any contrary voice The danger of it Remedie against feare of continuance Conclusion of the former CHAP. 8. HOw the weake in faith should be established Two sorts of weake ones The first sort described The first perswasion to vphold a weake faith The second The third He that is new borne can neuer die The fourth The second sort more weake in faith then the former They are described How melancholie worketh in such Perswasions to vphold such weake ones Sathan worketh vpon vs by suggestions and by outward occasions He conceiueth our intents and purposes and how His properties He perswadeth and tempteth to sinne which we delight not in He laboureth to dimme our knowledge and and the sight of Gods grace in vs. He troubleth much by outward obiects The obiections of the weake in temptation The Lords eie watcheth ouer these weake ones Remedies against Sathans temptations Further remedies What we should doe when we feele not the sweete taste of Gods mercies A fifth perswasion to vphold weake faith A sixth perswasion A seuenth perswasion CHAP. 9. HOw farre an vnbeleeuer may go in the profession of Christianitie What vse is to be made of this doctrine Forwardnesse in religion was sometime in many Apostataes The falles of many professors haue made them vile Some haue fallen away before trouble come Let such repent What is required in effectuall calling and how men are deceiued about it The lawe is not to be preached without the Gospell Why the lawe is preached How men abuse their afflictions through sathans wiles Men content themselues with a shadow of of religion Looke to that which is principall Troubles inward or outward commend not a man to God When a man is none of the woorst he may be farre from being good How men should trie themselues Vnstaied ones must vse all meanes to be conuerted Men are carelesse in the weightiest matter How they deceiue themselues or what weake foundations they build vpon Some heare willingly but will not be warned by it Why men are so loth to come to triall 1. Because they haue no good euidence to shew 2. Their hearts are not vpright they keepe some sinne The maine cause why men loue not to examine Other causes Gods children do not so The sinne of such as mocke at them that are forwardest Exhortation to euery one to try his state CHAP. 10. THe third generall head of this treatise Eight companions of faith 1. Ioy. This doth not alwaies appeare outwardly How this ioy is felt in afflictions The want of it argueth weake faith Obiect You zealous folke some of you are euer sad Answer Some are weake in faith they must mourne till they be â—â—mforted What mourning is good Answere to such as take offence at the heauinesse of Gods children Obiect The sadnesse of some professors makes many shun religion Answer All mirth is madnes that proceeds not from faith 2. Holy admiration This is not in a Christian at his first calling onely but is after continued and increased Answere to such as thinke we must not wonder alwaies What letteth this grace 3. Loue. None haue this but they that are loued first The true beleeuers feele sensibly the loue of God to shadow the loue of other things 4. Thankefulnesse It must be daily Euen in afflictions Praise God alone aswell as in the assemblie 5. A desire of an holy communion with God Gods presence in heauen to be preferred before it on earth The estate of them that cannot abide to heare of death 6. To forsake the world A great grace not to be tied to the world Great folly to set our hearts on things below Make much of them til God shew vs better A great libertie to be willing to die such onely are fit to liue The forsaking of the world is not to leaue necessary duties For what respects we may desire to liue Cloistering and such like no point of godlinesse 7. Shame for our former vnkindnesse vnto God The beleeuers reuenge themselues for their former sinnes 8. To conuert bring on others Edifying talke good for our selues and others Vse it aâ— it may be though we see not present fruit of it CHAP. 11. HOw weake faith is confirmed The first meane To account it chiefe The best things must best be regarded Euill must be auoided and lawfull liberties soberly vsed The second Earnest prayer with meditation c. True beleeuers soone faint and are fearefull They must much helpe their weaknesse and oft Obserue how God keepeth promise
may serue and the people be so blockish they say that nothing will enter into them yet the well aduised will not refuse to heare and weigh the rule of S. Paul to Timothie that attendance should be giuen to teaching and that they should be readie to doe that dutie in season and out of season and to put the people in minde of the same daily though they know this thing as well as to attend to reading priuately to make them fitter for that dutie Christ hath laid no weightier busines vpon them calling it the pawne of their loue to him to whom he hath giuen this charge to this end that this may be well and throughly done and the rather seeing the people depend vpon them They will also consider that the people haue many infirmities much dulnes slipperie memories and sundrie other pulbackes all which doe shew the necessitie of often teaching The which being so I professe with griefe it astonisheth me oft when I thinke of the too great slacknes and vnwillingnes of many who haue gifts that they hearing and knowing that he who hath an office must attend vpon it and againe that woe is pronounced to them who doe it not and that as they loue Christ they should feede his lambes and his sheepe and also that the flocke dependeth vpon them Yet that they can be content to take the commoditie and to refuse the labour and as some doe count it too base a thing to discharge that dutie But howsoeuer they can easily shift it off before men they shall not be able to answere it with peace to God But yet where this is remedied there may be lets enough on the Ministers behalfe to hinder the hearers yea though they should be willing to be taught from comming by faith As if he should teach often and yet doe not carefully acquaint himselfe with the peoples weakenes and want in conceiuing the doctrine which is to bee deliuered vnto them but should speake aboue their reach little to their vnderstanding and conceiuing and consequently little to their edifying There is nothing more like to hurt the people then such a kinde of teaching when they shall haue a learned man to preach vnto them whereby they are readie to thinke their case farre more happie then others and yet they shall not be able thereby to receiue light edification in faith and godlines and sound comfort that is not easie and plaine to them which he himselfe vnderstandeth Although it were to be wished that some things were not put foorth by them to the people which they themselues haue not tried by the Scripture and cleerely seene into of the speakers before they vttered them I vtter not this to grieue any of my brethren who desire to doe good in the Church of God hauing receiued gifts of God thereunto but to put all in minde to labour to be vnderstoode as well as to speake the truth And that some may more especiallie know that the neglecting of plaine speaking is a chiefe cause of little fruite of their labours it neede not be taken heauilie for I know men of singular learning and gifts who haue already much altered the manner of their teaching framing themselues to the diligent hearers capacitie and more and more desire to doe the same daily rather then to be commended for learned men of them which neither conceiue nor vnderstand them Yet my meaning is not to nourish or perswade to rude absurd and barbarous teaching which were more fit to make them which should teach ridiculous and the Scriptures themselues without authority or credit as also to mocke the people but that by their plainenes in the euidence of the spirit reuerence might be procured to their Ministerie among the hearers and that their doctrine might be approued in their consciences which is approued of the Lord as being drawne from his word and easilie conueied to their vnderstandings that so they may proue that they preach with power and authoritie and not as the Scribes There is but one thing more which in my iudgement doth hinder profiting on the teachers behalfe and that is when by Catechising the chiefe grounds of faith be not briefely and cleerely taught in right and good order the one depending vpon or following the other as they ought by fit coherence and agreeing together that the people may see the way cleerely to saluation and thereby they may the better make profit of their whole Preaching and Ministerie also As that repentance be not required of the people before faith that faith be not warranted to be in the people when they see no neede thereof by their sinne and miserie because it is cleere that they can finde no sweetnes in Christ who feele not their sinnes bitter and sower Also that a man be taught that he no sooner beleeueth then he is made a new creature and so is changed in heart and in life and that the new borne desire to growe by the sincere milke of the Word It were a great furtherance to their Ministerie if where the grounds of Religion be plainely and soundly taught the Minister did by conference and questioning in his Catechising and by examination at Communions trie how the doctrine is receiued seeing for want of this a better opinion being conceiued of many by the teacher then he knoweth cause why they are vnsound in many necessarie things who yet for their often hearing are thought to be ignorant of no necessarie poynt of knowledge which the Minister hath often taught It were much to be wished that the Minister who is willing to take this paine for it is tedious and vnwelcome to many might haue authoritie to proue such as heare him how they profit as well to build vp those which are weake the better when he seeth wherein their want is greatest as also to purge out the leauen of Poperie and other errors ouf of them which are infected therewith Whereby also this benefit might come that if any sculking Iesuits or Priests or other Papists or heretikes should creepe into any of their Parishes and Townes they might by the diligent care of the Minister well furnished with knowledge and authoritie be remoued or reclaimed And otherwise the people being neuer proued how they haue receiued the truth neither by authoritie inioyned to be subiect to triall of their soundnes as well as to resort to the assemblie doe through custome lye hardened in their ignorance and superstition and still remaine wilfull in their old dregges A Minister able and painefull through loue in few necessarie points iointly laid together labouring with the people to make a sufficient Catechisme might be well assured that he should call so many to the fellowship of the pretious faith as God had appointed there vnto eternall life and without this it is found too true that much preaching doth the lesse good as shall appeare better vnto such as list
haue receiued the Gospell with ioy and been much cast downe by the force of the lawe But as their humbling hath been a bowing of themselues for a short time like a bulrush with the wind so their ioy hath been a suddaine flash of fleeting mirth not well grounded in them and an inlightning of them with the generall knowledge of saluation rather then a sealing of the assurance of their owne in their hearts for continuance Oh how many haue after the report made by others what great change the Gospell had wrought how many I say haue resorted to the hearing of it and giuen good and commendable hope of their owne change also and repentance who yet were soone wearie of the Lords yoke and of being subiect to his holy gouernment how many haue forsaken the fountaines of the water of life which could haue refreshed their soules in their necessitie with sound comfort and haue digged to themselues broken pits which can hold no water to comfort them And so haue started aside like a broken bowe and haue returned shamefully to their vomit and as the sowe which was washed to wallow againe in the mire Which I speake not as though God had not both called out of this life many amongst vs within these yeeres in her Maiesties raigne of singular hope and left a comfortable companie amongst vs still with others dailie comming on but to cast their shame as dung in their faces who haue fallen from that feruent desire of the sincere milke of the word which once they had to the world to prophanenes and to carelesnes These as the Scripture saith of Iudas went out from vs but they were none of vs for if they had been of vs they would haue continued still with vs. For when either prosperitie hath been graunted them they haue waxen wanton and haue turned the grace of God into loosenes or when affliction hath followed them they haue growne wearie of their profession saying as we reade in Eccles 7.12 That the former dayes were better and wished againe for the merrie world which they inioyed and the pleasant life as the Israelites did their flesh pots which they passed in ignorance of God and the lusts thereof in superstition and such like and so haue fallen from the grace of God and haue departed from him to whom yet they had professed themselues to haue been infinitly indebted as for his other benefits so especially for his Gospell in the which they seemed to take no small delight for a season But these when I consider their falsehood towards God and their double dealing that they would not giue their hearts to him to beleeue his mercies to be their onely treasures and so hold fast their confidence in him who would sufficiently haue recompenced their forsaking of the world I cease meruailing at them although they are fallen from an high account and estimation among the seruants of God vnto a vile and reprochfull estate to be reckoned with the vnbeleeuers some of them making this their chiefe religion rather to be iudges and censurers of their brethren then to hold and retaine loue and fellowship with them For whom yet I will not cease to intreate the Lord dailie that if any of them belong to him it would please him to awake them and to bring them home with the prodigal sonne in the sight of those who haue seene their reuolt that so not onely themselues may be saued though they take shame in the world but others also who were imboldened to sinne by their example may be reclaimed Thus the loue of these men hath constrained me a little to go aside in lamenting their miserie because I haue knowne many of them who hauing shined as lights for a season are become mistie cloudes to hinder light from others whom I also counsell to consider that they haue not been driuen away from their holy profession by persecution which if they had been might haue giuen better hope of them to their brethren that meere weakenesse had hindered them but they haue gone away from their first loue and broken off their fellowship with their brethren euen in the time of the Gospell flourishing and preached in some places with more power then when they were in the beginning most earnestly stirred vp to imbrace it yea and some of them then forsooke their good beginnings not when Moses was gone aside from them for the space of fortie daies but whilest he was amongst them and in the middest of their tents calling vpon them to be sound and constant and to goe forward as he had done long before and himselfe also to Gods glorie be it spoken of some with great courage and cheerefulnes of good example going before them And therefore seeing their sinne is the greater they are to be aduised to looke for better assurance of their saluation and whom they haue offended that so they may repent and now take surer hold of eternall life with the hand of their faith rather than by so weake and small occasions to let it goe For if they had in the feeling of their sinne feare sorrow and other distresses for the same been vnfainedly humbled their hearts mollified and they resolued to seeke the forgiuenes thereof and righteousnes thereby and that through the free imputation thereof by Iesus Christ they should soundly haue had their diseases healed their sorrow and doubtes expelled and true comfort ministred from their faith in him which would so effectually haue wrought in them and haue raised such an vnfained loue to God againe that they would for no cause haue been withdrawne but rather haue set themselues to growe in godlines with their brethren then in the least manner to haue returned to their former lusts of their ignorance from which they professed themselues to haue been purged This I haue written for their causes who haue been content to be deceiued with an opinion of happines and yet to be voide of it who because they haue had some light in the beholding of their sinnes and haue been wounded in conscience for the guilt of them and punishment due to the same haue therefore perswaded themselues that they haue been effectually called when yet they haue not seene nor found this that their sinnes haue been pardoned to them and in token thereof that they themselues haue been changed in will affection and conuersation and so haue become new creatures For though they alleage and that iustly that in the conuersion of Paul the people mentioned Act. 2.37 the returning of the people of Israel to God in the time of the Iudges and in the dayes of Samuel and in such other examples the holy Ghost setteth downe their trouble of minde their pricke of conscience and their great abasing of themselues which I graunt are wrought in such as haue been truly penitent yet there hath been ioyned also with these an earnest hungring
ye would not forgoe your portion for a kingdome And thinke this of me who am not ashamed to be said to haue giuen you this counsell I know what I say in thus prouoking and labouring to perswade you if ye refuse neuer looke to come to the like offer And to you and as many as desire saluation how farre off soeuer as yet ye be know that ye are in the estate of diuels if ye continue as ye be and ye are the liker to continue so the longer ye liue if while ye be called ye refuse You are as outlawes Gods care reacheth not to you neither are you vnder his protection being his enemies but he or some of his sergeants will arrest you when you thinke not of it and hell will receiue you and the happines which other shall haue will flie from you which God forbid CHAP. 10. Of the eyght companions of Faith NOw I haue spoken of those who are weakest in faith and haue the smallest measure of it and haue laboured to stay them in their temptation I haue also shewed the causes of their conuersion the loue of God the father in giuing his sonne the loue of the sonne in reconciling them to God and deliuering them from all their miserie the word of promise preached to bring them tidings of this Gods spirit assuring them by working faith in them and perswasion thereof and to this end I haue set down these because in the ordinarie comming to eternall life there is no other way yet seeing these are not so easilie felt of vs as they are sure and infallible groundes in themselues to vs of saluation therefore I will adde some other effects or rather properties of true faith which doe accompanie the assurance of the loue of God and of Christ Iesus in vs and are the workes or fruites of the holy Ghost by the Gospell which although they be not of like authoritie with the former yet are they easilier felt to be in vs. So that both sorts of euidences laid together and meeting and concurring in one and the same person shall giue him most cleerely to vnderstand that as God hath graciouslie bestowed it so we may effectuallie receiue and hold it as our owne and that with more certaintie euery day as our saluation shall euery day be neerer then when we first beleeued And thus I come vnto the third generall part of this treatise wherein seeing I hope the weakest beleeuers are or may be somewhat staied by that which I haue said already I now purpose in this last part to shew how all such of Gods people as are staied from strong feare trouble of mind may by other cleere euidences haue further proofe and triall of their faith and be able to preserue and confirme it and how much such an estate is to be desired for the benefit it bringeth And first to teach the beleeuer to trie that he hath this excellent gift of faith these eyght graces being companions of it and more easilie perceiued and discerned then faith it selfe will cleerely testifie that where these be there shall that be found also This true beleeuer therefore whosoeuer he be first as soone as he shall perceiue that God farre otherwise then he looked for hath giuen him his sonne to bring life vnto him and to be his wisdome righteousnesse sanctification and redemption he must needes feele in his heart great ioy and comfort as we see in the example of the Eunuch when Philip had conuerted him he went away reioycing Acts 8.39 and in Samaria where when he had preached Christ there and had brought them to repentance there was great ioy in the Citie Acts 8.8 And what maruaile for how can a man be perswaded by good and infallible grounds that greater happines is giuen him of God then all the world is worth but he must needes reioyce with ioy vnspeakeable as they which dreame For is there any naturall man so senseles that if he should vnderstand that some portion of goods as an hundreth pounds value by the yeere were befallen him yet he should not feele his heart made ioyfull thereat and can this honour befall any that he is highly in fauour with the Lord of heauen and earth and thereby of a child of wrath made heire of heauen for euer but it must needes glad his heart exceedingly and raise sensible ioy in him which cannot be expressed as in him who found the pearle But doe common professors thus or worldlings when they manifestly bewray that they are glutted with the tidings of it So that as the Eunuch before mentioned immediatly after he had been instructed in this mysterie of faith went on his way reioycing and as Paul soone after his conuersion was marueilously comforted although before as farre from it and as deepely cast downe as any so let it not be doubted of but when God hath once inlightened the heart of any which before sate in darkenes to see himselfe vndoubtedly saued but that it raiseth vp in him ioy vnspeakeable and glorious in his measure Indeede it shall not perhaps so much be seene or appeare to another as by good euidence it is felt of himselfe Neither shall a stranger that is a man otherwise affected be partaker of this ioy but that it accompanieth them who are by faith made assured of their election our Sauiour Christ teacheth saying Reioyce not that the spirits are subdued vnto you but rather reioyce because your names are written in heauen And whereas it may be obiected that it is sore shaken and slaked by afflictions let that trouble none for no affliction for the time present is ioyous but grieuous and yet we reioyce euen in them through hope that maketh not ashamed Rom. 5.4 Besides we haue it here but in part as we haue all other graces and yet affliction after we haue been exercised with it aright shall make our ioy the greater in the end when Gods former graces shall be restored to vs which we were wont in him to finde therefore Saint Peter saith Though ye haue not seene yet ye loue him in whom though ye see him not yet ye beleeue in him and reioyce with ioy vnspeakeable Now seeing it must needes be thus it may well proue to vs that the common opinion of faith which most haue where the Gospell is preached namely that they beleeue in Iesus Christ deceiueth them and is nothing lesse then true For were they perswaded of their happines how could they chuse but feele withall their soules more ioyfull and glad within them then all the commodities of this life could make them For we no sooner know our selues iustified before God by faith but we are at peace with him and such peace as passeth all vnderstanding Which after we know how sweete and pretious it is we will by no meanes forgoe againe although for want of stronger faith and sounder knowledge it is more flitting in some
may not be burdensome to others and of performing the duties of our particular callings in the which actions we may haue proofe of the grace that is in vs I meane patience righteousnes hope faith loue that so our whole conuersation may bee well ordred and proportionable to other holie duties and therefore in these respects we may be willing and content to liue while God will haue it so that wee may shew foorth the vertues which he hath giuen vs amongst men which otherwise should be hidden and it could not otherwise be seene of men that any can possibly liue godly who hath an hand in the world when in the meane while God forbiddeth not the actions mentioned but commaunds them only he chargeth that in doing of them we be not tainted neither haue our consciences defiled The 2. cause why I say that we should not contemne life and other lawful liberties is because vpon this principle falsely grounded and as falsly vnderstood that wee should forsake the world diuers haue troubled many weake people abused them saying and teaching and that vnder a great pretence of godlines that when we begin to be deuout and to sauour of religion wee ought to leaue the world that is to say depart from our earthly callings and dealings and also from the societie and fellowship of men who are occupied therein And to the end that greater deuotion and pietie may be bred in vs we are say they to goe aside into Abbeyes Frieries Armetages and Cloysters where we may neither heare nor see any such dealings And as the opinion is plausible to the ignorant and vnstable though palpable to them that are staied in iudgement so it hath deceiued many and the diuell hath shewed himselfe as an angel of light in perswading that such a kinde of life is the highest degree of holines although it hath been and easily may be proued to be the denne and depth of abomination For though many haue of a good meaning at the first gone apart from secular affaires and betaken themselues to liue in sequestred places because they would not be troubled with earthly dealings yet subtile theeues arose afterwards of the popish prelacie who abused this to horrible mischiefes for we must not be ignorant of this that when men will venture without their warrant the longer they doe it the further they fall into the depth of sinne as a man once gone out of his way goeth further astray till he seeke to come in againe Which hath been the cause why much wickednes hath in time broke forth in the Papacy where the people haue been hartned to this monasticall life and superstitious deuotion as idlenes whoredome sodomitry hypocrisie and most cruell murthering of the soules of many infants which were misbegotten So that not to digresse too farre this is the second reason why I made plaine my meaning in saying that the contempt of the world is not the wearines of our life the leauing of our affaires in the world or the forsaking of our particular calling as though no man may be godly and a beleeuer that vseth these but to proue that one may be a contemner of the world that vseth them all and by consequent that he who is sure of his saluation by faith may haue this grace to despise the world which I haue set downe as the sixt propertie or inseparable companion of faith To proceede therefore when we see that we be thus made rich by the Lord after that we haue fastened on his promises whereas we were before so vnlike to find the least part of such preferment we begin to lament our former vnkindnes to our God which we dailie offered him when as yet we knew no such thing and are ready to be reuenged on our selues for it as the woman in Luke bewailed her vnkindnes which she had shewed to her Lord and Sauiour before and did now witnes it after she had felt his loue so sweete by washing his feete with her teares and wiping them with the haires of her head For we cannot be ignorant that when he sought vs we fled from him and refused to come such fruites we yeelded him of all his patience and long suffering whereby he sought to winne vs we were as the vines of Sodome and our grapes as bitter as Gomorrha euen as much as if we had offered him the venome of Dragons in a cup and the poison of Aspes to drinke It was the vnspeakeable mercie of God that we were not consumed when we regarded not to know him nor to haue acquaintance with his waies though he sent his ministers dailie amongst vs to reclaime vs. We therefore now are ashamed to thinke what we haue done and are deepely grieued to remember that we should finde him so louing and gracious to vs who had done all this iniurie vnto him And therefore we sorrowing thus haue been brought to a greater care of ordering our waies aright and desire to please him yea to be euen angrie with our selues and to seeke an holy reuenge at our owne hands that thus we may declare that we doe vtterly condemne our former course of the which who would haue said that the Lord would euer haue pardoned it and haue brought vs to be wearie of it But thus it hath pleased him to get himselfe honour in this world by shewing himselfe gratious and kinde to vs so vnworthie ones that we may be examples as the Apostle speaketh of himselfe to all that shall in time to come beleeue in him to eternall life that they may the more easilie be perswaded that he will receiue them to mercie Euen this made Dauid say Remember not O Lord the sinnes of my youth and againe if thou shouldest looke streightly what is done amisse who should abide it And to come to the last we seeing and knowing our selues thus to be redeemed out of so deepe miserie we wishing the same good to our brethren which we our selues haue receiued of God declare vnto them how we are redeemed as occasion is offered as Philip and Andrew did priuately Iohn 1. and Paul publikely being called thereto For we cannot chuse but speake the things which we knowe the loue of God constraining vs as well to them who knowe the same that we may reioyce together as to them who know it not that they being yet in the estate wherein we were may be perswaded to make speede out of it And the rather remembring that as it is our dutie being conuerted our selues to strengthen others so also because if we turne any from their euill waies we haue been meanes to saue so many soules from death Neither are we of their mindes who thinke it both vnciuill and vnseasonable either among strangers or their owne neighbours to acquaint the ignorant and wandring soules with this heauenly matter or to build vp the weake in the more sound and cleere
pride worldlines anger malice reuenge vniust dealing and lying that as euery man is more easily ouercome of or hurt by them more then of other sinnes so hee should haue a more continuall feare of them watchfulnes against them and bestow more time in seeking the rooting out of them that so the wealth and safetie of the whole life may be preserued when such noysome sores as did most of all impaire the same be cured But if men be either ignorant of this dutie or cannot be perswaded to set themselues to the entertaining of it and to get acquaintance with it they must looke to liue destitute of a chiefe part of godlines or if it be but now and then in some especiall actions and parts of our life regarded and looked vnto as it is done of them who are not greatly experienced in the practise of Christianitie it will make the godly life in great part to be bereaued both of her gaine and beautie Our hearts must not range where they list nor our delights bee fastned where we please but our eyes our tongues our eares hands feete and the whole powers of our mindes and members of our bodies must beholden within compasse In so much that if we see we haue but broken out of our constant course a little that our consciences begin to checke vs we should tremble to thinke what we haue done and feare alwayes for the time to come least we should offend We must watch when we are well to keepe well and when we haue been deceiued to returne speedily againe we must watch in trouble against triefnes and impatience in prosperitie against wantonnes and lightnes Iob. 31.1 If we could frame to this we should doe well enough as he that looketh to his foote in a slippery place shall not be hurt And if we may by watching ouer our selues haue our whole life in safety and welfare are we not worthie to smarte if we cannot doe so much for so great a benefit Therefore most worthily doe such suffer hardnes and sorrow who will in no wise be brought to take heede to their waies but cry out that it is precisenes and a kinde of death vnto them to be restrained from their noysome and dangerous liberties From whence ariseth boldnes and wilfulnes which cannot want much sinne But this watchfulnes doth God require to be in vs and to be accounted no tediousnes but had in high price and he that with an honest heart and good conscience submitteth himselfe hereunto he shall be able to proue by good experience that watchfulnes is a great meane to maintaine a godly life Thus much for the more plaine and full handling of this first priuate helpe called watchfulnes CHAP. 6. Of Meditation the second priuate helpe NOw followeth the second which is Meditation And that is when we doe of purpose separate our selues from all other things and consider as we are able and thinke of some poynts of instruction necessarie to leade vs forward to the kingdome of heauen and the better strengthening of vs against the diuel and this present euill world and to the wel ordering of our liues I say of purpose seeing we both must minde such things in good aduisednes and set our selues about them resolutely when we take them in hand that they may be done with more reuerence and profit and also seeing it falleth out for the most part that we seldome enter into meditation of heauenly things when we doe not intend them but are ledde by the obiects of our mindes eyes or eares an hundred waies amisse or if any good thought arise it is repelled by and by and goeth no further To proceede I say that when we meditate we ought to separate our selues from all company and troublesome occasions as our Sauiour commaundeth vs to doe when we pray priuately these two being companions as in our chamber priuatly or in the field or some commodious place that we may the better performe it the smallest occasions soone breaking vs off from such seruice of God And I say lastly that we must there set our minds on worke about the cogitation of things heauenly by calling to remembrance some one or other of them which we knowe and so debate and reason about the same that our affections may thereby be moued to loue and delight in or to hate and feare according to that which we meditate on so that we may make some good vse of it to ourselues And this spirituall exercise of meditation is euen that which putteth life and strength into all other duties and parts of Gods worship And this the holy Ghost reporteth of Isaac the Patriarke that he went out into the field toward the euening to meditate Which had not been commendable if he had not vsed so to doe seeing it is the right kinde of such holy duties to be oft in vse being taught of his father Abraham who was the friend of God and very familiar with him and therefore we may be sure had much communion and talke with him As also our father Enoch did who for proofe hereof is said in his whole life to haue walked with God And this are all such as desire to take any good by it to know that they must be acquainted throughly with this sweete and heauenly communing with the Lord and themselues which was called of the Fathers of ancient time their Soliloquie that is the talke which they vsed to haue alone by themselues That as men wearied desire rest so wee by the varietie and multiplicitie of busines in this world being troubled and distracted may seeke ease to our mindes by meditation For otherwise wee may muse and thinke vpon any good things and ponder our words and actions which wee doe to see them done aright which yet is not this kind of meditation that I now speake of but that watchfulnes mentioned before which is a warie regarding and taking heede to our waies in one thing after another Which yet the Prophet calleth meditation also as where he saith All the day long doe I meditate on thy word and in Iosua Thou shalt meditate day and night on the booke of the law which wee know could not be vnderstood of meditation by intermission of companie or other actions and busines but in their whole course a circumspect care and regard that they might bee done after the word And the matter of this our meditation may be of any part of Gods word on God himselfe his wisedome power his mercie or of the infinite varietie of good things which wee receiue of his free bountie also of his workes and iudgements or on our estate as our sinnes and the vilenes of our corruption that wee yet carrie about vs our mortalitie of the changes in this world or of our deliuerance from sinne and death of the manifold afflictions of this life and how wee may in best manner beare and goe through them and the benefit thereof
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
by the quarter of the yeare and to signifie whether any such daily course might possibly be fastened vpon Christians and with fruit which doubtlesse few are acquainted with And after triall made priuatly by themselues they inioying also the publike Ministery to the further inlightning of them about the same they confessed freely to the praise of God that they found and obtained more vse of their knowledge more constancy in their course and sweete delight in seruing of God then they euer looked for or once could haue asked of God before they did in such particular maner looke to their waies though they had set their hearts to seeke the Lord some while before For they sayd when they did consider that God ought as well one day haue his due at our hands as another which they had not thought vpon so throughly but now by the helpe of this they began to see more clearly and that it was nothing beseeming the greatnesse and goodnesse of God that he should be serued by fits and vncertainly some day a litle some day nothing at all they confessed that they framed their minds of conscience to looke to their wayes more constantly and carefully and that in one part of the day as another and more especially that they did vsually consider of and call to mind Gods loue and kindnesse in his many mercies much more often then in times past when they thought of them but seldome And hereby they saw such blessing of God vpon their labours and indeuors that they were able with chearfulnes and without tediousnesse to passe the day in their calling and in the performance of other necessarie duties either at home or abroad as occasion was offered which they could neuer do before for any long time together they were not vnsetled by matters about family nor so easily and readily passing their bounds and ouer-shooting themselues in dealing about their worldly affaires they were not so soone prouoked to vnquietnesse by losses or other of Gods chastisements nor to breake out into heart-burning fretting and vncharitablenesse against such as offered them hard measure in speech or otherwise they did now more narrowly view their desires affections which way they caried them and what deceitfulnesse was in them which yet for many of them they had not before suspected or at least litle laboured against them and how oft they had smarted by them when they had not this regard daily They saw they could willingly do one good thing or other in the day for the most part or at least keepe themselues from euill and were not maistered of idlenesse or busying themselues needlesly in other mens matters they were not vsually so vntoward when they went to prayer nor walked in many of their actions so loosely as they well remembred they had done before they now could find matter to ioy in and make their songs of euen the many kindnesses of God which haue no end whereas their ioy was wont to be in thinking of that which they had or desiring that which was other mens or dreaming of long life c. And aboue the rest this did exceedingly comfort them that whereas they had oft times before that bene much shaken with feare that they should not with any peace perseuer to the end now their experience in subduing their vnruly affections and setting themselues to frame their liues to Gods will as they were able and that for some continuance one day as another did giue them strong hope that they should much more easily do the same hereafter yea and were perswaded that if the Lord should exercise them with harder afflictions then they had as yet sustained that he would also vphold them euen therein and that as they should increase so should their comfort increase whereby they should be made able to beare them So that this daily tying of themselues to record and thinke vpon Gods kindnesses towards them in that he had made them happie both here had giuen them sure hope of happinesse for hereafter and the submitting themselues to be guided daily did greatly amend them as we see by their owne confession in their whole course And what maruell though it was thus with them For is there not thinke we a great difference betwixt a daily and a seldome or vncertaine view of our estate betwixt a particular obseruing our waies and a generall course in Christianitie For although men may haue without such like helpe and direction oftentimes their hearts well affected yet will it be nothing like with thē as when they do with a resolute and constant purpose aboue all other things looke to this one and not to be remoued from it seeing it is the best of all daily and through the day to hold fast the profession of their hope with ioy and to be careful to please God in one thing as in an other For then doth Christs commendation of Marie reach also to them that they count one thing needefull and they haue chosen the good part and it shall not be taken from them when they can testifie to their owne consciences that in their weightie businesses and dealings and in their matters of pleasure and profite they be thus indifferently caried about them that this one thing is still counted needfull that is by faith to rest in God and still to be ruled by his word But to end my report of these Christians for proofe of that which they say of the benefite of the daily direction faithfully obserued they alleadge that it was not wont to be thus with them no not since they had embraced the Gospell had hope of saluation thereby nay and that they were wont as soone as they had bene out of their beds by and by to haue their hearts set vpon some light and foolish matter or to haue falne into iarres and brawles or to be caried into the world and so earnestly set vpon the same one way or other as that all goodnesse was forgotten yea and this also euen since they had receiued some care to please God and that prayer a spirituall dutie of all other most vsually intended to be frequented of them yet by the least occasion was put by and omitted And when the morning which being the first part of the day should be consecrated to the seruice of God if in any conuenience it may be hath bene thus prophanely spent and taken vp the whole day after we may be sure hath bene sutable for the most part and answerable So that they haue not felt that sweetnesse in their liues which by teaching they had heard to be graunted of God to his people to enioy but contrarily they felt much wearisome passing of the day and clogging of their hearts with their corruptions which since they tooke this order hath bene farre otherwise with them yea euen in the new entrance into it which we all know to be then weakest much trifling out the time in companie by talking
rule or dutie directing vs in company NOw followeth an other dutie for the guiding of vs in companie that is to say when by any occasion we be in place with others that with the same well ordered harts with the which we haue bene taught to discharge other duties in the day we carie our selues in companie because it is a part of our life in the passing of the day very diuerse and distinct from that wherein we are solitarie and deale with our selues And although a man may be both in his calling and in companie at once yet as I haue shewed how euery one ought to be conuersant in his calling without respect had of companie so now I shew particularly how companie should be vsed without respect of mens callings Now as the companies be of many sorts with which we are occasioned to be occupied and the matters infinite which fall out to be debated of in the same so can there not therefore any certaine and particular rules be giuen to direct our selues in them but yet some generall obseruations may helpe vs much the rather seeing they to whome I direct my speech and who may take profite by this haue attained to the heartie desire of keeping a good conscience alreadie and haue for a great part of them some measure of sound knowledge of the will of God which will greatly further them in the same And because all companies among men are not for and concerning trafficke in earthly dealings and matters about this present life as bargainings and couenants but some are among neighbours and friends partly for the increasing of loue and partly to make merrie and othersome by other occasions and some by accident without any purpose thereof before in all which kinds we often take much hurt and be in farre worse case by them for want of good direction and heed-taking then we were before we entred into thē First therefore I will speake of those companies wherein we haue more libertie to benefite our selues one by another to God-ward as hauing no weightie dealings to hinder vs and then of the other which belong to the affaires and dealings about this present life how to vse them In both which generally this is a generall rule to be obserued in all companies That we feare daunger and be harmelesse in them and without offence leauing no ill sauour by example behind vs but more particularly the marke which we are to ayme at in all our familiar companies is this That wee should not rush vnaduisedly into them as most men do but determine before to do good in them to others as we be able and to helpe them forward vnto eternall life by all good oportunities we can or purpose to take good of others as occasion shall be offered This rule to make no doubt of the former Mat. 18.7.8 is according to the Scripture that as we should draw vnderstanding out of them whom God hath plentifully enriched with it so we should be moued with pitie and compassion towards them who are ignorant and carelesse or though they were neither of both yet many wants and infirmities at least they haue as we our selues haue and therefore haue neede beside the preuenting of other daungers to be exhorted stirred vp called vpon and instructed that so both they and we might be edified and built vp in our most holy faith and haue our loue and mutuall peace confirmed betwixt vs that so our lippes may feede many and through Gods goodnesse we may be meanes to turne some from going astray out of their way and we may haue also cause to thanke God for the like by others and reioyce in our Christian fellowship together All which vses Ionathan and Dauid enioyed in their meetings the one by the other And to what great purpose shall it be to inioyne watchfulnesse ouer the other parts of our life if in companie we haue not an especiall regard of it thereby to take all good oportunitie to make our companies profitable For daily experience teacheth how many occasions of offending God and of troubling our selues are offered and occasioned therein and were we not better be absent one from another then in such sort meete together Besides what an vnruly member the tongue is though it be small the Apostle declareth when he saith That it setteth on fire the whole bodie and is it selfe set on fire by hell And as for the heart which setteth it on worke who is ignorant how readie that is euery way as the companie shall be to offend either by teachinesse conceipts misconstruing or by loosenesse and lightnesse and such like And both these being well considered how many companies shall be found where one is not the worse for another where one corrupteth not the other where there are not fallings out quarrels and debate or prophane and endlesse talke of the world ieasting vaine and idle speech if not filthie communication and ribaldrie or where there is not buying and selling of those which are absent And as for lying swearing as Hosea speaketh with such other abhomination it goeth through the land and where these faile what other speech is in stead of them most commonly but telling of tales needlesse newes and such like foolish and heathenish talke euen in such as professe which were bad enough for them which haue not heard of the Gospell The most tolerable communication amongst the rest which is vsed is as I haue said to be deepe in and about the world and matters of commodity wherein as I deny not but that there is a lawfull vse permitted to men sparingly soberly and wisely when and so farre as there is cause euen so as it is most commonly vsed it is made well nigh as bad as the other that it hindreth and holdeth away all other matters profitable and drowneth the persons ouer head and eares in it Now seeing we know it is thus should not this common and daungerous corruption preuailing and continuing thus in most companies cause the seruants of God to bewaile it seeke to stay and to hinder it and euery one for his owne part both Pastor and people as much as in him lyeth labour earnestly to redresse it And therefore what is more needfull about our companie then to haue it euer in purpose to learne and get somewhat where we may in companie and to helpe forward others which we may do any good vnto as we are able or to make some other good vse of it That we may haue testimonie within our selues that we had made better vse of our companies then the most seeke to do or then we in times past had done our selues And whatsoeuer exceptions may in probabilitie be brought against the performance of this dutie which after as conuenient place shall require I will answer yet for those who reioyce in the hope of the life to come when they meet together it should not be
counted hard amongst them to meete with this mind that they might make the best vse of their companie in some good talke about such things as might be profitable and for the mutuall edifying of them prouoking one another thereby to greater loue as seeing and feeling causes therof and what decay of it there is for so hath the Lord commaunded Exhort one another daily while it is called to day And if among heathen men friendship was increased by aduising one another and by good turnes done and receiued mutually one of another should not Christians much more bind themselues one to another as by other pledges of loue so by this one that there be drawing on to dutie to grow in the knowledge of the Gospell and to auoide the daungers which might otherwise be fallen into That so there might be more mindfulnesse one of another in absence when there was reaped so great good fruite of the one by the other in presence By reason of mens callings and distance of places there is seldome meeting amongst good men if therefore when they meete they should not be the better one for another they might repent for good cause that they had lost their gaine which in that time they might haue had in their calling at home beside that it would accuse them after their departure that they had neglected so good oportunities which when they would cannot be enioyed I know there is cause why this should be looked vnto euen amongst good people seeing through the corruption of nature the diuell layeth stops enough in the way of the best whereby although he cannot bring them to the common euill course of other men to walke in excesse of riot as they do yet he keepes them from the good which might be done betwixt them as may iustly be complained of where I haue acquaintance So that Christians whensoeuer they meete either of purpose and by consent either for neighbour-hood and as we say to make merie or by any other prouidence of God and yet not about trafficke or earthly dealings this mind ought alwaies to be in them that I haue mentioned and therefore the one to seeke to benefit and edifie the other by good speech waiting for and taking the best occasions thereof and oportunities thereto they beginning who for their giftes are fit to bring on the rest not entring beyond their skill and reach neither the one crossing the other but through loue bearing one with another and one helping another for loue is their greatest vpholder and therefore either conferring of the things which they haue learned or stirring vp themselues mutually to hearing of Sermons to diligence in going forward to inoffensiue walking and also singing of Psalmes together and if there be any occasion of reprouing exhorting admonishing or comforting one the other to do it priuately if the matters be priuate and betwixt so many as it concerneth in meeknesse of spirit and a thankfull receiuing of such duties and that they that offer the same be readie to submit themselues in humilitie againe to receiue the words of exhortation as they through their weakenesse shall giue occasion The simplicitie of the times hath bene such as men haue met louingly together in this manner prouoking one another thereunto but it is iustled out with a proude conceipt of their owne wisedome who count it too base now to conuerse together after such a manner But as this dutie is to be mutually imparted among neighbours so much more it ought to be in vse and force in particular families besides the ordinarie worship of God in prayer and familiar instruction where euen the seruant who is the meanest member therof hath libertie so as it be in humilitie and wisedome to make his complaint as Iob permitted his seruants to do that thus peace and godly vnitie may be maintained and all may grow vp and be edified more and more Which duties we are not to doubt to haue bene performed in the families of the noble gouernour Iosua and of Cornelius a valiant Captaine so farre as there was knowledge of the same amongst thē seeing it is said That the feare of God was in those families and such liuing together in one house doth giue good testimonie that God hath a litle Church there indeed but of this in another place But seeing there ought to be no lesse vse of all these fruites of companie betwixt the godly Pastor and his people then amongst those whom I haue mentioned therefore let the former rules most especially be obserued of thē and somewhat more that is to say mutuall consent betwixt them that their conference be of the things which are most fit for the estate of the persons which by good warrant from God who requireth such wisedome labour and loue and approued experience of men should be after this manner That such as are ignorant and yet willing to be taught should be taught question-wise the grounds of Christian religion and the way how to be saued and to amend their liues They who haue knowledge hereof should be laboured with to make vse of it namely to be humbled by the law comforted by faith in Christ and to be reformed in their liues They who are stayed in these chiefe matters should be taught how to grow by the helpes and auoide all impediments that so their life may be full of fruites and comfort And they who haue profited thus farre should haue libertie giuen them to demaund questions of their pastors for their edifying euen as to be questioned with by them for their instruction about any particular doubts in the whole religion and true worship of God and in confuting the contrarie or about any point touching conscience in the practise of dutie I will not say what gaine the teacher himselfe might reape hereby beside the poore people neither are many hastie to proue but oh times oh dayes yea oh people to be lamented so happie by the long raigne of thy Prince and continued peace as thou mightest haue bene and so litle of this fruite to be enioyed or Christian dutie practised The best thing euen the pearle and tidings of the kingdome to lye as wares out of request not asked after and that through vanitie and folly These and such like as God hath giuen wisedome to both parties should be endeuoured after betwixt the pastor and people when no other necessarie things do hinder which maner of meeting were no doubt like to be as a strong band to tye them in loue and christian peace together And this I haue seene and that not in one place nor two but I must say as it bringeth a sweet life so the diuell layeth many blockes in the way to hinder it that while they liue straunger-like and conceipted one with another or loose worldly and vnprofitably they may be as others be who haue no acquaintance with the Gospell For let men thinke and say what they
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
And although before they be brought to yeeld themselues to them many darke mists are cast before their eyes to extenuate and make small the sinnes which they should commit both by hiding the punishment and couertly obiecting the mercy of God yet let them know that if they haue once committed them they shall be aggrauated as fast on the other side as that there is no mercy for them with God And let it be remembred that occasions to prouoke to sinning shall neuer be wanting nor in no place but shall be ministred rather then not at all euen by things not euill of their owne nature as hath beene sayd as shall be fit for the disposition of euery man yea euen in the assembly of Gods people that they may not be bold at any time to cast off feare of danger But let them fight the good fight of faith and lay hold of eternall life and follow such good helpe as they haue receiued and learned of God and so doing though they find not the comfort some time which they desire but feare because of their present striuings and conflicts yet I dare assure them the Lord hauing spoken it that they know not the happie fruite and end of that which seemeth their greatest miserie for they shall reape the fruit of righteousnesse in peace when they haue bene exercised with their trials and haue waited a while with patience CHAP. 13. An example of a Couenant made by certaine godly brethren declaring what manifold lets the faithfull haue in this world fit to illustrate the former doctrine contained in the two next Chapters following In this Chapter Of the first part of it namely a Complaint AND because I haue shewed what impediments our vnstayed affections and worldly lusts are from a constant course in a godly life and what remedies are to be vsed against the same I will adde an example of the practise of diuerse well minded Christians wherein the weaker sort may see this more clearly seeing examples helpe much to such as they are to make better vse of rules to direct them In the yeare 1588 there met in a Christian mans house certaine well minded persons which dwelt in one towne together with whom also the Preacher of the place did meete at the same time Their meeting was for the continuance of loue and for the edifying one of another after some bodily repast refreshing And yet know that they were no Brownists for they were diligent and ordinarie frequenters of publicke assemblies with the people of God Neither were their meetings Conuenticles for the disturbing of the state of the Church and peace thereof as many imagine that there can be no priuate fellowship among Christians but it is to such ends the contrary may be seene by their conference These with one consent fell into communication how the case stood betwixt God and themselues Some accusing and complaining of themselues that they had not vsed their long continued peace and libertie of the Gospell to the end for which God did send both but that they had bene dimme lights The rest consenting and by occasion offered among them all well nigh twentie persons sundry reasons and proofes were set downe to make their complaints more weighty and also what euill fruite they did see to proceed from such a dead and vnprofitable course of liuing and yet the persons spoken of did as farre exceed the common sort of them that professe the Gospell as the common professors do exceed them in religion which know not the Gospell When they had proceeded thus farre it was demaunded whether there were no way to come out of this wearisome and vnprofitable life not beseeming such as imbraced the Gospell If there were any what might be the fittest and best remedies to come out of such bondage for they counted it no better and betwixt them they agreed vpon certaine with such good liking after they heard and conceiued them that it might apparently be seene that their heauy hearts were much eased when they did but see a way to be deliuered from that yoke of bondage whiles their plentifull teares were turned into chearfull countenance The conclusion was this they did couenant faithfully and seriously to set vpon these remedies forthwith and speedily thinking that such a weighty matter had need of no delay and thereupon desired the Preacher to set downe the summe of their conference and communication together for the better putting of them in rememberance of it to practise it as also that they might see what the summe of their conference was which seeing they agreed vnto they called a Couenant Now it may be ye looke to heare what fruite there came of this surely euen this meeting was a great whetting them on to inioy the publicke ministerie more chearfully and fruitfully afterwards and this meane with others both publicke and priuate did knit them in that loue the bond whereof could not be broken either on their part which now sleepe in the Lord whiles they here liued nor in them which yet remaine by any aduersary power vnto this day And this I set downe to this end as well that godly conference may be had in more account among Christians as principally to shew what hinderances there are from a faithfull proceeding in a sound and godly course and how necessarie it is that all good remedies should be vsed to continue the same this was the chiefe end why I did mention it And the summe of this couenant I haue here set downe in the words following The true report of a conference had betwixt certaine well minded Christians Anno 1588 who saw that they had not liued according to the knowledge which they had nor to haue answered to their profession as they might and ought to haue done containing a complaint of their coldnesse and negligence with remedies against the same and a couenant to returne to God by repentance profitable for many in these dayes WE weighing aduisedly and by due consideration here of late the glorious and goodly beauty of a Christian life as it is commended and set forth in the word of God how full of heauenly comfort it is sayd to be vnto all such as make it their treasure and how amiable yea and fruitfull also it is in whomsoeuer it be vnto others which truly know the price and excellency of it and we so dimmely and darkly beholding the image of this in our selues who yet had hope and that not small that we had a part therein we saw iust cause why we should confesse that we had bene much wanting herein and that the patterne of our life was farre vnlike this rule when we compared the one with the other and therefore complained with bitternes that we had fallen into a deepe slumber being rather ready to thinke our selues in safety then carefully looking to those testimonies in our selues which might indeed assure vs of it Whereupon we fell into an heauie and bitter complaint in
this and contrarie The watchfull obseruing of mens traditions is farre off from this Heb. 11.6 We must specially watch against that infirmitie which most anoyeth vs. 1. Sam. 12.19 1. Sam. 8.19 An illustrating it by similies The fruite of such watching If we be but turned out of the way we must speedily returne Phil. 2.12 Prou. 28.14 VVhat it is Matth. 6. Genes 24.63 Psal 119.97 Iosh 1.8 The matter of meditation The necessitie of meditation What our meditations should be of our sinnes Heb. â— 1 Meditation purgeth out sin Our hearts are deceitfull Rom. 2.28 Zach. 12.12 VVe must set against our sinne in our priuate meditation before we can cast it off in company Other sweete benefit of meditation 2. Thes 3.4 Meditation a stranger to many The lets of meditation are diuers The first let and the remedie thereof VVant of matter Luk. 16.2.3 The second let and the remethereof The third let and the remedie thereof Luk. 10.42 Two abuses of meditation The first to vse it sleightly and so to make a ceremonie of it The remedie we must be perswaded that it is worthie to be delighted in Esai 29.13 The second when we be clogged and fraught with phantasies and cares Heb. 3.12 The remedie we must carefully set our selues against the corruption of our hearts Psal 91.11.12 13.14 Ioh. 16.33 Ioh. 15.19 VVe must haue our conuersation heauenly Phil. 3.10 Men lose a great part of their sweete and blessed liuing here seeing they will not vse meditation It is vtterly vnbeseeming that the weightiest matters should be slightly regarded The former remedie more fully and cleerely set downe Rules and examples of meditation follow Foure rules to direct vnto meditation 1 Rule Ierem. 17.9 Psalm 55.17 2 Pro. 4.21 c. 3 4 Ioh. 14.15.16 Prou. 27.7 Particulars to muse on Psal 73.25 Reioycing Christian life Watchfulnes Of falles Priuiledge of a godly life in trouble Reioycing Crosses Worldlines Afflictions Sobrietie Of falles Troubles Conference Calling Col. 3.23 Affliction Luk. 22.39 Ioh. 18.2 Dan. 6.10 Matth. 6.33 Loue of God Godly life Of death 1. Pet. 1.24 1. Cor. 7.29 1. Ioh. 2.13 VVatch and pray Nehem. 2.4 Priuiledge A good estate Psal 119.16 Priuiledge Faith Fulnes Sight of our miserie Luk. 21.38 Iam. 5.5 Phil. 3.14 How needfull it is to set our selues to goe on through difficulties Heb. 13.13 Col. 1.11 Deut. 33.18 Perseuarance Depend on God There must be growing daily One sinne or other commonly trouble vs. Subtiltie in our liuing doth most deceiue our selues 2. Cor. 1.12 Iob. 31.13 To lose grace Cant. 2.7 Ioh. 14.22 Reuel 3.20 a 1. Pet. 1.15 Psam 39.1 Ephes 5.15 b Ephes 5.16 Col. 4.5 c Col. 4.2 d Luk. 14.15.16 Heb. 10. e Deut. 4.9 6.7 Genes 18.19 f Prou. 31.27.28 g Col. 3.2 h Heb. 13.16 Gal. 6.10 i Col. 3.5 Ephes 5.3.4 k Matth. 16.24 l Dan. 9.3.4 c. 20. Lament 1.1 m 1. Cor. 1.7 Tit. 2.13 n Iam. 5.16 o Eccles 7.4 Phil. 1.23 Reuel 22.20 p Deut. 17.19.20 Iosh 1.8 Psam 1.2 Dan. 9.2 q Nehem. 9.38 2. Chro. 34.31 r 1. Pet. 1.14 2. Pet. 2.20.21.22 Å¿ Matth. 11.8 1. Thes 5.22 t Reuel 2.4 u Iam. 1.19 w Iam. 1.22 Rom. 2.13 x Eccles 4.17 y Ephes 5.20 Psal 116.12.13 118.15 z Phil. 1.23 2. Tim. 4.7.8 Perswasions to vse meditation Just cause to complaine of the want of meditation in all sortes of men Luk. 23.28 Ierem 8.6 1. Tim. 4.15 Especially in the minister Obiection Answere We should not beheld from meditation by worldlings example Luk. 14.30 Foure points to be considered touching the Christian armour The first point sheweth what the armour is 2. Cor. 10.4 Ephes 6.14 The parts of the armour VVhat sinceritie is Psal 32.2 Matth. 5.8 Prou. 20.6 Ierem. 13.23 What righteousnes is Prou. 28.1 Psalm 7. Phil. 1.11 Iob. 31.35 Shooes of peace Rom. 5.1 Luk. 22.57 Luk. 22.33 Phil. 4.7 Ioh. 16.33 Rom. 8.31 Psal 27.1 Faith Rom. 8.32 Col. 1.23 VVhat hope is Rom. 12.12 1. Pet. 1.13 Rom. 8.28 The word of God Psal 119.105 1. Pet. 3.17 2. Cor. 3.18 Prou. 1.6 Prou. 9. Ioh. 13.17 The second point that the Christian life cannot stand without it Ephes 6.13 Shod with the preparation Luk. 2.35 The shield of faith 1. Pet. 5.7 Iam. 4.7 The breast-plate of righteousnes Prou. 3.30 2. Cor. 6.4.5 c. The svvord of the spirit The girdle of truth Prou. 20.6 The helmet of hope The third point is how the armour should be put on 2. Pet. 1.4 Luk. 17.31 Col. 3.13 Ephe. 6.13.14 Obiection Ephes 6.14 Col. 3.13 Matth. 26.41 Ephes 6.18 Iam. 1.6 Gen. 21.16.17 Ioh. 4.10 Ephes 6.14 1. King 3.9 Psal 51.12 77.5 Iam. 1.6 The armour being put on must be kept on Phil. 4.4 Prou. 15.15 1. Thes 5.16.17 Ephes 6.14 2. Pet. 1.5.6 2. Pet. 1.10 Euen the weakest Christian as well as the strongest must weare the armour Reue. 3.11 2. Thess 3.4 2. Cor. 10.4 1. Ioh. 5.4 1. Pet. 5.7 Mark 9.23 Matth. 5.8 Prou. 14.6 Psa 119.11.12 1. Sam. 25.34 Obiection Answere Obiection Answer 1. Cor. 4.8 Iosh 1.8 2. Cor. 10.4 Two obiections The first The second obiection The first obiection answered The second obiection answered Prou. 4.18 Of our owne experience What it is Experience of the fruite of a godly life the best meane to continue it Experience how affliction hath best end and is a rule for euer after Psal 120.1 1. Sam. 17.34 Psal 77.10.11 Psal 37.37 2. Cor. 1.10 Esay 59.1 Rom. 5.5 VVofull that men learne not experience Prou. 14.6 The fourth and fift priuate helpe Of the vse of company in familie exercise and conference c. The sixt priuate helpe Thanksgiuing Three perswasions to moue to thanksgiuing The first 1. Sam. 25.32 Genes 24.27 Luk. 17.15 The second Psal 126.1.2 The third Psalm 116.5 to 16. Luk. 18.11 Three duties required in thanksgiuing 1. Loue of God Psal 116.1 2. A desire to set foorth his glorie 2. Cor. 4.13 Psal 116.12 Psal 111. 3. A further proceeding in obedience Deut. 6.10 11 12. Psal 50.16 1. Thess 5.19 Confession of sinnes another helpe to a Christian life 1. Ioh. 1.8.9 Psal 32.5.6 Foure things in confession 2. Sam. 12.13 Psal 51.4.5 Dan. 9.5 Luk. 18.13 Luk. 15.17 Vers 21. Vers 19. 21 1. Sam. 12.20 Obiection Answere Request another helpe to liue godly What request is 1. Sam. 1.15 The first thing in request Luk. 18.13 Matth. 5.3 Psal 145.19 Matth. 15.28 Luk. 18.1 The second thing in request 1. Ioh. 5.14 Ioh. 13.14 15.7 16.24 The third thing in request Iam. 16. Ioh. 16.24 Three effects of prayer The first Iam. 4.8 Ioh. 16.26 Reuel 3.10 The second The third Matth. 7.7 The fourth thing in request Prou. 28.9 Psalm 7.4 Iam. 4.8.9.10 1. Sam. 7.7 The seuenth helpe is reading Rules about reading in generall The first rule The second rule The third rule about reading Eccles 12.14 The 4. rule Rules more particularly about the manner of reading Rom. 15.4 Ioh. 5.39 Act. 17.11