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
it being so great should bee so induring also For who can thinke vppon his slippes and rebellions I speake of the best of vs which breake foorth from him daily for the which the wrath of God is iustly prouoked against him and what might bee feared thereby and how notwithstanding them all hee may come to God for refuge by Christ and bee without feare as if hee had not sinned yea and hold fast his confidence that God yet loueth him who I say can consider this but hee must needes bee astonished at the inioying of so great kindnes when a cursed man no better then ourselues must be sued vnto and intreated by vs and all the friends that we can make and being displeased must be pacified with gifts and yet hardly holden from vexing imprisoning and pursuing vs to the death and may not be intreated Therefore magnifie the louing kindnes of our God for euer euen as it indureth for euer Psalm 118.4 For though naturall reason euen flesh beare a great stroke in this matter yet wee are not debtters to it and we haue great cause whiles we liue to doe this So that although I confesse that in nature it is otherwise that a man cannot alwaies admire the greatnes of some rare deliuerance or fortunate estate befallen him by his friend which at the first raised great admiration yet it ought to be farre otherwise with the spirituall man being a beleeuing Christian he I say hauing the louing countenance of God shining daily vppon him as before which is a treasure vnualuable should wonder at the continuance of it especially seeing he prouoking the Lord with his sinnes daily renued might therefore feare that such former comforts as had been inioyed might haue been turned into as great sorrowes and his light into darknes rather then be continued and multiplied And this he shall do vnles through vnthankfulnes the corruption of nature leading him thereto hee burie the same in obliuion and begin to affect too much and to bee ouer neere glued to things present and temporarie setting the creature before the Creator and the gift before the giuer For thereby he shall no doubt slacke his meruailing at that kindnes of God that hath neuer end although it be most precious whereas otherwise he shall be able from day to day to beare downe all transitorie things before him with the estimation and high prizing of it And this of the second companion of faith namely holy admiring the greatnes of Gods kindnes But that I may not dwell vpon this matter who haue purposed but in brief manner to shew what a traine of heauenly companions do attend vpon this faith and certaintie of Gods eternall fauour and to leaue the meditation of and vpon it to the reuerent and deuout reader Another therefore is heartie and vnfained loue in him who feeleth this loue of God shed into his heart returned to him againe The which although in hollownes and hypocrisie the most affirme boldly to be in them towards God before they haue found and felt themselues to be beloued of him yet the Scripture teacheth vs that it is farre otherwise seeing we haue not loued him but he hath loued vs first But when we see indeed what great things God hath done for vs from what dreadfull bondage he hath deliuered vs vnto the which in all our life we were in danger and to what gracious liberties and priuiledges he hath restored vs by forgiuing vs all our sinnes then we see iust cause to say with the Prophet I loue the Lord because he hath done so great good things for my soule and with the woman to be thus affected that seeing many sinnes are forgiuen vs therefore wee must needes loue much So that although before this we were louers of pleasures more then louers of God as others are yet now that we know Gods bountifulnes towards vs and the vanitie of our fond delights we haue our harts more set vpon God then vpon the best pleasures which we inioy And although sometime before this wee loued father mother friends goods more then God when wee were meerely naturall yet now that wee know God yea rather are knowne of God we haue our hearts set on him as being our chiefe treasure For this our spirituall kindred with Iesus Christ hath knit vs to him with a farre more neere bond of loue and therefore wee rest in him ioy in him and satisfie our selues with him for there shall be euer cause so to doe and that without wearines There is no end of his bountie and kindnes his mercie indureth for euer and who doth not see that such infinite loue of God to vs may prouoke and raise vp in vs truth of loue to him againe that we be euer filled with the fulnes of him as it is said of the spouse in the Canticles I am full of loue yea sicke chap. 5.8 And yet they who shall say to vs for thus doing What is thy welbeloued more then another welbeloued We may answere them that know not the loue of our welbeloued Our welbeloued is the chiefest of ten thousand wholy delectable his head as fine gold c. Cant. 5.10 But indeede I must say except wee haue tasted of this our loue shall be cold enough towards him as may be seene too commonly euen in many who worship God with vs that all the loue and mercie of God which they boast of cannot make them forsake their vile lusts But to proceede where these before mentioned are found how can there be but vnfained thankfulnes and acknowledging of this gift of God to his great praise when we shall weigh what he hath done for our soules and what solace he hath filled our liues withall which otherwise must needs be full of deadnes or deceiueable and vnsauourie follie They must of necessitie worke the same affections in vs which were in the man of God mentioned in the Psal 116.12 What shall I giue vnto the Lord for all his mercies I will praise his name before his congregation and commit my selfe wholy to his gouernment hereafter who heretofore hath regarded me so gratiously yea and we shall be prouoked daily to this honouring of him euen to sing a new song of praises to him who will renew his kindnes and goodnes daily vpon vs still so that we shall say that his first receiuing of vs was but the beginning of our happines So it shall follow that our hearts being daily exercised in praise and thanksgiuing the more wee doe it the more wee shall see cause to doe it still and so shall waxe thankfull still in all that God sendeth and so in all parts of our life euen in our troubles as it is written In all things be thankfull And although the world see none other cause but to murmure and rage in their afflictions yet shal we see Gods fauour to vs euen in them and knowing that they turne as well
them their sinne is their owne and shall double their punishment in as much as they haue deceiued our hope which we had of them for if there were any sparke of goodnes in them our good hope of them would make them ashamed to deceiue our expectation Yet let vs not be fooles in iudging well of them whose mindes and purposes we know to be euill by their words conuersation and long knowledge of them or by such like testimonies of their profanenes and boldnes in sinne for that were vnsauorie and silly foolishnes and whiles we would goe about to be charitable to shew our selues vngodly in calling euill good and to forget the commaundement of our Sauiour who saith beware of men therefore much more beware how ye commend them Of such we should make no scruple nor doubt to know and thinke of them to be wicked as they be and to giue warning to others who are simple and innocent and therefore might easily be deceiued and mocked by them as Peter did to them who were conuerted when he said to them Saue your selues from this froward generation meaning those who had been their companions Thus it behooueth vs to examine our dealings with our neighbors credit and good name that as we haue learned to thinke and conceiue so we teach our tongues to speake the best of all men and ill of none whose doings haue not in an obstinate and stifnecked manner spoken worse of themselues so that they haue cast away their good name themselues although more pretious then gold and not we who giue that due to them in making this account of them which they themselues seeme to desire and doe most truely deserue So we shall in this part of righteousnes also as in the former make our reioycing sound But aboue all that hath been said of this argument let our chiefest care be that we staine not our owne good name and credit any way but maintaine and preserue it The last part of dutie to our neighbour is to acquaint our hearts with the thoughts and desires of his good and to bring our selues to this custome and practise that whatsoeuer in these fiue former precepts and fountaines of neighbourly dutie we are commaunded to performe to him the same by vertue of this we oft wish desire and delight in seeing our God will haue it so that thus the contrarie lustings after that which is his may as the most vnsauorie vomit be cast vp and auoyded of vs. But this dutie of desiring that our neighbour may prosper which should be felt to dwell in vs as a daily guest and which should rise vp and lie downe with vs and throughout our course accompanie vs behold it is at this day such a stranger to the most euen who goe for good Christians that it is almost buried amongst men saue that God of his goodnes hath some few who keepe it in remembrance that the rest may know that such practise he looketh for of all his seruants For though it be written in the booke of God neuer to be raced out by the Serpents subtiltie yet except some liuely paterne of it may be seene in mens liues the practise of it as of many other excellent truths beside doe grow into vnaccustomednes euen as the manifest and cleere path being not vsually troden is soone couered with weedes and grasse And this part of righteousnes must finde more care in vs for the performance of it because the well regarding of this dutie maketh vs the better able to serue our neighbour in all the former And ought we not to weane our hearts from dreaming after any thing that is his when wee can in no wise abide that the like measure should be offered vs and also because wee haue consecrated our hearts to the Lords vse to bee taken vp in the delighting in those things which please him And if wee loue him wee should consider that loue thinketh none euill of our neighbour nor intendeth any hurt against him yet when his profits and lawfull liberties and delights are wished to be ours I denie not but we can and doe perswade our selues that for all this we loue him but the Scripture which saith as ye would that men should doe vnto you euen so doe ye vnto them shall condemne vs for it Alas doe we not see that all the incouragements and helpes which wee haue in this life through the exceeding naughtines of our hearts are all little enough to carrie vs through all hindrances and shall we then adde sorrow to sorrow vpon such as wee our selues are or repine that they may more easily go on to eternall life by such helpes as God giueth them and therefore desire that which is pretious to them that so they may be holden backe if not vtterly oppressed through the want of them with heauines It was farre from him who said I would thou wert altogether as I am that is vnfainedly a Christian but yet without the bands which I haue Therefore let vs know and rest in this that the marke which we must aime at is this that in liuing with our neighbor we desire neither his hurt in person goods or name but count it the greatest ioy y t wee haue by our fellowship and acquaintance with him when we can reioyce in his welfare prosperitie both outward and inward and therefore heartily desire and wish it from time to time and in one thing as well as in another and giue those thoughts or lusts small rest in vs which stirre vs to the contrarie That so wee may declare that we haue the same spirit which was in the Apostle which taught him to say I wish that thou prosperedst euen as thy soule prospereth And here to shut vp this matter with a word or two of sobrietie which is a vertue more properly concerning our selues rather then the person of God or our neighbour consisting in the moderating of our affections in the vse of things lawfull this I say in few words that we must haue speciall care to vse al our lawfull liberties both in the workes of our calling and in buying selling moderatly and aright And the same I say of eating drinking mariage recreation prosperitie youth age beautie friends strength because I would briefly conclude with the Apostle in this wise This I say brethren because the time is short hereafter that they which haue wiues be as though they had none and they that weepe as though they wept not and they that reioyce as though they reioyced not and they that buy as though they possessed not and they that vse the world as not abusing it For the fashion of this world goeth away He therefore that looketh to these things so that hee liue in the vse of his lawfull liberties to make them serue him that he may better serue God and not he them that man may be said to
that they loue to lie in it still more foolish then children who cannot bee made to come nigh the water when they haue once been in perill of drowning and so they verifie the words of Christ Prou. 1.22 O ye fooles how long will ye loue foolishnes Which is the cause why not onely the most part of hearers are dead and cold practisers but euen many of the teachers though they do boldly vtter that which they haue read yet are faint followers of that which they teach or conceale much of that which they should deliuer because they finde the contrarie to be done of themselues which they see they should teach others and would shunne the reproch of the prouerbe Physition heale thine owne disease But they who turne their thoughts consideration wisedome and studie to this marking what is the blessed course of life and how it is attained vnto as they shall declare that they are wise so shall they bee sure to finde a singular helpe to godlines which they shal neuer repent of trauailing for It followeth in the next place that we see how God hath prouided no lesse helpe for vs in companie which because we haue much vse of and occasion to be often in it therefore least we might possibly returne out from it worse then we went into it as the most companies are such as doe make men more corrupt then they were before therefore the Lord hath taught his people how to carry themselues in all their meetings with others in such wise as not onely they may shunne the harme which is easily gotten therein but also haue much helpe and furtherance thereby to goe better forward in Christian duties But this point is handled at large in the next treatise Therefore I referre the reader thither CHAP. 10. Of prayer and the parts thereof thankesgiuing and request whereunto is added confession of sinnes HAuing now made mention of the two first kindes of the priuate helpes the third followeth containing the helps which may be vsed by ones selfe alone or with others also as prayer and reading Prayer is a calling vpon God according to his will and hath these two parts thanksgiuing and request whereunto is added the confession of sinnes Thanksgiuing is that part of prayer in which we being comforted by some benefit which in fauour God bestoweth vpon vs are drawne to loue and praise him and shew forth the fruites thereof In the which description we see three duties to be required of vs and three motiues or perswasions to drawe vs to performe them I will first mention these latter and then proceede to the duties The first motiue is knowledge and remembrance of some benefit receiued or promised vs. Which may be seene in the thanksgiuings of all Gods seruants as in Dauid after that he had receiued the sauorie and seasonable counsell by Abigaile and in Abrahams seruant when God had blessed him in his iourney to Aram. The same may be said of the leaper when he saw that he was clensed after he had made request for it to Christ And where there is no knowledge and due consideration of some particular mercie how can there be any true and hartie thanksgiuing howsoeuer in words there be a protestation for fashion sake as in them who say we must thanke God for all when yet they consider of nothing that moues them thereto The second motiue to thanksgiuing is ioy and gladnes of heart for the benefit which we thinke of or call to minde As appeareth by the psalme in them which returned out of the captiuitie saying When the Lord brought againe that is turned away the captiuitie of Sion his Church we became like them that dreame then was our mouth filled with laughter and our tongue with ioy And except we finde such sweetenes in Gods benefits either alreadie receiued or by faith embraced being promised the dutie of thankes can in no good sort be performed But that is verified which is commonly spoken that is a worke is vntowardly done which is not cheerefully gone about The third thing that should moue vs to this dutie of thankes is that which is most fit to worke the foresaid ioy and that is a perswasion that the benefit for which we giue thankes commeth to vs from Gods fatherly loue which is a farre greater matter to make vs glad then the benefit it selfe which is bestowed on vs. For if we should feare that it is sent as a snare to intangle vs or to heape hot coales vpon our head and to make our condemnation the more iust smal sweetenes should we finde therein but that which would be quenched with that feare and by an accusing conscience As for example what hartie ioy or sound thankes could that of the Pharisie be though in tongue he gaue the one and in countenance shewed the other when he had not this perswasion But God be thanked it is not so with his beloued ones but they knowing that their most louing father hath giuen them his Christ which is the greatest doth much more of fauour giue them all other things which are of lesse account which both reioyce their hearts when they remember any of these his blessings and stirreth them vp to a much more heartie performing of this dutie And as these three former things must be found in vs to moue vs to true thankfulnes for our comfort so to make it effectuall three duties are required First a continuance of our loue to God Secondly a desire to set foorth his glorie and in words to professe and confesse his goodnes Thirdly a further proceeding in obedience and walking worthie his kindnes For how can we choose but loue and set our hearts vpon him when wee may see the fruites of his fauour on euery side whither soeuer we turne our selues and the same euery morning renued Euen as the Prophet saith I loue the Lord because he hath heard my request and for his great and many mercies which there hee reckoneth vp So that they whose loue is set vpon the gift it selfe and the benefit being little affected towards the giuer and bestower of it how wide soeuer their mouthes are open in giuing thankes they are farre from the right offering of thankes to God Now if we loue the Lord we cannot but be carried with a feruent desire that God might bee knowne and beleeued on by others that they might come out of darknes neither can we satisfie our selues in seeking to aduance and magnifie him As wee may see in Dauid who being stirred vp by the consideration of Gods benefits had this affection in him thus declaring the same What shall I render to the Lord for all his benefits As if he should say Oh that I knew and could satisfie my selfe herein And where this affection and desire is can it otherwise be but that by all good opportunities there should be an expressing and
our whole course And therefore to see how this forme of daily direction is drawne out of the word of God let euery part of the whole proue and testifie vnto vs. CHAP. 9. Of the illustration or more full declaration of the former part of the direction FOR the first point that we must be displeased with our selues and humbled for our sinnes euery day as ignorance deadnesse of heart rashnesse vncharitablenesse and wrath or any other that shall giue vs occasion yea euen the body of sin it selfe that verse of the Psal 51.3 doth proue where Dauid seeking pardon of his sinne acknowledged it to God saying I know mine iniquity my sinne is euer before me thē no day to be forgotten So the Apostle saith the sunne must not go downe vpon our wrath meaning thereby that we must soone forget and forgiue and compound our controuersies and breake off our strife and not lie therein till the euening therefore daily confesse and be humbled for thē which cannot be done we know to the pleasing of God except our harts be broken with relenting and melting for them And if the sunne may not go downe vpon our wrath neither by the like reason any other sinne may be suffered to lurke or abide any such time in vs who doth not see that it should be a good part of our care throughout the day both to cast out such draffe as we haue drunke in by lamenting our estate euen as it ought to be another part of it to hold and keepe it out And if Iob when his sonnes and daughters did feast together for the preseruing of loue euery day in their course if he I say did command them to sanctifie and cleanse themselues euery day and did in like manner offer burnt offerings for them himselfe euery morning because he thought they had some way displeased God would he thinke we on other dayes when they were like more to offend count it a needlesse matter for himselfe or them to do the like which clearly teacheth vs that we should purge and cleanse our hearts from all such sin as might infect them euen euery day we should do this I say as well as vpon any one seeing there is cause and need euery day and when we go through the day in the best maner that it may be passed new guilt by sin ariseth against vs that if Dauid for his great grieuous sins did euery day wash his bed water his couch with teares for a space as he testifieth can we thinke but that he kept some proportiō on the other daies although he had not euer the same particular cause in lamenting bewailing and acknowledging his sins especially seeing we reade of him that three times in a day his vsuall maner custome was to praise and pray vnto God And if the wicked are said not to be vp and readie any day as the Prophet speaketh vntill they haue wrought some mischiefe so naturall and ordinarie a matter it is with them should any doubt but that we should hold it for one peece of our chiefe worke daily to cast downe our selues before the Lord and to humble our selues in the heartie confessing of our sinnes And it was one of the principall things that God meant to teach vs by the morning and euening sacrifice prayer daily in the lawe of ceremonies But I would all good Christians did as duly and conscionably perfourme this dutie to God euery day and bind themselues resolutely thereto as the word of God doth clearely proue that they ought to do so as for them who may please themselues in outward humbling of the bodie and confession of the mouth in a word they must know that the chiefe glorie of it is inward The second point followeth namely that euery day we ought to be raised vnto a cheareful and liuely beleeuing that our sinnes thus bewailed confessed and repented of are forgiuen and freely remitted vnto vs for and through the onely and sufficient satisfaction of Iesus Christ And for the proofe of this it is sufficient that these two are neuer parted but go together as Peter saith Repent and ye shall receiue the forgiuenesse of your sinnes and in Hosea the people were thus taught to seeke and come by it Returne vnto the Lord from your iniquities and then say to the Lord Take away all our iniquitie and receiue vs graciously and he will heare your rebellion and loue you freely for his anger is turned away from you And our Sauiour commanded his Apostles to abide in his loue euen as they had tasted how sweet it was Now then if euery day we ought to turne from our sinnes we ought also euery day to embrace the promise of mercie Besides in that the Church of God is taught this for an article of her faith to beleeue her sinnes to be forgiuen and the articles are firmely and constantly to be holden and beleeued and all vnbeleefe is sinne at any time therefore as we are to be raised vp by faith in Christs merites that our sins are pardoned now euen so we are at other times and one day as well as another to be so vpholden Againe as in our common prayer which is called the Lords which serueth for euer to square out our prayers by and therefore for euery day the word this day is expressed seruing for euery day of our life that wee may know that there is no day of our life wherein this prayer in effect is not to be made no day wherein we pray not for our daily bread euen all necessaries for this present life so is there no day in which we aske not and so in which we ought not to enioy it by faith I meane the forgiuenesse of our sinnes And if euery morning Gods mercies be renewed of which this is chiefe then we also must in the same manner imbrace them by faith as our owne and so partake them So that this bindeth the conscience also as the former that euery day the true Christian must be perswaded of the pardon of his sinnes and that no day he should loose his part in so great a treasure though it is to be feared that many good Christians enioy it not Neither indeed can this second rule be faithfully obserued and kept but it will cause all the other to be well looked too and regarded Bring we therefore our hearts daily to count it our treasure that so they may delight in it for where our treasure is there will they be also and then we haue well and wisely prouided for our selues in that day and our greatest toyle is ouer as they say for the whole day following And this will be done if as it is the greatest of all other so we resolue that none is greater with vs. To speake more largely of these pointes here is not my purpose for that they haue bene handled before in the first and third
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
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
but once in all his life what a manner of priuiledge then is this to be accounted that we may grow from faith to faith and from a darker knowledge of it to a clearer from day to day and that with better assurance then we hold any thing in this life by seale writing witnesse or any other way that law can deuise For indeed the benefit of knowing this so great a treasure to be fallen vs were by many degrees lesse if it were when it is once knowne to vs afterward to be doubted of and called into question againe and that our assurance might not both grow greater and daily continuance of the same be obteined But thanks be to God for his vnspeakable mercy who hath prouided that the longer we liue the better we may know it For the longer that we haue beleeued Gods promise and beene acquainted with it who doubteth but that we may much more cleerely be perswaded of it then in former times when we first beleeued and when we had not as yet so often considered it nor so deepely weighed what might hinder and weaken our faith or come against it For at the first enlightning of our hearts with this sunne-shine of faith we haue many mistes and cloudes cast before our eies to dim darken it many doubts arising from our owne weaknesse vnworthinesse feeling of our sins when we haue had as yet little experience of Gods tender compassion care ouer vs or at least when little marked of vs much feare troubleth vs then because we see many things to accuse vs and for that we doe not many duties which we heare taught vnto vs but when we are better acquainted with him we more easily beleeue that he will forgiue them all vnto vs. And as the yoong childe is not able to stand and go alone till time hath brought more strength euen so it fareth with vs. But when we haue after longer time seene the will and minde of God to be constant vnchangeable our own care to please God to be vnfeigned though vnperfect more then which nothing is required of vs and that the best of Gods seruants haue had the same infirmities as well as we that we haue liberty when we see our weaknesse to seeke pardon of the same at the hands of our good God these and such like considerations after longer time when we haue oft weighed God hath giuen vs greater strength of faith and strengthned vs to waxe more confident euen as we haue withall become more humble and obedient So farre is it off that this assurance the longer time we haue inioied it should be further off from vs. And as for that many obiect that sundry of Gods children after they haue knowen it doe fall to doubt of it after this gainsaieth not that which I affirme For that it may be and is thus I deny not the deuils subtilty and malice being stronger then men haue faith to resist it But the trueth is that as the godly are renewed but in part so through corruption they may waxe wearie oftentimes of that care which should procure their welfare and may as no doubt but many doe neglect to nourish their faith daily and slake their delight in vsing reuerently the best meanes for the conforming of the same and therefore such doe the oftner taste of the hard dyet of other men because they will sometimes choose to follow their waies Besides there are others which though they offend not that way yet they giue too much place to distrust hauing no iust cause by an euill conscience which is the greatest enemie to faith and heereby they depriue themselues of the benefit of this faith and confidence Which kind of people must labor to stay themselues by the perswasion of such Scripture as is written of purpose for their comfort as Take my yoke vpon you and yee shall finde rest to your soules also A contrite heart God will not despise c. Mat. 11.29 Psal 51.17 Mat. 12.20 Psa 43.5 But to returne seeing they may hold abide in Gods loue and hold fast this knowledge of it the longer they liue they see this must be granted them also That none shall take them out of the Lords hands or custodie but that he will care for them vnto the resurrection day Wherein this is a further degree flowing from the former that this loue of God being shed into their hearts plentifully by the holy Ghost it maketh them more quiet ioyfull and better satisfied then all that can be desired of them besides according to that which Saint Peter saith Though we see him not yet we beleeue in him and we reioice with ioy vnspeakable and glorious For what is there in the world that can raise the like ioy in our hearts as this that we know that we shall see the good pleasures of the Lord in the land of the liuing that is in his militant church heere and haue an house not made with hands but eternall in his triumphant heereafter who doeth not see as the former ages haue found and felt and they who yet remaine on earth shall finde that to all other things euen the best there is an appointed end And therefore the ioy that men conceiue for them is but flitting and momentanie not vnspeakable and euerlasting So that the peace and ioy which arise from the certeinty of our saluation is woorthely rekoned as a singular priuiledge in as much as it doeth not onely exceed all worldly treasures but also because it is proper to the children of God and the other haue no part in it And further this should better appeare how great a priuiledge it is to be beloued of God if we could possibly conceiue the dreadfull feare of the reprobate in desperation and how little comfort such an one taketh in all his wealth and delights which he hath in this world in whatsoeuer price and account they are with fooles but would giue them all for one quarter of an houres feeling of Gods louing kindnesse and sweet countenance towards him if it could be inioied and the sound peace and comfort that commeth with it And therefore if any will know the benefit and greatnesse of this priuiledge let him aske of them who hauing hardned their hearts through vnbeliefe are growne into despaire who with wearisome sighes and groanes that cannot be expressed doe thinke with themselues and speake many times Oh how happy are those which are saued yea and what would they giue if they had it how many thousand worlds for a part in Gods kingdome Or if the damned soules in hell could speake they would tell you whether this be a prerogatiue to be kept so safely from the torments thereof and honoured with the assurance of heauen and happinesse as partly may be gathered by that which Saint Luke writeth of the Epicure in the Gospel saying Oh that the tippe of a
crosses from God as sent to them in his loue they murmure not against him neither refuse to be chastised of him but are thankfull and therefore labour for patience that it may haue her perfect worke yea and further if they can finde any sinne in themselues which might draw these corrections of the Lord vpon them they heartily turne from it with all possible speed that so they may more confidently intreat the Lord to turne away all the tartnesse of their affliction frō them And they which after this maner behaue themselues vnder the crosse although they performe these duties but in weaknesse shall finde their troubles howsoeuer for the time irkesome vnto the flesh yet to be gainfull manie waies and in manie respects vnto their soules For they shall giue them a proofe of that grace as meeknesse trust and confidence which otherwise they could not know to be in them They shall teach them also experience of greater acknowledging Gods fatherly kindnesse which worketh and bringeth forth these sweet graces in them by as vnlikely occasions as the soft waters gush out of the hard and stonie rocke for in others what doe afflictions cause for the most part that haue them but rage and fretting and such like Besides in those who are rightly exercised in the bearing of them they hold them from many sinnes which others runne into they make them more humble and thankfull they hearten them by custome therein to beare greater yea greater than they thought possible that euer they should haue gone vnder and with all these commeth most sound and exceeding comfort in the end at least with hope in the middest of them which shall not make them ashamed Therefore if the seruants of God may inioy these with many other such commodities by their afflictions and haue so good liking of the Christian life that they will not forsake it for the greatest of them I conclude this third branch as the two former That the Lord hath not left their afflictions vpon them to vexe them and make their liues wearisome and vnpleasant to them but that they should receiue much good and benefit by them And although they be not without sharpnesse yet the Christian life hath so many sweet fruits of them therewith that as men are not wearie of the pleasant spring time though it be anoied with the flea so we do not loath our afflicted estate being so many waies gainfull for some bitternesse that accompanieth the same for holy securitie through the favour of God a good conscience and confidence of our cause that it is good maketh euen a hard state easie or at least tolerable And these priuiledges which I haue now spoken of who can sufficientlie maruell that our glorious God doth communicate to mortall men yea vile sinners which were once without God in the world I confesse in setting them downe that I am much astonished to thinke of his vnspeakable kindnesse especially because I haue mentioned no vaine speculations or dreames of mans braine which vanish in the aire but vndoubted truethes out of the word of God and found true by experience of many good Christians so that we may worthily be prouoked to seeke a part therein amongst them And yet so much the greater they are and better to be accounted of inasmuch as the longer they be inioyed the more fruit and comfort they bring to him that hath his part in them And when we finde not this doctrine sauourie and sweet to vs nor the vse of it in our afflictions let vs not charge and challenge the Lord for it but consider what we haue lost through vnbeliefe CHAP. 12. Of the eighth priuiledge Of growing in grace NOw as it cannot be denied but that these forementioned graces are singular priuiledges so to passe the next we are not to be ignorant of this that whatsoeuer good things Gods people already haue and inioy yet God hath more in store for them and will giue more grace and greater measure of his heauenly gifts then they before they had them could either aske or thinke And this is woorthy to be considered with the former as a further increase and higher degree of the fruits of his loue that he doth so largely and bountifully reach out his hand vnto them that thereby they may be inriched as farre beyond the beginnings of their true happines as their beginnings were beyond their first condition before it in the iudgement of all men For cleerer proofe heereof we are to know that he maketh them to grow in sounder vnderstanding of his wil in more assurance of faith and strength of hope in more patience vnder the crosse more moderation in the vse of their lawfull liberties and benefits of this life he giueth them better rule ouer their hearts and affections and that in more things then at the first and ofter easilier and so ouer their liues and actions their tongues their hands their eies their eares The Lord giueth them farre more inlargement in praier then in times past and constantly to bestow more time in all the helpes to godlinesse and to scoure off much rust and rubbish of the rebellious old man and their euill qualities as they haue and see greater reason why they should doe so yea he worketh more sound comfort by the holy Ghost and more constant continuance thereof in them then they were wont to be acquainted with And to comprehend much in few words the whole course of their life is much better gouerned then it was wont to be and the image of God more liuely and cleerely restored And are not these thinke we priuiledges farre aboue their expectation and greater then they could looke for All which the Apostle knowing that they were dainties prepared for the Lords beloued ones and a great treasure although hidden from the world did daily wish and pray for that they might be giuen to the church of Colossa as he sheweth in these words After that I heard of your faith in Christ Iesus and loue towards all the Saints I ceased not to pray for you that you might be filled with all knowledge of his will in all wisdome and spirituall vnder standing that you might walke worthy the Lord and please him in all things bringing foorth fruit in euery good worke increasing in the acknowledging of God strengthened with all might according to his glorious power vnto all long suffering and lenity of mind with ioy What haue I said concerning this priuilege which the Apostle hath not fully conteined in these words And yet what people are there being but lately turned to God as the Colossians were which might not thinke that the graces which he put them in hope of and incouraged them to looke for were not more and farre greater then they might possibly be partakers of Which thing may liuely be seene in Moses example if we compare the time wherein God did first call
the world so soone as he is occupied in it nor made drunke with the commodities of it as men of the world are so soone as he medleth with them yet shal both thinke talke deale about his worldly affaires as far as becommeth him This I confesse is a rare grace a singular gift of God but yet it is bestowed vpon them which make account of it aboue all that is transitory and earthly And it requireth especiall assistance of Gods spirit that a Christian may carry himselfe after such a maner among men that both the duties be rightly performed and that we so behaue our selues that we may with fitnesse of minde be ready as it becommeth vs to worship God and also with sobriety to vse our lawfull liberties in the things of this life especially so as that we faile not in the maner of doing it that is by doing the same either negligently or vnwisely But these things being regarded a man may be conuersant in both duties as I haue said in such sort as God may be pleased with attendance giuen to thē as labour bargain talke of such things as be needfull in our calling be occupied in the affaires of the world liue in the maried estate c. and yet keepe his heart in frame and good order still that so whether we eat or drinke or whatsoeuer we doe else we may doe all to the honour and praise of God CHAP. 7. Of other obiections of the weake as That they cannot see how they should walke thus while they liue in such an euill world and of other like obiections with answers thereto BVt some cannot be satisfied in one thing which I said before namely that the chiefe let that holdeth vs from the faithfull holy keeping of our liues in good order from time to time is our distempered heart for they are perswaded how well soeuer they looke to their hearts yet as long as they liue in such an euill world as this is they must needs be cast backe and hindered For they say that few giue themselues to any such deuotion as through the day to make most account of the life to come and to haue their hearts occupied about such desires as estrange them from the earth but rather prouokations to euill one way or other preuaile with them and in few places examples of goodnesse are to be seene Besides though we be well taught by the word in the assembly yet abroad the doctrine which we heare is as much discredited againe by strength and boldnesse in sinne among many and so it is caused to be forgotten and of no force which are great causes why Christians are so cooled as they be at this day and in no commendable sort suffer their light to shine especially we wil yeeld to them they say if we will weigh how vnfit we are for such heauenly conuersation through our long custome in darkenesse and sinne To the which it must needs be answered that much is in these but yet not so much that they might thinke themselues to haue iust excuse for their earthly mindes and faint hearts by these discouragements and occasions There is a farre more excellent vse to be made of them and cleane contrary Did our Sauiour teach his disciples the beleeuers of his time to make no other profit of the troubles which they should meet with in the world did he foretell them that they should find tribulation in the world to the end they should be discouraged Nay to be of good comfort because he had ouercome the world When he told them that few should so like of the Christian way that they would walke in it did he giue them leaue to stay their course also yea rather he stirred them vp to be the more earnest themselues to enter in at the straight gate So when any of their owne weakenesse did appeare as pride of heart dreaming of worldly prosperity great want of faith and such like did he winke at them because they had long beene accustomed to them did he not rather the more take occasion to pull them out of them saying sometime O yee of little faith at other times The Lords of nations seeke after these things but it shall not be so with you but he that is greatest among you shall be least Euen so let vs do the more iniquity we behold among men the more let vs estrange our selues from such and haue no fellowship with the vnfruitfull works of darkenesse and take no occasion to be any thing more backward by that for then we must neuer looke to doe good seeing we shall alwaies haue such among vs. For there shall alwaies be enmity betwixt the seed of the woman and the seed of the serpent and the dragon shall make warre with them that keepe the commandements of God and the testimony of Iesus Reu. 12.17 and their dwelling is as was the dwelling of the church of Pergamus where Sathans throne is Reu. 2.13 But let vs take occasion therefore to settle our hearts more firmely by our liuing among such in the loue of goodnesse and set more store by them whom God hath raised vp to be as watchmen good examples among vs let vs loue the saints with a more perfit loue euen such as excell in vertue and breake not of our fellowship with them when occasions are offered lest we haue our acquaintance with deuils If any obiect and say Though all be not so zealous as you nor shew it not after the same manner neither follow any such direction yet they may be as well occupied and serue God as well as you or any such I answere if they haue peace to Godward and can approoue their state to be good by his word I am glad I enuy them not I would the gifts of God were multiplied in them ten fold I desire the same my selfe mine eie is not euill to see them receiue good And therefore let vs both ioine together and not be diuided seeing we both seeke to please God and let vs communicate one with the other that one may helpe another both helpe our weake bretheren for there should be nothing too much if all our wisdome and diligence were vsed and if all the perswasions that we both could bring forth for the guiding and directing of Gods people in their course were laid together yea all would be litle enough to make our selues fit to honour our God and to resist the euill which we shall meet with and be allured vnto in the world This therefore let vs doe and bind together if there be vpright hearts in vs both or he that refuseth let him goe for a vaine boaster Neither is it my meaning to call in question by this direction mens seruing of God as though either none practised a better fuller and perfecter or to tie any who know a better vnto this but to helpe such as doe
but this which I say is the lesse beleeued and regarded seeing many and those as great sinners as most others are as merie or at least as farre from any wound or sting of conscience as any which a man would thinke were not like to be if they were in such depth of miserie Let them know they haue little to take comfort in that for as I haue said this is so with some because they neither know nor beleeue this but they lie in ignorance and vnbeliefe and therefore neither suspect nor feare any such thing and so it is with all the world vntill they haue knowledge by the law and Paul sheweth that it was so with him till the law reuealed it to him for so he saith Rom. 7.8 I once was aliue before the Lawe that is I thought myselfe in most perfect safetie euen through this ignorance I say and vnbeliefe it is that this which I haue sayd lieth as dead and not a man of a thousand dreameth of or is feared with any such matter And this is furthered by the vnskilfulnesse and carelesnesse of the Ministers who as the Lords watchmen should awake their people out of their deepe and deadly sleepe when they yet haue oft-times healed the hurt of the daughter of Gods people with sweete words saying peace peace when there is no peace Ierem. 6.14 For with such as by the loue and labour of their faithfull teachers haue been wisely plied and followed it may be seene to be otherwise and there ye may find many though all take not good thereby which haue knowledge of and beleeue these things which bewrayeth the blindnes and bondage of the rest almost the whole world who would laugh out and mocke at this doctrine and make al beleeue that there is no such matter But I haue bin long in this I will now proceede to the next point and shew further how God worketh in him whom he will saue when he hath brought him thus farre The second worke they consult in this case what to doe AFter that he seeth by the doctrine which hee hath heard how the case standeth with him namely that he is guiltie before God of eternall punishment and wrath and seeth not how to escape the same hanging ouer him the Lord directeth him and guideth his heart to enter into further consideration with himselfe of and about his present estate and consulteth what to doe in that his extremitie Neither doth he this lightly or houerly as many after he hath heard the necessitie of that dutie taught him and the same earnestly vrged vnto him but mindeth it seriously and goeth about it as a matter of life and death That God thus moueth him to deliberate in so weightie and doubtfull a case no man neede to call it into question when nothing is well done without it in earthly matters of any moment where the wit of man is the chiefe or only agent and dealer For we know that rashnes doth nothing well how much more then may we think that God will not suffer him whom he meaneth to bring to so great honour as the assured hope of saluation is to goe about it without due regard and consideration especially he dealing by ordinary meanes where they may be had and come by But that he entreth into consultation what to doe it is euident by that the Prophet Ieremy saith with a vehement complaint when the people were called to repentance and the Prophet waited to see what fruit should follow that there was none that said What haue I done that is none entred into consultation about the matter Therefore it is said that the prodigall sonne who resembleth most rightly the sinner and in his returning home to his father resembleth the penitent sinner in turning to God that he did before that come to himselfe and say How many hired seruants in my fathers house haue bread enough and I die for hunger Which what other thing was it then to consider and deliberate what he were best to doe And the Steward questioning with himselfe what to doe when hee was warned to giue an account of his stewardship doth plainly teach this Besides all that hath been said if the godly who had fallen could not repent before they remembred and considered their fall and from whom they were fallen as we reade of the Church of Ephesus and Peter before he wept bitterly remembred the words of Iesus and how he had transgressed against them Vpon all these considerations let vs not doubt but that God draweth his to consult about their estate what they should doe being in anguish and distresse of mind And that they may looke for little good to come of their casting downe and sorrow which by the law is conceiued in them if they doe not in the most serious manner as they be able and as the case requireth thinke and deliberate about it And therfore they whom God watcheth ouer if they be not able to counsel themselues yet the Lord guides them to aske counsell of others as the forementioned example in the Acts and of the woman of Samaria doth teach And in what manner hee doth this what thoughts he hath about the same is not hard to coniecture but euen as other in the same estate mentioned in the Scripture doe testifie namely what he is to doe and whether there bee any hope how hee was bewitched to come to that estate what he hath lost and depriued himselfe of in this his estrangement from God by following and seeking his owne will and foolish libertie he seeth an end is come of the cursed race which he hath runne and that little time which he hath yet remaining will also full soone be gone His delights iests merrie conceits dreames and vaine hope that hee had of long life of promotion increase of riches of good cheere with his companions or such like alas they are gone he is ashamed to thinke what deceiueable pleasures they were And as for safetie and sound peace he seeth how farre off from them he is He seeth that his former life will be called to an account and is alreadie And although he thinketh of delaies excuses or other vaine shifts and deceiuing of himselfe yet he seeth that these cannot put away the deadly remembrance of his wofull estate especially when hee considereth that God will not be mocked nor his word be frustrate which hath bewraied his miserie He will therefore consult no longer with flesh and bloud as he hath done but putteth away all fleshly and carnall shifts and holds and by Gods gracious direction taketh counsell by the knowledge that hee hath and considereth that no man can come to Christ if the heauenly father draw him not by his spirit And therefore although the sorrow of hypocrites vanisheth away and commeth to nothing yet by Gods gracious working in him it becommeth an occasion of humbling and breaking of heart vnto him and of much other good as
as benefits to our good wee shall praise God euen for them also for it becommeth well the righteous who know how greatly they be occasioned hereto thus to be thankfull It is the loue of God that constraineth vs and inlargeth our harts to Godward and giueth vs matter and occasion of singing and making melodie to the Lord and of praising him alone as well as in the assemblie of the righteous and no meruaile whereas without that sweete smell of his loue wee should be vtterly lumpish and farre from all cogitation of any such matter And I say it is no meruaile that continuall and oft thinking on Gods kindnes should make vs thankfull for how seruiceable yea how slauish shall ye see a poore man to a benefactor to him in his bodily necessities though it be but a little when he can be content to lose his life for him Rom. 5.7 and the very borrower is a seruant to the lender These formentioned affections which accompanie faith in vs doe take such taste and sweetnes in God he making vs so acquainted with his fatherly kindnes and bountie that we finding no such welfare in any estate beside doe now desire to be with him that we may see his glorie and so long after his blessed presence that we desire nothing more then being vnburdened of this earthly tabernacle and prison of our bodies euen to be with Christ to see his glory For thus wee resolue with our selues vpon deepe consideration and certaine triall that if we might haue our choise whatsoeuer we should wish one day in sweete communion with God and so passed and bestowed in his seruice as our frailtie is able to attaine to is better then a thousand in all varietie of earthly pleasures And if his fauour be so much to be desired here where we see but as in a glasse and his benefits which he bestoweth vpon his beloued ones so sweete where we are but strangers what thinke wee shall they appeare to vs when we shall see him in his maiestie as he is and when we shall inioy the pleasures of his house in fulnes for euer Yea I say if here where we liue but in a vale of miserie God doth so shew his bountie towards vs what thinke we shall our estate be when we shall rest from our labours and haue fulnes of ioy with God at his right hand for euermore The beleeuing and weighing of this hath caused Gods deare seruants to say Come Lord Iesus come quickly And againe I desire to be dissolued and to be with Christ And this if wee be not grossely deceiued shall cause vs euen when our daies shall be at the best to receiue and hold fast this minde and heartie desire to go home and be euer with the Lord. And if this heauenly affection holie desire be a companion to true faith it might be meruailed where their faith is become and where it lieth a rusting who make so little haste home and haue so small desire to be with Christ where he is in his fathers house that they may see his glorie and where there are many mansions euen for vs as well as for him that they cannot abide to heare of departing thither no more then Nabal who when hee heard of his death he was as a stone and who are so besotted with that which is visible that they haue no longing after that which is not seene with eye but eternall when yet all should know this that the presence of God in heauen is farre to bee preferred before his presence here on the earth yea when our estate is at the best But to ioyne the next companion of faith to this from which it cannot be separated This maketh vs sigh oftentimes and to desire to goe hence and that which we thought would neuer haue been to become strangers and pilgrimes here and so to haue no more to doe in this world then we needes must And this I may truly say is more then was like euer to haue been if it be considered how exceedingly we haue been tied to the world what pleasure it hath been to vs to thinke what we haue here and may haue how we haue sought to fulfill the lusts of our heart the lust of our eye and what pride and what glorie we haue had in the things which we haue loued best yea and how like vnto mad men wee haue nestled and delighted our selues here where yet we haue had no certaintie of abiding til to morrow as though we should haue continued alwaies and yet who seeth not that euen then when we ioyed most in our life we were but as the bankerupts which flourish in their kinde and occupie with other mens goods So that in which we gloried was not our owne goods and glorie which wee tooke such pleasure in they were anothers they were but borrowed In which times God was not knowne of vs nor the daily course of his liberall dealing with his faithfull ones was not once dreamed of And therefore we being earthly minded could not sauour of heauenly things but onely of the earth But since that the Lord hath by faith perswaded vs of his fauour and granted vs to see what varietie of holie heauenly delights may be inioyed of vs in this our Christian course in comparison of the pleasantest estate that euer we liued in before we haue as I haue said determined with our selues to renounce our former course to hold all things here as transitorie vaine and soone flitting away and beleeuing that we our selues are with al other things daily drawing to our end we desire to haue nothing to hold vs here rather then to abide here in the flesh which ought to admonish vs that we keep fast a willingnes to die and when wee haue gotten it that wee lose it not againe and the rather seeing it is that alone which maketh vs fit to liue while we remaine here as we ought Euen this grace accompanieth faith in vs after that it is effectually wrought in vs I say not that wee loath the benefit of life which God hath giuen vs here neither doe we forsake our particular callings in the which we are commaunded to abide neither condemne wee the moderate care of maintaining our selues and ours and prouiding for our outward estate retaining in all these heauenly mindes but we renounce the corruption that is in the world through lust 2. Pet. 1.4 and prophane abuse of earthly affaires and dealings which will not stand with the practise of Christianitie nor with the word of God Which I say for two causes The one because in some respects it is lawfull yea holie to desire to liue namely to doe good in the Church and wee may and ought to say with Dauid I will liue and not die to set foorth the praise of the Lord. The same I say of dealing in our earthly affaires to the end we
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
consisteth in a full purpose of the heart and a true indeuour of life to obey God in all things euen vnto the end By which also may be gathered a short description of this life of the beleeuer that it is such a conuersation as being grounded on faith in a sanctified person renounceth all euill and practiseth good duties though weakely yet constantlie afterward And to these foure shall be annexed reasons to perswade to a more cheerefull practising of this godly life seeing the best need spurres and the answering of obiections which might with-hold and hinder from it All which considered it shall not be hard for him that will learne to vnderstand plainely and cleerely what the life of the beleeuer is and withall whether he which professeth himselfe to haue true faith be also in his life and conuersation reformed and how he may be so So that although there be many measures of grace and some are in many degrees before other in this estate and condition of liuing godly yet euery one in whom these things shall be found may proue himselfe godly howsoeuer he wanteth somewhat which many others haue And of the summe and order of this treatise in generall thus much be said CHAP. 2. That a godly life cannot be without vnfained faith nor this faith without it which is the first poynt in the first generall head to be handled THus hauing shewed what the summe of this treatise is and the order and parts of it I will now proceede and first seeing I haue taken in hand to describe the life of the beleeuer and what the godly life is which he must leade I will indeuour my selfe to helpe and direct him herein as God hath inabled me that as in the former treatise he may proue and see himselfe to haue faith to be saued so he may learne by this to ioyne with his faith godlines But before I lay forth this godly life at large in this chapter I will begin with the first point of the first generall part of this treatise that is that seeing godlines cannot be without iustifying faith but springeth and ariseth from it as the branch from the tree for so Saint Iames saith Shew me thy faith by thy workes therefore where no true iustifying faith is there can be no godly life And so he who is no true beleeuer cannot haue any sparkle of godlines in him but is vtterlie destitute and voide thereof euen altogether vngodly as the Apostle writeth We all had our conuersation sometime as other disobedient men in the lustes of our flesh doing those things which liked vs where we see that this was the life of all euen the best to be strangers to the life of godlines and the children of wrath before they beleeued Ephes 2.8 But least any through ignorance might say though we did that which liked the lusts of our hearts yet we did not onely so nor all that we did was not such but some good we did amongst the euill which we committed and if it be so they thinke that the one may answere for the other I further say to them out of the place to Titus 1.15 Vnto the pure are all things pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minds and consciences are defiled to the Hebrues that without faith it is impossible to please God whatsoeuer things we doe but all is abhominable odious and vile before him For as is the fountaine so are the riuers which runne from it and as is the heart and the cogitations of it so are the actions which proceede from it but the cogitations of the heart are alwaies and onely euill So that to returne in the vnbeleeuer there is no good thing that pleaseth God his best actions are turned into sinne his praiers almes reading hearing confessions thankes-giuings and whatsoeuer else they are all abominable in him and God will neuer be pleased with his workes and seruices vntill the person namely euen he himselfe be accepted of him and that is not till he beleeue as it is in the epistle to the Hebrues 10.38 The iust shall liue by faith but if any withdraw himselfe that is thorough vnbeliefe my soule shall haue no pleasure in him saith the Lord. And this is the worke which God requireth of him aboue and beyond all workes that he beleeue in his sonne that he hath alreadie wrought his happines and therefore that he shall be saued by him onely Now if a man before he haue some sure tokens of Gods loue and consequently some measure of true faith cannot so much as enter into a godly life nor haue any thing which he doth approued of God as we haue seene and the Scriptures doe more fully proue how dangerously then doe many thousands deceiue themselues of which number some are verely perswaded that they loue feare and serue God not knowing what faith is other thinke they haue repented truly because they haue mourned and been sorrie for their sinne by fits at some time yet haue no faith nor any constant desire of it and others because they doe many things in their owne nature good imagine themselues to liue godly when yet a man may doe many good actions and for all that they shall not be good to him as long as faith the principall is wanting in him as hath been said And if any count this doctrine hard and say that if this should be true it were the next way to driue many to discomfort yea and to desperation let such know that if any despaire because their wicked liues are condemned of God the doctrine is not to bee blamed but the persons themselues who should rather repent for the doctrine is the doctrine of the Scriptures and al sound Diuines both old and new haue taught it And if it be hard it is hard to the ignorant vnstable and obstinate who indeede can take little comfort by it but peruert all things to their owne destruction and although they despaire not yet their case will be no better in the end then desperate if they so abide But the truth of God may not be buried for mens frowardnes who can not away with it But let this suffice to shew that no man can leade a godly and Christian life before he hath some measure of true faith as it hath been set downe and described in the former treatise And as I haue shewed that no man liueth godly which beleeueth not so it is on the contrarie to be marked that no man who beleeueth and nourisheth and preserueth his faith can liue wickedly nor fashion himself after men of the world or returne to the offensiue and vnsauourie course which he walked after before but as he is new borne so hee is a new creature and as hee doth except at the first beginning of his conuersion or in vehemencie of temptation knowing himselfe to be of the number that shall be
peace and welfare in their outward estate and are instruments to conuey the glorious Gospell of Iesus Christ vnto them I meane Christian Princes and gouernours How many esteeme of them who labour to make them happie and to liue for euer what wishing is there that there were none such which is all one as to make sure worke to goe to hell How doe many hunger for their death yea though they be their naturall parents by whom they might be inriched and preferred although to make their follie and madnes the better appeare to themselues and others the Lord taketh them oftentimes away before them What stoutnes saucines and boldnes in youth towards their ancients and rulers till it breake out from within and shew it selfe in gesture and words which bringeth forth such rudenes and barbarousnes as were too bad among Heathens But I will containe my selfe Further whereas the soule of our neighbour should be most pretious to vs how doe many reioyce to see them fall into any sin deuise to make them offend as to be drunke to leaue off hearing Sermons and fret or disdaine at them who liue Christianly rather then to reuerence the graces of God in them And whereas wee should loue others as our selues that is indeed and vnfainedly not in word and shew onely yet how truly is it verified through the world that through the strength of their lusts one man is a woolfe yea a diuell to another What anger which cannot bee appeased what deadly hatred one against another what earnest and bitter seeking of reuenge and yet they goe not once to their heart to take shame for them How easily and readily doe men take the least occasion from others of hard conceiuing of them and yet how vnmeete doe they thinke it that others should take the least displeasure by the greatest occasions which they offer them What little care is there that none be hurt by them but a churlish senselesnes of it if it be so rather then pitie and compassion in steede of it As concerning cutting off broiles betwixt men who is warie to auoide occasions thereof sometime by readines to lose some part of their right as Abraham did to Lot and comming to lawfull and equall conditions of peace which were but their dutie Nay rather men bethink them of all meanes to prouoke others further then they haue done And as for bearing of them if they passe bounds toward any what meekenes or mildnes is there in vs to forbeare them and to be patient and long suffering towards them and when it may well bee done to passe ouer their offence and burie it where is any pacifying of wrath in mens selues and a free forgiuing of them but rather a seeking of reuenge for the smallest wrong This is farre from the Apostles rule Weepe with them which weepe reioyce with them which reioyce and be alike affected towards all men In these kinds of fleshly lusts the commonnes which I see of them and the bold iustifying of the same hath made me somewhat the longer Now I come to that kinde of these fleshly lusts which are most properly so called And they are when men let loose their hearts to filthie vncleane thoughts and desires with purposes of defiling their bodies which should be kept holie to the day of mariage and after to the end of their life What varietie of vncleane wishes and desires doe occupie them how are they inflamed through euery obiect of such persons as please their eye and so are caught and deceiued with that which is pretious in them And least that should not be enough against thē they rest not in this which is most shamefull but they delight to blow vp these burning lusts further euen to occupie their thoughts in all talke of vncleane matters to feede their eyes wantonly that they may shew themselues to be those whom the Scripture describeth namely to haue eyes full of adulterie and to such places their delight is to goe where they may haue that carnall humour satisfied or incensed by all prouocations that thus the pretious treasure of the minde which is fit to haue receiued most diuine matters and to haue made it more like vnto the Angels is made a stinking brothel-house and a nurserie of filthines What beating of their braines is there about deceiuing and intrapping innocent Virgins and modest Matrones to bring them to their lure for common strumpets and such harlots as haue been defiled alreadie may be come by with lesse studie I speake not of the practise of the worst sort of the people of our land but of them which are ciuill liue outwardly in some honest course yea and many of them maried persons themselues and for want of better beare office to see good order in townes of which sort there are many thousands who are possessed of these deceiueable lusts neighing after their neighbours wiues as the Prophet speaketh and so stopping the course of a Christian life from the which some of them otherwise had not been farre off But this for a taste I will proceed vnto that kind of lust which is the greedie desire of money and gaine if they may come by it whosoeuer smarteth by the losse of it What a sea of euils is there in this kind how many waies and that all the yeere through are mens heads occupied about this how they may by some new deceit winde somewhat from others what vnsatiable desire is there of other mens goods and how doe men resolue that they will be rich though the Apostle to Timothie doth shew them the danger of that purpose What repining is there in all sorts to see others get that which they themselues can not come by How doth the mightie deuise to pill and make bare the meaner sort the Landlord the poore tenaunt till he hath fleeced him of all and left the bare carkasse whereas the predecessours of them both liued together before them in loue and good will the one well contented the other well refreshed vnder him and sufficiently maintained which is one maine cause of so great beggerie How doe many without regard of other follow this point of wisedome that they may haue some commodities wholy in their owne hands that so they may raise an vniuersall dearth for the satisfying of their priuate appetite In common dealings nothing to speake of is sweete to men but stolne waters as it is in the Prouerbs when men can see how to get more then their owne the borrower though he hath found friendship yet seeketh bethinketh how to defraud the lender if by any meanes he might pay it backe no more so doth the lender deuise new kinds of vsury and oppression against the borrower whereby so many thousands are vndone when the Lord commaundeth streightly that there be no oppression nor vsurie at all So of the seller and the buyer the loue of equitie and
and carnall and that we doe but fauour our selues in worldlines or profanenes idlenes and ease when we reason against it as being too precise The publike duties are the reuerent assemblies of Christians in the preaching of the word in prayer and administring of the sacraments on that day especially to be vsed howsoeuer on other dayes by occasions oft intermitted All of them are most blessed helps for the establishing of vs in an holy life Of the priuate some doe particularly concerne our selues alone some are as well for the benefit of others as for our owne comfort for our selues we are to meditate on the works of God vpon his wonderfull workes which he hath done for the sonnes of men that so we may feele his goodnes many waies and from the sweetnes which we perceiue in the creatures we may be lifted vp to behold the beautie and fauour of the creatour We are also to thinke of the doctrine which we haue heard that it may the easilier be imprinted in vs. And on this day we are more freely to consider of our estate how we proceede in the religious keeping of our couenant with God and how we grow in the assurance of Gods mercie and our redemption or whether we goe not backe or stand not at a stay And euery way as our neede shall most require we are to vse our examinings of our selues meditations and thanksgiuings on this day not only for our present comfort but for our more fruitfull walking all the weeke following Conference of good things tendeth as well to the edifying of others as our selues Beside the which there are other duties to be don to them as to do the workes of mercie to them as well in visiting them in their sickenes releeuing their necessities breaking off their disagreements and reconciling them who were at variance as in spirituall comfortings of them as God doth inable vs. And these al laid together are as a continuall direction for the holy vse of the Sabboth to vs euen as the daily direction which I shall adde afterwards is to serue a Christian daily as long as he shall liue for the profitable and heauenly spending of the Sabboth is the market of the soule in the which he who is wise will prouide and store himselfe for all the other dayes of the weeke wherein it is like he shall haue little helpe but much discouragment as in the world may be seene And this holy passing of the Sabboth must be religiously regarded of al the Christian family as the charge giuen to the gouernor thereof doth shew and of the stranger also who shall come vnder his roofe This is the sum of the holines which we are to shew towards God he that desireth to heare more fully of this matter which I may not handle at large let him reade such treatises as are written of that argument CHAP. 16. Of certaine duties to men in the fift sixt and seuenth commaundement the obeying whereof is a part of the godly life NOw followeth another branch of the second part of this godly or Christian life requiring of vs righteous dealing towards all men Where by the way this is to be carefully regarded that seeing there is an apparant distinction and difference betwixt those forenamed duties of holines to God and these of righteousnes to men which shal follow and yet both alike commaunded therefore that no man disioyne in his practise or separate the one from the other seeing the Lord hath set them downe ioyntly together I speake this because there are many who delighting in hearing the word preached and prayer and reading which are duties directly appertaining to God yet are very negligent in performing that which is due to men as in doing workes of charitie to the poore liuing peaceably and comfortably in mariage or in shunning hastie iudging of their brethren and in being dutifull to superiours as magistrates parents maisters when yet they commaund in the Lord and so contrarily some shall be found doing many things commendable to men and no religion in them towards God Which thing if it be of ignorance is a shamefull blemish in them who are guiltie of it seeing they haue had so long a time graunted them of God in which they might haue learned better but if after it bee knowne it remaine still it plainely testifieth that there is in them a wilfull disobedience against God and that the best of their workes are in vaine And before I enter into the particular duties of righteousnes to all sortes of men it is here as in the fittest place to be taught which cannot be afterward so conueniently added That we haue this minde in vs that we beare loue towards all men euen our greatest enemies from which ground and roote of loue we may be readie to performe all the duties which we shall know to belong to them from vs required particularly in the commaundements following And secondly that we ioyne with it an other generall vertue which is brotherly kindnes to Christians which are brethren with vs which is an holy and especiall loue of one faithfull brother towards another And these two are those which Saint Peter speaketh of when he saith ioyne with brotherly kindnes loue where this vertue is they haue learned to giue euery one of the faithfull their brethren according to the knowledge wherewith God hath inlightened them the seuerall duties required in the second table A rare and singular gift of God which if we could see the practise of it what light of good example it giueth and what profit it would inflame vs wonderfully to the practising of it Now follow the seuerall parts of righteousnes to men as they are distinctly set downe in the sixe commaundements following to be performed of Christians and which helpe to make vp the second part of a godly life In all which although there are many more particular duties to be mentioned then were in the former part because we haue so many dealings and that with infinit persons yet I will set them downe with the like breuitie as neere as I can that I haue done the duties of holines to God leauing the reader to learne the other as I haue said before by other ordinarie meanes And first the dutie which men owe as they are inferiors to others and the superiors to them againe come here to be considered both generally and one particularly towards another Where this is required of all inferiours that they so carry themselues in their whole course to them which by Gods appointment are aboue them or excell them that they may shew in their whole course that they honour them for so the will of God is not to require any one especiall action or dutie of them but that their whole conuersation be such towards them that the person which they take vpon them and the place wherein they are may haue more credit and estimation
Iob therefore shewed himselfe to haue learned this compassion effectually when as he saith If I did contemne the iudgement of my seruant and of my maide when they did contend with me what then shall I answere when God standeth vp against me For he that made me in the wombe hath he not made him This all men must needes say is mercie to the life of our neighbour indeede when wee shall shew compassion to them whom we might oppresse as being not able to resist vs. The second example is of such as our Sauiour speaketh of who visited him in his members though many other who saw their miserie did not so saying When I was hungrie ye gaue me meate Here by his owne words we may see that true compassion will shew it selfe by releeuing in time of neede and shutteth not vp it selfe with an vnsauorie answere as Iames speaketh God prouide for you And as we should shew our helpe chiefely to the needie and poore so ought we euer to be readie to helpe all other with whom we liue as they shall stand in neede of it by counsell trauaile or the like euen as Simeon did his brother Iudah against the Cananites and the rest of the tribes did Gideon against Midian and the Amalekites But I will with adding a little more now make an ende of this dutie towards the life of our neighbour That which I haue said thereof may teach how pitie is to be shewed to the bodily necessities as to the whole life of the needie and afflicted and likewise how we must be readie to helpe all sortes that are distressed and therefore much more to be harmelesse and innocent Vertues they are of singular price though little set by in this euill world and yet he that is voyde of them were better be out of the world For both of them are accompanied with other vertues which doe set out the worth and beautie of them euen as a chaine of golde rings and bracelets doe beautifie and adorne a comely person For the latter that is innocencie and harmelesnes is accompanied with meekenes patience and long suffering without standing stifly vpon an offence or hotly pursuing it but easily passing by it Also he that is harmelesse is gentle tractable and soone intreated to forgiue a trespasse though some can neuer be brought to it he is also peaceable and communicable and fit to be liued with which vertue is rare to be found Therefore the innocent and harmeles man is much to be set by and as profitable to him who liueth with him as of himselfe he is commendable And this is to be ioyned with the other vertue which in this place I before commended namely helpfulnes and which hath adioyned to it mercie and tender compassion to succour them that be in misery and kinde heartednes and goodnes as the scripture calleth it to preuent euill and daunger from our neighbour before it take holde of him And thus much of the dutie which we owe to the body and life of our neighbours That which remaineth is of the regarde and compassion which is to be had ouer their soules particularly That seeing the multitude of bad examples is one especiall imboldening of the world in euill we who are marked more then others how we liue after the Gospell which we haue in so great price ought both to walke warily towards such as are yet in vnbeliefe as well as vnblameable amongst our brethren that so we may hope that one time or other it may please God to call them home as the Apostle speaketh to the beleeuing wiues And who seeth not that good example and innocent life doth more moue the ignorant and vnstayed persons at the first then the doctrine because though they heare it yet they vnderstand not the power and authoritie of it neither are able to weigh the soundnes of it vntill they see the beautie of it appeare in practise And therefore he saith Let your conuersation be pure that they which obey not the word may be wonne by you With this holy example of life another dutie is required that all occasions be taken and the oportunities vsed of winning men to God and of confirming them who are in Christ alreadie and peace making and reconciling such as be at variance and obseruing one another and prouoking to loue and good workes the fruites thereof by instruction by exhortation admonition consolation and such like If the desire of the saluation of our brethren were such when oportunitie serueth and especially in companie as that for the same we could neglect our owne ease and vaine liberties in idlenes and vnprofitable talke there is no doubt but by kinde and wise dealing with them we should preuaile with some especially this one thing being added a thing of all other most looked after that with godly counsell we pitied the necessities of those that be in wants as their case requireth and that with the bowels of compassion whereby both their hearts are comforted and they better prepared to take good by our counsell and instructions euen as Boaz did to Ruth in both when his kinde and sweete words to her with his friendly dealing caused her to say Oh my Lord thou hast comforted me thou hast spoken to the heart of thine handmaid These two former duties being rightly obserued and duly regarded that is that we honour the image of God in our neighbour as it shall appeare to vs and that with this humilitie we ioyne tender loue to his life and person as now hath been said we cannot rest there but we must declare the same loue in not hurting or greeuing him in any good thing that he hath and setteth by neither can we in truth say we loue him when we can be content for all that to doe the thing which we know will offend and vexe him And therefore euery Christian which hath this loue in him will be readie to giue his neighbour his due in this commaundement not to attempt his honestie and chastitie which is principally forbidden in this precept So that through this loue to our neighbour and all that is his we must liue so innocently and chastly that none may haue cause to complaine that they be hurt or annoyed by vs this way and that we our selues doe warily shunne and auoyde all occasions whereby wee know wee might bee in daunger thereof Therefore for the better obtaining of this at our hands God requireth this of vs that both our mindes and bodies be chaste the one pure from vncleane lusts desires and thoughts tending to vnchastnes the other kept in honour for so the Apostle calleth it free from all executing of such vncleane desires by any strange pleasures which he condemneth And therefore that all the parts of our bodies be kept continent as well as the face eyes eares tongue hands and feete be turned away from such occasions
as may leade thereunto And this is commaunded to the vnmarried and to those which are married but yet with some consideration and regarde had in the same The vnmarried that they see that through an especiall gift of God their abstaining from marriage be according to the rules before set downe And for this cause that they be very wary and circumspect in the vse of all lawfull liberties as of meates drinkes apparell sleepe recreations and that they giue themselues deuoutly to all exercises of godlines and amongst the rest to fasting with prayer as they in wisedome shall see cause alwayes remembring that the vnmarried are they who may best care for the things of the Lord how they may please him By the which meanes notwithstanding if they shall feele and perceiue that they cannot serue God with peace as in time past but that their mindes and bodies are haled and distracted the one by strong lusts carrying them the other by burnings they must know that they are called to the vse of the remedie which God hath in this case prouided for their behoofe and reliefe that is the change of their estate marrying in the Lord. The married couples being cut off as I haue said from all other saue themselues must know that their sinne is tenne fold greater then the others if they shall be found either secretly attempting or openly defiling themselues whereby it may be seene that they doe not regarde and conscionably seeke to preserue the chastitie of their neighbour a thing prouided for by the Lord most principally in this precept but rather let them know how to vse their libertie rightly which God hath in this behalfe graunted them That is to say that they marrying in the Lord may also liue in the Lord together and to speake more plainly as they haue married with hope they shall finde more helpe thereby vnto godlines then they could haue inioyed alone without it seeing mariage was ordained by God himselfe an helpfull estate many waies Genes 2.18 so they dwell together according to knowledge to performe the more easily all duties one to the other for their mutuall helpe and comfort in the communion of their goods graces and persons But though God accounteth the mariage bed vndefiled and the vse of it lawfull for the increase of posteritie and the subduing of concupiscence yet to the end that Gods people may remoue from them much vnseemely prophanenes therein which the irreligious sort inueÌ„t to themselues who neuer vse to looke further into their liberties if they vnderstand once that they be lawful and to the end they may haue the right vse thereof God hath taught them to sanctifie the mariage bed with prayer and thanksgiuing and that nothing be done betwixt themselues to the wound of conscience or the breaking of their peace And that is the true vse of it when they are made the more fit and cheerefull thereby to all duties of holines or at leastwise neuer the vnfitter which is to liue in mariage euen as if they were not maried and so liue more happily whereas to liue otherwise is a great abuse thereof And as for the Papists malicious railing on maried persons that they liue in y e flesh and serue not God as Pope Siricius to their shame be it spoken y t God hath made knowne his wil in this commandement as cleerely as in the rest and giuen grace to theÌ„ which feare him to obey him in the same either minister or priuate person more then to them who in pride hypocrisie or in blind intention haue vowed against it If they had complained that the maried estate is through the ignorance and prophanenes of the world much blemished and for so honourable an ordinance of God defaced the most being careles in the vse of their liberties they had spoken to good purpose and might haue had many to confirme their saying But to chalenge holines as proper to themselues in their vowing against it is rather arrogancie and follie then sound reason which requireth a substantiall answere especially except they could shew vs more glorious proofes of holinesse in their professed Votaries CHAP. 17. Of some duties to men in the 8.9 and 10. commaundements ANother part of righteous dealing with our brethren is that they be not iniured by vs in their goods which God hath giuen them for their necessarie vse and comfort in this life And therefore as we would desire our selues to inioy with safetie and without feare the portion which by Gods goodnes is fallen vnto vs euen so should our neighbour liue by vs without daunger or iust cause of complaining that he is any way annoyed by vs. Loe this is the order which God hath taken and strongly prouided for that if he be regarded amongst vs we shall not dare be bold to iniurie one another in the smallest piece of his commodities but giue him his owne as the commaundement chargeth vs saying Thou shalt not steale and as another Scripture saith Owe nothing to any man but this that ye loue him And if we loue him how can we grieue him in withholding that from him as was said before which is deare vnto him So that where the case is plaine that any thing is another mans we cannot so much as lay claime to it but God is despised of vs. But seeing it is doubtfull oft times whose the right is and the most contentions and vncharitablenesses arise from hence that it cannot easily nor cleerely be seene into whose it is indeed here therefore although men without Christ will not easily be aduised yet the Lord hath prouided â—hat his seruants shall be ordered for the retaining of loue and righteous dealing That partly they shall forgoe somewhat of their owne right as Abraham did to Lot if it shall be thought expedient rather then to breake the bond of loue partly if it bee in such a matter as is made doubtfull by the subtiltie negligence or other default of either partie as when a bargaine is made and yet left vncertaine in some point which after breedeth contention the damage ought to fall on him through whom it came and if it be otherwise so difficult that it cannot betwixt themselues be determined let other men of wisedome take it in hand that if it be possible suite of law may be auoyded and yet if that cannot be let it in loue be prosecuted Thus much generally to shew that God will haue equitie maintained in the comming by and inioying of our commodities and no man wronged in the least part of his goods by vs. But for the more cleere beholding of our duties in this branch of obedience or righteousnes seeing they are many it is very expedient to lay them foorth more particularly according to the diuers states of men Therefore as some are meerely poore men and by Gods appointment and ordinance doe liue by almes other can in some sort
if it be practised vpon the weake stated and men behind hand it is as the plucking off their skin from their bodie If it be asked what commoditie a man may reape lawfully this way I say if he buy the annuitie or rent of him who is wealthie so as there be plaine dealing he may safely inioy the benefit which the other offereth If he be but weake or in debt who selleth it let him be sure he giue to the vttermost value and in token that hee doth so let him not bee vnwilling to release him againe afterwards which shal alwaies proue that he seeketh no aduantage by him And this of annuities both to direct a Christian how to deale in them and to answere such as thinke without any ground that no dealing about them is lawfull what our libertie is Now that all may come by and inioy their right in these and in all other vsuall contracts exchaunges societies and dealings amongst men for want whereof are the most broyles and contentions in the world let this be for conclusion marked that truth in words equitie in deeds and simple meaning in purposes and thoughts is to be firmely and constantly retained and where that hath not been practised full restitution is to be made Now another dutie is to restore to the right owner the thing which wee finde if we can know him and not to count it our own Also to restore faithfully and without delay any thing which is committed to our keeping for trust and not to defraud the partie whether executors of the will of the dead or guardians that take vpon them the care of orphanes liuing that as the beloued Disciple Iohn being put in trust by his Lord and Master with Mary his mother to regard her was faithfull and tooke her home to him Ioh. 19.27 euen so may they bee true and iust in that which is committed vnto them The Lawyer also to take no causes into his hands which he seeth can haue no good end with equitie and those which he doth become defender of to shew all honest faithfulnes and diligence in following of them That they in whom it lieth make no delaies in the ending of the suites which come before them but with all expedition possible dispatch the same that their light may breake foorth cleerely as the noonetide Which grace is commended in Iob thorough all the world where it is heard of that he restrained not the poore of their desire nor caused the eyes of the widow to faile by long waiting for her request Last of all to suffer all men to inioy their owne and as neither by play lotteries laying of wagers neither by force violence or any kind of oppression so neither by deceit and craft we seeke or procure the hurt of our neighbour to increase our owne profit And thus I haue set down a summe of the chiefe duties which our God hath bound vs to performe towards our neighbour concerning his goods that we be found no way vnrighteous in our practise and dealings with him but suffer him to liue safely by vs as hee trusteth to doe wherein though I haue laid out nothing in any large manner which was not my purpose to doe further then need requireth yet he that considereth how many duties here are to be performed shall see it the more needfull to haue a briefe rehearsall of them being so many to the which as to a glasse he may repaire when hee will rather then to desire some few of them handled more largely with omission of the rest In these duties performing who so setteth himselfe to delight and maketh it his pleasure to walke after these rules and when he can finde by due obseruing himselfe that he hath taken any thing wrongfully to turne backe vnlawfull gaine as his libertie shal be great with the Lord and his confidence strong when hee seeth that for his cause and for the hope of the reward promised him he can be willing to denie himselfe and his owne will so his example shall be highly commended and do much good amongst men And yet this should not be to seeke with such as goe for Gods seruants as it is written It is ioy to the iust to doe iudgement And let it bee remembred that I here teach them who professe that they are willing to learne not the scorner To conclude let not onely the forementioned sinnes against this commandement be auoided and the contrarie duties practised but let vs euery way so vse our goods that wee may be thereby more fruitfull in euery good worke then we could be if we wanted them else how shall we be able to giue a good account to our Lord and Master and to say Behold Lord here are thy fiue or two talents I haue gained with them many more Luk. 19.18 The next dutie wherein we are to serue our neighbour through loue and to deale righteously with him is about his name Herein our loue must shew it selfe to be such that we be afraid to vexe or grieue him this way as well as in his person or goods The sinnes haue been mentioned more at large which are committed against this commaundement the duties shall bee put in a narrower roome One of the which is to reioyce in the good report of as many as we can heare and be perswaded of as the Apostle did for the good name of the elect Ladie who had so carefully walked after the Gospell her self y t by her feruent trauaile he had found her children also doing the same This reioycing for the good name of others banisheth this secret repining at the same and enuying them for it and the poysoned desire of vaine glorie out of our selues to the which belongeth this that we sorrow for their infirmities so farre it ought to be off from vs to report them or heare them of others with delight Another is to hope through patience for better things then as yet can be seene in men remembring what we our selues haue been sometime and therefore not rashly to iudge and condemne such so much as secretly and least of all to make them odious in company by vttering their crimes or allowing others to doe soe of whom we haue good hope Concerning the rest who sinne boldly I say Let Baal pleade for himselfe for such as defame themselues by their wicked behauiour are not iniuried by vs in giuing warning of them It is also further required of vs here that as we shall be able and may get good oportunitie thereunto we helpe to couer these faults of theirs through loue who may be recouered and brought to repentance and yet not by flattering them therein or dissembling the same for that is rancke hating of them when we by suffering them to goe on in their sinnes cause them thereby to come to some open shame and punishment but doe we rather as the Apostle Iames expoundeth this hiding
acquainted with it For answere to all let such vnderstand and know that this Christian life is not to be peeced vp with some good actions in the which we may rest neither consisteth of good intents and in chopping and changing our course from good to euill and contrarily but it is the same which I haue said euen the keeping of our hearts sincere and vpright and vnfainedly bent to walke with the Lord after all his commaundements throughout our whole course according to our knowledge and that in such wise and with such delight that he who hath experience of it would not change it for any other for why it yeeldeth an hundreth fold for one in all carnall liberties or delights which we forsake And that it must be thus with the people of God and may possibly be also that of the Prophet doth plainely declare that the man which may reioyce and speake of his estate with comfort indeede is he which doth not by fittes and at some odde times lift vp his heart to God but who doth so loue his law that he meditateth in the same all the day long as he himselfe did meaning this that his thoughts should leade him to God from time to time and when they are occupied about euill or ranging in the world vnprofitabile and amisse that he should by and by without dallying or delay call them backe againe And what thinke we doth he meane in another place when not speaking particularly of himselfe but generally of all which are the Lords he saith The blessed man doth exercise himselfe day and night in this that he may please God as his word directeth him and haue peace thereby with him and so may testifie that God is his treasure because his heart and loue is set vpon his commaundements He doth not meane that we who will be happie must be occupied in prayer hearing or reading onely both day and night neither yet doth he meane that in some pange or when we thinke good we should be occupied thus and well affected and haue our liues well framed but this he meaneth that he who is godly and happie indeede indeuoureth to this that his minde may delight in and be possessed of good matters or rightly vsing lawfull or carefully resisting those which are sinfull And it is the same which the Apostle ment when he said our conuersation is in heauen though we are on earth teaching therein himselfe and all other Christians that their whole course so farre as mans frailtie would permit and how farre it may permit let this treatise out of Gods word testifie ought to be a setled and constant carrying of themselues as I said before throughout their liues in such sort as they might shew and approue themselues to be men of God If we desire to see examples of these things the Scripture setteth out many vnto vs and namely the life of our father Enoch that in his time which soone after the creation of the world was corrupted he did yet walke with the Lord as if it should say he did so liue in the world amongst men that he had yet through his life an heauenly and most happie communion with God Abraham though he be not exempted from infirmities yet from the first time of his calling vnto his death what a rare paterne did he set before the eyes of men in his example of a man consecrated to God and not earthly minded For wheresoeuer he came he set vp an altar vnto the Lord declaring thereby that no change of place time or companie could withholde him from following the Lord but as the first left countrie and kindred at his commaundement when he knew not as yet whither he should goe or what should become of him So when he had leasure after to returne yet he refused because he sought a better countrie namely heauenly witnessing still more and more that his obedience was sound and faithfull by looking to another inheritance vntill an hundred yeares were fully complete in an holy course And of Iob how cleerely doth the holy Ghost witnes this whereof I speake In somuch that he not onely withdrew himselfe and departed from the corrupt examples of the people of his time but also had a particular regard of the actions of his life both towards God and men For proofe whereof his strong faith with patience prayers and sacrifices doe testifie the one his iust dealing with all men and mercifulnes to the poore with rare wisedome in gouerning his owne family and in carrying himselfe toward all doe shew most cleerely the other All which were not at times but vsually and ordinarily performed and through his course of life looked vnto and continued And yet another thing I must needes adde as I am perswaded very admirable that he did vse to acquaint himselfe in the middest of his prosperitie with the looking for a change and did learne in his greatest abundance to want and being in so high a place yet he was not puffed vp because he considered how fleeting and momentany all things were and that his prosperitie was lent him onely for a short time and was not a patrimonie or inheritance to him for euer So that when he was afterward tried with losse of all which was exceeding much it might appeere that he was but little moued with it because he had loued it but a little when he did inioy it The which gratious man thus vsing the world as hath been said holding all so strangerlike while he had it and so willingly foregoing it when God would require it how could he doe it without a diligent looking to his wayes and the directing of the thoughts of his heart in a very particular manner and that in and about worldly goods in which case men thinke no bounds should be prescribed them As for Moses although it was a rare grace when he was of full and ripe yeares to refuse to be maintained as the sonne of Pharaohs daughter and to inioy the pleasures of sinne for a season yet it is more marueilous how in example he went before the rest in the things which God required and shining daily more and more as the Sunne till the noone tide not weary of his seruice as many are but liking better of it the longer experience he had of it so that there was no good being elsewhere to him and so accomplished eightie yeares in that righteous and holy course As for Dauids practise besides the Lords commendation of him that he was a man after his owne minde so that we may see more particularly how he passed his time that one place of his Psalmes doth cleerely shew where he saith This is the course of my life after the which I frame my selfe as the blessed of the Lord also doe with my whole heart I seeke thee O Lord as thy word teacheth me the which so farre as I haue
holesome and sauourie drinke are prepared for him how can he but be much heartened and be set forward in a Christian course when he shall be thus reuiued and quickned in his soule with the spirituall duties which by true faith he feedeth vpon and that no lesse sensibly then he eateth the breade and drinketh the wine And yet thus much I will say that if this merry making at the Lords boord were either in hollownes on the behalfe of him that biddeth as it is with many men who inuite other to their table or onely a temporarie and earthly benefit on the behalfe of the receiuer it were not so much to be accounted of but it being farre otherwise namely both in goodnes and perpetuitie a benefit that hath no companion euen a continuall feast it hath therefore great force to stirre vp the partie to honour God And from hence it is that the communicant as one admiring the goodnes and kindnes of God there declared to him and of himselfe felt and inioyed breaketh forth into praises and saith as is figured in Salomon his song O Lord thou hast made me drunke with the wine of thy seller how sweete is thy loue and thy kindnes past finding out What shall I render to the Lord for all his mercies Is it hard now to see is it hard now to iudge how this heauenly banquet doth for the present time and in the receiuing therof or may at leastwise inlarge the heart of the faithfull seruant of God and make him fit for dutie and fill his heart with comfort while he communicateth in the supper with the rest of the faithful so welcome to the Lord who inuited him to it For there he may and ought to meditate on the daintines of the banquet on the loue of him that ordained it on the communion he hath with Christ and his graces and on the outward signes what they assure him of and on the word preached which sheweth him all this All these things with such like he may thinke on and apply to himselfe For although the flesh striueth against the spirit as well herein as in other workes of it yet the faithfull communicant in his measure findeth his heart readie to yeeld vp to the Lord in this heauenly banquet no lesse then I haue said euen the sacrifice of praise and thankes though all doe it not in a like measure And euen so to come to the third point it is of the same force after he hath receiued the Sacrament and inioyed the benefit therein bestowed vpon him to hearten him on and strengthen him to euery good worke euen as a man well refreshed with meate is made strong to labour this Sacrament I say doth after the receiuing of it where right vse is made of it according to Gods appointment through the remembrance and due consideration of the kindnes of God therein offered and reaped easily carry on the seruant of God in a feruent desire of all well doing In all that I say of the Sacrament the wise reader I doubt not vnderstandeth me not that this alone without other meanes and helpes doth this but as the Lord in great fauour to his Church hath prouided varietie of them for it as the weakenes of it doth require as some publike some priuate so he hath made this amongst the rest to be one by the which as by the rest a godly life is much furthered Which I thought very meete to adde because of all other helps to the practise of Christianitie I am perswaded that the Sacraments are least thought or found to be so and that they are vsed for the most part without the benefit which God hath ioyned with them that is in ceremonie onely And this holesome or right vsing of them because it is little seene or inioyed therefore is there such negligence in repairing to them and vnreuerence disorder yea and prophane behauiour in the administring and receiuing of them which is the principall matter that is to be regarded about the Sacrament and looked vnto both of the minister and people But it is not my purpose to enter into this treatise I conclude this point therefore that seeing the Sacraments doe seale vp the promises of God to the faithfull receiuer vnder a visible and infallible signe and againe binde him in reuerence be it spoken to the performing of his couenant and seeing particularly the first Sacrament of baptisme doth ingraffe him into Christ and that other of the Lords supper doth by so holy preparation before he come with such comfort ministring in and at his receiuing and such strengthening of him after worke vpon him as hath been said that therefore the Sacraments are singular helpes for all true beleeuers to growe in a godly life And consequently I say of the receiuers of them as of them which vse the other helpes that he who is not made more able to conquer his lusts and weaken the strength of sinne and is not more hartened to the life of godlines doth abuse them and seeth not Gods purpose in ordaining them Which sinne how seuerely God will punish the Corinthians example doth testifie and proue CHAP. 4. Of publike prayers also of the priuate helpes in generall THe publike prayers solemnly offred to God in the congregation and praising of him with Psalmes is another of these publike helpes In the which if that minde be in vs with the which we haue been taught to come to all holie exercises and so be prepared for them who doubteth but that wee may receiue much helpe by them yea and the better a man is the more he shall profit by them For when the faithfull from God himselfe haue a promise that they shall be heard in all things that are good for them euen the most excellentest and doe then emptie their hearts by confessing their sinnes and with the rest of the godly lift vp their spirits and voices together in praising him is there any doubt but that they are afterward in priuate more cheerefully bent to serue him And in that the ignorant which in the best places is the greatest number take no more profit by them it is not long of the exercises but that they are vnfit to receiue benefit by them and a preiudicate opinion in some that they can take no good by them and therefore partly in ignorance partly in rash zeale they giue themselues to sleight and negligent hearing of them The direct remedie to redresse both faults as farre as in man lieth were an ordinarie able ministerie whereby both the ignorant might besides other good things learne rightly how to vse them and the preiudicate ones which conceiue the worse of them for that they see small fruit to follow of them should be silent and haue nothing to say against them except with the Brownists they will despise all publike assemblies But whatsoeuer the ignorant get the children of God may find especiall good refreshing by them
very confessing of our sinnes which is but one branch of our prayer is of great force to strengthen vs in a godly life And as for the obiection of them which say that the oft comming to performe this duetie will make it common and without force to kill our sinne I answere them thus God hauing promised by this and such other helpes to chaine vp the vnrulines of our nature doth graunt to his seruants for all the rebellion that remaineth in them much to preuaile against it so that ordinarily they may finde ease by these helpes and a cheerefull readines to the vsing of them much more then they who by custome in earthly matters finde hard things easie Thus I hauing shewed how thankesgiuing and confession of sinne should be vsed and being so vsed what helpes they are to godlines it remaineth that I speake to the same end of request making to God how that ought to be done that the like fruite may be reaped thereby Of the which the lesse shall neede to be said seeing this point is after handled and more is written of it then of the former two Request is that part of prayer in which we earnestly power out our suites vnto God in contrition of heart according to his will with a comfortable hope that through Christ wee shall be heard and therefore forsaking the sinne which might hinder our suite Wherein briefly note these foure things necessarie to be ioyned with this dutie whensoeuer we goe about it The first is that we shew this contrition of heart by being pressed with feeling our wants vnworthines miserable estate and manifold necessities earnestly desiring to be pardoned and eased which shall not be found hard if our confession of sinnes be hartie and according to the rules before mentioned For he can most freely make request to God who can most hartily accuse and complaine of himselfe And our praying to God is but cold and counterfeit when we be not touched with our owne vilenes and so consequently the better feele our necessities which wee desire to haue relieued But if this be we shall neither pray in lip-labour which God abhorreth nor thinke our selues too good to waite Gods leasure if at first hee graunt not our requests but continue them as he commandeth The second is that we aske of God no other things then by his word he alloweth vs to pray for and therefore are agreeable to his will and such as we haue a promise to obtaine and that in such sort as hee hath promised them and so doing we shall not pray in vaine Therefore the Apostle saith this assurance we haue of him that if we aske any thing according to his will he heareth vs. Which rule as it suffereth vs not to hunt after our owne desire and will so it is no small benefit that whatsoeuer we stand in neede of asking it according to his will it shall be giuen vs. And who would desire to haue that which our louing and most prouident father doth not see good for vs which if it content not some marke what they get thereby For they aske but they obtaine not because they aske amisse and further they lose all their labour in praying thinking themselues good Christians if their lips be going when God in the meane season counteth their supposed deuotion to be but much babling being done in ignorance of his will From this second ariseth the third that seeing wee haue so great incouragement so pretious promises of so many and great good things as God hath bequeathed to vs therefore wee should quicken our selues to come in faith and confidence and oft times and cheerefully to this dutie Euen as men doe come cheerefully and with good hope goe to their approoued neighbours in their necessities to borrow when they haue often promised them to lend And no maruaile it is though there be both seldome praying and vntoward going about it where faith is wanting to set them forward and assurance of obtaining to bring them on with comfort And in great wisedome and loue hath God giuen vs leaue to reioyce in making our prayers to him by this beleeuing that we shall receiue somewhat thereby according to that which he saieth in Saint Iohn Aske and ye shall receiue that your ioy may be full both because wee haue many things throughout our life to make vs sad and heauie and also because we are by naturall disposition so slow and vnwilling to this dutie and distrustfull when we offer it And if we be not so fully resolued of this for want of experience that both we ought and may with cheerefulnes come to pray and with gladnes be occupied in it considering he is our most louing and deare father who cannot forget nor put off kindnes toward vs then let the effects of prayer and the fruites that haue been reaped thereby perswade vs of it which are such as will easily drawe vs with delight to vse it though by the flesh wee be as with cords haled backward Of the which effects of it I will briefly set downe some and they are especially three The first is that by prayer wee are made acquainted a great word to speake yea and in a sort familiar with God and know his minde and will and how he is affected to vs being admitted to speake to him The second is that it giueth life to Gods graces in vs which before lay in vs halfe dead as faith hope care of dutie vntill by the bellowes of prayer they bee reuiued in vs for we are dull forgetfull vnprofitable faint in hope and our comfort dimmed ofttimes when yet in and after prayer wee are well refreshed againe euen as the fire is quickned by blowing as in that worthie example of Queene Ester is to be seene who being timorous as we may gather before prayers made to God was mightily incouraged and strengthened after prayer in a most weightie matter The third effect of prayer is that it reacheth out to vs in our greatest neede the good things and gifts of God which our soules desire as it is written Aske and it shall be giuen you yea such things as we thought sometime had not been to be looked for ioy in heauines light in darkenes and hope for despaire as by the song of Anna 1. Sam. 2.1.2 after her effectuall prayer 1. Sam. 1.10 But I will end with fourth and last propertie of prayer that when we pray wee bring not with vs the sinnes which will turne away the eares of the Lord from hearing vs. And these sinnes are any which be not repented of but lien in or nourished in vs secretly at the least and not renounced This Salomon confirmeth in these few words when hee saith Who so turneth away his eare from hearing the law and so any part of it being of like and equall authoritie euen his prayer shall
be abhominable And Dauid agreeth with him saying euen as he powred out his requests vnto God if there be any wickednes in my hands for all my prayer shall that excuse me shalt not thou O Lord finde it not But when our requests shall be made to God with these properties for in such manner doth God require them to be offered vnto him the Christian who obserueth them shall reape no small fruite thereby whether he intreate for remission of his sinnes or for any good thing whereof he standeth in neede or against any calamitie or burthen wherewith he shall be distressed yea he shall thereby preuaile with God for others as for himselfe and what incouragement thinke we doth this adde to a godly life But when all these three parts of Gods worship now spoken of shall reuerently and humbly be adioyned together I meane thanksgiuing confession of sinnes and request which ordinarily in our prayers ought to goe one with the other how much more gainefull thinke we are they to the poore Christian soule especially seeing by confession of sinnes hee acknowledgeth himselfe a guiltie person and debter to God that so he may be the slower to runne further in debt with him By making his suites he declareth that he is a begger and standeth in neede of all things as hauing nothing of his owne if he know himselfe well but sinne and filthines Reuel 3.17 and by giuing thankes he confesseth that whatsoeuer he hath or inioyeth he receiueth it of God All of them make him to see himselfe infinitly indebted vnto the Lord his pride to be abated his heart stirred vp to seeke vnto him and inlarged to loue and obey him And if he be fallen this prayer of faith will raise him vp if he be heauie this will comfort him if he be dull this will quicken him Oh who can reckon vp the infinit and maruellous commodities that come of prayer if it be accompanied of the forementioned properties Therefore I conclude that seeing it is a present remedie to the oppressed heart a preseruer of the godly minde a giuer of strength to the weake an especiall meanes to make a man fit to liue in euery estate wherein God hath set him c. I conclude I say that it is a strong and mightie helpe to the godly life For pray well and liue well and keepe thy selfe in case fit to performe this dutie as thou hast been directed and thou shalt not neede to feare in thy life any great annoyance But how this with some other of the helps are to be brought into vse euery day that the fruite of it may be more certaine shall be set downe in the next treatise of the daily direction which is the place fit for it CHAP. 11. Of reading THe next helpe to godlines is reading as oft as may be the Scriptures and approoued good authors The which exercise and dutie that the Christian whom I goe about to informe may finde it an helpe to the furthering of him in godlines together with the other some direction I will giue him about the same And first seeing it is to be vsed and that as oft of euery one as conueniently maybe this is one caution that it be not neglected and the booke of God laid aside and couered with cobwebbes or not so much as in our houses at all For let the best know this that if they vse not reading they shall finde much more incumbrance in their life vnsauourines vnquietnes vnfruitfulnes and vncheerefulnes with other such yea though they vse other helps And secondly the same in effect I say of them which reade seldome euen when they must needes for feare or shame Both these faults are too commonly committed euen of Christians and that because some of them for following the world one way or other can finde no leasure thereunto othersome taking their full scope in play and pleasures cannot attend to such sad matters whiles the other are so welcome to them Others through idlenes slouth and swarmes of vaine cogitations or dangerous lusts carrying them or through grosse ignorance needles and idle talke neglect so good a worke and necessarie dutie whereas if they had learned to make conscience of this duty they might shake off much of noysomnes by watching their opportunities whereby they should not neede to feare but that their labour therein should be plentifully rewarded Thirdly seeing bookes which are fit for the building of them vp in godlines must be read of them therefore they must not bestow their time in reading filthie lewd and wanton bookes no nor needles and vnprofitable bookes the reading of many such being but wearisome to the flesh and vanitie much lesse superstitious pamphlets and Machiuels blasphemies which it is a shame should be suffered to come into mens hands nor the subtill deuises and deceitfull dreames and errours of the Church of Rome except they be able for their sound iudgement to discerne them that so they may be the better able to detest and giue others warning of them But the bookes which are to be read are the holy canonicall scriptures and other sound and godly authors as I haue said Wherein this as a fourth rule is to bee obserued that in the reading of the Scriptures they reade not here and there a chapter except vpon some good occasion but the bible in order throughout and so as oft as they can that so by little and little they may be acquainted with the histories and the whole course of the scriptures hauing before the grounds of Christian religion layd and so may haue the more comfortable and liberall vse of them And in reading of other good bookes they are to be counselled rather to reade some one or two well penned either of the whole Christian religion or any particular argument matter and them often rather then a leafe of one and a chapter of another as idle readers vse to doe for nouelties sake Often I say because a good book is of the most part of Christians little seene into at once or twice reading ouer much lesse the vse of the doctrine of it reaped and inioyed of dull heads slipperie memories and weake practisers such as it is too well knowne that the most Christians are And therefore the most not hauing leasure to reade many bookes shall finde most profit by diligent going ouer of the same often making their choice of the best and necessariest by the helpe of their faithfull teachers Now as concerning the manner of reading it must bee with an heartie good will to learne and profit thereby desiring God to prepare vs with reuerence to lighten our vnderstandings that we may conceiue that which we reade and setling our selues for the time of our reading to be attentiue and so to abandon the wandring of the heart as much as may be the which will be the easilier done in reading if it be well watched ouer as hath been said
before in our course of liuing Also it is duly to bee regarded that wee applie that which we reade wisely to our selues seeing all that is contained in the Scriptures is written for our instruction and comfort as perswading our selues that all precepts of dutie and good life are set downe to direct vs not others onely to the practise of the same that all sinne is forbidden vs and that all the generall promises which we reade to be made to the Church are to bee beleeued of vs whether they appertaine to this present life or to the life to come and the comforts that accompanie them Likewise that all exhortations and admonitions quicken and stirre vs vp from coldnes deadnes and drousines and all reprehensions to checke vs for faults escaped and all threats to feare our boldnes and appale our securitie which is too easily and readily kindled in vs that so wee may make that vse of them which the Apostle requireth when he saith that all Scripture is giuen by inspiration of God and is profitable to teach conuince to correct and instruct in righteousnes and thereof in matters as well concerning God as men and amongst men all particular kinds and therefore Prince and subiect noble and base men and women and more particularly in families husbands and wiues parents and children masters and seruants Thus to reade that thereby wee may be made fit vnto euery good worke and to glorifie God thereby is vndoubtedly to make our reading as it is appointed of God an especial helpe and meanes to grow forward in a godly life and therefore wee are commaunded to search the Scriptures and with the godly people of Berea to compare our hearings and our readings of them together For reading is much commended to be one of the three duties that make vs happie the Apostle saying thus Blessed is he that heareth and readeth and keepeth the contents of this booke But this one thing I cannot omit that the benefit and comfort of this exercise of reading being so great and the substance of the Scriptures being so brought to light as it is and such varietie of good bookes being granted vs of God that yet euen such as looke after eternall life delight so little in them I speake not of the prophane and vnruly whom nothing will moue to reade no nor so much as to heare Sermons till God make them see how they haue deceiued themselues But I am sure it is one speciall cause why heart is taken from many learned and godly men to set out any new workes in print seeing the professors of the Gospell doe bestow so little labour and time in reading of those which are extant alreadie And herein these two things I thinke meete to adde in regard of some Christians that such as haue not the gift of reading may endeuour to follow the foresaid rules by vsing the helpe of others exhorting all by their losse and discommoditie to haue reading in greater reckoning then it is with most at this day The second is that besides the former rules such as haue better helpes of vnderstanding memorie and leasure doe besides their publike hearing note their doubts and as they shall haue opportunitie seeke resolution of them at their learned pastors hands or of some others and mark the coherence of the Scripture how it hangeth together and the agreement that one place hath with another that thereby that which seemeth darke in one is made easie in another This shall suffice to haue said for making some better vse of reading then commonly men doe And though there are other things besides these which the learneder may take profit by yet they being more out of the reach of the greatest number of Christians they doe not so neerely nor necessarily concerne them And it must bee remembred that I propround not to say as much as may bee gathered together about reading but how it may bee profitably vsed to helpe the Christian to be fruitfull in a godly life And that which I haue said is auaileable thereunto For hee that shall consider how many waies the conscience is appeased the iudgement inlightened and inlarged the heart perswaded the memorie relieued the affections moued and in a word the whole man drawne by that which he may reade shall not neede to doubt how great the benefit of reading together with the other helpes is And that it being vsed as oft as possibly it may in such manner as hath bin prescribed and so many good things drunke in and receiued of vs as wee shall meete with in our reading who doubteth but it shall be a singular helpe and furtherance with the rest to a godly and Christian life For a mind well seasoned before shall be vndoubtedly better seasoned and refreshed when it shall vsually and oft drinke of the water of life out of the sweete fountaine of Gods word by reading And of the helpe of reading and so of al the ordinarie meanes both publike and priuate whereby a true Christian continueth a godly life and groweth to further ripenes and perfection therein thus much be said CHAP. 12. Of the extraordinarie helpes NOw follow the extraordinarie helpes which are not commonly nor daily in vse but sometime and that according to the extraordinarie occasions which the Lord offereth And these are especially two first solemne thanksgiuing and secondly fasting with prayer more then vsuall adioyned The first is when in some rare and vnlooked for deliuerance out of desperate danger wee doe by the commaundement of God and examples of the godly before vs in a most feruent manner yeeld praise to God for the same and reioyce heartily in the remembrance and consideration of it tying our selues as it were in a renuing of our holy couenant more firmely to the Lord and testifie both these by signes of vnfained good will to our brethren All which are to be seene most cleerely and liuely in that famous example of Hester and Mardocheus that I mention no other for breuitie sake who being with the rest of Gods people in those countries marked out and as sheepe appointed by Hamans subtiltie and cruell malice to be slaine did yet by prayer and fasting obtaine deliuerance when to mans iudgement all hope was past and not that onely but also their hearts desire against their aduersaries with great fauour of the King whom God had made of an heauie enemie a mightie friend and much wealth and prosperitie whereupon they caused a day and time to be appointed in the which the Lord might be praised and they might expresse their reioycing and send portions one to another to testifie their loue vnto them And this is that solemne thanksgiuing which I call one of the extraordinarie helpes to set vs forward in godlines which of all Gods people by the like occasion is to be offered vp to God differing as ye see apparantly from this dutie daily performed as in
grosse errors for not knowing them and so become nothing the better for them but he hath taught vs to draw as it were a copie and a certaine platforme for our liues out of the same the poore the rich the old the young the married and the vnmarried all are I say to draw out of them direction for their vse And what other thing is contained in the words of the Prophet for in saying that we must take heede to our wayes that is our course of life and the actions thereof doth he except any one more then another So that it is manifest both by the doctrine of the word of God as also by the examples thereof that not onely there ought to be a generall guiding of Gods people by the word but also a particular trying of their wayes thereby and that this ought to be as a trade to be followed in one poynt as in another according to the knowledge of euery one and therefore to be made an ordinarie course to seeke to haue direction in all things So that in the more actions of our liues that we are ignorant and to seeke whether we doe them lawfully or no the more wee must see our debt to God and finde fault with our selues that we may see the greater neede to sue for pardon which few doe see And therefore are the particular duties set downe almost in euery epistle both which all Christians ought to performe and the contrary sins that they may see according to the occasions offered how to imploy themselues and also more specially of men and women old and young rich and poore maisters and seruants both inward affections and externall actions all which to what end serue they or why should they haue been set downe but to teach this that men must tie themselues shorter and denie many noysome liberties which now they take and runne after and also to teach that euery part of a Christians life requireth direction that hee must shun that which is naturall I meane his owne and be guided by that which is spirituall namely by the word of God And therefore it is not to be counted as a common sinne but as the head of many sins that as though the Scriptures were among vs but for fashion or for the deciding of some rare and hard doubts and controuersies in religion which is but one vse of them the most thinke themselues by their naturall wit and skill able to direct their waies which opinion with their practise what doth it differ from that which is written of the Heathen Gentiles God in times past suffered all nations to walke in their owne waies Act. 14.16 And this be said for the proofe of the first part of this former reason namely that all their actions must bee squared after the rule of Gods word throughout their life The second part of this reason namely that it ought to be daily and euery day and so through the day the saying of the Lord doth cleerely prooue Blessed is the man that feareth alwaies And againe 1. Cor. 10.31 Whether ye eate or drink or whatsoeuer ye doe else doe all to the glorie of God And to Iosua 1.8 Thou shalt meditate and exercise thy minde in this booke of the law day and night as if he should say early and late all times of the day that his heart being well seasoned with the sweete sauour of knowledge his tongue might vtter the same and hee might be exercised by the helpe thereof in the manifold actions of his life S. Paul also when he writeth of the widow that should be chosen to looke to the poore describeth her by this one note whereby a good Christian is discerned amongst men namely if she haue been daily giuen to euery good worke And hee whom it may well beseeme vs to follow did not onely make it his daily trade to bee directed by the doctrine of Gods word but euen through the day did the same diuiding as it were the day into one good doing or other for these are his words Oh Lord what a loue haue I to thy law all the day long is my meditation in it that is I am musing still how I may please thee whatsoeuer my actions are which I goe about Againe Euery day will I praise thee Euen so if it may be let vs be doing good and that in an holy and right manner euery day and when wee cannot yet let vs auoide and shunne euill But if thou wilt doe neither nor endeuour after the same constantly from day to day then renounce Gods word and doe what thou lustest And why should not mens hearts be daily giuen to the Lord who is most worthie of them what haue we to doe in the day more necessarie as it shall appeare one day to all who now will take no knowledge of it Weigh what I say and the Lord giue thee vnderstanding that in thy heart and life thou maist euery day serue him doth the holie Ghost Prou. 4.23 and 25.25 when hee saith Keepe thy heart with all diligence and againe let it be in the feare of the Lord continually doth he I say meane any certaine time or one day and not euery day so when rules for praying are giuen are they not to direct vs in all our prayers for euer If thou saist why is this then so strange to men I say first naturally men desire to satisfie God with a little and soone to haue done with him and few will weigh particularly and daily what they ought to be and how to walke one day as well as another but are content to goe the easiest way to worke as they thinke and slubber vp their sinnes and are therefore neuer long confident in nor bold with God as they might bee and as some others also of his deare children be and they themselues also perhaps sometime haue been Whereas if it were the matter which is in account with them who doubteth but that it would be daily looked to Againe if ye say why are wee troubled with these nouelties now more then in times past I say men are content to haue such things to be nouelties vnto them with which they desire not to bee acquainted for els these are not nouelties in the Scriptures and that is seene seeing there are diuers who as they haue learned it to be the will of God that al good duties as they may should euery day be practised so they doe carefully and conscionably prune off that behauiour in the day which could not well be thought vpon and remembred at the euening without an vnwelcomed wound and accusation For what can lesse be gathered out of the Scriptures before alleaged then that Christians should bee daily giuen to euery good worke that is to aime thereat though when they haue done all they may finde themselues to bee much behind hand and vnprofitable seruants And what meaning else hath this Scripture Herein I
keepe them as Psal 119.2 and .8 Luc. 11.28 Blessed are they which heare the word of God and keepe the same as is to be seene by conference of other places as 1. Chron. 28.7 If Salomon thy sonne shall indeuour to keepe my commandements I will establish his kingdome for euer And in Hosea 6.3 then shall we indeuour our selues to know the Lord. In which places the keeping of Gods commaundements is interpreted by the holy Ghost in the Scriptures to be an indeuouring to know and keepe them And this indeuor is euery day necessarily to be found in vs to please God euen as euer we did any day neither can it be neglected of vs at any time but God is offended For it is a neare companion to the feare of God euen a fruite of it which must be in our hearts continually Which is to be marked the rather for that we see how commonly it is neglected many dayes of Christians and how they thinke it meere bondage to be tyed to this care of looking to their waies without which yet they lye open to all the craft and malice of the diuel being taken of him at his will And therefore it is that when the Apostle hath charged the Ephesians to take vnto themselues the whole armor of God he addeth that they must stand fast in it and giue no place to the diuell So that as we must not be preassed with practise of that which is out of our power but rest with peace in this that we indeuour and go about it neither can there be lesse offered to God of vs then this but we shall be iustly charged to be secure and carelesse And this meant the holy Apostle when he said I indeauour alwaies to haue a good conscience both before God and men But we must remember that this indeuour must be heartie and constant heartie not constrained or hollowe that our beginning may be good as well as our proceeding and constant that we faint not but hold out therein For many make faire shewes but they are not sound and true from the heart and therefore soone vanish other meane well in practising that which they haue bene taught but seeing they do not strongly renew their couenant from day to day and that with as good courage and desire as they beganne first and nourish and preserue integritie they therefore breake off and waxe faint and wearie before they haue brought their worke to an end that is before death Wheras we should know that forasmuch as the diuels attempts will euer be great with new deuises and by new occasions in euery part of our life to breake off our care and yet we can neuer grow cold in it but it shall be to our cost seeing whensoeuer it shall be so it will be our great sin therefore we should go as chearefully about it as at the first we began it I meane to continue our care that so we may proue our selues to be constant and not charged as they in the Psalme 78.34 to be vnfaithfull in our couenant The third thing in this description is whereto our indeuour shall tend euen to this that we may please God in all things for God will not admit anie into his seruice to do it by halfes neither can we serue two contrarie maisters This is Saint Paules prayer for the Colossians That they might walke worthie the Lord euen that they might please him in all things and in the Epistle to the Hebrewes Pray for vs for we trust that we haue a good conscience desiring to liue honestly in all things Now who doth not see that this is a worke of great weight and requireth the taking vp our hearts wholy from other hinderances that we may attend to this And therefore this much condemneth the backwardnesse and rebelliousnesse of such as looke not after this dutie especially we may say so if we adde the other two points in this description mentioned as that this must be daily and continue to our end Both which points are included by the Apostle in this one word alwaies when he saith Act. 24.16 Herein I do exercise my selfe that I may haue a good conscience both before God and man alwaies that is both through all the dayes of my life and to the end And hereto agreeth that of Salomon Prou. 4.26 Ponder the path of thy feete and let all thy waies be ordered aright If all our waies must be ordered aright then no day can be excepted but euery daies actions and waies must be ordered aright So Paule Act. 26.7 when he would note the constant and continuall course of the fathers in a godly life saith thus The twelue Tribes instantly serued God day and night And this dayly walking with God is the life which honoreth God 1. Cor. 10.31 and that onely which worketh our ioy and peace 2. Cor. 1.12 as the last part of the description of the daily direction declareth By this which hath bene said though it may in some sort be gathered and that of the most of Gods children how the day ought to be passed of them yet for the simpler sort whō I do chiefly respect and regard through this my whole labour for their sakes I say I will adde vnto this direction somewhat more particularly a briefe summe of such rules as of necessitie must guide vs and which do bind the conscience to a daily practise of them which I may call the necessarie parts of it and they among others are these CHAP. 8. Of the necessarie parts of the daily direction being the second branch of the second part of this Treatise FIrst that euery day we shold be humbled for our sins as through due examination of our liues by the lawe of God we shall see them 2 Euery day we be raised vp in assured hope of the forgiuenesse of them by the promises of God in Christ 3 Euery day we prepare out hearts to seeke the Lord still and keepe them fit and willing thereto 4 Euery day we strongly and resolutely arme our selues against all euill and sinne fearing most of all to offend God 5 Euery day wee nourish our feare and loue of him and ioy in him more then in any thing and endeuour to please him in all duties as occasion shall be offered looking for his comming 2. Thes 3.5 6 Euery day our thankes be continued for benfites receiued and still certainely hoped for 7 Euery day we watch and pray for stedfastnesse and constancie in all these 8 Euery day we hold and keepe our peace with God and so lye downe with it And this is the direction which euery Christian must practise euery day in his life and these are the necessarie parts of it which may not be omitted any day at all without sinne nor carelesly and wittingly without great sinne To the which if it shold be said that they are darke and hard to be vnderstood much more
hearts should conceiue and our mouthes should set forth and declare his praise accordingly For if we be commaunded as the Psalmist teacheth to continue this duty long after his benefits be receiued as he saith Let Israel now say that the Lord is gratious after his bountifulnesse had bene declared vnto them how much more ought we to praise the Lord daily for his mercies renewed vpon vs Therefore did Dauid the faithfull seruant of God force himselfe to performe this duty as too slouthful in his owne iudgement though we reade of none more continually occupied in it Psalme 103.3 saying Praise thou the Lord ô my soule and all that is within thee praise his holy name and further he saith that he will be euer setting forth his goodnesse and praise his name alwayes And yet that none may hinder this duty in vs by saying we are not bound to follow no not good examples in all things let vs well weigh the commandement of God by the Apostle saying In all things be thankfull as if he should say that our whole life ought to be a thanksgiuing and therefore it is no life when we cannot be thankfull And what the thankfulnesse is which should daily be in vs looke in the former treatise The next duty to be daily performed of vs is watchfulnesse and prayer of which two as the first ought to be continuall euen to ouer-see our whole worke in and through the day and to looke before vs that all may be done to the glory of God for as the eye-lids preserue the tender eyes from annoyance so doth this our life from offence and our feete from falling so this latter namely prayer is to be as an helpe and hand-maid vnto that And although I prescribe no certaine rule nor set houre to the solemne performing of this duty because we are taught to pray alwayes at any time as we shall haue fit oportunity yet ought our hearts to be lifted vp to God often hauing euer occasion and sometime solemnely and by set prayer powring out our complaints and making our requests vnto him Both of them are so farre to be in vse with vs as we are desirous to retaine sound peace and quiet minds toward God and to be free from or at least not to be ouercome of temptations which seeing we are subiect vnto euery day it cannot be doubted of but as the one should not cease I meane watchfulnesse but be working in vs continually and keepe vs waking out of spirituall slumber throughout the day so the other which is prayer should quicken and sharpen it and both of them strengthen vs being oft and vsuall with vs against all occasions which might else ouer-match vs. And can any be ignorant when our Sauiour taught vs to pray euery day for our daily bread but that we should pray euery day for grace to be guided aright and comforted there being as great need of it and more then of the other The same thing he meant when he vttered a parable to them to this end that they ought to pray alwayes and not to waxe faint but euer willing though not euer able So that the life of a Christian is no day well passed when prayer as it hath bin before described is not one member part of it The last point of our direction is that we by meanes of all these as our faith and feare of displeasing God c. may keepe and hold fast our holy and most sweete peace with God and our reioycing which is the fruite of this Christian walking and an vnseparable companion vnto the same I haue taught this in generall before onely now I shew that it is daily to be kept and maintained of vs in such wise that as we regard our bodily maintenance while we liue here so should we prouide that this our peace which passeth vnderstanding be not broken off betwixt God and vs. If it be asked how this shall be the Apostle saith If we be iustified by faith in our Lord Iesus Christ we haue and do inioy it And we haue heard that the Lord hath both giuen liberty yea and commandement to his children that they should daily beleeue and lay hold on eternall life and rest themselues in the assurance of his loue and how can this exclude that peace which we speake of Nay our reioycing in the Lord which is rather a degree beyond this peace we are commaunded to entertaine and retaine alwayes that is at all times that none may imagine that I meane we should onely some one time in the day or other possesse and inioy it Neither indeed is any part of our life any day pleasant vnto vs without it Therefore the Apostle doth very fitly meet with an obiection of ours in the forenamed Scripture thus that if any of vs dare not presume so farre as to take our part in cōtinual reioycing in the Lord or if we shold thinke that the Apostle was not well aduised in offering so great libertie vnto vs he repeateth his words thus againe I say reioyce as if he should say you who are carefull ouer your selues and ouer others for to such he speaketh be ye merry and ioyfull in the Lord from time to time yea and so as no worldly sorrowes do breake it off Now I haue shewed what are the necessary graces which should accōpany the life of the beleeuer daily I wish him to view thē all at one sight together to see if he may well be without any of them as without certainety of the forgiuenesse of his sinnes without feare of offending God a thankfull heart and chearfull watching and praying against euill c. And he cannot walke voide of any of them so yet he must not thinke but that there are other particular actions beside these but they be all to be well ordered and gouerned by these And now somewhat I will set downe about them not vnprofitable and needlesse I haue briefly proued that some certaine manner of directing a Christian daily is required in the word of God and that it is no fancie of mans braine thus nearly and narowly to looke to himselfe and haue set downe a draught thereof out of the Scripture and therefore men must know that it is their sinne when they are not guided by these rules in the daily course of their liuing I say when these accompany them not whatsoeuer their calling is or the actions which they are occupied about it is their sinne whether it be of ignorance that they know them not which is the lesse if they be willing to learne or carelesnesse or wilfulnesse that they do not or will not regard them and being sinne it is to be resisted seeing no sinne is to be borne withall or rested in And that it may be thought more necessary to be daily guided in this maner we must know that these graces which I haue spoken of are not at some one
behind vs. That is seeing some part of the day is vsually bestowed in companie therfore in what cōpanie soeuer we shall be either of our owne familie or strangers superiours or inferiours and how oft soeuer that we haue speciall regard to be harmelesse and free from giuing any ill example carefully marking and shunning the occasions thereof and prouocations thereto And that we be readie by all oportunities to take any good that we may either by example or communication from others or do good our selues by offering both And that in any of our dealings with men about or in the things of this life we neither hurt or do wrong to any but rather suffer it knowing how we are giuen to loue our selues and in matters of profit especially with the neglect of others which among Christians is a sore blemish That we do not ill spend the time in our solitarines or when we be alone I meane that at such times as wherein we shall be free from companie we haue the like care of our hearts and behauiour being alone that we were taught to haue of them both and of our talke in companie For example that in our behauiour we attempt or go about no euill as stealing whoring or committing any vnlawfull thing c. and concerning our hearts that we suffer them not to wander after needlesse and vaine things but hold them within this compasse that either our thoughts be of those things which are lawfull as the well ordering of our busines and yet that also with moderatiō or of things holy and spirituall as the glorie of the life to come Gods loue to vs and care ouer vs in this world and such like considering and remembring that we must redeeme the time to the best vses we can and in conscience most approue of or if our thoughts be at any time of things euill that it be onely to bring vs into further hatred and detestation of them and not to ingender and raise vp a liking thereof in our hearts which Sathan euer intendeth though we had no such meaning nay rather purposed against it when we first entred into thought of them That we vse our prosperitie and all the lawfull liberties of this life soberly and so as we seeke to be the better by them Forasmuch as our merciful father bestoweth vpon vs many great blessings euen here where we be straungers both in token that he can affoord vs them and to shew that pietie and the feare of God are not without reward no not in this life 1. Tim. 4.8 Therefore it behooueth vs to be circumspect and warie that we swell not neither be insolent because of our prospering neither idle and loose in our liues and so abuse the same to carnall libertie but to be more rich and fruitfull in all good duties both to God and men because we know that he which hath receiued much of him shall much be required Amos 3.2 And that herein is our heauenly father glorified that we bring foorth much fruite Iohn 15.9 And so we haue the right vse of Gods benefits which is a greater treasure then the benefits themselues 1. Kings 3. as we may see by the fearefull ends of such as had many great blessings but regarded not how to vse them That we be ready to receiue our afflictions meekly and patiently and so be found indeed where we are tried with them that our patient minds may be knowne to all Our liues are subiect to many calamities and euery day to sundry yet doth not the Lord chastise vs for that he taketh any pleasure in our sufferings but of very loue sendeth them for our benefit namely to weane vs from the excessiue loue of the world and to purge out our drosse thereby that we might not perish with the world but haue proofe of our faith and patience which causeth the greatest ioy of all other Therefore we must not fret and be impatient in them but confesse that they are necessary and meete as oft as God sendeth them and therefore waite to see a good end of them that so we may haue experience of great good by them which may make vs hope for the like after and that without fainting That we constantly keepe and vse the exercise of prayer and thanksgiuing in our families and such other helpes to maintaine the knowledge and true worship of God and of true happinesse amongst vs. For seeing we are forgetfull of our duties and easily drawne away by the world we haue need to haue daily and oft accesse to God and our seruants especially who haue litle other priuate helpe These exercises of Religion are prayer reading chatechising and conference with singing of Psalmes c. and that these or such of them as are common to the whole family be vsed at the most conuenient times when the family may come together and that we indeuor to do the same together twise in the day at least prouiding to performe the duty of it with chearfulnesse and reuerence knowing that we haue therein communion with our God and most sweet refreshing of our soules thereby alwayes remembring that this shall not be so aukely gone about nor so hard as many find it if other duties before mentioned be carefully looked to That before we lye downe at night we looke backe to the workes of the day how we haue passed it that where we haue had blessings we may be thankfull and proceede in the like course after where we haue faulted and failed we may reconcile our selues to God and so lye downe in peace For seeing we haue some speciall infirmities to make mention of and some particular benefits to giue thankes for and to powre out our complaints in speciall maner it is meete as we shall be able that we should thus view and go through the seuerall acts of our life in the day calling them to remembrance as we can that where we shall see that we haue receiued helpe and strength to liue well and to keepe peace with God by the rules and duties prescribed otherwise then we were wont before we did so particularly obserue our wayes we may with praise to God reioyce and take comfort in our gaine and more constantly hold out in the same course and where we haue failed we may be willing to see and acknowledge our faults laying hold of pardon and looke better to our selues after and so making agreement with the Lord as being reconciled to him and leauing no accusations nor checkes to our consciences we may lye downe in peace and fall asleepe in that state euen as we awoke with it in the morning ready to make our bed our graue and so shew our selues to be pilgrimes and strangers as our fathers were And these are the duties of our liues falling out ordinarily and most commonly to be done euery day at least some of
needlesly of other mē or of their dealings was wont to be cōmon with them and in solitarinesse a spending of their thoughts and desires after the like manner vainely vntill they were able more wisely to discerne how to giue euery dutie in the day his time and how to occupie both the one and the other throughout the day But they haue with heartie thankes to God protested that after they had attained to this they saw farre more clearely into the practise of Christianitie then euer before they did and found the Lords yoke farre more easie to them and themselues setled with more sound peace in the leading of their liues This report of some Christians whom I know well I haue set downe where by this little the rest may be coniectured for the better encouraging of the reader to be acquainted with a daily direction for the course of his life and that he should not rest in a generall and vncertaine obedience to God And let nothing that I haue said of them be thought needlesse or vnmeete for vs as long as we can see good reason for this which they did But know wee that this kind of seruing God both may bee and is and hath bene God be thanked vsed of many of Gods seruants though I will not say in a like maner and ought to be of the rest as euery one shall be able to see into it And therefore I purpose to thrust no fancie nor conceit vpon any but that which all well aduised persons must iustifie to be the commaundement of God and which bewrayeth too plainely that many professors of the Gospell haue not so much sought for the sound practise of a godly life by reading the stories of holy men in the word of God as to report generally that they haue bene holy neither haue reaped that benefit by the Scripture in enioying a sweet life aboue other men as the Lord in much mercie hath affoorded them For though the sect of the Family of loue the Church of Rome and sundrie other lying spirits do fancie a course which the Scripture knoweth not and some of them also fantastically haue for euery day in the weeke deuised an order to be followed as the reading of certaine taskes nothing lesse then proper to direct their liues yet in this which I here propound namely that we should be daily directed in our whole course I haue followed no fancie and dreame of man but haue in all good conscience spoken from God and drawne it from the Scripture both for the learned and simple high and low one and other and is neuer in vaine to the right vser of it although I deny not but that a skilfuller handler of it might haue set it downe farre more exquisitely But from whence is the difficultie that it is no more in practise being a treasure of so infinite value and that so many pray and some of them often to leade a godly life yet when and where they should not there they fauour themselues and say they are weake and vnable From whence I say is this but from hence that they will put no diligence thereunto to obserue their waies in which they prosper and contrariwise also there is no aunswerable trauell nor labour for skill and experience in this Christian course to that which is in all other but euery litle is tedious to them and wearisome They are seuen yeares at other trades to learne them though they be apt to them and forward in them before they are thought fit to occupie by themselues But yet without seuen yeares or seuen moneths diligent exercising of the rules of christian life for before they be conuerted to the obedience of God what reckoning is to be made of their professing they will be thought fit to do as the best in this trade of christian liuing although it be cleane against their nature Nay I say more he is a rare man who can be perswaded to be guided by religion and the rules thereof but seuen weekes constantly I may truly say seuen dayes for if he who would but so long giue ouer himselfe to liue by faith and walke with God he would neuer seeke to be loosened and set at libertie againe to his old life but would renounce it vtterly so great should his aduantage be in this course and trade And as I know that this is the maine and greatest cause why so fewe are lights and examples to others so when people are taught the truth clearely concerning this matter for I am sure that it is neglected of many through ignorance let them either resolue to be gouerned through the day and from day to day or let them looke to find small reioycing in the christian life with much vncomfortablenesse which otherwise need not to be And therefore in the feare of God let men thinke and iudge of themselues as Gods word teacheth them yea let them professe as they be or let them looke to find as they be and not as they professe But as the most do handle the matter they shall find it harder to practise a christian life after seuen yeares twise told then the hardest trade after halfe seuen And as it is with many of them who neuer learned their occupation well that they are neuer skilfull in it nor thriue by it as others do so one especiall cause why many neuer practise godlinesse to the welfare of their soules neither prosper nor be well liking therein is because they neuer soundly learned how to liue godly for continuance and constantly one day as an other but peeced and patched vp the same with here a good deede and there another and in being sometime deuout and zealous the most of their actions being vnregarded and of many of them it may truly be said the power of godlinesse was neuer throughly rooted and setled in their hearts These rules and the like for the daily directing of a Christian are to be well conceiued and approued in our conscience to be such as are very fit and profitable to guide vs the which whosoeuer hath the spirit of God doth or may discerne because they are according to the word of God and practise of his children and so he yeeldeth to them and of euery such they are duely and daily to be regarded so farre as God giueth him to conceiue of and see into them this indeuouring to practise them will bring a man increase daily of sound libertie and freedome from bondage to his boisterous passions and vnruly life and recompence an hundred fold in sweet peace all his losse in earthly and vaine delights which he was wont to make the flower of his garland And seeing they will worke vpon the simplest whose heart is vpright and which the Lord hath opened to conceiue them therefore when thou seest that thou art such a one and that thou hast felt them these rules of directiō I meane to perswade and draw thee on to follow them
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
the earth in comparison of him So that it may be seene of all such as desire to be satisfied that God hath not giuen to his faithfull seruants earthly prosperitie to naile their hearts to it but to proue them whether any thing be sweeter to them then he himselfe who hath giuen it that is whether the gift or the giuer be in greatest request with them and that all which he giueth them might be an occasion to knit them nearer vnto him who will yet giue much more to them which depend vpon him to this end I say all Gods benefites serue And I haue not denyed in all that I haue said but that it becommeth the best of Gods seruants to labour for earthly maintenance that they may be able to giue rather then to receiue and that without any iust offence they may do it and that they ought to acknowledge it for a great mercie of God that he reacheth out his hand to helpe them with necessaries euen here where they be straungers and to prouide for their bodily necessities and therefore to be thankefull yea and ioyfull in this respect that they are freed from much care and distrust and haue the way made more easie thereby to the heauenly life for want whereof many of their deare brethren are in much pensiuenesse and sorrow But yet may they not in any wise take such sweetnesse in those things that they forget or neglect better but alwaies remember that they serue to a further end that is to seeke better and are not themselues the end of their hope in which they should rest And so to conclude it remaineth that we in no wise reioyce nor put our delight in any transitorie thing but with most great diligence we vse all earthly benefites of God daily and throughout our life moderately And this is to enioy our prosperitie aright and to make that part of our life sweet and sauorie to vs indeed which is passed therin And this is that which I haue thought conuenient to be said of this sixt rule namely that it is a great part of godlinesse euery day to looke to this with due regard that we moderately and fruitfully vse our lawfull liberties and all the commodities earthly of this present life CHAP. 18. Of the declaration of the seuenth duty Of bearing afflictions rightly euery day they come THE next part of our life not yet mentioned is that which is vnder the crosse and in affliction Our dutie here is that when and so often as it shall please the Lord to trie vs therewith and to chaunge the course of prosperitie or any part of it yet that with the same well ordered heart which I haue said should accompanie our other actions and parts of our liues with the same I say we be prepared to receiue it from him and count it no straunge thing to be exercised with it and the rather for this reason as the Apostle admonished the godly of his time that we are predestinate thereunto euen to be like vnto Christ in afflictions also seeing through many of thē our way lyeth to the kingdome of heauen And all may see how needfull it is for vs to hearten on our selues by these and such like perswasions to be willing to beare our crosses meekly with chearefulnesse because we do so soone shrinke backe at the hearing of them as the Apostles did when they heard that their maister would go into Iury againe where the Iewes before had sought to stone him and seeing they be so vnwelcome to vs by nature although we be subiect to many and sundrie and that daily It must not be with vs as it is with the most that is that we loue not to heare of them when we haue bene awhile free from them and so hope still for earthly peace of the which we haue no promise but rest perswaded euery day that our heauenly Father knoweth what is best for vs and as he seeth affliction or freedome from it to be meetest so he will alwaies bring it to passe To this end we are admonished of the Prophet to accustome our selues to beare the yoke in our youth that we may be the better acquainted with it when it shall be put vpon vs that so we being tamed and subdued by it and our proud and rebellious hearts brought vnder of him we may beare it with the more ease and comfort encouraged hereby that if we be able to beare afflictions contentedly and with quiet and meeke spirits which is the hardest part of our life we may easily prouide to haue our whole life sweet and ioyfull Furthermore to this end that we may be readie to waite vpon the Lord patiently in our chastisements we must consider that euery day Sathan intendeth mischiefe against vs and he knoweth our weakenesse to be greatest in bearing the crosse and therefore will not leaue vs vnassayed as much as in him lyeth and not so onely but also will terrifie vs with this perswasion that they be greater then they are and feare vs with the oft and much thinking of them that our sorrow may be increased Against all which his cursed vndermining of vs we hauing so great encouragement from the Lord ought to be thus stayed that such of them as we can we may auoide and the rest we may go vnder contentedly waiting for a good issue euen as in faith we pray for it seeing our God will haue vs perswaded that of very loue and faithfulnesse he correcteth vs whensoeuer we be corrected of him But because we faile many times in obseruing these rules and therefore find not grace then to beare them aright whiles they are vpon vs nor afterwards get any wisedome experience or comfort thereby we must diligently and faithfully marke how we be affected vnder them that if we should be oppressed with confused and vnprofitable heauinesse distrust or any other daungerous passions we might learne before that they be no fit companions for vs and sooner get out of them after we espie them in vs and so betake our selues to better gouernment And that this labour be thought no more then necessarie we must know that by Troubles we do not onely meane great vnwonted losses long sicknesses persecutions and such like but those also which fall out verie oft and commonly as vnkindnesse and discourtesie in neighbours vnthriftinesse vnrulinesse and disobedience in children vnfaithfulnesse and negligence in seruants discommodities and harmes in family matters with such like all which to beare without vnquietnesse impatience and vnsetling our selues out of the Christian course must be thought no meane nor smal gift of God nor without daily and continuall watchfulnesse and wise regard to be attained vnto And I do the rather make mention of these troubles which for the most part arise in our families as well as other waies because many Christians do thinke through ignorance that we are not to be
which will not stand with this let it as deadly poyson be carefully auoided and reiected of thee Here followeth a prayer containing the summe of the life which is to be daily led of a true Christian A forme or paterne to teach and direct a Christian how to begin the day with meditation and prayer and confession of sinne and thankes after he hath first awaked with the Lord containing in it the matter of this Treatise necessarie for him to practise throughout the day following and for euery day The summe may be drawne out of it more briefly O Lord God most mighty and mercifull through Iesus Christ let that mind be in me which is in thy faithfull people and with the which thou delightest to be sought vnto sound and without hypocrisie humble meeke teachable to euery good thing fitly and readily disposed vnto euery good worke let me be framed this morning to the liking of the Christian course as I haue learned it out of thy word and haue tried that it is the only happie estate which here can be inioyed And with this mind let me enter into my meditation thansgiuing confession of sinnes and prayer For whom haue I in heauen ô Lord but thee or whom do I desire on earth in comparison of thee who doest whatsoeuer it pleaseth thee and hast all creatures euen the Diuels subiect to thee who as thou hast filled the whole earth with thy goodnesse so particularly thy mercies are wonderfull to me and that my soule knoweth right well And as in thy fauour is life and happinesse so thou as one abounding in loue and compassion hast counselled yea and commanded vs for our owne good to seeke it that we might be happie by it And yet lest we should be deceiued with the delusions and baites of this world and set our delight on them thou soundest this alarme in our eares daily that all things in this world are transitorie vaine and soone flitting away and we our selues with them daily drawing vnto our end Thou hast caused this to be published in our hearing that all flesh is grasse and the glory and beautie of it as the flower of the field that fadeth and that all things below the more they haue bene delighted in the more deeply they shall sting and vexe vs when they forsake vs. And lest we should iudge and hope of our estate after the deceiptfull dreames of our owne braine as we are most easily inclined to do thou hast liuely set out our whole shape as in a glasse to be full of miserie and cursednesse if we haue not yet attained to know that we are thy sonnes and daughters that our names are written in the booke of life These all and such like while I meditate vpon as also that thou wouldest haue vs euery day make our saluation more sure to be perswaded of thine vnchangeable loue I wonder at them and most of all to consider thine inestimable and vnutterable kindnesse in them all This draweth from me as there is exceeding great cause vnfeined thankes with ioy vnspeakeable and glorious especially for that I see thou hast done all this for me euen the vnworthiest of other that for my sake thou gauest thy deare sonne to death that he might bring me to euerlasting life that to me among other thou wouldest haue the glad tidings of it to be brought and preached to the end that I may know my selfe as surely to be one of thine as if I were gathered vp to my fathers to inioy thy presence most glorious already that of me among the rest of thy chosen ones thou hast an especiall regard and care against all things that might hurt me and wilt continue the same euen to my liues end when I shall feare neither trouble nor danger neither Diuell nor hell any more that thou hast granted me to know it by faith and in token thereof hast sanctified me and made me able to loue goodnesse and loath euill in some measure that thou hast wrought repentance in my heart whereby I indeuour to forsake all knowne sinnes and to please thee in all things that thou hast giuen me a delight in thy word whereas many find litle sauour in it that thou turnest mine afflictions to my good and teachest me the right and sober vse of my prosperitie that thou giuest me accesse vnto thy maiesty by prayer when I will and for whatsoeuer is needfull that I haue liberty to vse all other helpes for the maintaining of a godly life that I may rise vp when I haue fallen and offended thee and returne to thee againe that thou hast giuen me to striue against sinne and Sathan as a souldier of Christ and makest me to find ioy in the Christian life and thy seruice to be perfect freedome And yet for all this that thou giuest me hope of nearer communion with thee that thou assurest me that through thy power I shall be inabled to perseuere in this christian course to my liues end and that after it I shall be receiued into glory And further that thou hast not onely bestowed these great priuiledges vpon me which are proper and peculiar to thine owne children but also hast in most gratious maner prouided for the continuance of these vnto me and ministred abundantly vnto me the good things of this life as to liue vnder a most Christian and religious Prince and King defending and maintaining the Gospell against all Antichristian malice and tyranny and other aduersary power and the same truly and sincerely preached and by whom our liues liberties and liuings are peaceably continued I thankfully also acknowledge thy great mercy for the fellowship which I haue with thy good seruants in liuing with them and for that credite and fauour which thou grantest me among them also for conuenient habitation competencie of thy outward blessing good liking contentation and agreement in mariage or if ones state require it out of it for health and strength to walke in my particular calling and the benefit of a lawfull calling it selfe for freedome from grieuous paines and diseases from suite and seruice burden and bondage to Pope and tyrant and all other vnreasonable ones for blessing and successe in my lawfull affaires other benefits mention as thou shalt haue cause These thy mercies with many other daily renewed vpon me both to the comfort of soule and body do cause me I say to thinke my selfe infinitly beholding and bound to thy Maiestie and to say ô Lord what is man that thou so delightest in him and againe What shall I render vnto thee for all thy kindnesse which hath no end nor measure This loue therefore constraineth me contrary to my corrupt nature to be most willingly subiect to thy will and holy gouernement this maketh thy commandements not to be to me as sometime they were burdensome and vnwelcome but sweet and pleasant this causeth the strength of mine vnruly lusts and vnlawfull desires to wanze and be
decay of godlinesse and a chaunge from that which had bene in vs and thereby were driuen into exceeding heauinesse to behold from what we had falne and yet vtterly vnable to recouer our selues againe for the time If sometime by more earnest stirring vp of our selues we could obtaine this of our selues to humble our hearts before God by prayer confession of our sinne c. which yet in such a case we were brought to very hardly whē we had greatest need yet we may behold here what a bitter fruite we reaped and that also long continuing with vs of our forenamed liberty seeking and for giuing the beginnings of sinne such intertainment within vs. Another proofe that this our complaint is iust is that we haue not so growne in grace and in the fruites of godlinesse that we haue bene hereby amiable in the eyes of God and of his good seruants neither haue we taken vp our delight in labouring after them as for example In our afflictions and trials we haue not felt our selues contented that the Lord should exercise vs as it hath bene seene good to him we haue not ouercome impatience in them much lesse reioyced in bearing them Act. 5.41 We haue not taken occasion by Gods blessings of libertie peace health fellowship one with another prosperitie such like to be more fruitfull and chearefull in doing all good duties as occasion hath bene offered lowlinesse meekenesse kind-hartednesse faithfulnesse to men sinceritie to God in the good things which we haue done haue oft and much bene wanting very sparie and niggardly we are in prayer meditation triall of our selues and labouring to know sinne better and confessing against our selues that which we know soone wearie of well doing yet not grieued at it vnwearied in things needlesse We so hardly and slightly see the necessitie of practise of many duties and precepts which by doctrine are commended vnto vs that we rest in that which hath bene and coldly arise vp to any new or further proceeding Our crucifying of our selues to the world that we might be content to be despised and of litle account in it or our crucifying of the world vnto our selues that it might not bleare our eyes with the vanitie and deceiueable inticements and baites of it hath bene very faintly gone about of vs our experience in marking the course of Gods dealings towards vs in comforting vs after well doing in letting vs feele that an hundred fold for the forsaking of any part of our will also in this chastising of vs for our securitie or other defaults alas it is very small So that neither may it be sufficient for vs to encourage others to a godly life vpon our owne triall it is so weake neither is it such as ministreth any great wisedome or direction to our selues to hold on in a good course and yet how frozen and faint our perswading and encouraging of others is when we are not well setled our selues it may be considered with griefe enough to him that listeth to weigh it Our litle watching of our hearts against folly or of our whole life that in our solitarinesse we might commune with the Lord and our owne hearts in companie be fit to do good or take good that euill might be farre from vs may iustly shame and feare vs to thinke of our litle labouring through loue as our callings will permit to be fruitfull and occupied in that which might increase our peace and vphold our christian estate is lamentable And thus by this and such other like it may easily appeare that seeing we may charge our selues in this wise we haue good cause to complaine that it is not with vs as it ought to be And from these accusations ariseth another that we take too liberall an vse of lawfull things neuer suspecting that any hurt or daunger can thereby come vnto vs as in diet apparell sleepe the vse of mariage dealings in the world and talking thereof forgetting that which the holy Ghost hath taught vs that is that these lawfull things namely pleasures and profites are called snares and therefore easily able to intangle men and hold them fast so as it shall be hard for them to runne the race of christian dutie required of them and that they are said to presse men downe that by meanes of them they cannot with such chearefulnesse and fruite liue vnto God Wherein to be directed this may serue vs for a rule that as euery one of vs can see what is sufficient so we bestow no more time about the world then we needes must neither in talke nor other dealings fearing withall lest we should be caried to loue it too much wherein the more that euery man laboureth to ouercome himselfe that his chearefulnesse in good duties may not be hindered so much the more he shall haue to reioyce that he hath bene content to abridge his owne delight for better things Another proofe of this our iust complaint is that we haue had litle feeling of the wants and miseries of others To see how many thousands walke ignorantly other many in securitie hypocrisie superstitiō c. many to haue fallen away vtterly after they had receiued a tast of the Gospell who should not be moued at the beholding of it and pitie them as much as in him shold lye and not to be content that we our selues should do well whiles we see so many in calamitie But it cannot be denyed but that their estate either of the desolate beyond the seas in many countries or of the distressed ones amongst vs doth litle touch or come neare vs whereby as our prayers are weake which are made in their behalfe so are the other fruites of our compassion small and few For as liberalitie is cold in respect of the abilitie which many haue so few of vs are grieued at their euils or go about to call backe and reclaime such as we may we haue not much set our minds on this how we might best preuaile with and draw our kindred acquaintance familiars families c. neither of purpose to order our wayes so as we might by our holy conuersation winne either these or straungers to God neither to strengthen the weake and helpe forward such as haue bene at a staggering And that which is more if we haue done any of these yet we haue done it more houerly and coldly whether with our families or other with whome we haue had to do that way not in meekenesse loue compassion bearing as there hath bene cause with them or heartily seeking to winne them vnto God The cause hereof was no one but yet chiefly our euill hearts which for all the tast of holy doctrine and light which we had of the life to come yet being cleansed and renued but in part were euermore in respect of our corruption prone to euill and vnapt to goodnesse so that not onely after good meanes vsing they caried vs to a forgetfulnesse of that good which
with props and staies most mighty Consider this yee that forget God and aske not after him but especially yee seruants of his who desire to doe his will For these things doth God indeed I meane he bequeatheth many goodly and sweet liberties to his and many of his beloued ones find them and feele them and you that doe not so behold what yee loose and goe without Claime therefore with reuerence that which is your due I meane which god hath bestowed vpon you and beware lest through your default the priuiledges of Christians should not be thought as great as the Lorde in his word affirmeth them to be whiles you inioy them not as though they were no such The Lord hath done great things for vs as it is written Honorable things are reported of thee O thou citty of God And if it were not so and if the loue of God were not sweetly shed in our hearts through the holy ghost yea if we were not perswaded that the Lord is a plentifull rewarder of them that seeke him and that all the afflictions of this life are not worthy the glory which shall be shewed vpon us we might soone be caused to cast downe our countenance and be discouraged who are not onely strangers heere and therefore not knowen nor regarded but we are among professed enimies who the more we differ from them the more we are hated of them and therefore in feare of continuall and infinite dangers by reason of them and their captaine and but for that the Lord hath promised to be with vs and guide vs we should vtterly faint and be discouraged CHAP. 4. Of the third priuiledge How God giueth grace to his children to liue godly and of the first branch BVt that it may better appeare how great this priuiledge is and so I may proceed vnto the rest let vs further heare what worthy and singular fruits doe flow from this fatherly eare and most louing prouidence of God ouer his and accompany the same thorowout their liues which though they arise and proceed from the former yet I will set them downe as particular priuiledges distinctly by themselues And because it is not so easily seene and conceiued of many much lesse beleeued I will more particularly lay forth the same and first this third the summe whereof is this that who so are thus cared for of God he bestoweth this grace vpon them that they learne of him that which none can learne elsewhere nor any but his chosen ones can learne that is how to liue and goe through their whole pilgrimage according to his will and how to die and goe from this vale of misesy that they may afterwards be taken vp into glory euen this prerogatiue he granteth them And it hath these two branches the one that they may be fruitfull in good life the other that they may be kept from foule offences Now concerning the first namely the holy life which God teacheth them to lead this is not the least I might rightly say there is no greater treasure here to be inioied that they need not count the Christian life combersome vnsauory and an heauy and tedious burden as the most doe but an easie yoke an estate wherein they need neither be idle nor vnprofitable but readily prepared vnto euery good worke Now that they may be able to doe this to be setled constantly in a godly course and wise to preuent and auoide the hinderances that lie in their way and to aime at the commandements of God as at a marke that they may keepe them is not this a benefit yea a singular priuiledge when the prophet calleth him an happy man that is inabled of God thereto and Christ himselfe teacheth that it is the chiefe happinesse which can be inioied in this life to keepe the word of God which we heare that it may direct guide vs yea that one day in his house that is spent and passed in the militant church and as his seruants doe is better then a thousand in any estate besides And although it be an estate full of happinesse yet let no man maruel that I say Gods beloued ones may haue this liberty and prerogatiue to walke and liue in it for the Lord inableth them thereunto by whose power they can doe all things he giueth them an heart not defiled and vncleane as it was sometime but purged and clensed in good sort and therefore now it is able to like and loue his will which sometime it loathed and they who beleeue and are perswaded that God will bestow and doth daily offer this grace of sanctification vnto them they receiue it and thereby are strengthened to doe that good in their life which they can loue with their heart and which they approoue of and allow in their iudgement Now if this liberty of Gods seruants be not either knowen of some good Christians or not beleeued I deny not but euen they as yet may goe without this priuiledge in great part accordingly as we may see in many But this need not be if they knew and were perswaded of Gods liberality and bounty towards them as some others are who is so farre from denying grace hereto that he hath pleasure to see them vse it well to whome he granteth it And vntill this be that they draw by faith daily strength from Iesus Christ to subdue their lusts they cannot obtaine to finde the Christian life easie to them as some others doe but goe to worke by their owne strength in all their duties and by the vertue of their praiers hoping to preuaile against their sinnes which indeed are not conquered by any such meanes but remaine in their old strength still the which they seeing that for all their labouring and striuing against them yet they doe not finde that they are weakened or abated in them but that although they toile themselues much yet they profit little they begin to be discouraged and faint euen in vsing the meanes which they did beholding how they sticke fast still in the mire wherein before they lay and so they being discouraged fall into some great sorow or which is little differing breake out into security and loosenesse And this slauery they are brought vnto through the malice and subtilty of the diuil who seeing their vnablenesse to beleeue the promise of God which is that he will strengthen them against their speciall infirmities doth play the Lion holding them vnder with vnbeliefe Against the which their remedy must be this that they resist stedfast in faith that is that they yeeld not to this distrust which long hath oppressed them but by little and little suffer themselues to be perswaded that their case is farre better then they conceiue which shall neuer be hard to perswade them who found true deliuerance from the spirit of bondage and that the Lord hath not taken them into his fauour to leaue them at six and
al. 1. Pet. 2.10 Iam. 4.1.2 This shall be accepted Psal 130.3 1. Ioh. 2.2 He that obserues these is occupied in a godly life Iam. 4.7 All ouercome not these alike The better sort * Moses meeke Numb 12.3 Abraham beleeuing Rom. 4.3 Ioseph continent Genes 39.10 Daniel zealous for the Lord Dan. 1.8 6.11 The woman in Luke full of loue Luk. 7.47 with many more such Therefore they ruled their euill hearts from the contrary corruptions The weaker are not to distrust for not matching the best These lusts are resisted of all beleeuers in their measure They who be ruled by their lusts cā claime no part in a godly life The weake may stay for their comfort in these three speciall graces Cant. 3.3 Note These three must be earnestly laboured for Luk. 8.1 Matth. 13.36 A chiefe end of this booke is to set forward a weake Christian How to make godlines a pleasure Note Deut. 33.12 Gaine of your course Why God withholds some grace from his Note 2. Cor. 12.9 Causes in our selues of not growing Jgnorance Slouth Fauouring sin Timorousnesse Iames 1.6 Remedie of our vnbeleefe How the minds of the godly are occupied Three ages of Gods children * 3. Childhood 1. Pet. 2.1 2. Middle age Ephes 4.14 1. Olde age Heb. 5.14 Heb. 12.12 13 Heb. 5.14 Ephes 4.14 1. Pet. 2.2 The highest degree of Christians Heb. 5.14 1. Iohn 2.13 Heb. 10.24 Matth. 13.31 Prou. 14.8 Prou. 2.10.11 Prou. 6.22 2. Pet. 1.8.9 Acts 24.16 Coloss 1.10 Hebr. 12.12 Rom. 13.11 Reuel 2.22 Acts 2.25 26. Psalm 1.2 Psalm 119.67 Luk. 19.42 The best are molested sometimes with lusts 2. Cor. 12.9 Rom. 7.24 Not comparable to the Apostles 2. Cor. 12.4 Paul had speciall priuiledges Zach. 12.8.9.10 These be fathers Tit. 2.4 The third sort of the godly in battell 1. Ioh. 2.14 Sinne is odious to them though not euer ouercome of them These are sometime discouraged Cant 3 2.3 Glad to vse all helpes Set against smaller sinnes These be held vnder their infirmities for their good The third sort of the godly 1. Iohn 2.14 1. Pet. 2.2 The first danger in comfort The second danger when they feele want of comfort Many defects of these Young Christians compared to children These must growe Matth. 13.31 Psal 88.9 Their dutie Gods children are in danger sometimes to be dazeled and without feeling These degrees may in some respect fall one into another Exod. 3.11 Exod. 10.29 Outward wickednes to be renounced 1. Sam. 7.4 Vide Iudg. 10.14 Hos 14.1 2. Cor. 7.1 2. Pet. 2.20 Beleeuers must forsake their former sinnes Iam. 1.25 Rom. 6.2 Examples Genes 39.10 Hebr. 11.24 Luk. 19.2 Luk. 7.37 The vngodly will scorne professors if their liues be faulty 2. Tim. 3.5.6 The second sort of bad professors ignorant and carelesse Note the wofull estate of the rude ignorant Ierem. 8.11 Many laugh at the rude for their homely speeches who yet are like them in qualities Note A third sort Ciuil Professors Matth. 21.31.5 20. * Some of all these 3. sorts are sometimes prickt in conscience Exod. 9.27 1. King 21.27 Mark 6.19 Hos 6.4 Mich. 6.6 Iob. 27.8.9.10 These be hypocrites Psal 78.36 Psal 50.16 Ioh. 3.19 Sudden flashes of grace A fourth sort of bad professors schismatikes inordinate liuers They are taunters railers and slaunderers of their brethren And censurers of others Soone ride in their own conceit Tit. 3. Inordinate liuers Worse in dealing then men who professe no religion Rom. 1. Ephes 5.11 2. Cor. 7.1 Other disorders of such professors Earthlines Note Matth. 12.36 Vnquietnes Heb. 10.25 Gen. 2.18 Luke 9.23 Ill educating their Children Rom. 12. 1. Iohn 3. Prouerb 20.7 Vncharitable surmises Iames 3.1 Ob. Are all such damned God shoales out some from others Psalm 1.2.50.16 1. Thes 1.9 Iohn 1. 10. Infirmities in all Matth. 7.22.25.34 The godlie somewhat infected with common corruptions Difference betweene the fals of the godly and the wicked Cant 5. Note Cant. 3.4 5. The godly fall not but when they are secure and take libertie 1. Sam. 35.24 Psalm 89.31 Psalm 91.11 Philip. 3.13 2. Chron. 16.9 Philip. 4. 2. Sam. 11.4 Psal 51.5 Prou. 4.23 Heb. 4.1 Heb. 3.12 How we may be fenced 2. Tim. 3.13 No warrant of not falling deadly VVe may be preserued from foule falles 2. Pet. 1.5 Col. 1 2◠Iam. 1.27 2. Pet. 1.10 1. Cor. 4.3.4 Act. 26.18.19 The first end why God suffers some to fall so Some to be humbled by their falles VVhy many fall The secōd end to magnifie his mercie in forgiuing great sinnes Ioh. 21.15 A third end why the faithfull fall in regard of others 1. Tim. 1.16 Otherwise no feare of falling Psal 130.3 Luk. 1.54 Gods tendernes ouer his Deut. 33.12 Rom. 5.10 Col. 1.23 Sweet comfort to the weake Note Rom. 8.31 2. Pet. 3.16 Tit. 1.15 Cant. 3.4 Cant. 2.14 1. Ioh. 5.4 VVhat infirmities the godly be subiect to Luk. 17.10 Rom. 7.24 Gal. 5.17 The state of weaker Christians These much differ from all wicked Phil. 2.12 1. Iohn 3.21 Psalm 4 8. What sinne of infirmitie is Note Wicked sinne boldly Their sorrow is carnall Note The heart purged must so be kept Prouerb 4.23 How the heart is kept Psal 119.9 Luk. 12.35 Great labour thus to keepe the heart VVith this heart easie to renounce euill An ill gouerned hart cause of all disorder Little acquaintance with our hearts brings great bondage An high grace to liue well without the whip The faithfull in part thus kept downe Sinne is not shaken off as a burre Heb. 12.1 2. Cor. 2.11 Grace to vanquish sinne This may be obtained and more and more from day to day Psal 51.5 Luk. 6.45 Gal. 5.22 A peece of heauen to liue with such as keepe their hearts well Psal 120.5.6 VVithout it nothing sauory Fruite of a well ordered heart Good moode Psalm 1.2 Psal 119.15 Heart may alwayes be looke to Pro. 23.26 Psalm 116.12 Another cause why the heart should be lookt to other wise it will not be readie to any duty Note How we may be fit to pray and meditate The onely way to curbe our lusts is to looke to our hearts Without this small fruite or comfort Matth. 19.29 Matth. 6.6 15.7 Note This clensing of the heart is not perfect Hebr. 12.1 Rom. 7. Psalm 130.3 This clensing though weake is a great priuiledge Luk. 18.9.10 The second generall branch of the life of the beleeuer Matth. 5.16 Prouer. 19.22 More hard and excellent to doe good then to eschew euill Not to rest in that Three branches of this second part of this treatise and which they are Obiections if any be Necessitie of rules to liue well by The first rule to liue well is knowledge Knowledge what And to grow in this knowledge 2. Pet. 1.5 Rom. 2.29 Iob. 13.17 VVith this knowledge must goe a delight in it Prou. 2.4 Prou. 2.10 Without this delight no fruit of knowledge Ioh. 3 10. Knovvledge an excellent gift But without the salt of grace vnsauourie 1.
oft in the weeke as the people can conueniently attend vpon the same Which being the light of the world and as it were the Sun that warmeth all the creatures of the earth with his influence so it can but warme and inlighten them who are within the sound of it as the Sunne doth that part of the earth to the which he can spread his beames And although many vpon whom this heauenly light shineth are not made fruitfull like a garden by the heate of the Sunne but rather as a dunghill to sauour worse yet such as enioy not this grace of the Gospell at all can be but as the shadowed places where no Sunne commeth which bring foorth nothing or else that which is soure and vnsauourie God be blessed for those which are painefull labourers but yet for the infinite thousands who know nothing neither can know I would that all which will be called the Lords Ministers did diligently and faithfully prophecie and that the Lord would poure his spirit vpon them plentifully for that purpose If Peter could say no lesse but that it was meete whiles he continued in this tabernacle to put the people in remembrance of heauen and the way to it yea though they were stablished in it alreadie no more to be remoued who doubteth but that it must needs be a sore want to be without that help For ignorance is a great and vsuall impediment of sinceritie and good conscience for when the mind erreth or misconceiueth it doth misleade the conscience and deceiueth the whole man For where that is not besides the thousands which perish for want of it euen the godly if any be there cannot see their wants in grace their corruptions of heart and the many occasions by which they offend in their life neither the depth of Gods loue how he hath taken order to draw them out of all these nor be refreshed with the oft remembrance of these things as their need requireth But this is a large field to walke in and not of me in this place to be long taryed in but yet I will not cease to pray and hope for that which is wanting as to be highly thankefull for that which we haue namely that the Lord of the haruest would thrust foorth labourers into the haruest and establish the libertie of the Gospell preached by authoritie and continue to vs the glorious light and sweet and deepe insight into the will of God thereby which we haue attained and many moe might also haue done the same vnder her Highnes most prosperous raigne and long peace for whome many thankes be giuen to God amongst vs. Now seeing by the wanting of this sound ministerie ordinarily inioyed euen the most of Gods beloued do want the greatest part of their best priuiledges or full weakly inioy them let all welwillers to Sion procure this as much as in them lieth both by their feruent prayers and other Christian endeuours and let such as desire to be more free from Sathans snares prouide whiles they may to be partakers of this benefit As for such as inioy it and price it not aboue all that they haue or euer can inioy in this world but esteeme it as a thing which they set litle by yea and could want it well enough I will say no more to them but this Many shall come from other places to seeke comfort there both from East West North and South and shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen and they themselues shall be cast out into vtter darknesse where shall be weeping and gnashing of teeth and that of Amos Behold the dayes come saith the Lord God that I will send a famine in the land not a famine of bread nor a thirst of water but for hearing of the word of the Lord. And they shall wander from sea to sea and from the North euen vnto the East shall they runne to and fro to seeke the word of the Lord and shall not find it They who should weigh how the Diuell hath laboured in all nations and throughout all generatiōs to hinder the passage of the Gospell as if that one booke of the Acts of the Apostles onely were perused doth appeare in that time might easily be perswaded that the preaching and establishing of it is a singular and rare treasure howsoeuer blind men can iudge of no colours and therefore that the want of it is none of the small lets whereby Christians are hindered if possibly many might be perswaded of it For how should a poore Christian rise vp when he is fallen by any occasion or come into the way againe when he is strayed out or how shall he be strengthened being weake or be comforted in his heauinesse if he haue not this at hand ordinarily to bring tidings of Gods will to him and euery way to supplie his many wants euen as if the trumpet sound not who can prepare himselfe to the battell Therefore it is that there are such maine blockes layd in the way of Gods seruants that either they cannot inioy this blessing any long time or in any good sort and manner to build them vp and direct them euerie way as is meete or if they haue all this yet they shall hinder themselues and one another For it is to be lamented to see how few can rightly vse such liberties and make their profite of them while they inioy them as to draw out of their teachers vnderstanding and humbly pray and labour for spirituall wisedome whereby they may haue the right vse of their knowledge in euerie particular action and in the spirit of meeknesse to helpe build vp one another and to be lights to the ignorant by giuing good example but worldly minded or contentious or passing their time vainely and prophanely And if this complaint may iustly be made where the Gospell is purely and plainely preached as who doth not see that it may then what need many words to proue what hauocke there is of goodnesse where the word of God is not in place to rebuke the euill and vphold the contrarie no lesse doubtlesse then as if haile-stones in the haruest season which battereth and and beateth downe the corne no lesse I say doth the Diuell with his bad instruments make a spoile of religious and christian life So that it is apparent how sore an impediment the want of sound familiar and diligent preaching of Gods word is Salomon including many hurts and dangers in one word saying Where that is wanting the people perish The same I say of other helpes to the building vp of a godly life which I haue spoken of in another place that if we suffer our selues to be hindred by the Diuell from the daily reuerent vse of them he shall sufficiently preuaile in holding vs backe that we shall not flourish as plants in the Lords orchard I meane if we do not consecrate our selues to God pray and meditate
daily as I haue directed before to do if we delight not in reading or take not the benefit of christian exhortation and conference watching ouer one another and prouoking to loue and good workes and to take good by examples of one another and if we be not more humbled by our chastisements and our hearts more inlarged to serue God by his daily benefits but trifle out our pretious time after the manner of men of the world finding no such sauour in any of these as we do in earthly delights namely eating drinking sleeping playing and dealings about our profits the Diuell hath what he seeketh at our hands and keepeth vs farre enough off from our best portion Finally the want of our whole armour or any part of it whereby we defend our selues from euill on euerie side this though all the other were present should sensibly appeare to be wanting for the daungers and fals which we shold sustaine for want of the same The remedy against the wāt of the word preached is to relieue our selues with it where we may with most cōueniēcy inioy it but rather that we sue eanestly to liue vnder it which would be more generally granted of God if it were as a benefit which cannot be wanted sought for desired But whether of both so euer be let vs so partake it that we may feel our selues sēsibly as by good diet refreshed grow in grace in the knowledge of our sauiour Iesus Christ for which end it is among vs. The remedy of all the other wants seeing it is a faithfull practising of the daily direction of the which I haue spoken largely alreadie or any other such therfore it is sufficient to shew the Reader that all these wants the Diuell will hinder him by to the end that he may hold him back from the practise of the godly life and consequently from the sweete fruite which he might inioy thereby The which I speake to this end that he may be on the other side more incouraged resolutely to giue ouer himselfe thereunto daily seeing thereby all these euils and perils of this life so vnwelcome and so much feared may be in great part auoided If any obiect that these first kinds of lets though not so particularly are set downe before and the remedies as here they are and therefore that this is superfluous let such know that I therfore set these downe particularly to let thē see that a well ordered course is a remedie for and against all diseases and therefore I mention the manifold lets in this Treatise which come in the way to hinder it that they may see the better to set themselues against them and not to thinke their labour lost which they are moued to bestow in acquainting and exercising themselues throughly in the practise of Christian direction from day to day as it is drawne from Gods word And thus much of the first kind of lets whereby the Diuell hindreth vs through wants in good things he taking occasion from the corruption of our nature whereby we are prone to euill and vnapt to good to strengthen sinne in vs. Now I haue shewed how the Diuell troubleth many weake Christians by the wants before mentioned here I thinke not amisse to shew how some are troubled by feare of their owne wants without cause For experience teacheth what deadly heauinesse he raiseth vp in the hearts of many of Gods deare children by occasion of their wants in grace And among the manifold hurts which he bringeth by meanes thereof to many weake Christians this one is not to be omitted what grieuous and sore discouragements he oppresseth many tender consciences with while they espie some gfts of God in other which they thinke be not in themselues though they seeke aboue all things to please God as hauing had some sweet feeling of his fauour through faith These I say when they consider and deeply weigh their owne emptinesse of grace and barrennesse their manifold infirmities also which they beare about them the Diuell abuseth their weaknesse to an heauie and vncomfortable sorow which is also as vnprofitable to them In which state he driueth them to find out in themselues many disorders and fals sundrie out-strayings from their Christian course and how they cannot preuaile ouer their corruptions and so maketh the innocent soules not onely to thinke that they be farre worse then they are but also troubleth and disquieteth them beyond measure insomuch that they haue bitter sobs and make sore complaints against themselues in the meane while forgetting through vnthankfulnesse Gods manifold kindnesses towards them and what cause of reioycing rather and thanksgiuing they haue offered vnto them And in this case he keepeth some of them many yeares together perswading themselues that none are so bad as they nor such hypocrites c. when yet the things whereof they do most accuse themselues are meere infirmities and not any grosse or palpable trespasses This description of them that I say no more of them who seeth not how apparently it bewraieth the Diuels malice and subtiltie in hindring yea snaring them as I may say in such sort as they cannot wind out any way when yet as hath bene sayd there are no sincerer-hearted Christians then they nor who seeke the Lord more hartily for that measure of knowledge experience which they haue Now if they are blessed who feare and who are troubled for some wants in grace who is so blind that he seeth not that euen by this which is their sorow and in their owne account euen their miserie yet by this I say they proue themselues to be blessed and happie The speciall remedie for these is godly boldnesse to consider what God hath done for them in giuing them such hungring hearts after good things which could not be except they had tasted of those sweete graces alreadie and had some part or portion of the same They must be perswaded to more heartie thankfulnesse to God and see this their humilitie meeknesse loue of God and desire of heauenly things to be iust causes hereof Their vnkindnesse to God they do well to acknowledge and that is an especiall grace of God in them and that they find in their nature rebellion against goodnesse but yet not so that they shew themselues more vnkind by not confessing that they haue much cause to reioyce from him And therefore let them beleeue that their estate is rather to be highly accounted of euen as it is seeing the thirstie as dry sponges drinke vp much grace and the humble shall find rest to their soules then that for some wants of grace they should cast downe themselues halfe desperately as though God regarded them not when yet their estate is the estate of all Gods children among whom euen the best haue many wants of grace and know but in part nor beleeue but in part although they haue through experience