with vs at the sudden hearing of heauie newes yea all the powers of the minde and heart would be affected with it euen as a man is by the sting of an Adder or when he is pricked with the point of a sword so I say it is with him that doth vnfainedly beleeue his owne miserie without exception casting away all deluding conceits which might hinder it such a sudden alteration it shall worke in him how farre off so euer hee was before that from it And that is liuely set foorth in the example of the three thousand that were conuerted at Peters sermon who for their estate before had been of them that crucified Christ and euen at that present time were mockers and railers at the Apostles saying they were drunken with new wine yet when on the sudden the Lord arrested them by his word and challenge and with his spirituall sword by Peters skilfull handling the same had wounded and striken them so as they could not scape nor resist the power and stroke of it they were pricked in their harts as if an arrow had pierced their liuer crying out immediatly that the paine which they felt within them was intolerable which they expressed in their words when they made their mone euen vnto them whom they had so lately railed vpon now speaking with new tongues which is admirable Men and brethren what shall wee doe Euen thus in some sort doth the Lord worke when hee maketh them to giue credit to this his thundring voyce by his law arraigning men for their sinnes which is no lesse fearefull to them then the roaring of a lion when yet other men whose sinnes are as great and haue as good cause to be feared and to faint vnder the burthen of them are not a whit mooued thereat not moued I say through the commonnes of it any more then the fowles are afraid of the scar-crow after they haue been long accustomed to it who in time dare sit vpon the head of it and plucke strawes out of the very nose thereof And this I doe the more stand vpon to make this point cleere because I haue obserued by long experience how grossely the people of our age doe suffer themselues to be bewitched about this matter For to bewaile them who are soone healed if they be pricked at all and them who fall deadly to raging at the Minister if their hearts be vexed by hearing their daunger I say to bewaile the estate of them there is yet a third sort in number an hundred for one of the other who were neuer troubled in conscience for their sinne or the woe that it hath purchased them neither doe once dreame that such a thing is needfull for them but eate drinke and sleepe some play and some worke and as they did in the daies of Noah imbrace this present euill world prophane merrie yea and light-hearted when as S. Iames saith they should houle and mourne and as though they feared no more then they would make men beleeue they doe are neuer scared till the very time and houre of death or deadly daunger But what do they then when they haue called in lustily as men at a banquet I meane when they haue taken their pleasure and liued therein I say when they see their reckoning and day of accounts is neere then what doe they where is their mirth become Oh they die as Nabal that is as fooles and are as he was when he heard he shuld die as a stone and a blocke or despaire as Iudas did and some of them die as he died that is sooner then they needed as well as they loued their life And the best sort of them are but as they that are spoken of by the Prophet that is they haue no bands in their death they die quietly perhaps with a Lord haue mercie on vs but they not regarding blessing in their life it is now farre from them at their death and therefore dying without repentance let other be feared by them And yet while the world is full of such people as I haue said behold as if they yet wanted something to make them miserable how this vnsauourie and dangerous speech is spread farre and neere among such by many ministers as well as common persons who crie out that it is pitie that some are suffered to preach the lawe and that such vrging of mens consciences for their sinnes is enough to driue the people to desperation and such like When yet S. Paul commaunds that the word be preached with all authoritie which men may not be able to resist and with conuincing of the conscience And S. Luke in the Acts commends the fruite of that doctrine so highlie euen that they were pricked in their harts for their sinnes without which they had neither repented nor obtained pardon of their sinnes Indeede if any preach the law alone without the glad tidings of the Gospell or vrge repentance without the incouragement of Gods mercie through Christ and forgiuenes of sinnes he were worthie to be sharply reproued and to bee restrained till he should amend so dangerous an error and so grieuous a fault But if any finde fault with the ioyning of both together when experience and Scripture doe shew that no other kinde of preaching can profit and doe good in the Church they are earnestly to be desired if they doe it of ignorance to be taught if of a worse minde to desist from it But this shall suffice for answere to this speech rashly and vnwisely cast foorth to cause many to stumble at I returne to that from which I went aside a little to perswade those which are teachable that God doth vse to make his law to cast downe such as he purposeth to lift vp againe as I haue said The Scripture yeeldeth many complaints and cryings out of Gods seruants who acknowledged as much Some when they had once escaped the daunger of their former woe as that of Paul to Timothie doth testifie I was a blasphemer a persecutor and an oppressor Some in the time of their distresse as by that in Ieremy I heard Ephraim complaining thus Conuert me O Lord or els I cannot be conuerted and they in Sam. 1.12.20 with many other And God be thanked although they are but a few of so many thousands as haue liued in former ages yet he hath not left this vnwitnessed by many in this our age of whom some are fallen asleepe and others remaine amongst vs vnto this day who with bitter complaints salt teares and dolefull groanes no lesse sensibly then Iacob sorrowed when he thought that a wild beast had deuoured his sonne Ioseph Gen. 37.34 haue confessed the depth of their woe sighing and seeking if by any meanes they might finde ease and deliuerance although the most are hardned and can bee brought to no such abasement And if that which I haue said before to this purpose perswade not men to thinke so
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
doth make the same knowne vnto his minde and beare witnes to his spirit that he is the Lords and teacheth him thus to reason If God will forgiue him who hath receiued grace to seeke without fainting wearines who longeth for it in a melting heart for offending him who desireth it more then al earthly pleasure and profit and is willing to cast away all impediments that may hinder it if he will forgiue such and he hath framed me to be such a one then doubtles he will be mercifull and forgiue me Thus God maketh him of whom I speake to see cleerely that he is his no more to be separated from him when he hath opened his heart as he did the heart of Lydia and causeth him to beleeue that the sonne of God who was giuen to the vnworthie world is giuen to him being one of the same For if earthly fathers be kind to their childrē crying to thē how much more the father of fathers For we must think that this afflicted person now mentioned doth often and deeply weigh the truth vnchangeablenes and perpetuitie of the pretious promises which hee heareth preached vnto him yea and that with more delight then he doth any thing els he weigheth what may be like to hinder and hold him from hauing his part in thē and when he considereth that God who willeth him not to feare is greater thē al that letteth him what hee may hee remoueth it though neuer so precious to him and considereth what doth giue him greatest encouragement and so imbraceth the same we must think when he once cōceiueth the incomprehensible excellencie of eternall life and how it maketh the soule alwaies cheereful euen here we must think I say that he weighing what his misery is without it counteth it the most soueraigne medicine to heale his sore and therefore he is readie to vse any meanes and bestow any diligence to come into the possession of it and to make it his owne especially when he seeth that it is so freely and mercifully offered Thus setting his heart vpon it as that which hee seeth would make him more happie then all the world though for a time he hath not been able to attaine vnto the assurance of it the diuell holding him backe by many lets and subtilties abusing his errour weakenes and simplicitie thereto yet the Lord suffereth him not to giue ouer till he hath waded thorough and ouercome all hinderances And if this be too hard to doe by himselfe he seeketh the helpe of others wheresoeuer they may be come by men of deeper insight and greater iudgement and experience in and about the will and purpose of God concerning saluation by whose louing trauaile counsell and labour he groweth more expert and resolute and so setleth his heart in beleeuing as he seeth he hath good cause and strong incouragement to his full quiet and contentation The Lord himselfe speaking thus If any thirst let him come to me and I will giue him the water of life to drinke So that as Iacobs hart failed when he beleeued not his sonnes report that Ioseph was aliue and the chiefe gouernour vnder Pharaoh yet when they told him the words of Ioseph and shewed him the Chariots which he had sent to carrie him the spirit of Iacob reuiued and he said I haue enough c. Ioseph my sonne is yet aliue So though the goodnes of the message shall be so farre beyond the expectation of him to whom it is brought as fearing the cleane contrarie yet when hee shall weigh and consider aduisedly the truth of the matter and certaintie of the promises and therein behold the depth of loue which is in God and that to the broken hearted though vnworthie it quickeneth the soule and refresheth it aboue all that can be expressed And so hee beholding his estate without these promises and what neede he hath of them and who it is that offereth them euen he who cannot be gainsaid that is the Almightie he imbraceth them and by little and little as he gathereth more strength by the infalliblenes of them so he beleeueth them and taketh exceeding comfort by them giueth God thankes and as he hath good cause he cannot satisfie himselfe therewith nor as he thinketh haue enough of them And thus doth his soule stay vp it selfe for seeing God doth giue it freely to him and he desireth it aboue all other things as seeing that he cannot bee safe without it who is hee which shall hinder it Thus are all teares wiped away the ragges are cast off the robes are put on the spouse is betrothed to Christ her husband and she by faith made partaker of all the good things which he bringeth with him who is giuen vnto his Church not poorely nor bare but to be her wisedome righteousnes sanctification and redemption And he that hath thus put on the Lord Iesus God will know him for his wheresoeuer he findeth him neither shall any take him out of his hands so saith our Sauiour himselfe My sheepe whom in the verse before he calleth those which beleeue in him My sheepe heare my voyce and I know them and they follow me and I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hands for my father which gaue them me is greater then all and none is able to take them out of my fathers hand Like vnto these are they all who shall glorifie God in this life separated from the world though annoyed by the people of it as the sillie sheepe are by the goates whose conuersation what it is another place shall declare and lay foorth hereafter And this is faith which making them inwardly perswaded in some sort by so cleere euidence as I haue said causeth them outwardly in time to professe the same more boldly without feare as occasion shal be offered although it be for y e time both weake and faint yet is it sound and sure and after experience in a godly life I meane the life that is led by faith it shall be strengthened better confirmed and procure withall rest to their soules For where the forementioned graces are as true contrition the heart broken with sorrow and meekened hungring and pining for mercie and grace confessing and forsaking the sinne with accusation and deepe groanes for pardon there is some true measure of sauing faith for Gods graces are not separated for our Sauiour pronounceth them blessed which haue these graces but none are blessed without faith therefore faith is there also because the spirit of Christ dwelleth in such and he dwelleth in his by faith therfore it must needs be in them Which thing I doe the rather stand vpon to proue seeing it is rather tried and discerned by these then knowne by it selfe without other holy affections going with it and for that many of tender age in Christ and yonglings cannot be certaine and throughly
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
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
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
weakened in me contrary to that which sometime I haue found and perswadeth me that euen my afflictions and the hardest parts of my life are sent not in thine anger and displeasure but of fauour and mercy and that for my good thou doest of very faithfulnesse cause me when so euer I am chastised to be corrected And so for thine afflicting of me also I am and more learne daily to be thankfull And the rather I see iust cause hereof because I am priuy in mine owne heart how litle cause I giue of this tender handling and most kind regarding of me yea rather I see causes innumerable why I should be giuen vp into a reprobate sense and both be made an example vnto others in this life of miserie and after be cast into endlesse woe For besides mine originall sinne wherein I was conceiued and borne my whole life before I was called to know thee to be my Sauiour through Christ my redeemer was nothing else but an vtter departing from thee and a dishonoring of thy name In euery cōmandement and branch thereof I was rebellious and disobedient to thee and that as many times as I haue haires vpon my head And since thou hast washed me from my wickednesse and purged me from my sinnes whereas I thought I should haue roundly and readily liked and submitted my selfe to thy holy will which is the rule of righteousnesse yet I haue fealt and do daily that I am hindred much from that good course which I desire not doing the good which I would most willingly but oft times that which I allow not and yet besides this I perceiue that there is much sinne in me which I know not as from time to time since my first beleeuing in thee I haue by litle and litle espied and found out so that most iustly I may say Oh Lord who can tell the manifold errors of this life or how oft he offendeth thee And as for the deceiptfulnesse of sinne who is wise inough to discerne it in many things as when we shall be angry for a iust cause when we shall giue our eye and heart liberty to please themselues in that which they desire when we grow weake in faith whiles we be about our lawfull businesse and such like which because I feele my selfe to be incombred with and with many such I do here as most vnworthie in my selfe acknowledge the same and humbly sue vnto thee ô heauenly father for thy deare sons sake Iesus Christ to pardon still my sins corruptiō who do confesse that I offend thee so oft in the day as I cannot expresse this morning to receiue me gratiously into thy fauorable protectiō that I may be satiate replenished with thy louing kindnes so that al the day after I may retaine the sauour of it haue my heart so sweetly seasoned with it that I may find feel all my actiōs as good things to proceed out of the good treasury of it and not to be fleshly rebellious corrupt as proceeding from a roote of bitternesse And as for the sinne which is hidden from me reueale and bring to light vnto me that I may be shamed and humbled thereby and not abuse thy pardoning of me to bold licentiousnes making that a colour of euill in me but let me plucke downe all pride of my heart and see my selfe daily and so this day more indebted to thy maiestie then otherwise I could possibly thinke my selfe to be and to send vp more oft and earnest prayers against the same Thus good Lord let me sensibly feele this mornings worke to be effectuall through thy blessing euen as it is thine owne ordinance that I should begin the day thus that I may haue my heart inlarged hereby to do my other duties with more cheare and fruitfulnesse and that I being thus perswaded of thy fauor may also be assured that thou wilt be with me to assist me and blesse me in all the lawfull workes actions which thou hast appointed me this day to do And seeing thou hast appointed that we should be occupied in some trauell and worke profitable to the common-wealth which also may keepe our selues from idlenesse incline my heart to obey this thy commandement not onely for other causes but chiefly because thou wilt haue it so and with chearfulnesse that may shake off tediousnesse and vntowardnesse as farre as of my frailtie may be obtained In the workes of my calling let me keepe my heart from all distemperature disorder and rebellion and containe my selfe from euerie euill way in the good successe which thou giuest let me not be lifted vp with lightnesse in the contrary not cast downe with immoderate heauinesse Let me see good and sufficient cause of intermitting the same as oft as I cease from it and let my mind be stable and well setled to follow thee though the actions of the day be many and variable In all companies let me frame my selfe this day to be harmelesse and innocent at home let me be warie against the common euils which are in families as brawling disagreeing with any anger vncharitablenesse reuiling prouoking or being prouoked by others but forbearing and forgiuing if I haue ought against any so let me be free from foolish iesting slandering of others lying vnprofitable and needlesse talking So abroad let me not fashion my selfe after the euill example of the world in these or the like but humbly carying my selfe towards mine equals giuing honor to my betters and making my selfe equall with those who are my inferiours as knowing my selfe what I am And not onely so but as I shall haue oportunitie graunt good Lord that I may do good by exhorting teaching comforting and admonishing and offering my selfe to take good by receiuing the same where I may that thus I may leaue no ill sauour in any place but with comfort call to mind the companies that I haue bene in and not with an euill conscience And that part of the day which I shall haue free from the fore-mentioned duties to be alone whether iourneying sitting walking or lying graunt most mercifull father that my heart may be weaned from vaine cogitations and fond desires euen the secretest and that out of the good treasurie of my heart I may raise holy and profitable meditations oft musing of the heauenly things contained in thy word namely thy mercies of mine owne mortality troubles subiection to sinne and Sathan and how I may order aright all my lawfull affaires and disgrace and bring in discredite with my heart all iniquity and the very apparance thereof Let me aime at these things this day as at a marke And whereas most mercifull father we are wont to go to prayer hearing conferring and reading of thy word with much vnwillingnesse and vntowardnesse and to be sleepie and vnreuerent therein graunt that I may be armed against these and contrarily may stirre vp my selfe to chearfulnesse and gladnesse when such times
as appeareth by the parable of the talents deliuered to be occupied till it should be demanded how they were imployed and by that of the steward who was called to giue an account of his stewardship The account which shall then be demaunded shall be according to the doctrine which hath bene set downe in the foure remedies namely whether we haue not vsed them to the hurt and iniurying of others and how long and wherein And secondly whether we haue done good with thē as we in conscience haue seene our selues bound to do and as occasion hath bene offered Thirdly whether we haue not our selues yeelded to commit some noisome and fearefull sinnes for and by occasion of them which we should not otherwise haue bene bold to do And lastly whether we haue bene furthered by them to euerlasting life By this we see we may not deale and behaue our selues about these earthly commodities as we shall thinke good for we are but stewards and disposers of them as the owner our Lord and maister hath appointed Wherein as we haue failed we shall haue litle cause to reioyce considering that whatsoeuer we haue gotten and gained yet the worst is behind euen our account giuing which we shall not be able to yeeld no not one of a thousand And though I deny not but there is mercy with the Lord and plentifull redemption yet it is that he may be feared of vs for the time to come in occupying our goods and talents as he hath commaunded and it is also for them that tremble when in remembring and thinking how ill they haue vsed them they say penitently within themselues What haue we done But to the rest shall be tribulation and anguish when they not wisely casting their reckoning before shall be vrged to it by the Lord they being vtterly vnready for it In this regard therefore as in all the former we see good cause to withstand carefully this sinne of worldlinesse These are the remedies and reasons which perswade to giue a foile to this couetousnesse now heare the direction in few words how to vse them both For although we know them yet if they do but swimme in our braine and be talked of now and then they shall be so farre off from doing vs the good they may do that we shall the rather deceiue our selues with a false conceit of practising them when yet we remaine drowned in some grosse point of worldlinesse still Therfore it is necessarie that we nourish and retaine a mind willing to see and find out what is amisse in vs this way and then as the sins of this kind are most daungerous and many that therefore we force our selues from day to day to stoupe and submit our selues in an honest and good heart to vse these remedies and be perswaded by these reasons till we find ease by them through practise of them that is a ready mind to vse the world soberly and aright and desirous lest we should deceiue our selues through selfe-loue both to learne by the publicke ministerie and by our priuate reading as also by the helpe of any faithfull brother which can shew vs what blemish remaineth to annoy and hurt vs. Thus vsing both remedies and reasons from time to time for this must be no worke of a dayes or a yeares continuance with feruent prayer to God both to see and cast out such excrements we shall not need to doubt but that we shall be blessed in our worke And yet this I will adde because I know that the matter which I haue set downe for the redresse of couetousnesse will sauour but harshly in the tast of worldly minded Christians that I do not in all that I haue sayd speake or except against any libertie that God alloweth his people about the vse of the world for some will be ready so to gather For concerning skill and wisedome in mens trades dealings and occupyings I am so farre from counting them points or properties of couetousnesse that I hold them for comely ornaments if they be not choaked and ouer-growne with the weedes of their corruptions Yea I say more that ignorance and vnskilfulnesse if ye except the contrarie extremities subtilty and craftinesse is one of the greatest occasions of euill dealing among men Also I deny not but that forecasting and thrifty prouidence in a familie is both lawfull and meete and that no more be spent then for necessarie and comfortable vse to make prouision also of things needfull in the fittest time so as it be without fraudulent dealing in fore-hand bargaines also good husbandrie warinesse in their doings sure bindings of men in their contracts and couenants and sufficient securitie for mortalitie sake euen betwixt the best by writings or witnesse and a taking heed of suretiship as Salomon willeth that one be not vndone by another diligence also in mens callings with such other like religion and Gods word alloweth them all And all to this end that the more outward dangers a man can auoide the more free he may be to liue godly But seeing it falleth out commonly that the wisest are the worldliest and these fore-mentioned liberties are much abused of earthly minds and such do too easily passe their bounds and much nigardly nipping go vnder the cloake of frugalitie and honest sparing therefore these fore-mentioned liberties which being well vsed are also commendable vertues grow into ill report among the ignorant and vnstayed which otherwise are not reproachfull neither deserue any blame And this I haue spoken to meet with an obiection which might rise in the minds of some by occasion of that which went before And if this content them not they shew themselues iustly to be suspected of worse meaning then in their obiection they pretend As for them who say If they had riches they might ioynt their enemies and stand against them and do many other things which now they cannot for want of them it is not worth the answering For God doth not giue these his blessings to men to bestow them on their lusts but to profitable and necessarie vses And where men do not make that reckoning of them and learne not to be maisters ouer them rather then to be seruants and slaues to them what one among a thousand is the better but the worse for them And therefore to a reasonable man I would say What if we could in diet and apparell countenance and controling of others flourish and please our selues also in other iolity libertie and exercise what were we the better All men see that we may want these better then the pairing of our nailes and that we may please God better without them and that we shall not haue so many things to let and hinder vs if we be free from them We haue promise of sufficiencie if we desire to liue vnder his gouernemnt and without that cursed is all plentie But here an end of this matter
doeth not see what and how great a benefit and priuiledge it is to all that haue fallen into any grieuous crime at least as they count it and so haue their faith weakened and their comfort appalled For to a man in that case nothing is more comfortable as by the words of Elihu in the booke of Iob most liuely appeareth saying When a man shall be so wrought vpon by the word of God that for feare and inward anguish he turne away from his owne worke that is his old sinfull life and refuse his meat which was wont to be most pleasant vnto him and sorrow take hold on him vpon his bed c if then there be a messenger of God one that can tell him Gods minde who shall be as one of a thousand vnto him who can certifie him of the fauour of God that he shall not be forsaken of him behold that man is reuiued and he is comforted as in the daies of his youth c. And euery godly preacher hath experience of the same both how many heauie hearted Christians are raised out of their falles with much comfort and how intolerable an estate it were for them to beare if they had not good assurance from God about that matter But this which I say is wisely and warily to be heard receiued I confesse that is to say that euen as it is with all thankfulnesse to be hearkned vnto of the afflicted in minde and such as mourne in Sion so likewise that in no wise it be vsed as an occasion to imbolden any to sinne or to gather hardnesse of heart in them that either they dare goe forward more readily to that sinne which they delight in because they heare there is hope of forgiuenesse to such as haue runne from God or seeke pardon the more sleightly and houerly because God receiueth such sinners to mercy Both which respects because they are woorthy to be regarded alwaies in this case and for that an example very fit for this purpose commeth to my remembrance I will in as few words as I can lay foorth the same In the booke of Ezra the priest we read that he and many of the people of the captiuitie after their returne home cast themselues downe before the house of the Lord praying and confessing their sinnes with teares in aboundance and chiefly this sinne in that they had taken to themselues wiues of strangers which was a grieuous breach of the Lords commandement Zechania the sonne of Iehiel a godly man answered and said vnto Ezra It is true we haue committed a most heinous and wilfull offence in ioining our selues to strangers and marying wiues out of them but yet that we cast not our selues into deadly despaire as such a transgression of Gods law might easily carie vs vnto let vs know that there is hope in Israel concerning this thing Wherein these two points I obserue principally among many others that as neither Ezra who had great knowledge in the law of God nor Zechania nor the people which feared God durst in such an offence lightly and in a loose manner heale vp their breach of Gods commandement although they knew that there was hope to be conceiued of pardon but saw cause to humble themselues before God in the confession of their sinne and praied for the remission of it with teares and made a firme couenant to put away their strange wiues so yet when they sought vnto God after this holy and hearty manner then did they incourage one another to looke for mercy and forgiuenesse saying There is hope And so it ought to be with all gods children that when they haue beene supplanted by the deuill for all their care and watchfulnesse then ought they to imbrace this sweet remedy and flie vnto it as to an anchor That God will be intreated of them and so with more thankfulnesse and humblenesse to walke forward If any therefore abuse this liberty to licentiousnesse and boldnesse in sinning they shall beare their punishment and let them be sure that their sinne will finde them out Thus we hauing seene cleerely and plainly the minde and will of God about this matter let vs now consider the greatnes of this libertie and benefit that the poore seruants of God who haue beene much distressed for want of the certeine knowledge of it may be helped and relieued I remember the daies and times as I stil see oft the experience of it wherein this glad tidings would of heauie and afflicted consciences haue beene esteemed aboue gold if it could haue beene fitly applied to their disease and if they standing in need of it might haue beene assured from God of such welfare I remember I say such times and the desire of many therein who yet for want of that haue lien languishing and beene filled with heauinesse for that they could not be raised vp and comforted some whole weeks and moneths some others for not receiuing this message in due time haue bene cast for many yeeres into such distrust of Gods fauour that it hath beene a matter of great difficultie to recouer them at the length And who doubteth but that it was the estate of the people of Israel and of many generations of them and namely at Bochim when they repented by the message of the angell and also an other generation after them whom Samuel after long straying from God brought home and of some of the Churches in the Reuelation as namely the church of Ephesus that they stood in need of this incouragement who hauing left their olde first loue although good things were still found in them were tolde by the Apostle Iohn from the Lord that they were so farre gone that it was time for them to consider with themselues from whence they were fallen and to renounce their sinnes and repent of them and do their former works that so they might againe receiue sound comfort whose sore when it should haue come to be felt would haue turned to another maner of vexation both longer continuing and more deeply pinching them if by this counsell from God it had not beene preuented And such as in this age are subiect to the same weaknesse as hauing sometime laied holde on Gods fauour and mercie yet haue afterward fallen into some sinne against their conscience must holde this for a singular priuiledge that the Lord is willing to receiue them againe to passe by their sinne and that they by the way that he hath taught them should rise vp to comfort This doctrine where it is receiued honoureth God highly and causeth many thanks to be giuen to him for that poore sinners see him so ready to forgiue them and that so often and so many and great offences as they themselues durst not looke for or thinke that he would and in that many who bare shew that they are troubled for their sinnes sometime doe not magnifie God for this trueth
I shall be occasioned in another place to doe the same But all this sinne which thus ruleth and raigneth in man making him not much vnlike the diuels themselues is but one part of the miserie which he is in yea and the least of the two in their eyes and iudgement who are the greatest number in the world The other part thereof is that for this sinne he is subiect to all those fearefull and horrible plagues which God hath threatned and executeth in the world vpon the committers thereof and to that endlesse punishment of condemnation in the world to come which is the principall and most iust desert of euery sinne The particular vexations and calamities which belong to sinners in this life are innumerable and not to be expressed but some for the rest it shall be fit to mention and the rather for that many thousands neuer dreame of and much lesse are troubled with any such matter And first as the curse of God is vpon all creatures for mans cause so it is lesse to be doubted that it is cast vpon man himselfe So that whatsoeuer he doth or wheresoeuer he becommeth the wrath and anger of God followeth and accompanieth him Cursed he is in the field and cursed in the house cursed in his basket and in his store and as Moses speaketh of all the creatures wherein he should take his repast and delight saying Cursed is the earth for thy sake thornes and briers it shall bring foorth vnto thee From hence come all the dearths famines penurie and pouertie which euery where are cried out of In his bodie sicknesse diseases of many kinds aches gripings swellings burstings and other paines intolerable In the senses deafnes blindnes numnes and such like which should make any heart to quake and tremble to heare them but named As for friends and kindred wife and children father and mother or whatsoeuer may be thought of which men are wont to take greatest pleasure in how can they delight mans heart soundly or be pleasant vnto him when they are mixed with this sauce The Lord accurseth them hee will bring him to iudgement for them euen for enioying them whereto they haue no right nor lawfull libertie as being not intitled to them by Christ who is heire and Lord of all If there were but a sword hanging with the point downward ouer a mans head which were sitting at a royall banquet what pleasure could hee take in the varietie of his dainties But it is another manner of slaying a man if oft in one houre hee must be constrained with feare to remember and thinke on it this moment will they take thy soule from thee But this goeth not so neere mens hearts as it ought whiles they haue one obiection or other as it were water to quench the force and heate of it For all men they say are not in this miserable estate except some one or few who be wearie of their liues and make all their other delights vnpleasant to them for the same This as vnwise they obiect because they are moued with nothing but that which they see with their outward eyes the voyce of God pierceth not their hearts although it pronounceth as well to him that escapeth al these if any such could be found as to him who hath bin plagued with them all euen to one as to another without respect of persons Woe be to the inhabitants of the earth because they haue sinned So long as this word shall be true no mans estate is better then another all are vnder the wrath of God Therefore let no man deceiue himselfe God is not mocked How this ought to affect the heart of him that heareth it we shall see hereafter but hee that hardneth his heart at the hearing of this because he feeleth not neither seeeth any such thing shall surely come to euill I haue not yet spoken of the plagues and punishments which take hold vpon the soule which are yet more fearefull then those of the bodie if so be they could as easily be discerned A man to be giuen vp to his owne vilde lusts like a brute beast to wallow in filthines who might haue shined as an Angell in goodnes is there any of iudgement which counteth it not amongst the most fearefull iudgements To be vtterly darkned and destitute of the true knowledge of God and of the life to come the knowledge wherof is the beautie of the world and to be hastning to endles woe and yet not to vnderstand it what part of miserie can be greater in this world To be so hardned in heart as to be past all feeling remorse to fall into vtter desperation without recouery by any thing he can do such madnes frensie heaps of the like can any thing be thought more full of horror and all these is wofull man vnder There is none which hath not brought himselfe into the depth of them all which is all I may say truly that he hath to glorie of So that I thinke it cannot be denied but that he is miserable vnto the which to adde as the shutting vp of all the remedilesse feares and deepe doubts which oft bring anguish here the paines and torture of both soule and bodie in the end of this life when both must take vp their dwelling in heâ— who so shall heare it must needes confesse that there wanteth herein no piece of miserie But seeing the Scripture it selfe calleth it paine vnspeakable I wil not go about to describe it least I should any way seeme to make it lesse then it is It is sufficient for this purpose that it is most extreame easelesse and endlesse This I haue said of the miserie of man and of both the parts of it as I did purpose and that in as few sentences as well I might and fewer in deede then such a weightie matter would haue required but that it is elsewhere handled by others And I haue determined to say no more then I must needes of those things which are set foorth at large both plainly by many learned brethren and in very good sort and order alreadie These two points of mans miserie are to be knowne as an especiall part of Gods truth of him whom the Lord will saue For hee which knoweth not this swelleth and is puffed vp and goeth on in deepe securitie and cannot doe otherwise as long as hee is ignorant of this point therefore the Lord bringeth him on whom he purposeth to shew mercie to the preaching of his word and namely his law which sheweth him his sinne and damnation so that he shall cleerely vnderstand it and that he as well as any other is vnder the power of it But here I thinke it not vnseasonable to adde this seeing ignorant people which lie yet in their sinnes doe harden their hearts at the hearing of this that none haue iust cause to quarrell with the Lord for if any thing spoken of in this
hereafter wee shall see Also he considereth that God is slow to anger and readie to forgiue sinners being gracious and full of mercie And though that thought be repelled through the remembrance of the greatnes of his sinne and vnacquaintednes with the promise yet there is no doubt but that he is secretly vpholden by it from dreadfull despayre Thus while present comfort faileth he sorroweth still and the more deeply for that he thinketh verely that he hath no part in it and therfore being cut off that way for the time he cannot but returne to think of his desolation and woful condition which breedeth deepe sighs and sorrowes afresh And he breaking foorth as one full which can hold no longer it wrings out such strong cryes Oh miserable man that I am what shall I doe how shall I escape this fearefull vengeance In this heauines he accuseth himselfe and complaineth but to auoide that miserie he seeth it impossible and to go vnder it still he feeles it intolerable And although he knoweth that there is a remedie and what it is which yet many in such heauines and abasement doe dimmely and weakly know and therefore their sorrow is the more yet can he not apply it to himselfe by any meanes In this extremitie therefore of his and being in this streight and distresse he crieth out with Paul O wretched man that I am who shall deliuer me And therefore the Lord guideth him to some instructour as hee did Paul to Ananias Act. 9.17 or stayeth him by the publike ministerie or by his owne knowledge bringeth him as wee reade of the prodigall child Luk. 15.17 to counsell himselfe by that which he hath heard The third worke they are broken hearted and humbled THe former consultation by Gods working bringeth this resolution to him that he will no more looke backe to his old Sodom what hard conditions soeuer he go vnder and so he falleth to relenting his heart is broken and he humbled and abased and in this spirit of meeknes saith as Paul did after he was cast down Act. 9.6 Lord what wilt thou haue me to doe And now he seeth that the Lord hath him at aduantage as a man bound in chaines readie and attendant to whatsoeuer it pleaseth him who before for his stiffe-necked stubbornnes was neither to be entreated commaunded nor feared This vnfained humbling of himselfe before God for all his wants breaches and wounds in conscience is a beginning of all goodnes and grace which man feeleth in himselfe and casteth off pride and the strength of an high minde and what knowledge of religion or any other good gifts soeuer a man hath without humilitie he is but vnreformed and vnmortified An happie discipline and nurture to be wondred at that can so soone and suddenly breake the clods of so hard an heart and so easily winde him as a twigge or wand whether it listeth him who could not before any more then the great tree in the least manner be bowed Thus must the Lord worke and shew his wisedome and power vpon this vnframed and crooked person before he can be made right and straight But what then perhaps you will say and what is this man the neerer to Gods kingdome and the sight and knowledge of his redemption out of his forementioned miserie I answere Very much euery manner of way For being thus humbled he is now easily to be perswaded and being by the same spirit of God enlightened whereby he was cast downe with heauines and feare before he is fit to thinke of and to remember the sweete promises of God which before though he had heard yet saw that he had nothing to doe with them and therfore durst not hearken after them Now he can thinke of that which by preaching he sometime heard as one who may be in hope to be the better for it that God is of that nature that he may be entreated and reconciled to him The fourth worke a secret desire of forgiuenes ANd by such considerations he raiseth vp himselfe and the Lord kindleth in him an especiall desire of the forgiuenes of sinnes and of the fauour of God which cannot be right and well ordered if it did not proceede from some hope that God will be entreated of him Here therefore he setteth before his eyes more cleerely then he could before the nature of God how louing and kinde he is how readie to pardon and how how great sinners who might more easily be dismaied then he haue found fauour with him It is also by Gods good directing of him much to the helping forward of him that he remembreth none are exempted from this benefit but such as exempt themselues And that the brused reede especially shall not be broken nor the contrite heart despised but the heauie laden comming to him shall be eased and they who mourne shall be comforted being blessed alreadie And although through ignorance and ill building vp many are farre from those thoughts affections a long time the diuell working vpon their weaknes and God so disposeth it also that euen some such as haue the best meanes and helpes to set them forward may feele and see their owne weaknes for a time yet doth he worke those things in them at one time or other if he purpose to saue them and this feruent desire I meane though in some with more timorousnes and this hungring after mercie which God stirreth vp in him and this earnest longing after a remedie by Christ is such and so feruent in him that as a man appointed to death setteth not by all the pleasures and gaine in the world in comparison of a pardon without which he cannot haue ioy in any thing So this poore sinner feeling the terrour of Gods curse and knowing that there is no release for him but only in Christ whom if he haue he shall be saued and if he haue not he shall perish euerlastingly doth aboue all things in the world sigh after him longing to bee made partaker of him In this hunger therfore and thirst of his after pardon how welcome think we shall good tidings be now vnto him Such a man so low brought and so abased in his owne eyes and so farre from all hope of worldly remedie either in himself or in other if he might be staied with any word of comfort at that time how acceptable were it like to bee vnto him Much more welcome doubtlesse then all the promises of the Gospell haue euer been to him before or then all things in the world be now to him besides Then if hee might haue the coursest diet it would be sweete and most sauourie to whom an hony combe before was not pleasant nay crummes vnder the table are comfortable refreshings to him who before was glutted with the childrens dainties Oh how glad such an one would be if he might be receiued of his heauēly father to be but as an hired seruant who could not before be brought to
him that he could neither by feare nor shame neither by allurements or perswasions before that be brought to abandon and waxe wearie of them yet now he disclaimeth and cryeth out of them and in an vtter detestation of them saith as Ephraim said of Idols in which she had so much delighted What haue I to doe with them A thing all may see to be verie admirable A man to forgoe that which he loued best of all yea better then life it selfe for how many lose their liues for their sinfull pleasures yea and that willingly and readily only for the hope of that which as yet he hath not is it not admirable and must not that hope thinke we be sure and certaine though in him so weak as yet that they cannot professe it Thus doth the Lord worke in the heart of him who shall imbrace Christ for his Sauiour that nothing shall separate betwixt them It may well be said No man commeth to him except the father draw him by his spirit for otherwise we reade that it is as hard for a wicked man to become good as for the blacke More to chaunge his skin or the leopard his spots And whereas it may be said there are many when they are pricked in conscience for their sinnes who doe thus cry out of them for the time but it appeareth afterwards to haue been but a blast and as it may seeme a sodaine passion which vanisheth away and commeth to nothing I affirme the same and grant it to be so but this is a farre other thing and this worke of grace to forsake all for the hope of mercie and forgiuenes of sinne differeth as much from that rash and sodaine cracke of fearefull crying out of sinne while onely terror oppresseth as cannon shot differeth from the shot of paper the one casting out the diuell for bearing any more dominion in him the other seeming to fray him with bold and lowd words I defie the diuell c. but driuing him away in deede no otherwise then the popish holie-water as may be seene in comparing both sorts together For example though Ahab gaue signes that he forsooke his sinnes by rending his cloathes but not his heart putting sackcloth vpon him and fasting yet he shewed by and by after that al was but a ceremonie by wilfull resisting and disobeying the message of God by the prophet and boldly affirming that he hated him Yet on the other side Zacheus did farre otherwise for how he receiued Christs doctrine he declareth by the fruites following reuenging himselfe for his ill gotten goods with a restoring fourefold and giuing halfe the rest to the poore and Christ also testified of his forsaking and leauing his gainfull vnlawfull trade by open affirming him to be the sonne of Abraham An other example the people whom Samuel perswaded to forsake their sinne for the hope of the promise did not only lament after God but they did in deede forsake it they did cast away Baalim and Ashtaroth idoles which they so delighted in declaring thereby that they found by the prophets ministerie a farre greater treasure that is the mercie of God in forgiuing them their sinnes according to that which is written since but true before euen since the first mans repentance He that confesseth and forsaketh his sinne shall finde mercie But their fathers who made as great profession and shew as they returning to God and seeking him early yet they did but flatter him with their mouth and dissemble with their tongue for they were not faithfull in his couenant But these shall suffice like vnto the which there are many more Let it be graunted therefore that this is a mightie and admirable worke of Gods spirit which thus perswadeth this sillie soule which is trauailing hard to finde peace rest vnto his heart thus I say to bid farewel to his sweetest delights for the hope of the gaine that is set before him For these two goe together highly to esteeme and prise the promise of life and happines and for the same to despise and set light by the things which were best beloued And yet this as impossible as it is to any other in those whom God chooseth out of the world he worketh it as sensibly as we may discerne the wilde beast to be tamed and the cleere and sunshine day to be ouercast and darkned For God kindleth a feruent desire longing after that glad tidings namely that he will freely bestow it vpon him that thirsteth after it till he hold and inioy it as his owne And that which S. Paul saith of himselfe that when he began to see the beautie of this blessed message he counted those things losse which had been vantage to him yea very doung for Christs sake that he might win him the same is verified in all such as I now speake of euen whosoeuer he be and then he is truly come home no more to be cast off or forsaken of the Lord. And this gracious affection is thus riuited into him and as it were writtē with an adamant pen neuer to be rased out any more to the end it may alwayes after remaine and be found in him after experience as it standeth with great reason it should euen as it was with Moses when he was of a ripe age full fortie yeares old he did shew the fruite of it as many other wayes so this one that he refused to be called the son of Pharaos daughter and to inioy the pleasures of sinne for a season And when this worke is wrought in him that he forsaketh all things for this which he seeketh and so highly priseth it then he is fit to apply it as followeth which is the last worke The seuenth worke they apply Christ and his promise FOr by the doctrine of y e promises which he heareth or hath heard published and preached vnto him he draweth his hart to applie thē to himselfe and to fasten vpon them as his owne euen as if they had bin properly made to him he perswadeth him by that which he heareth no longer to feare God as a terrible Iudge and so slauishly to abide in his former bondage as one in danger of damnation stil and vnder the curse but sealeth vp his saluation in his heart and maketh it as effectually his as any bargaine is made sure to vs when he who sold it hath sealed it vnto vs or giuen earnest thereof And therefore it is that the Scripture doth so often vse this phrase of speech We are sealed vp by the spirit of promise and by the spirit of our God to giue vs to vnderstand that as nothing is with greater securitie assured vnto vs then a writing sealed so there cā be no surer way for a man to hold this redemption and saluation then by hauing it sealed vnto him by the spirit of God who onely knowing the minde of the father and of the son
perswaded that they haue faith and consequently that their sinnes are forgiuen them and yet by infallible signes and tokens we know that it is so I speake of the least measure of it for of the stronger faith the question is easier And the weakest measure of faith I call that when an humbled soule longeth and almost fainteth for Gods mercie in Christ and although he be not assured of it yet he seeth that it cannot be denied and therefore waiteth for it and is staied from despaire I say he seeth that it cannot be denied but that God doth graunt pardon to him against his sin because he seeth himselfe to haue obtained many graces and workes of the holy Ghost which cannot be in a reprobate as was said before and thereby he is holden from despaire and dreadfull feare And yet through weaknes and want of experience cannot call God father though he cannot suffer the contrarie thought to haue any place in himselfe and therefore the thing that he most laboureth to be satisfied in and resolued of is that he may haue some cleerer light and lay better hold of it that Christ hath redeemed him indeed yet is he as the child first taught to goe alone who at the first is weake in the ioynts but in time can runne about so shall it be with the soule which thus longeth and lamenteth after God This I haue spoken for their sakes who more hardly doe lay hold on Gods mercie and doe with more difficultie applie the promise to themselues the which to doe with all possible care and not to be turned aside from examining our selues soundly and throughly by any let is a grace of the greatest importance And he is wise indeede who will not stay before he haue it which wisedome God will teach them whom he loueth for though many very ignorant and carelesse hearers doe hardly yea neuer come to any resolution of faith yet ordinarily where people are soundly cleerely and wisely taught it is otherwise for to speake of them who shall be saued the word so preached by little and little soketh and distilleth into the hearts of many of them And though they know not when this gracious worke of God was wrought for the most part as neither can we discerne and see the plants and hearbes when they shoote out though in time wee see it is so yet some there are whom God in speciall manner doth priuiledge at one time and in one day to receiue that grace and gift of assurance which others are long labouring and trauailing for before they attaine it As our Sauiour Christ pronounceth of Zacheus This day is this man become the sonne of Abraham and saluation is come into his house So Lydia and they in the Act. 2.37 And this is the faith whether it be weake or strong which vniteth to Christ and maketh them that haue it which is a mysterie and riddle to the world to haue and enioy their hearts desire yea and indeed more then they could desire or thinke namely to be truly the children of God and thereby happy Euen the same faith for which Christ pronounced Peter blessed who when hee saw him but in base estate the sonne of man yet for the words which Christ had spoken and his miracles had beleeued him to be also the sonne of God the annointed of the Lord and his Sauiour he pronounced this of him Blessed art thou Simon for flesh and bloud hath not reuealed it vnto thee but my father which is in heauen This faith though Peter had and he hath it of whom I speake euen whosoeuer it be whom the Lord maketh blessed for both weake and strong are partakers of one and the same precious faith 2. Pet. 1.1 yet the common professors and hearers of the Gospell haue it not because they doe not looke that the Lord should reueale it to them without which they cannot haue it but take counsell of their owne wisedome and reason which doe hinder and hold them backe from it For reason thinketh it an absurd thing and to bee laughed at that a man simple in the world a sinner especially sore burthened with his miserie and confessing the same should yet be more happie before God and in his owne knowledge then all the worlds good can make him Mans wisedome I say can neuer be perswaded of this but faith holdeth it for truth and enioyeth such an estate with good securitie And how God reuealeth any such thing vnto men which yet is plainly said he did vnto Peter they cannot tell nor see except this be it when they thinke and haue a good hope that it is so as though such a thing might be wrought in them and they not know how the change which it worketh being so apparant or that God might reueale this secret mysterie of faith to them they not aware of it yea and that which is more especiall signes accompanying it But such men should vnderstand that as it is the gift of God to beleeue and he draweth men hereto by his secret working grace so yet hee doth it by meanes outward euen whiles men obey his ordinance in attending vpon the preaching of his word and waite for this worke seeking it and praying for it daily his ministers so speaking and the people so reuerently hearing that they may beleeue and if not in the time of hearing yet after by their owne examining of their estate and comparing it with the doctrine taught as I haue shewed before in the person whom the Lord will saue And this thing verely men doe not that is heare trie their estate by the rule taught them weigh after examination and remoue le ts vntil they may see that they haue found that which they sought and that there is no iust cause to hinder it Few will bestow any labour or beate their braines about any such matter nor any trauaile of the minde for that is vnsauourie and vnwelcome vnto them Therefore it is that after so long preaching of faith there is as our Sauiour foretold little faith in the world few haue acquaintance with it though they cannot like in any wise to be so thought of as by this which I haue said may appeare and shall better appeare I trust by that which shall follow But before I goe any further I will for the readers better remembrance conclude that which I haue taken in hand in this third branch of the first part of this booke to proue that is to say although there be many departings from the right way leading to eternall life and many breakings off from it and though it be easily conceiued but of few yet he whom the Lord will chuse and repute for his shall both see into it discerne it from al by-paths and walke in it and so be partaker of happines by beleeuing Whereby also appeareth who is the Lords and who it is that in reuerent boldnes may
least conceite of them and finde not the least part of our nature to incline to them though otherwise we complaine of great frailtie as to haue thoughts to blaspheme God to be tempted to lay violent hands on others not moued thereto by any hate or malice or to deuoure our selues to dispaire and distrust of Gods mercie and grace all which sinnes with such other the partie hath neuer had delight in when hee was yet ouertaken with some other sinnes and had his heart drawne after them indeed and yet he is feared with the guiltines of those which he euer loathed And when the diuell can fasten vpon such as this weake person is in this wise he especiallie laboureth to dimme their knowledge and iudgement that they may haue no sure hold of any point of doctrine which may soundly comfort them that thus he may like a Lyon deuoure them more speedilie For when they cannot be perswaded in their iudgement that God can or will pardon them how are they able to desire or pray for it when it shall be beaten into them that they haue no faith nor any better things in them than reprobates how can they be moued to stirre vp that weake faith which they haue no more can they desire good meanes as counsell reading or any such like when he hath stricken this deadly blow in their consciences that God hath forsaken them And this be spoken of the diuels tempting the children of God when and whom it pleaseth the Lord for their triall and that without the helpe of outward meanes or any occasions to worke by the which I purposed to speake of to no further end but for the helpe of such as are sometimes deceiued and so oppressed after the same manner Here is no fit place to satisfie them who would be glad to know more of this matter To proceede therefore and so to draw to an end herein As he doth oft without any meanes deepely fasten vpon the weake consciences of Gods people to feare and dismay them so doth he the same much more easilie by the helpe of outward meanes so that when he hath couered their hearts with darkenes and brought them into a dreadfull feare of Gods wrath and plucked their armour from them whereby before they had resisted him he holdeth them at this vantage that euery thing which is before them is made matter to increase their distressed estate And therefore if they see a knife all their thoughts are to destroy themselues if they goe by water they are vehemently perswaded to drowne themselues and so are they tempted to strangle themselues if either the place giue them any occasion or the instrument wherewith they should doe it So if they see any merry their heauines is the more increased seeing say they we shall neuer come out of deadly sorrow and dispaire if they see a dogge they wish that they were so when they should eate their meate they thinke it wil increase their damnation and dare scarcely take the meanest scraps to relieue nature And if any Scripture be recited to them oh it belongeth not to them they say they are past hope and whatsoeuer we answere them be it neuer so fit for them and to doe them good yet they are neuer satisfied but raise new obiections against themselues as being nothing satisfied by that which was spoken to them It were infinite to set downe their speeches and thoughts like vnto these which I haue now mentioned which the diuell draweth from them by such occasions as he worketh by but all this is as we see through their owne letting goe their hold of Gods promises and mercies in Christ which yet sometime they haue imbraced and felt great comfort in or at least could not deny but that they had part in them And it is the vnspeakeable goodnes of God that they are not vtterlie swallowed vp but kept through his secret grace though not seene of them and that all other of his deare seruants are not plunged into the same depth of distrust and dispaire that there might be no one to comfort and counsell another but discouragements on eueryside For it is not to be attributed to Sathan or any want of subtiltie readines to hurt ablenes malice and crueltie that either the one sort is at all preserued or the other more freed from the like measure of languishing and feare or which is the senselesse sicknes and disease of this age and farre more dangerous from bold securitie and presumption but as I haue said the Lords keeping of them both Neither is it any meruaile to vs though it be not marked of the vnbeleeuers because the Lord hath his eye euer vpon his beloued ones as Dauid speaketh Psalm 41.12 That he may see that no hurt befall them euen as a mother hath her eye alwaies on the young child which beginneth to goe that it get no knocks But now to conclude ye will aske what remedies are to be vsed against such sore assaults First I say that seeing their consciences beare them witnes how much these temptations are repugnant to their desires and liking and chiefely raised and procured by Satan in them who abuseth their simplicitie therefore there is no cause why they should be so discouraged and out of heart although he hath haled and violentlie carried them to such miserie as though they had taken glorie in offending God this I say let them marke as soone as they be fit to heare it and the rather they are to count them to proceede from him than from themselues because they are such as are altogether contrarie to their former conuersation and to nature it selfe and such as haue no enforcement nor inticement but from him They are further to consider how much it doth displease God that they are remoued from their faith and giue place to the spirit of error and therefore they should gather more godly boldnes and confidence in him on the one side and more strength against Sathan on the other side For if God calleth and incourageth vs to trust and beleeue in him and we standing in need thereof would most gladly as we will all say in such a case imbrace his promises made in Christ Iesus who is he which should hinder vs If the Lord will iustifie and cleare vs who shall condemne vs Neither let them after all this be still obiecting that they feele small strength of faith and hope as many of Gods deare children doe for thereby the enemie may take great encouragement to their owne disaduantage for what if they feele not the sweete taste thereof which sometime they felt shall they iudge therefore themselues to be vtterly bereaued thereof If the soule be now sicke and tasteth not the sweete meates of consolation which it was wont was it therefore alwaies so Will they measure themselues by that which they presently feele when the soule hath lost her taste Or rather by the times past as the
indifferencie is thrust to the walles amongst men if it stand not with their gaine And this they will doe who are otherwise not voide of religion by all which it may be seene how mens minds are occupied and with what good stuffe their heads are filled But to draw to an end in the laying forth of these worldly lusts tending to the hurt of our neighbour in his goods and to goe to another kinde whereas men should seeke to preserue the good name and credit of others as their owne they are carried to nothing more preposterously thorough their vnruly lusts For how rare are those men which take well and interpret in the better part things done or words spoken doubtfullie but rather suspect as soone as they heare them that all was done of malice and therefore conceiue hardly against them by and by so strong are their rebellious lusts that they cannot be held in what deepe conceits therefore doe arise and rash surmises of them as they did in Saul against Dauid and Ionathan his sonne and all thorough mistaking of that which was rightlie done and honestlie meant and spoken how doe their hearts burne hereupon thinke we to speake and doe not ambiguouslie and doubtfullie against them but resolutelie whatsoeuer commeth into their head as Shemei did against Dauid So that they thirst to defame them by word or writing yea and if many yeeres before there were any offence committed by them of which they are priuie although they concealed it till then and made light of it yet now if it hangeth them are set on fire in their mad moode to disclose it as the wicked Hebrue did abuse Moses What inuentings of libels and deuising of new slaunders yea against our owne brother and mothers sonne and with such shamelesse boldnesse and impudencie that Iezabel was not able to goe beyond them in that facultie And by these it may be gessed not doubtfullie what swarmes of outragious lusts doe lurke secretly in their bosomes who yet see little or nothing amisse in themselues and oftentimes set as good a shew vpon their doings in the sight of others as the best nay I say more who shall with a Iudas his kisse imbrace them whom behinde their backe they thus abuse And none of these foule and shamefull faults would breake out openly by mouth and life if they were not nourished secretly in the heart before But that I may shut vp all that I haue to say of these sorts of worldly lusts least many should obiect that although they graunt that sometime they be led with these frensies yet they be not alwaies so bad I say that is smallie to their commendation and reioycing for as they are now too oft and common so should they be commoner if other things did not breake them off But can they denie this that whereas their desires should tend to good and leade them to God that yet they are the most of their time taken vp in wishing somewhat of their neighbours to their hurt Whereby besides their deceiuing of their owne hearts and spending their pretious time in dreames about things which come not to passe so they plainely shew what they would haue wherein although some containe themselues at one time without consenting to that which they haue foolishly wished yet haue they no more gouernement ouer their hearts but to offend after the same sort at another time and what a deceiueable vnprofitable wearisome life is this to say nothing of the perill which commeth to their soules hereby thus to become seruants to their own lusts who are created of God to so singular ends Thus I haue in some sort laid forth the lusts of the heart against God and men thoroughout the commaundements the which swarming in wicked men as I haue shewed and ruling and carrying them are the causes of all dissolutenes licentiousnes and disorder in their liues and of many sore punishments thereby By that which I haue said of this matter it may appeare what a singular mercie of God it is vnto his children that their hearts are not nurseries of such draffe but that they abhorre it rather For though this grace of renouncing such filthines be little regarded of the common sort but counted precisenes yet shall it be an ornament in these before God and a most precious comfort vnto themselues CHAP. 7. Of other inward euils and sinnes most properly concerning our selues NOw follow the branches of earthly corruptions and worldly lusts which although they doe offend God yet they doe not directly concerne the person of God or of their neighbour but especiallie themselues that in some sort I may discouer and bewraie the loathsome kennell from whence all ill life doth come which few doe well knowe and therefore suspect in no sort the danger that they are in a taste of the which as of the former but more briefelie I will set downe And they are so euill and monstrous that though men who are possessed of them deale neither with God nor men directly yet their hearts are too lamentablie yea and that for the most part continuallie incumbred with them these outragious lustes of theirs doe sometime so wilfully carrie them as it were a streame that missing of their will euen that which they would haue they desire nothing more then to be out of the world forgetting all Gods kindnes toward them and yet when God calleth them hence indeede they cannot abide to heare of it but rebell against it more then against any thing in the world Againe they are so vnruly that if God giueth them the bridle and follow them with abundance of his outward benefits they haue no delight in them except they abuse them most excessiuelie in eating and drinking not to liue thereby but to surfet to be pampered so as they be fit for no good thing in play from one kind to another counting it pleasure to liue deliciously for a season in costlines of apparell and curious trimming vp of their carkases not mindfull of the necessities of others howsoeuer their superfluity would helpe to apparell many which goe naked How doe they please themselues and imagine that others doe admire them for the same yea and for all this oftentimes that I say nothing of them which runne in debt for it wringing and powling others for the maintenance of it ioying beyond measure in their children though little caring for their good education which is the very pride of life so manifestlie condemned Vpon these and such like their hearts are set in their plentie and contrarilie fretting murmuring and vexing their hearts when they fall into necessitie although they heare that a good name is better than golde yet they will followe their appetite so grosselie vntill the fruite of it causeth them to lose credit and good name as if it were nothing worth What should I say of their priding in their wit wealth beautie strength
and were nothing lesse then they went for Whose cursed course of liuing I meane them which haue caused others to fall most dangerously doth witnes and speake fore against them and they are enemies to their own soule and nothing the men they goe for and seldome haue I seene such to be reclaimed from their euill custome and course when they haue long lien in it and to be brought to any such change that in charity better hope might be conceiued of them but as they liued so they haue died that little other good could easily be reaped by thee but this that such as knew them might beware of them For when they be so grosse in their liues that for all the appearance of religion they be iustly ill spoken of among the prophane it had been better they had neuer made any profession at all As in that one example of Saul is to be seene who though he offered sacrifices to the true God yet did things odious in the eyes of the wicked world 1. Sam. 22.18 and such as the worst of his seruants could not be brought to approue and ioyne with him in saue that one euen cursed Doeg the Edomite To the forementioned sort if we shall adioyne three other kindes of bad ones it shall easily appeare that there are infinite persons liuing among good Christians and of some so accounted of also at least of themselues who yet haue not renounced open and apparent sins The first of these three kinds are the rude common sort of people and as ignorant for the most part as they are rude barbarous They feare no danger and their own speeches do best bewray them when they be reproued their shift answer is that their hearts are as good as the best mens though they cannot talke greatly of religion nor make no such shewes as many can and as for their liues they hope they serue God as Christian people ought and keepe their Church and haue no acquaintance with any which hold false opinions but haue the good will of their neighbours and if need were could get the hands of many for their honesty Indeed they must needes say they haue such euill nature that they cannot but be angry when they haue occasion offered them and reuile and reuenge when men prouoke them and that some are so euill that they can neuer be in charity with them and though there be hard agreeing betwixt them and their wiues yet it lasteth not long though it be often neither haue they many times had their neighbours to set them together they thanke God and they thinke the best couples iarre sometimes They giue their seruants and children liberty to doe what they will and to goe where they list on Sabboths and at some other daies as long as they will doe their busines and if they happe to curse and ban or sweare they say they were greatly vrged to it and though they doe not like this singing of Psalmes and Prayers and reading in their houses for they thinke there is reason in all things yet they loue as well to heare their owne man say seruice I speake in their owne phrase and sometime to heare a good pulpit man too as the best They are no common gamsters they say but after they leaue worke when they haue any good company such as they themselues be and on the Sunday out of seruice time The world being so hard as it is they are faine they say to put away their bad ware for good and to mixe drosse with corne and to make a lie in commending of that which is euill or else they cannot liue And if they be tolde that God will cast such into hell for their euill liues they hope they say in most things they serue God as well as others and God haue mercy on vs they say if we should be damned for euery such thing and we repent when we haue done we cannot be saints here we will set our good will to Gods and that which we cannot doe we hope Christ hath done for vs and if the hardest should fall out yet if we may haue but one houre to repent vs before we die we trust to doe well enough These with many more such speeches which lay open their heart and estate which they are in towards God to euery man that can iudge are sutable fully to the course of their liues and therefore he that iudgeth by the Scriptures will thinke them farre from euerlasting life And yet as grosse and brutish as they are there want not such who should tell them the truth more plainely who yet hold thē vp with good hope of their saluation in so dangerous estate as they are in which they themselues so flatter themselues in that they had need to be driuen from their deceitfull hold by all meanes possible and not vpholden therein not vnlike to them in the Prophet Ieremy where he saith They haue healed the sores of my people with gentle words crying peace peace when there is no peace Alas the Apostle might ill say that he to whom the Lord hath giuen assured hope of saluation must renounce vngodlines of necessitie if a man loaden with such a burthen might yet as one that runneth well attaine to the crowne of glorie in the Lords kingdome If any maruaile what I meane to set downe this rabble of euill qualities it may please him to vnderstand that it is the thing which I am to proue that no such life stuffed with grosse iniquities can be that life which God will accept of and yet many thousands thinke otherwise and their opinion being most welcome to these whom I haue described it was most meete that I should by so good occasion debarre such ignorant men hauing no good conscience as much as in me lieth from such boldnes Besides I would wish others who doe not perhaps vtter their mindes so rudelie and plainelie as these but are more subtile to beguile themselues to take me as speaking to them if their liues be corrupted and defiled with these and the like offences and yet will needs hope and trust for saluation for it is to be feared and therefore I account this watchword not in vaine that many a one will be readie to laugh when they heare the homelinesse of their speeches who had more need to weepe for being so like them in qualities But to proceede There is a third sort which come yet more neere to the godly life and may seeme to haue great wrong offered them if they be not so taken who because they keepe within some ciuill course of honestie and are free some of them especiallie from grosse offences thinke themselues to be of the best sort of good liuers and scorne to be accused though their open faults are many whom though God doth sufficiently brand when he saith That harlots shall enter sooner into his kingdome then they yet because they take no
with Peter if they haue fallen with him when yet the wicked shall lie still and waxe worse But ye demaund and would needes haue me answere whether I can warrant such as feare God that they shall neuer fall into some reprochfull and dangerous euill as other men doe as well as they may breake out some other waies If I might answere a wise and sober demaunder I would not refuse to speake my minde although it may in part be gathered by that which I haue said alreadie vnto such a one therefore I say for if any other see his owne practise not to agree with my answere let him impute it to his owne sinne rather then to my rashnes I say therefore seeing rare and deare seruants of God haue fallen thus into shamefull sinnes it may seeme scarce possible for the best in these latter times being far inferiour to some of them in grace to be free from the like fearefull falles But yet wee must know that some other of his good people God hath preserued from that kinde of shamefull sinnes and staines as Enoch Abraham Caleb Iosua with many others and therefore it may of vs be hoped for especially seeing it is no other thing then we are commanded to haue speciall regard and care of that is to liue without iust reproch in the middest of a crooked generation and vnstained Saint Peter saith If ye haue these things ye shall neuer fall that is dangerously to take any great hurt thereby Therefore by these and such other perswasions wee ought to be incouraged for to vs there is good hope to obtaine grace hereunto But seeing all Gods children cannot alike be perswaded that they ought to giue all diligence hereunto euen that they may be vnrebukeable amongst men as Paul did and so taught other to doe but thinke it impossible to liue so constantly but that they shall sometime breake out dangerously Therefore such must be taught wisedome by experience and some of them being more proud then others must haue their pride humbled and healed by such medicines for grieuous falles are phisick for pride and many who haue some grace but not the grace which is sufficient for them are daungerously proud because they haue not fallen shamefully that is into some odious crime and yet they haue fallen shamefully if they could see it in that they are dangerously proud If God therefore seeth it meete to abate their pride thereby they may possibly fall after such a manner Or if it be for the more manifesting of his glorie in forgiuing them so great a trespasse they may also fall dangerously This doth our mercifull father see expedient oftentimes as both in Peter and Dauid it came to passe as also in others who doubtlesse loued the Lord more then some others of his faithfull people which neuer fell in that manner as Peters answere and Dauids Psalmes doe cleerely testifie yea and such loued him the more Luk. 7.47 euen for that very cause seeing they obtained mercie against so great sinnes of theirs and fearefull iniquitie Yea and to adde a third end God is highly magnified by others which know and see this that hee hath forgiuen so great offences in such as haue fallen grieuously who otherwise beholding the heauenly course of such excellent seruants of his how holie and sincere it was saue in some such offence should haue been vtterly discouraged yea and like to haue despaired of their owne good estate and the rather for the high opinion that they conceiued of them if they had not seene or heard of these their falles For these causes therefore the Lord may and often hath let some of his deare seruants fall dangerously first for the humbling of them and secondly for that they may see his exceeding bountifulnes in pardoning so great sinnes that they may loue him the more and thirdly that others farre weaker then they yet faithfull may be incouraged to beleeue that their sins shall be pardoned and their weake seruice accepted of him for as much as they haue seene that God hath pardoned great offences in some otherwise farre more excellent then they which if they were not perswaded of should be discouraged much because of the great graces and gifts in them farre exceeding those which are in themselues And otherwise or in other respects they neede not feare that God taketh any pleasure to cast them downe who desire to stand when his propertie is rather to raise vp them that are fallen or that hee seeketh euery aduantage against their infirmities who doth not look streightly what is done amisse of them but helpe their weakenes supplie their wants and deliuer them from such dangers as they feare so far as it is expedient or els make them able to beare them For proofe whereof they may remember how he kept them when they had small skill or abilitie to keepe themselues after that they first imbraced his promises will hee not much more keepe them safe now they haue experience of his kindnes and the power of Christ working in them Nay that which is more when they were his enemies he gaue his sonne to die for them and now they are reconciled vnto him and approued of him as his beloued ones shall they not much more be preserued by his liuing in glorie from the fearefull iudgements which in his wrath he executeth against the vngodly of the world Therefore if thou beest grounded and established in faith and holdest fast the beginning of thine ingrafting into Christ be of good comfort thy greatest danger is past for can he that loueth thee dearely meane hardly against thee Is there with him yea and nay with whom there is no shadow of chaunge The Lord witnessing to that which I say with reuerence and thankfulnes beleeue it either thou shalt not fall reprochfully or if thou doest it shall be thus as I haue said euen so as it shal turne to thy good and it neede to be to thy great good which cannot be without the great offence of so many as shall know it For though such as shall perish may turne this which I say to their owne great hurt as they doe the Scriptures also seeing to the vncleane all things are vncleane yet if thou shouldest slide the Lord would hold thee vp and make thee stand more constantly after The world seeth no whit of this but counteth it all arrogancie boasting and falsehood because indeed they beleeue no more then they see or then their reason and fleshly wisedome can prie into which is an vtter enemie to this heauenly truth but ô faith what pretious secrets art thou able to reueale to vs of Gods minde and will and how safe is he yea in this dangerous wildernes of the world in whom thou dwellest seeing the Lord hath said This is the victorie that ouercommeth the world euen our faith And this for answere
be able from time to time to continue that course which by the first change was begun and so to doe any such duties as we are bound to performe which otherwise cannot be For as vessels which haue been vnsauourie are not only once seasoned but kept sweete afterwards that they may be fit for vse and as men vse to purge their springs from that which might stoppe them so are our hearts to be preserued in the same sort that they become not bitter and corrupt as of themselues naturallie they are prone to be For the best haue neede of this helpe whiles they carrie flesh about them therefore much more young beginners It is the Lords commaundement that when our hearts are once clensed we should keepe them so with all diligence that is watch trie and purge them from all defilements whereby they are wont to be tainted and poysoned We must watch them least we should for want thereof be deceiued with the baites of sinne we must examine and trie them seeing no man can watch so carefully but that much euill will creepe in and we must purge out that filthie drosse of concupiscence which we find by examining that it set not our will on fire to satisfie and performe the desires thereof And the man of God who was best acquainted with the heart among many thousands both how euill it is and how it is in the best manner to be looked vnto and preserued he hath taught the same that the seruant of God who hath by his mercie his former life purged by the forgiuenes of his sinnes must keepe it from new infections hereafter by taking heede and looking to the same according to Gods word This is plaine to them that haue experience in the Christian life that men walking among so many snares of the diuell baites of the world and meeting with so infinite rebellions and lusts of their owne hearts as cannot be expressed but as we finde them out by obseruing them are not without continuall danger and hurt if they be not acquainted with this holie watch and ward that their knowledge may be as a light to them in this dark world and their prouident care as a preseruatiue from the infection of sinne which in all their dealings will meete with them yea and that I say nothing of them who are without Christ in it euen the beleeuers themselues I meane doe find much annoyance and discomfort in their liues which neither they needed to feare neither should finde if this counsell of the Prophet were pretious to them And to this end that they who haue their hearts thus clensed as I haue said may continue them so still they must know that it is no idle occupation thus to doe but they must be content and glad to weane their hearts from many vnprofitable and wandring thoughts and desires which hold them here below and with the which others are caried away as with a whirlewinde and to season them with holie and heauenly meditations as namely of Gods goodnes of their own frailties and of their duties that by the helpe of these they may the better containe themselues within their bounds and breake not foorth into dangerous euils These are especiall helpes for the well ordering of their hearts still who haue at any time brought them in order alreadie this being added that their reading priuately their hearing publikely with their oft and earnest prayers and Christian conferences bee wisely and at due times adioyned hereunto of the which here is no fit place to giue any rules more particularly because I haue appointed to direct men how to vse these when I shall come to speake of the helpes and meanes which are to be vsed for the well gouerning of their hearts and liues in the next treatise And thus the heart being renued and kept it is easie to renounce euill which otherwise is impossible for euery one that listeth may see both by Scripture Psalm 32.4 5 6. Hebr. 10.38 and by experience notwithstanding our affections are strong vnruly and most hardly subdued with what ease we may renounce and forsake them and haue power ouer our will and appetites when our hearts bee thus renued and kept mastered That is to say when first they are purged and our corrupt nature changed into a better by beleeuing the forgiuenes of our sins and a partaking of the graces of Christ and after watched ouer and obserued that they continue so who doth not see that the stubbornnest wilfullest heart which hath most rebelled against good instruction and reformation yet when it is thus looked vnto will be tamed And to speake more particularly for the weake christians sake when a man hath once felt damnation the iust reward of such a course and on the other side full deliuerance from the same to be freely giuen him of God and thus hath his heart humblie turned towards God againe to loue and delight in him who doth not see I say that such a man daily hauing in remembrance this vnspeakable kindnes of God towards him and the wofull estate that he was in otherwise that he will be loath to displease this his so gracious God Who doth not see but that his heart also hauing sustained so many checkes from God for the disorders of it and accusations for the manifold euils of it and that he weaning it daily from the old lusts thereof and seasoning it with grace by faith receiued daily which vanquisheth them and inuring it with the helpes that may nourish it from time to time but that it shall with great ease serue God in this life and haue nothing the toyle and labour that others haue in the going about any good dutie or resisting any sinne Let men say what they will it is the euill gouerning of the heart and letting it loose to follie wandrings and needlesse phantasies that causeth it to be surfeited with all manner of iniquitie and the most know not their hearts how deceitfull corrupt and vnholie they be I speake not onely of the wicked of the world as the reader may see I am faine often to put him in minde but euen of those whom God hath separated from the prophane sort to serue him And although according to that which they know of the will of God they haue some care to auoide offences yet doe not many of them seeke nor set themselues to know that which they might of God nor of their owne duties neither to grow forward in many good things as they might doe beleeuing assuredly that God will supplie their wants and helpe their infirmities as he would they should but rather doe many things to the great offence of others and al for that they are so little acquainted with their hearts which in many are tuchie froward wilfull worldly in a daungerous manner nor with Gods minde and will by meanes whereof some maintaine dangerous opinions As that the law in no wise is to be
them such as God will confirme vnto the end and to consider that they themselues had more neede to bee setled in the knowledge of the truth then to take vppon them to censure those which are wiser then themselues The dutie of the strong is to beare their infirmities neither to please themselues in the things which they doe but to build vp the weake and to vse their libertie aright seruing Christ therein and seeking the good and benefit of their neighbour which is done when for his sake they abstaine when neede is euen from things lawfull and then it is necessarie when their weake brother by their example is led to doe that which he hath no warrant of and therefore his conscience is defiled and wounded thereby and so he waxeth the more backward in the seruice of God But besides these gifts in the stronger sort such as God hath beautified with any gifts which others doe want ought to bee had in honour and account for the same and not saucily and proudly to be contemned for by such God helpeth forward the welfare of those who do want the same And namely the ancient in yeeres and gray-headed are of the yonger sort to bee esteemed and had in reuerence as Elihu hath giuen example in the booke of Iob who being in the companie of sage and graue men himselfe but yong did keepe silence a long space and when he spake he said he did so reuerence their age that he was afraid to speake And if wee can frame our selues to giue these duties to our betters and inferiours it shall be the easier to regard the dignitie and worthines of those which are our equals which in that one sentence of the Apostle is taught vs that when the case so standeth that we might seeme as worthie persons as others and not any thing inferiour to them in the iudgement of men yet let vs giue ouer our right vnto thē if it be any and in giuing honour to them go before thē And when we haue had experience of carefull practise in giuing this due to our neighbor we shall both perceiue our want and be ashamed to see how manifoldly wee sometime failed herein which without faithfull examining will neuer appeare by meanes of our secret selfeloue and what benefit wee haue of Christs righteousnes in this one commandement to couer our so great vnrighteousnes against it and thereby set our selues more earnestly to grow sound in the duties of it This point of humilitie is for good cause required of vs towards our neighbour that wee may the more readilie yeeld to other duties which follow And this of the duties which we owe to the person of our neighbour to the which if we adde this that wee be carefull to maintaine our owne reuerence and credit among men by a course beseeming our holy profession we shall doe well Now we are to see what God inioyneth vs towards their life To name the duties onely and barely to mention them doth little good to the most that shal reade them either for vnderstanding or practising of them and to stand long I may not the least that can be said of the particular duties in euery commaundement though breuitie bee studied for is more then I meant to bee occupied about the wise reader must haue consideration thereof The duties to their liues are many and those both to the bodily life and the spirituall From whence wee must fetch for our daily practise all that wee are bound to performe about this part of dutie And to the preseruing of bodily life health and welfare in our neighbour as much as lieth in vs it is required at our hands first that he sustaine no hurt by vs or any of ours as farre as we can hinder it in stripe wound bitter taunt or hard handling any other way either he or his whereby his life might be made vnpleasant while he liueth harmelesse amongst vs nay though he should ouershoote himselfe towards vs and prouoke vs yet God will haue vs armed against such offences by that mildnes of spirit which changeth our boisterous nature into sweete amiablenes verifying that which is written by the Prophet the lambe and the lion shall feed together Esai 11.6 whereby we are made able and fit to liue euen with bad persons Which mildnes teacheth vs to beare much and suffer farre rather then to bee angrie in our owne cause which how weightie soeuer it seemeth to vs is no better then follie and madnes therefore not to desire reuenge at their hands but to wish still their good And for our owne parts wisely and carefully both in words and in deeds to auoide and cut off all occasions of discord yea though it be with the forgoing of some part of our right as Abraham did to Lot and to procure peace so farre as it may be without offence to God or the hindring of our own saluation and taking al things in good part as far as possibly we may Oh how much doth he comfort the life and glad the heart of his neighbour whose earnest endeuour it is to liue thus with all men though it be a gift of God which should shine euen in the rich themselues as the Apostle sheweth saying Charge them which are rich in this world that they be not high minded but easie to be liued withall But yet is it further required at our hands that besides the hurting no man as hath been said we should doe them good And indeede such should our whole course be towards others that we might make easie as many mens burthens as we can seeing God in the riches of his mercie hath vnburthened vs of so intolerable weight as pressed vs by our sinne euen as he hath loued vs therefore so from hence it is that we haue loue one to another as to haue care of their life and welfare to maintaine it as their necessitie shall require and our abilitie can performe To manifest it in their miseries by pitying them and hauing a fellow-feeling of the same with them and so to testifie it both by words and deedes as our Sauiour by doing the the same in pitying the people who were dispersed as sheepe without a shepheard gaue vs example to doe the like And as their troubles and calamities shall be the greater so the more speedily to lend our helpe to them to ease them as much as in vs lieth That this may the better be conceiued and practised of vs we may take two examples for all the rest to shew it in for this being so needefull and that oftentimes I meane to shew mercie and so much complained of to be wanting I will stay a while in it The one is in the distressed case of seruants who if all hard measure being offered them they must yet not be suffered to answere for their innocencie their burthen should be great
them with the reuerend titles of men and brethren asking counsell of them whom they had so abused rather then of any other what they should doe to be saued And this for answere to the second obiection CHAP. 20. The last obiection against the godly life answered THere is yet another obiection that I will answere and it might be a great weakning of the holie courage of the seruants of God if they should not be well fenced against it And this it is Seeing we teach publikely the same which I haue before set downe of the estate of the godly and professe without feare that thus the people of God must walke and wee affirme that Gods is not pleased with this darke and dead life which is led by mens good intents without any certaine rule to guide them much lesse with that which is contrarie to godlines diuers take great offence hereat and arise vp against vs in this manner saying Ye goe too farre and bragge of that which is not in you and againe remember how many haue fallen which were more like to haue stood then you as Dauid Peter and others It is therefore good say they for all men to professe no more then others doe that there may bee no great wondring when any great trespasse shall be committed by them To which kind of men for the better setling and quieting of Gods weake children I answere By the grace of God bragging is farre off from vs as wee also heartily desire it may be neither doe we goe too farre his word being our warrant But wee are not afraid to vtter that which wee know nay wee dare not doe otherwise though it be against our selues as much as others if wee shall set light by it at any time neither feare we that shamefull falles shall any thing the sooner take hold of vs for speaking the truth boldly but remoued more farre from vs whiles we are nothing more afraid then to offend thereby And if either our pride or boldnes should breake out so farre as that it should cause the Lord to chastise vs or that wee should be so careles and improuident ouer our selues that Sathan should againe bewitch vs with the deceitfulnes of sin we looke for none other but to beare our burthen of an vnquiet minde and the reproch due to vs thereby and our punishment which shall befall vs because of our offence but though we should so be ouertaken yet shall we rise againe and though many of vs should fall from our stedfastnes yet for all that this is true namely that God will haue the holie and Christian life which I haue set downe practised of others and howsoeuer wee should be turned out of the way for a season and whatsoeuer might become of vs yet he that is able of stones to raise vp children to feare him will prouide true worshippers of him whatsoeuer become of vs and the truth of God remaineth that such as will be worshippers of him must depart from iniquitie As for Dauid by the great wisedome and goodnes of God his fall was a glasse to behold Gods mercie in not to imbolden any to sinne thereby and that like trespassers who possibly might despaire should not cast away hope of forgiuenes The sinne it selfe arose from the nourishing and giuing place secretly to his heart in such vnlawfull desires as by his eyes were occasioned such as in this treatise I labour to call men from as appeareth by his owne confession in the Psalme where hee saith Against thee O Lord against thee haue I done this euill as if he should haue said though my offence be horrible before men yet from hence it came seeing I feared not before God secretly whiles yet the offence came not foorth openly And this I say that we may learne to beware of inward temptations and outward occasions of sinne and boldly professe to doe both And thus I hauing answered this doubt of Dauid that no wise bodie need to take hurt by it yet because I know how some doe draw such examples to libertie in sinning and euen this one example as much as any other turning it against themselues which they should take good by I will adde this one thing which I would otherwise haue omitted seeing I haue made mention of it before That Dauid did that which was right in the sight of the Lord and turned away from nothing that he commaunded him all the daies of his life saue only in the matter of Vriah the Hittite As therefore it was no vsuall thing with him neither did he oft thus offend in cases so well knowne vnto him so it is no cause why wee should be discouraged from a sound course for feare least we should fall after the like manner but watch in all things that wee may be the further from such feare Peter to say somewhat of him before Christs ascension howsoeuer hee was faithfull and in many parts of his life commendable yet had he no such great strength and growth in grace that wee ought to be content to be as he was but rather looke to bee lights and good examples in all good workes least we should fall away daungerously when such an one as he was did denie his master I knowe God can correct the dearest of his seruants in as fearefull a manner But blessed be his name wee know thus much of his minde that he taketh no pleasure in their troubles neither delighteth he in their sufferings much lesse doth he take aduantage of their infirmities He draweth them out of deepe dangers when they haue plunged themselues into them And if we prouoke him not there is no feare of reprochfull euils to be sent vpon vs by him and therefore if we count it pleasure to please him and to bee watchfull against the occasions of sinne this giueth vs holy boldnes and confidence that we shall be kept from fearefull falles rather then to be afraid of them by being too godly Neither was Peter thus armed when he so offended but as we may easily see therefore he fell because he was naked and vnarmed And so it is with all others in this case that so dishonour God as he did Now if he did fall and we may also fall whiles we are yet not without confidence in God what is to be thought of our best actions if we should doe as many would haue vs namely to shew and professe no more then others do so make cōmon professors examples to be rules for our liues what should our liues then be but a very dunghill fraught with vnsauourie filthines and not an offending of God lightly now and then Neither let men say they can liue no otherwise then they haue done nor discontentedly say wee would haue them take no delight in any thing but husband and wife must sit and looke heauily one vpon another neither may neighbours be merrie together
pride worldlines anger malice reuenge vniust dealing and lying that as euery man is more easily ouercome of or hurt by them more then of other sinnes so hee should haue a more continuall feare of them watchfulnes against them and bestow more time in seeking the rooting out of them that so the wealth and safetie of the whole life may be preserued when such noysome sores as did most of all impaire the same be cured But if men be either ignorant of this dutie or cannot be perswaded to set themselues to the entertaining of it and to get acquaintance with it they must looke to liue destitute of a chiefe part of godlines or if it be but now and then in some especiall actions and parts of our life regarded and looked vnto as it is done of them who are not greatly experienced in the practise of Christianitie it will make the godly life in great part to be bereaued both of her gaine and beautie Our hearts must not range where they list nor our delights bee fastned where we please but our eyes our tongues our eares hands feete and the whole powers of our mindes and members of our bodies must beholden within compasse In so much that if we see we haue but broken out of our constant course a little that our consciences begin to checke vs we should tremble to thinke what we haue done and feare alwayes for the time to come least we should offend We must watch when we are well to keepe well and when we haue been deceiued to returne speedily againe we must watch in trouble against triefnes and impatience in prosperitie against wantonnes and lightnes Iob. 31.1 If we could frame to this we should doe well enough as he that looketh to his foote in a slippery place shall not be hurt And if we may by watching ouer our selues haue our whole life in safety and welfare are we not worthie to smarte if we cannot doe so much for so great a benefit Therefore most worthily doe such suffer hardnes and sorrow who will in no wise be brought to take heede to their waies but cry out that it is precisenes and a kinde of death vnto them to be restrained from their noysome and dangerous liberties From whence ariseth boldnes and wilfulnes which cannot want much sinne But this watchfulnes doth God require to be in vs and to be accounted no tediousnes but had in high price and he that with an honest heart and good conscience submitteth himselfe hereunto he shall be able to proue by good experience that watchfulnes is a great meane to maintaine a godly life Thus much for the more plaine and full handling of this first priuate helpe called watchfulnes CHAP. 6. Of Meditation the second priuate helpe NOw followeth the second which is Meditation And that is when we doe of purpose separate our selues from all other things and consider as we are able and thinke of some poynts of instruction necessarie to leade vs forward to the kingdome of heauen and the better strengthening of vs against the diuel and this present euill world and to the wel ordering of our liues I say of purpose seeing we both must minde such things in good aduisednes and set our selues about them resolutely when we take them in hand that they may be done with more reuerence and profit and also seeing it falleth out for the most part that we seldome enter into meditation of heauenly things when we doe not intend them but are ledde by the obiects of our mindes eyes or eares an hundred waies amisse or if any good thought arise it is repelled by and by and goeth no further To proceede I say that when we meditate we ought to separate our selues from all company and troublesome occasions as our Sauiour commaundeth vs to doe when we pray priuately these two being companions as in our chamber priuatly or in the field or some commodious place that we may the better performe it the smallest occasions soone breaking vs off from such seruice of God And I say lastly that we must there set our minds on worke about the cogitation of things heauenly by calling to remembrance some one or other of them which we knowe and so debate and reason about the same that our affections may thereby be moued to loue and delight in or to hate and feare according to that which we meditate on so that we may make some good vse of it to ourselues And this spirituall exercise of meditation is euen that which putteth life and strength into all other duties and parts of Gods worship And this the holy Ghost reporteth of Isaac the Patriarke that he went out into the field toward the euening to meditate Which had not been commendable if he had not vsed so to doe seeing it is the right kinde of such holy duties to be oft in vse being taught of his father Abraham who was the friend of God and very familiar with him and therefore we may be sure had much communion and talke with him As also our father Enoch did who for proofe hereof is said in his whole life to haue walked with God And this are all such as desire to take any good by it to know that they must be acquainted throughly with this sweete and heauenly communing with the Lord and themselues which was called of the Fathers of ancient time their Soliloquie that is the talke which they vsed to haue alone by themselues That as men wearied desire rest so wee by the varietie and multiplicitie of busines in this world being troubled and distracted may seeke ease to our mindes by meditation For otherwise wee may muse and thinke vpon any good things and ponder our words and actions which wee doe to see them done aright which yet is not this kind of meditation that I now speake of but that watchfulnes mentioned before which is a warie regarding and taking heede to our waies in one thing after another Which yet the Prophet calleth meditation also as where he saith All the day long doe I meditate on thy word and in Iosua Thou shalt meditate day and night on the booke of the law which wee know could not be vnderstood of meditation by intermission of companie or other actions and busines but in their whole course a circumspect care and regard that they might bee done after the word And the matter of this our meditation may be of any part of Gods word on God himselfe his wisedome power his mercie or of the infinite varietie of good things which wee receiue of his free bountie also of his workes and iudgements or on our estate as our sinnes and the vilenes of our corruption that wee yet carrie about vs our mortalitie of the changes in this world or of our deliuerance from sinne and death of the manifold afflictions of this life and how wee may in best manner beare and goe through them and the benefit thereof
an acknowledging of this his goodnes Euen as the same person setteth himselfe downe to vs for an example I will praise the Lord and call vpon him with thanksgiuing and elsewhere in the congregation in heart and tongue and with instruments well tuned and of many kinds Now with these before mentioned if this last propertie be adioyned that we walke worthie his kindnes and within holie compasse which is to doe the will of our heauenly father then doe wee rightly performe this dutie of thanksgiuing The which one if it be wanting from the rest maketh them all lame and maimed and as odious to God as the mortlings and vntimely first borne of the beasts which were offered to him in sacrifice And how with our thanksgiuing reformation of our liues should goe Moses sheweth by setting downe the daunger of the contrarie saying When the Lord thy God hath brought thee into the land which he sware to thy fathers Abraham Isaac and Iacob to giue thee with great and goodly cities which thou buildedst not and houses full of all manner of goods which thou filledst not and welles digged which thou diggedst not vineyards and Oliue trees which thou plantedst not and when thou hast eaten and art full beware least thou forget the Lord in steed of remembring his kindnes and bountie but feare and serue him So the Psalmist saith What doest thou taking my word in thy mouth either in thanks prayer or speaking of it and hatest to be reformed by it And these are the three duties necessarily required to be in true thankfulnes Thus I haue shewed what thanksgiuing is and what properties are required in it to the end it may rightly be performed to God Now then if this dutie be thus performed of vs in aduersitie as in prosperitie for so God will haue them doe who worship him aright Iob. 27.10 and alone by our selues as well as in companie with others that so we may be free from hypocrisie in offering it must it not needes be a singular helpe with the rest vnto godlines I say when wee shall many times from day to day thinke vpon Gods louing kindnes how great it is and hath been towards vs and finde sweetnes in his benefits as being perswaded that wee haue them in Gods fauour when for them we shall haue our hearts inlarged to loue the giuer declare his goodnes to others with a desire to honour him and be more readie to our particular duties when wee shall frame our selues in all estates to this thankfulnes is it not a mightie and forcible meanes to mollifie the hard hart and to hold vnder the sturdie corruptions of it so that they may be subiect to God yea euen when strong prouocations doe draw to the contrarie Then we cannot be ignorant that thankfulnes is one helpe and that not the least to the continuance of a godly life whether wee vnderstand it of that solemne thanksgiuing which wee adioyne ordinarily to our supplications or that which now and then wee doe vse in a more briefe manner by any occasion offered And this of thanksgiuing With this we are to adde supplications which also containe confession of our sinne all which three are indeed but one action generally but particularly haue euery one of them an especiall and seuerall vse Therefore it followeth to shew in what sort we should make confession of our sinnes and our priuate requests to God that they may much more be helpes to godlines altogether when one part euen thanksgiuing is so great an helpe alone And first of confession of sinnes as in order it is to bee vsed next vnto thankfulnes and afterwards of the making or offering vp of our requests and suites vnto God and namely for the remission of sinnes with the which it is euer to be ioyned Now this is an acknowledging of our selues to be guiltie and worthily to haue deserued Gods wrath and manifold punishments for our grieuous faults and offences and an acknowledging of them also with a free and humble bewailing of them before the Lord such as are vnknowne to vs in a generall manner but those which wee doe know according to the nature of them particularly And this dutie is rightly done and practised of vs first when we feele our sinnes odious and burdensome to vs. Secondly when we accuse our selues of them to God Thirdly when we confesse them to him hauing examined our life and that we stand at his mercie deseruing to be condemned And fourthly when wee abase our selues thereby and so are meekned and our pride abated In all the confessions of the seruants of God all these foure are to be found that I may shew it at once and not stand long about euery one of them As in Dauids confession after that Nathan the Prophet had accused him saying thou art the man euen this great offender he answered I haue sinned in which one word he found and shewed al things that are required in a true and penitent confession that is that he both had his sinne in a detestable execration accused himselfe to God of it confessed that he had iustly prouoked God against him and was greatly humbled by it In the Psalme if any doubt of this hee may see them particularly described The same may be said of Daniel his confession in the ninth chapter and in the Publicanes when he knocking on his breast and looking downe to the ground as ashamed to looke vp said God be mercifull to me a sinner All these are likewise in the confession of the prodigall sonne The first in these words he came to himselfe and entred into consideration of his life past with himselfe whereby he felt his burden so great that secondly he commeth and accuseth himselfe to his father and thirdly what hee thought of his deserts may easily be gathered when he asked not such mercie as to bee counted a sonne but thought it a large fauour to haue the place of an hired seruant which also doth cleerely lay foorth his abasement What manner of confession therefore we should make ordinarily in our prayers to God by this may be seene if it be otherwise framed that is out of our owne braine God will reiect it and then shall we not as many doe to their little comfort coldly confesse our sinnes in generall nor for fashion but in particular and those especially by which wee haue most offended God Now this confession being from time to time oft made vnto God shall not suffer vs to goe farre and lie long in any sinne but hunt it out before it be warme and nestled in vs. And when we see euery while in comming to confesse our sinnes how we haue burthen enough of our sinne although we sinne not wilfully who seeth not but that we shall be much preserued euen by confessing them in this manner that I haue set downe from daungerous falles and offences So that the
bene set down in this whole treatise but onely of the well ordering of the heart whereas that toucheth but some part of mens duties in the sight of God but all other things are left as it seemeth to our owne discretion which are to be done in the eyes of men To the which I answere that the heart of true Christians being kept thus purged from euill and seasoned graciously as we haue heard good life and behauiour will come from thence as Salomon saith and according to the diuers occasions which shall fall out to euery one daily his knowledge shall and will guide him either in his calling or in the supply of it by other necessarie duties but more particularly they must not looke that there can be any certaine direction giuen of the outward parts of our liues which of them shold be done euery day because the actions of our liues are variable for the most part and innumerable as all do know and therefore cannot all be done vpon any one day and men are constrained by sundrie occasions to do some duties one day some on another and oft it falleth out that such as they must of necessitie do on some one day or else they shall sinne as following their callings painefully and diligently they cannot do on some other but they shall sinne as to visite their parents on their death bed or make peace betwixt men when it is required at their hands But further and to the more full satisfying of such as would desire it this I say that although there can be no certaine and perpetuall rules giuen more particularly which are as necessarie one day as any except we would lay burthens on Gods people which he himselfe hath not done and those concerne the heart inwardly not the outward conuersation yet there are certaine duties of the life perfourmed in the sight of men more commonly and vsually then some other and they are such as do concerne all true people of God and for the most part fall out euery day at least one or other of them if not al. These therefore which shall be of so great vse among Gods seruants I thinke not amisse to set downe and so to satisfie their demaund so farre as Gods word giueth leaue not of necessitie to tye any to the practising of them euery day which I would haue well to be marked but as euery one seeth that he is bound yet some one or other of them must be done euery day as we shall see afterwards And for the other which do not bind the conscience euery day which I do set downe now immediatly following and yet are profitable and helpfull to liue well and happily let a Christian vse them and so many and as oft as he may and as he hath occasion offered him and as he gaineth thereby in godlinesse and winneth peace to his heart and knoweth not how to do better seeing it is an hard thing for the most Christians to see particularly how to passe the day in the particular parts of it from one houre to another especially when they must intermit the workes of their calling but it shall be in an idle very vnprofitable maner without some such helpe and furtherance A briefe summe therefore of these I will set downe with some short explication and vtter my mind more fully of them afterwards And they are neuer done aright nor in their kind except they proceed from the heart well ordered as I haue said before And they are in number nine the first whereof is this CHAP. 10. Of outward duties of life most commonly to be done daily but not of necessitie THE first that we awake with God That is to say that as soone as we haue broken off our sleepe euery morning we bend and resolue with our selues to giue vnto the Lord the first fruites of the day and that either directly by thankesgiuing confession of our sinnes and request making for our selues and Gods people we lift vp our hearts to God in a briefe manner or indirectly that is though we tye not our selues to this manner and forme yet that we make it our first worke after our awaking to common with and looke vp to God drawing our hearts to the loue of and reioycing in him that he being first in account with vs may be also throughout the day chiefe with vs and present to guide blesse and comfort vs and that we do this till in a more solemne maner we see our selues apart from other things to prayer The second that we prouide if it may be solemnely and vpon our knees to make profession of our repentance by confession of our sinnes requests made to God with thanksgiuing taking to vs words as Hosea speaketh that is with our mouths vttering them preparing our selues by meditation hereunto That is before we enter into the affaires and dealings in the world if it be possible we make this our first worke of the day and in our confession let our speciall sinnes be mentioned by which we haue most displeased God in our thankes let some particular fauours of God be remembred in our requests let vs craue pardon of our sinnes with faith to obtaine it and all other necessaries namely that we may well go through the day and haue Gods blessing in all that we shall set our hand vnto in the day To proceed the better in all these let vs meditate either on some of Gods mercies or our owne sinnes or on some other things profitable that by meditation and prayer before we enter into our affaires we may be the better prepared to passe the whole day after in much better sort then otherwise we might be like to do That if it shall then be most expedient we with our minds still kept well ordered betake our selues to our calling and vocation That is that we willingly and diligently set our selues to performe dutie in that worke or seruice for the which we are fitted and to the which we are called and therein abide as we are able except any waightier matter drawe vs from it assuring our selues that we please God no lesse therein then in obeying his other commaundements And that we be therefore chearefull therein it being the businesse that God hath set vs about and confident that we shall find good successe seeing we haue a promise of blessing from him and so doing that we take heede that we mind not our profite in such wise that we coole any grace thereby or quench holy affections in vs but that we be fit to go from it to such other duties as shall be meete that so we may do our earthly businesse with heauenly minds which is an high point of godlinesse and make them and holy exercises helpes one to the other That in all companies we behaue our selues as we are taught of God and as it becommeth vs especially so as we leaue no ill sauour
more then needeth to be tied to any such thing and to perswade themselues that they may with some few duties doing please God as well as they who spend their whole life in searching out infinite points of Gods will to practise the same and they count that an easie way to heauen in comparison of the other which they thinke long and tedious But let such vnderstand that they are not fit to make their vse of it They must be other maner of persons whom I speake to or go about to perswade for they who will weigh things aduisedly shall consent I doubt not to that which I say and shall see further the daunger of these men who content themselues to stand at a stay rather then to be led still forward in a fruitfull and holy course and so being much idle and vnprofitable imagine and conclude by and by that it can be no otherwise with men whiles they here on earth be absent from God and so likewise that the christian life is not such or so pleasant as the Scripture euery where affirmeth it to be which is nothing else then to charge it with falshood and lies but many of Gods deare seruants do know it and find by experience that this Christian life hath no match abounding in delights yea and those most sound permanent and vnspeakeable To returne therefore to them whom God in mercy hath called to assurance of their saluation for they by such direction as I speake of shall see the Christian life more easie by many degrees then euer they found it whiles they walked after no certaine direction before such I say both poore and rich Minister and people one and another may learne and that euery day through their life how to keepe company how to be solitarie how to be occupied in their labours how to cease from them how to rise and how to lye downe and how to bestow the other times of the day not discouraged at night though they did not all duties which in one day cannot be but quiet and chearfull seeing they did those which by good direction they saw most necessary For they shall be taught by it to keepe a certaine proportion and agreement in their actions that as one sauoreth of Religion and a godly mind so may the other also and as they speake and heare the word well so they may haue their thoughts good also their harts purged from whence both these do come and as in their prayers to be holily affected so in their husbandry houswifery feasting iourneying buying eating and other dealing that so euery part of the day in the diuerse actions of it may haue the proper due thereof which if it may be obtained is not meanly to be accounted of if we consider how many thousands neuer tast of this dainty through the yeare which we may inioy euery day yea and for the want of it haue a wofull and a deceiueable passing of the time and for the most part wearisome and tedious Besides we may by the benefit of it so be occupied in our earthly and common businesse as from the same we may come readily and willingly to heauenly exercises whereas the most come vntowardly and also in the same businesse we may haue our minds heauenly and therefore our actions which are done thereby to be there after And whereas many euen of good hope are wont to complaine and say that longer then they be in praying reading or such like exercises they cannot keepe in any well ordered course any long time in the day together but are distracted like others of the world which vse neither reading nor prayer yet we by the helpe which God giueth vs hereby when we necessarily intermit them and cease from them for a time being occupied in our calling or other profitable duties we I say may hold a good and well ordered course in our other actions and businesse in and through the day notwithstanding And more then this when we can bring our hearts to looke carefully to this as to our haruest we shall get such a distast in euill in respect of that which we had sometime that we shall haue great liberty to forsake and contemne it And here for the better incouragement of the reader to looke more carefully into this matter and not to be dismayed by the strangenesse and vnaccustomednesse of the thing to the which I perswade I will faithfully report vnto him the speech of sundry Christians long taught and of the best sort of such as had profited by the preaching of the Gospell as farre as I could iudge in those parts When they first heard of any forme of daily directing them whereby men are taught to be euery day kept in the same holy compasse that they should be any day some conceiued it not at the first hearing seeing they had not bene acquainted with it secondly some smiled at it as thinking it impossible to be brought into practise thirdly some confessed that their hearts did rise against it as perceiuing that it was a certaine rebuking in great part of their former liues which was a thing vnwelcome to flesh But it appeared to be a fault in all three sorts by this that they did afterward correct themselues For when they saw further into it and weighed the benefit of it more deeply they were of another iudgement and sayd as a fourth sort did say when it came first to their hands that they did highly approue of it and that it ought to be so and that for want of such helpe and direction they had bene much confounded and troubled in their course and that they would haue thought themselues happy if they could possibly haue attained to the practise of it wishing that they had bene acquainted with it long before For they saw in perusing the parts of this daily direction which I haue here set downe that their hearts and liues should be freed from many incumberances hereby wherewith they were before annoyed and that they should serue God and liue with men much more chearfully then they did before And this is the summe of their first speech which diuerse honest and well disposed Christians vsed which I report for the further incouraging and perswading of the Reader to a more free and willing receiuing of this course which I offer and set before him After this they were aduised and exhorted to go about the practising of it according to the seuerall points thereof after the right and cleare vnderstanding and due considering of it and to shew faithfully how they felt it to helpe them forward in well passing the day more then when they walked without it in the world and which points of it they found hard to be obserued and how they were letted or what liberty they found more by it in the gouerning of their liues then when they looked not after it Thus they were counselled to make triall of it by the moneth and so
thou entrest into thine affaires and dealings in the world thou shalt in no meane sort be prepared and enabled to passe the day in thy seuerall duties doing as thou art directed All which may be well discharged and performed after they be once well vnderstood how they should be practised in one quarter of an hower and lesse if need be And by this thou mayst see what this part of the dutie tendeth to and what it requireth of thee and how thou shouldest performe it And as for them which thinke that the doing of this ordinarilie is more then is needfull of whom euerie litle dutie done to God more then they haue already or do vsually performe is thought too much let them know that the gaine is verie great And as concerning them which make a light matter of it saying that they are not now to begin this exercise in the morning but do and haue continued it and yet they see no such fruit to come of it To such I answer that I feare that to vse it as I haue set it downe is not so common in practise as diuerse do take it to be or else they should not say that litle profit commeth by it For all such obiecters are vndoubtedly farre from the right vse of it and one of these wayes they swarue from it that either they come not vnto it with an humble and well ordered heart or they know not how to be occupied in it or else some speciall sinne is in the way to cause that it cannot as Incense ascend vp to God The least of these faults may easily hinder the profit and darken the beautie of it I doubt nothing but that at sometime diuerse Christians in an holy and right manner do discharge it but reuerently and confidently to do it laying all other things aside which hinder it that I dare not affirme of many which causeth the benefit of it the lesse to appeare to them Which kind of men if they cannot constantly tye themselues to it with delight when yet they may very well they should shame and put themselues to rebuke for omitting it through slouth and vnwillingnesse if by no other reason yet by the practise of some of the deuouter sort in popery who although they serue God superstitiously yet they obserue their houres appointed to them after their blind maner hauing only a confused and deceiueable hope to be heard I speake of the best of them to the shame of such as who knowing better how to worship God aright thinke it too much to tie themselues to any thing more then they vse to do and that is when they thinke good or be driuen to it in sicknesse feare c. or in any other maner many times that is without the right and true properties of it and then sometime I graunt and that in the morning perhaps they betake themselues to it But howsoeuer it be with such the holy Ghost hath greatly helped the frailtie of Christians hereby who are by naturall corruption cleauing fast to them prouoked in the morning as soone as they are vp to be raunging abroad in the world and according to their delights dealings and occasions to be caried after them either in vanitie of mind and lightnesse or in vnquietnesse contention quarrelling and worldlinesse minding litle for the most part but things earthly and entring after this manner into the day do for the most part go further frō God all the day after For this cause the holy Ghost hath taught them that they should preuent these daily inconueniences by taking vp their minds and hearts to farre better vses that is to say that after their awaking with God they should if it may be repaire to God more solemnely which is done by meditation of Gods power mercie c. by thankfulnesse for benefits receiued and promised by freeing themselues from guiltinesse of Gods wrath by confessing their sinnes and praying for the benefit of forgiuenesse and for grace in the day against the euils thereof and for good gouernement throughout the same that they being well seasoned thus in the morning they may retaine the sauour and hold the strength of such a gracious beginning as I haue sayd all the day after And to speake more plainely that they being thus well fenced with this spirituall reuiuing of their minds and hartening of themselues against all assaults before they enter into the field with their enemie they may be well armed against the batterie of temptations and prouocations which will vndoubtedly meete with them and so keepe their liues from the force of them and from hurt by them in farre better maner then such can do who being naked and destitute of this furniture do lie open vnto them whatsoeuer conceipt they haue of their owne wisdome and strength And this which I haue sayd being well considered I do not see what exception can be brought against this part of dutie vnlesse anie will further cauell about the time which I said need not be much after we haue well learned how to bestow the same To the which I tye no man hauing shewed what time the performance of such a dutie doth require and otherwise I leaue it to all to consider whether their willingnesse sufficiencie in gifts and their leisure will yeeld more time or not so much so as there be a faithfull discharge of the dutie in such sort as they may rest therein with peace and may feele themselues more fit to walke warily and strengthned against the dangers which fall out in the daie which they in no wise should doubt of if they do it sincerely And now I haue said of this second dutie what I haue thought conuenient to him which desireth to vse it to his profit teaching him that is ignorant how to practise it and exhorting him that through necessitie of importunate businesse at some time is constrained to omit it in the first beginning of the day that yet afterwards he watch his best leisure and oportunitie to performe it and last of all answered obiections as I haue seene it expedient This onely remaineth to be added that we must consider that these duties which here I set downe to be as oft performed as they may and of which this is one do serue to keepe settle vs in the practise of the daily direction before mentioned Whosoeuer therfore desire to reape the fruit hereof by that which I haue set down knowing how to vse it but yet being often necessarily hindered let them performe it when and as oft as they can but they which are free from such businesse ought fully to resolue and determine with themselues daily to performe it if they be able and not slouthfully nor for the fauouring of the flesh to neglect it as oft as they feele themselues vnwilling to vse it for then small fruit is to be hoped for as I haue sayd before Neither indeed can any such omitting of it be any way excused seeing
mind ignorance and other incomberances which Gods deare children shall be afflicted with for they cannot doe as other may and therefore as euery one shall be more oppressed then other so he must needs be the more respected For in such cases the bare lifting vp of the heart to God sincerely is as much and mercy I know is better then sacrifice but withall this must be graunted that the more godly euer one is the more he will bewaile his wants and so this among the rest which doth no lesse in a well ordered heart then a kind purgation discharge the soule of all such drosse as remaineth to waite him a mischiefe Thus I haue more largely as I haue thought it expedient gone ouer these parts of the life of a Christian which for the most part are euery day to be done the better to direct him therein and so likewise I haue sayd that which I intended of this whole Treatise It remaineth now to see how the practise of it is by Sathan and our selues broken off and hindred which is in the next Treatise to be set downe and handled But first I thinke good to adde these two things The one that as I haue set downe rules for daily direction so for the helping of the weaker sort some example also be shewed vnto them thereof The other what vse is to be made of the whole Treatise After what maner a Christian should view his passing of the day at night AS concerning the first this I haue thought expedient to say When thou goest alone by thy selfe for this purpose first call to mind the seuerall actions as thou canst from thy first awakening how thou diddest awake and as soone as thou wert ready take order about necessaries which must be done and then wentest to prayer after to thy calling then haddest occasion to be in some company and how thou diddest looke to thy selfe therein if at another time in the day thou wast alone or at exercise of prayer in family or at meate in another part of the day haddest some crosse befall thee and some ill newes brought vnto thee or if thou hast dealt and communed about worldly affaires buying or selling how thou diddest it and what care thou haddest therein These or any other like vnto these whatsoeuer actions or the maner of them or whatsoeuer the cogitations and desires of thine heart haue bene whether they were good or bad call to mind as many of them as thou canst Thus looke backe as thou art able to remember how thou hast spent the day from one thing to another and from one place where thou hast bene to another which though at the first it shall seeme strange and hard to do yet in time will be more easie When thou hast thus done thou shalt see how thou hast had vse of any of the nine duties set downe which are the common and ordinary actions of the day and how the eight inward graces which ought to be companions to vs euery day haue accompanied thee and then so farre as thou mayest truly do it giue thankes for all grace whereby thou hast bene guided and humble thy selfe in confessing thy defaults and praying as thou shall see cause I haue set downe a paterne and example to direct thee therein which as thine estate doth agree with it follow A forme or example of viewing or passing of the day when we are ready to lie downe at euen I Thanke thee ô Lord for my awaking with thee and that with a willing and ready mind I entred into the day after with calling vpon thee if thou diddest so and for that I had liberty and oportunity thereto and that afterward I went chearfully to the duties of my calling or supplied the omitting thereof some other way with a good conscience and that I was wary in company and in solitarinesse and in my prosperity and vnder my chastisements that I might not offend but that I did some good as I could and that I had part in family exercises and had care in my earthly dealings that I might not be made worldly by them that I haue taken any benefit by meditation and reading if thou hast done so and now at the end of the day that I looke backe how I haue passed the day Thus as these or any of them haue bene done of thee call them to mind as thou canst and how they were done and as they and such like are the chiefe actions to be done in the day so proceed in giuing thankes for doing them or so farre as thou hast with thy mind seasoned with the graces which should direct all the actions of thy life through the day euen these eight thus I also thanke thee ô Lord that in these actions and parts of my life I haue not done them in opinion of any goodnesse in me but by thy grace and haue thereby humbled my selfe for my sinnes and imbraced pardon by faith and by the same faith haue bene holden from many sinnes and kept in doing many duties as loue mercy vprightnesse and the workes of my calling and haue had some consideration of my mortalitie and looked for thy comming on the Sabath that I haue attended to sanctifie it in publicke and priuate exercises and that I haue held the peace which passeth vnderstanding and had thy kindnesse in remembrance thankfully with some vse of watching and praying and now viewed the passing of this day in this poore maner let experience bring hope of better doing this from day to day And if thine heart go with the mentioning of these thou shalt find sauour in them But seeing I haue faulted and failed many wayes both in good doing and the right maner of it and in following the deuices and desires of my heart too much here if any particular action or corruption be remembred of thee bewaile it accuse and iudge thy selfe and renounce it that thou mayest find mercy in that thy need I confesse and renounce the same praying for Christs sake to be pardoned that I may lie downe in peace The second thing which I sayd I would adde was the vse of this doctrine For the vse of the doctrine of this Treatise Of daily guiding thy soule and life it may be gathered out of that which hath bene sayd of it and out of this last paterne or example so farre as thou seest nothing in it which God approueth not And that is in few words that euery day and through the day thou weane and withdraw thine heart from any such noisome baite or prouocation as suffereth thee not to arise in the morning to walke through the day and to lie downe at night in peace and safety vnder Gods protection and euerie day I still say wishing thee to remember that if thou beest negligent and carelesse but one day that may fall on thee to vexe thee long after which should not else fall out in thy whole life And that part of life
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
some in feare that they haue none at all who yet somtime haue felt the contrary drawing others to presume c. keeping others from confirming it and growing therein daily whether we respect faith in the particular promises of this life or of life eternall And these last mentioned though they are not sayd properly to presume as the former yet as it is hard to hold any good thing long they letting loose their hearts and being much occupied in the world and hauing many dealings being also in many companies and meeting with many crosses besides their owne forgetfulnesse and frailtie are darkened and distracted in themselues and not being feruent and diligent in vsing good meanes do doubt and feare And this is the estate of many and those of long profession vnder the Gospell Which sort of people till they settle themselues constantly to walke with God and will be content to keepe a narow watch ouer their hearts and liues can be at no better stay For by these meanes they preserue their faith and keepe peace with God ordinarily as we see by experience or easily recouer themselues againe if they be dimmed and ouer-shadowed CHAP. 5. Of Sathans hindring the beleeuer from liuing godly and how many wayes and namely by keeping him in a wandring and vnsetled course and also of the remedie against it and first by occasion of that how he holdeth backe the wicked NOw it followeth that it be likewise shewed how he letteth the beleeuers from a godly life so that euen good Christians and they who feare God shall yet be kept backe from many duties which both they would do and are heauie and wounded for not doing them he deceiuing them with some sinnes which do afterward fill them with deadly discouragement But because there are some who are holden vnder of dangerous and damnable lets and yet thinke themselues the people of God for discouering of such by the way before I speake of the impediments which hinder Gods children I will as I promised briefly set downe some of those lets whereby he hindreth such altogether from practising a godly life though they thinke themselues sound Christians and yet are not but do lie that they may glory in themselues no further then they haue cause that is nothing at all but may know that they who are letted by these are not godly and that true christians indeed may know that though they are sundry wayes letted yet not like them Now these haue an heart long accustomed to euill which were not hard for them to see if they would enter into the sifting of it and by meanes of this they cannot giue themselues ouer to be readie to do Gods will in one thing as in another but thinke it foolishnesse to do so and the best of these do but performe some outward taske of prayer and confession of their sinnes for fashion or feare or some such like cause but not looking for any strength thereby to be any whit the more godly neither in their actions will be tied to be otherwise directed then as seemeth good to themselues Againe they neither attaine to sound and cleare sight of the forgiuenesse of their sinnes neither will they labour for it by applying to themselues the promises of God but hope their state is good without that so that their life when they be at the best is but a bold presuming of Gods mercy without any warrant and therefore either in that false confidence they die whose estate yet cannot be good or else when it pleaseth God to awake them out of that spirituall sleepe they confesse the truth plainely that they are in wofull estate And therefore they are vnwilling to enter into consideration of the annoyances which sin bringeth but if they do yet it shall not touch nor greatly trouble them neither will they trie to the full which of their actions be sinnes but they haue soone done with such matters though they be neuer wearie of that which likes them I speake of the forwardest sort of them which are vnrenewed Neither are they long perswaded saue onely in their good mood which lasteth not that the godly life is the onely happie life that is to liue as I haue described it namely to haue our conuersation in heauen and to mind such things especially aboue all other whiles we are abiding here on earth but are strongly setled in this opinion for the most part that their owne though all may see vpon how weake ground is the best course when yet daily care of holinesse is irkesome to them and that all such as go further then they are but precise and foolish and full of fantasies for so are they for the most part accounted of who in particular draw the rules of religion into practise and yet they do not so easily rest herein but oft their conscience will they nill they telleth them that the godly life is best To conclude either they are snared in sects and opinions aboue their reach which cannot stand with godlinesse or else they are so ignorant of the will of God in the Scriptures that if they had no other incombrance that were enough to hinder them from so much as entring into a godly course or so hollow loose-minded and wilfull that none can perswade them to do better And therefore what the comfort of such is may be easily coniectured These that I rehearse no more which are infinite yea euen some of them are sufficient hinderances from a godly life in whom soeuer they be found so that although the most will put themselues foorth for godly yet being branded with any of these markes of Sathan they shall sufficiently be knowne to be farre off from such as they would be taken for namely true Christians For remedie such as are willing to seeke after any I referre them to the first Treatise of this booke wherein I haue shewed what way such should take to be deliuerred out of their miserie Now I will proceed to set downe the lets whereby Gods children are holden from practising the godly life And seeing many weake Christians can easilier tell that they are hindred from it then they can tell what hindreth them as it is in bodily sicknesse I will therefore lay open some of the lets whereby the Diuell doth chiefly stay and hold them backe from going forward and direct such as are troubled with them how they may in some sort be helped against the same And these generally are three to the which the particulars shall be referred For either the Diuell keepeth them in the wanting of some good things without which they cannot constantly proceed in a godly life or he presseth them downe with some euill things as inward or outward sinnes which take away their courage from godlinesse or else vnsetleth them so by occasion of things lawfull that they are holden thereby from a Christian life Of the first sort I set downe
owne soule Now therefore in so many assaults by so many occasions taken against vs and that euerie day one or other yea many of them by so malitious and subtile an enemy to no lesse danger of ours then the losing of our soules who escapeth vnlesse he be armed What wise man will not prouide carefully against these and such like annoyances And if he know not how yet he will count his labour best bestowed in learning then shall he vnderstand his way aright and know that he walketh in safety And thus doth Salomon describe a wise man saying It is the wisedome of the prudent to vnderstand and his way This I haue sayd that the Reader may see what manifold lets there are first in our selues through the corruption that is within vs and then without vs by the Diuell raised vp against vs which is not perswaded to many as were meete it should that we may see iust cause to be better acquainted with the armour of Christians and other helpes before mentioned by the which onely God hath appointed safe deliuerance from these forementioned lets and annoyances He who shall be found willing to liue after a Christian direction daily shall more easily be brought to feare and so withstand these and like occasions that they disguise him not making him to seeme as other men who feare not God Wherein more specially we must looke to our selues that we wisely auoide and preuent the occasion of these seeing we know how we haue smarted by them and when we cannot altogether auoide them yet to arme our selues by resolute couenant and feruent prayer against them and when we haue bene ouercome by any of them we must see it and marke our weaknesse and pray more earnestly and giue not ouer and Gods grace shall be sufficient for vs both to quiet our minds by hope of pardon and to weaken our sinnes afterwards And by these impediments from the constant holding out in a godly life it may be seene that it is no idle occupation to be a true Christian and to continue so and that his worke is not a ceremonious tasking of himselfe with reading some prayers or other things when he thinks good or be inioyned it which yet as litle labour as it costeth men would be neglected oft both of minister and people if they were not tied to it Also we may see what need the seruants of God haue to guard themselues strongly and so to abide as hath bene shewed before and to be acquainted with Sathans crafts and pollicies and by what means they be repelled and resisted And that their temptations are somtime so forcible that they are not subdued and ouercome but giue them a fall into some open sinne for the which cause S. Paul admonisheth that men quench not the spirit 1. Thes 5.19 yea into the same sinne after repentance but to the end they may rise againe by the remedies appointed for them by the Lord himselfe in that behalfe And here we may see therefore how they be tossed as the ship by the waues of the sea sometime aloft in vaine hope and confidence that they are safe and in good estate and yet nothing so and at other times cast downe and plunged into the depth and bottome of feares yea of very dispairing which was the estate of Peter when neither he nor any other when he forsware his maister thought he could haue bene pardoned And this is their miserie that they are euer for the most part caried when they be not well stayed and fast setled in faith and hope into extremities And yet a thing most admirable they are neuer safer thē when they are thus exercised For as the yron that is vnoccupied doth soone waxe rustie and the stone that lieth still is couered with mosse so they if they be not examining and obseruing themselues considering their state watching ouer their hearts fore-seeing dangers comming and learning experience by things past and in such like maner occupied for the time present they waxe barren and vnprofitable euen the best and in time do breake out dangerously And as they are in no estate safer then when they are thus exercised so would not they themselues be put out of that course neither are weary of it though they depriue themselues of many liberties thereby but desire to hold constantly in that well fenced and safe course this being added That they may haue the grace which is sufficient for them Furthermore by these impediments with their like so many and sore the faithfull may see what they are beholding to God how deeply they be indebted to him that for all the rage and violence of their temptations yea so sore as sometime they may commit a sinne of presumption and be in some kind of dispairing yet God sendeth a calme againe and a deliuerance out of their deepest sorrowes and feares For as Iacob wrastled with the Angell and when he was hurt would not depart til he had blessed him euen so the seruants of God haue conflicts with the Lord himselfe who keepeth them downe with one hand and holdeth them vp with the other that so he may exercise their faith that it may not be vnoccupied Last of all by this doctrine of the lets of faith and godlinesse in the children of God that they shine not out so clearly in them we may see that they behaue not themselues in their striuing against sin and in going vnder their afflictions as the wicked do who the more loade the Lord layeth on them the more they murmure and rebell but they when they haue the greatest sufferings they striue to trust in him and in some measure do so and are strengthened with greater power of Christ and ioyfulnes Col. 1.11 Also they though they feele the power and rebellion of sinne as well as the other yet they hate it with a perfite hatred and would not be drawne with the coardes of it at all and so looke to Gods mercy through Christ But the other would not let go their hold of sinne the tast thereof is so sweet to them if they breake off it is against their will and for feare of Gods wrath neither lay they hold indeed of pardon These obseruations Gods seruants may make by this doctrine of the lets and many other such to their singular benefit And what should I say more For it were infinite almost to say all that might be sayd to the like purpose Now it remaineth that in few words they be put in mind that they acquaint themselues better and better with the Christian life and daily delight and solace themselues in it I meane in one part or other of it for it hath great variety For howsoeuer there fall out many difficulties in their liues yet know they that they shall be fewer and weaker as they themselues grow more in knowledge and stronger in faith and other grace
vp with dreames and hurtfull thoughts These lusts be causes of all woe CHAP. 7. 3. EVill lusts concerning our selues Fretting when we be crossed of our will Excessiue delight in aboundance Pride of life Frowardnesse Selfe-loue c. The word of God maketh his Children wary against these A speciall part of a godly life to renounce these It is not done without daily striuing Lusts marre all Weake seruice accepted if it be sound He that obserues these lusts and resists them is occupied in a godly life All ouercome not these alike The better sort how farre they come and how Examples of such 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 can claime no part in a godly life The weake may stay their comfort in these three speciall graces 1. That they haue a cleere knowledge of their saluation 2. That they account it as their chiefe treasure 3. That they be set forward in some good course whereby they may grow in faith and obedience These three must be earnestly laboured for The chiefe end of this booke is to set forward a weake Christian How to make godlinesse a pleasure The gaine of such a course Why God witholds some grace from his Causes in our selues of not growing Ignorance Slouth Fauouring sinne Timorousnesse and vnbeleefe Remedy of our vnbeleefe CHAP. 8. HOw the minds of the godly are occupied Three ages of Gods children 1. Childhood 2. Middle age 3. Old age The highest degree of Christians How the mindes of such are vsually taken vp The best are molested sometimes with lusts They are not comparable to the Apostles Paule had speciall priuiledges These are called fathers The second sort of the godly in battell The practise of such Sinne is odious to them though not euer ouercome ef them These are sometime discouraged Glad to vse all helps Set against smaller sinnes They are held vnder their infirmities for their good The third sort of the godly About what their thoughts are chiefely occupied The dangers that these are subiect vnto 1. Danger in comfort 2. Danger when they feele want of comfort Many defects are in these Yoong Christians compared to children These must grow Their duty Gods children are in danger sometimes to be dazeled and without feeling Yet euen in this estate they differ from hypocrites and vnregenerate How they differ These degrees may in some respect fall one into another Examples of these three sorts of Gods people CHAP. 9. OVtward wickednesse must be renounced Prooued 1. by doctrine of the scriptures 2. by examples The sinnes that he loued best are renounced of the beleeuer CHAP. 10. FOure sorts of men which hope for saluation and yet renounce not open sinnes 1. Grosse offenders The vngodly will scorne professours if their liues be faulty Such are seldome reclaimed 2. Sort of bad professors ignorant and carelesse The wofull estate of such Yet there want not such as flatter them in it Many laugh at the rude for their homely speeches who yet are like them in qualities 3. sort Ciuill professors Some of all these three sorts are sometimes prickt in conscience Notes of their hypocrisie Sudden flashes of grace 4. sort Schismatickes They are taunters railers and slanderers of their bretheren Censurers of others Soone ripe in their owne conceit Inordinate liuers Worse in dealing then men who professe no religion These with the former are farre from a godly life Other disorders of such professors Earthlinesse Vnquietnesse Vnprofitablenesse Pride of life Ill educating their children Vncharitable surmises CHAP. 11. OBiect Are all such damned Answere No if they repent God shoales out some from others h. Infirmities in all The godly somewhat infected with common corruptions Difference betweene the falles of the godly and the wicked The godly fall not but when they are secure and take liberty How we may be fenced No warrant of not falling dangerously We may be preserued from soule falles The ends why God suffers some to fall so 1. To humble men 2. To magnifie his mercy in forgiuing great sinnes 3. In regard of others Otherwise no feare of falling Gods tendernesse ouer his Sweet comfort to the weake What infirmities the godly be subiect to The state of weaker Christians These differ much from all wicked What the sinne of infirmitie is The wicked sinne boldely Their sorrow is carnall CHAP. 12. THe heart purged must so be kept How the heart is kept What danger growes when the heart is not kept Great labour thus to keepe the heart With this heart it is easie to renounce euill An ill gouerned heart the 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 Grace to vanquish sinne may be attained and more and more from day to day The good treasurie of the heart being kept bringeth forth good things A peece of heauen to liue with such as keepe their hearts well Without it nothing sauoury The fruite of a well ordered heart The looking to the heart in a good moode onely dangerous The heart may alwaies be lookt to An other cause why the heart should be lookt to otherwise it will not be ready to any duty How we may be fitte to pray and meditate The onely way to curbe vp our lusts is to looke to our hearts Without this small fruite or comfort This clensing of the heart is not perfect This clensing though weake is a great priuiledge CHAP. 13. THe second generall branch of the life of a beleeuer More hard and excellent to doe good then to eschew euill Not to rest in eschewing euill Three branches of this second part of this treatise 1. Setteth downe rules to direct to the practise of duties 2. Sheweth wherein this part of godlinesse consisteth 3. Answereth obiections Necessity of rules to liue well by The first rule to liue well is Knowledge Knowledge what To grow in this knowledge With this knowledge must goe Delight in it Without this delight no fruite of knowledge Knowledge an excellent gift But without the salt of grace vnsauory The second rule Practise Practise is first in an hearty desire Our affections must be stronger as the good is greater As we desire so must we indeauour to doe good All parts of our bodies must be giuen to serue God Make a trade of godlinesse Vertues that further vs to the former rules 1. Vprightnesse 2. Diligence 3. Constancie or perseuerance Vprightnesse what Pretences in good actions Necessity of these rules and vertues Vnarmed venturing abroad is cause of sore wounds CHAP. 14. OBiect We cannot doe as we desire Ans 1. Gods grace shall be sufficient 2. The best desire without looking for Gods helpe is vaine Why Paul ouercame not all rebellion Paul was not caried into grosse iniquitie We may looke for the like grace
that Paul had in our measure Many weake discouraged for want of this victorie Many know not their libertie The two next vertues Diligence and Constancie Diligence and Constancie bring great matters to passe What diligence is required What constancie The gaine of these Many pay deare for their liberties Want of these vertues dangerous Other two vertues Humilitie and Meekenesse These alwayes necessarie The Christian life no idle nor vnsetled life The end of one worke the beginning of another yet without toile Keepe alwaies an appetite to some new dutie CHAP. 15. COm 1. Duties to Gods person Knowledge of God Trust hope patience Ioy thankefulnesse Request loue Desire of God presence reuerence feare Com. 2. Gods worship ministery sacraments Publike prayers Censures Publike fasts Extraordinary thanks Priuate worship Maner of Gods worship spirituall How Gods worship is to be vsed The word 1. Preparation 2. In hearing 3. Hauing heard How conference and reading should be vsed How the Lords supper should be receiued How prayer should be made Com. 3. In all things to glorifie God In an oath 1. Trueth 2. Righteousnesse 3. Iudgement In beholding Gods works Com. 4. Keeping holy of the seuenth day Varietie of holy exercises Publike duties Priuate 1. By our selues 2. With others CAAP. 16. SEcond Table Dueties to God and man are not to be separated Beare loue to all Brotherly kindnesse to Christians Many duties to our neighbour Com. 5. Duties of inferiors Common to all inferiors Subiection Reuerence Superiors duty Diuers kinds of superiors Duties of subiects and seruants Duties of all in authority as Princes Masters Childrens duty Parents Ministers Hearers Strong Christians Weaker Others excelling in gifts Ancient in yeeres Duties towards our equals By examining see our wants and need of Christ Maintaine our owne reuerence Com. 6. Duties towards the life of our nighbour Bodily life and health To hurt none By mildnesse of spirit to beare much Cut off all occasions of discord To do good to their liues In their miseries To pitty them To shew mercy To seruants distressed To the sicke in visiting them Helpfulnesse and harmlesnesse vertues of singular price What vertues accompany them Pittie to the soule of our neighbour Good example To winne and confirme others Helpe the poore Luk. 16.8 Reuel 18.15 Iam. 3.6 Tit. 1.15 Iob. 34.3 Act. 7.51 Philip. 3.8 Rom. 6.17 Iere. 6.29.30 Act. 11.24 The intent of the author and generall summe of the whole booke The fruite and benefit of it to the true Christian What the vngodly may learne by it The second point The reasons of setting out this The first The authors desire that they might profit by it This worke especially tendeth to better the good It is of vse to all sorts of good christians and that was one reason of setting it out The second reason of setting it forth The third The fourth The fift The sixt Iasper Loarte Heb. 10.22 Act. 15.9 Esay 61.1 Ezech. 34.4 Ioh. 8 32. Rom. 1.16 1. Ioh. 5.4 The seuenth reason The third point in the preface The contents and particularly of the whole booke in seuen seuerall treatises The first treatise The second treatise The third treatise The fourth treatise The fift treatise The sixt treatise The seuenth treatise The fourth point of the preface directing the reader how to reade this booke with most profit Iam. 2.10 Heb. 13.18 Matth. 5.18 Hovv any may knovv they be the Lords Most are deceiued in the assurance of saluation 1. Papists think it impossible 2. Carnall Protestants thinke it easie Luk. 12.32 Matth. 7.14 Luk. 19. Matth. 7.21 3. VVeake Christians full of doubting Three generall heads or parts of this first treatise Three branches of the first head The first head The first point of mans miserie Gen. 1.26 Heb. 2.7 Reuel 12. Gen. 3. Two parts of mans miserie first his sinne Gen. 6.5 Hosea 1.2 Coloss 1.21 Mans sinne vvhat Euery part corrupted Vnderstanding Ephes 4.17 Conscience 1. Cor. 2.14 Heb. 10.22 VVill. Rom. 8.5.6 Conuersation Thoughts Desires Outvvard behauiour 1. Tim. 1.15 Rom. 8.7 Prouer. 28.9 Iohn 9.31 Psalm 50.16 Fevv thinke it thus The second part of mans misery The curse first on the body Deut. 28.15 Gen. 3.17 Heb. 1.2 Men shift off this This curse is to all The curse vpon the soule The necessitie of this knovvledge of mans miserie It must be knovvne as vvell as our miserie Ioh. 3.16 1. Tim. 1.15 2. Cor. 5.21 Act. 4.12 1. Ioh. 2.1 The first point about the remedie Gal. 3.10.12 Heb. 9.22 and 12.14 Rom. 8 3. The second point about the remedie Act. 4.12 1. Ioh. 5.12 Rom. 58. Ioh. 3.16 The third point about the remedie Rom. 1.16 Luk. 2.10 Matth. 11.12 The fourth point about the remedie Matth. 11.28 Act. 26.18 Hebr. 4.1 Rom. 10. Rom. 5. The third poynt of the first part of this Treatise Rom. 7.9 They are most light who haue most cause to mourne Prouer. 14.12 Act. 14.16 Col. 1.9 Rom. 15.4 Act. 2.37 Matth. 24.27 Iam. 4.9 Psalm 73.4 Luk. 13.2 The lavv is to be preached 2. Tim. 4.2 But not vvithout the Gospell 1. Tim. 1.13 Ierem. 21.18 Iudg. 2.3 10. 1. Sam. 7.2.3 Obiection Ansvvere Ierem. 8.6.7 Luk. 15.17 Reuel 2.4 The complaint of the penitent sinner Rom. 7.24 Luk. 17.9 Matth. 12.20 Matth. 11.24 Matth. 5.4 Matth. 9.12 Luk. 7.38 Prou. 28.9 Matth. 15.27 Luk. 15.17.18 Iob. 33.23 Acts. 9.6 Ezech. 36.26 Luk. 15.18 Rom. 10.14 Matth. 13.44 Ezech. 16.6 Heb. 12.2 Matth. 13.44 He whom God loueth highly priseth the pearle Luk. 16.12 Esay 55.1 He hath nothing of his owne but sin Yet hard to renounce that Matth. 19.29 But he despiseth it Hos 14.9 This is a great worke of God Ioh. 6.44 Ier. 13.23 He forsakes not sinne as the wicked 1. King 21.27 Ioel. 2 13. 1. King 22.8.26 Luk. 19.9 1. Sam. 7.3.4 Pro. 28.13 Psal 78.36 Phil. 1.7.8 God sealeth vp his promises to the beleeuer 2. Cor. 1.22 Rom. 8.16 The beleeuer reasoning with himselfe Act. 16.15 Luk. 15.20 He weigheth all things hereto belonging He seekes helpe of others Ioh. 7.37 Gen. 45.26.27 VVhat will follow of applying Christ 1. Cor. 1.30 Ioh. 10.27 c. Mat. 5.4.5 Psal 48. A description of the smallest measure of faith How God worketh faith Luk. 19.9 Faith vniteth to Christ Matth. 16.17 Common professors haue not this faith Phil. 1. How God worketh faith Act. 14.1 VVhy many want faith Luk. 18.8 The conclusion of this third part Markes of faith Ioh. 3.23 Seeing God commandeth vs to beleeue Psal 77.3.8.9.10 1. Pet. 2.2 Psal 32.5 Many deceiued in faith 1. Let of faith the diuels bewitching 2. Cor. 4.3.4 Fault of not beleeuing in Minister and people In the minister Prou. 29.18 1. Not teaching Rom. 10.17 Matth. 15.14 Prou. 29.18 2. Seldome teaching Heb. 8.11 Phil. 3. 1. Thess 2.11 1. Tim. 4.13 2. Tim. 4.1 2. Pet. 1.12 Ioh. 21.17 1. Pet. 5.2 Necessitie of often teaching Rom. 12.9 Ezech. 33.3 Ierem. 48.10 1. Pet. 5.5 3. Let of faith in the Minister not plaine
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.
Cor. 13.1 Psal 119.99 Prou. 19.2 The second rule Col. 1.10 Practise is first in an heartie desire Deut. 6.5 Ierem. 48.10 Our affections must be stronger as the good is greater How we come by this grace Ephes 4.22 2. Pet. 1.4 Rom. 6.4.5 As we desire so must we indeuour to do good Psal 122.8 9. Rom. 6.12.13 All parts of our bodies giuen to serue God Make a trade of godlines 1. Tim. 5. 2. Cor. 6.3 The first vertue is vprightnes Deutr. 18.13 Ephes 6.14 Iohn 1.17 Pretences in good actions Psal 130.3 1. Cor. 1.12 Necessitie of those rules and vertues Vnarmed venturing abroade is cause of sore wounds Obiect We cannot doe as we desire Answer 1. 2. The best desire without assurance of Gods helpe is vaine 1. Iohn 5.4 Phil. 4. Rom. 5.10 Rom. 8.30 VVhy Paul ouercame not all rebellion 2. Cor. 12.9 Paul was not caried into grosse iniquity VVe may looke for the like grace that Paul had in our measure 2. Chron. 16.9 1. Chron. 28. â— 2. Cor. 12.9 Rom. 7.25 1. Iohn 2.1 Many weakâ— discouraged for want of this victorie Many know not their libertie Ephes 5.8 The two next vertues diligence and constancie Diligence and constancie bring great matters to passe 2. Pet. 1.5 Ierem. 48.10 Iam. 1.25 VVhat diligence 2. Pet. 1. Ephes 5.15.16 Rom. 16.19 12.9 Constancie Iohn 8.31 15.5 Gaine of these Reuel 2.19 2. Tim. 4 8. Many pay deare for their liberties Note Want of these daungerous Prou. 23.17 Ephes 5.6 1. Thess 5.3.6 Gal. 5.7 1. Cor. 15.58 1. Cor. 16.13 Matth. 24.12 Ioh. 8.31 15.7 Phil. 1.6 1. Thess 5.24 Col. 1.10.11 1. Iohn 4.4 Psal 37.37 2. Tim. 4.8 Other two vertues humilitie and meeknes Matth. 11.29 Ephes 4.2 Col. 3.12 These alwaies necessarie Luk. 17. â— Deut. 18. Matth. 11.30 Deut. 12.18 Iohn 15.5 Ephes 4.3 The second point in this second part of godlinesse wherein this performing of good duties doth consist Duties towards gods person Knowledge of God Psalm 73.18 Trust Hope Dan. 3. Patience Psalm 3.7 Phil. 4 10. Rom. 52. Col. 1.11 Ioy. Phil. 4.4 Psalm 4.4 Thankfulnes 1. Thes 5.18 Request Loue. Phil. 3.8 Cant. 2.4.5 Psalm 16. Desire Gods presence Reuerence Feare 1. Pet. 1.17 Act. 9.31 The second commaundement Gods worship Isay 1.12 Iohn 4.23 Ministerie Rom. 1.16 Publike prayers Censures Publike fasts Ioel. 2.12 Extraordinary thankes Hester 9. Luk. 18.13 Iohn 11.41 Priuate worship Manner spirituall Hovv Gods worship is to be vsed The word Act. 26.18 Preparation 1. Pet. 2.1 Iam. 1.21 Act. 10.33 In hearing Isai 61. Act. 2.37 2. Thess 3.4 Hauing heard Act. 17.11 How conference and reading should be vsed How the Lords Supper should be receiued Matth. 22.13 Hovv prayer should be made Matth. 6.9 1. Tim. 2.8 Psal 116.13 The third commandement Luk. 1.75 Ioshu 7.19 1. Cor. 10.31 In all things to glorifie God Col. 4.4 Psal 118.5.12 In an oth In truth In righteousnesse In iudgement In beholding Gods workes The 4. commandement Holy keeping of the seuenth day Exod. 20.10 Varietie of holy exercises Publike assemblies Priuate exercises Psalm 92. Duties to God and man not to be separated Iam. 1.27 Beare loue to al. Brotherly kindnes to Christians 1. Pet. 1.7 The fift commaundement Many duties to our neighbour Duties of inseriours Common to all inferiours Subiection Rom. 13.1 Reuerence Iob. 32.4 Superiours duty Diuers kinds of superiours Subiects and seruants Tit. 2.6 1. Pet. 2.19 Rom. 13.6 Obedient Tit. 2.9 Col. 3.23 All in authoritie as Princes Psal 78. two last verses 2. King 11.17 Masters Childrens duty Iob. 1. Luk. 2. Genes 24.55 1. Cor. 7.36 Numb 30.4 Gen. 47.12 Ruth 1.16 3.6 Parents Prou. 22.6 2. Cor. 12.14 Ministers Matth. 13.52 Act 26.18 Ezech. 34.4 6. 1. Thess 5.14 1. Cor. 9.22 1. Cor. 4.15 Hearers 1. Cor. 9.11 1. Thess 5.13 Strong Christians Weaker Rom. 14.3.4 Excelling in gifts Ancient in yeeres Iob. 32.4 Our equals Fom 12.10 By examining see our wants and neede of Christ Iohn 13.14 Maintaine our own reuerence The 6. commandement Bodily life and health Hurt not Exod. 21.22 Prou. 17.19 Prou. 19.11 Gen. 13.7 1. Cor. 13.7 1. Tim. 6.17 Doe good to their liues 1. Iohn 4.11 Matth. 9.26 Pro. 3.27 Shew mercie Iob. 31.13 14. Visit the sicke Matth. 25.35 Iam. 2.16 Iudg. 1.3 Iudg. 6.35 Pitie to the soule Good example 1. Pet. 3.1 1. Cor. 10.33 VVin and confirme others Heb. 10.24 1. Thes 5. Helpe the poore Rom. 12. Phil. 7. Ruth 2.13 The seuenth commaundement Not to attempt our neighbours honestie Our minds and bodies must be chaste Vnmaried 1. Cor. 7.32 Maried 1. Pet. 3.7 The 8. commandement Not to iniurie in his goods Rom. 13.8 Not lay claime to that which is another mans In controuersie Gen. 13.8 To forgoe part of our right 1. Cor. 6.5 Matth. 5.40 Diuers states Luk. 3.10 The dutie of them who liue by almes 1. Sam. 2.7 Contentation 1. Tim. 6.8 Not to grudge Matth. 20.15 Rom. 16.3.4 Rom. 15.26 2. Cor 9.2 Act. 4.34.35 Liue godly Iust complaint of our poore Ierem. 5.4 Act. 26.18 Auoid idlenes The dutie of the borrower Repay truly Kind of these Psal 15.14 Borrow not without need If they cannot keepe day The dutie of the giuer How to giue freely Matth. 5.42 Rom. 12.8 Philem. 7. Iam. 2.16 2. Cor. 8.3 Act. 4.35 Numb 36.12 The dutie of the lender Exod. 21.26 Matth. 18.25 Men ought to be moderate in spending that they may lend Deut. 15.11 Two sortes haue goods to their destruction The couetous doth no good while he liueth The lauishing spenders hurt such as they should doe good to Lending needefull Exod. 22.25 Luk. 6.33 Rich borrowing should recompence the lender Matth. 7.12 Of suretiship Luk. 10.35 Pro. 22.26 6.1 How farre we may be surety Genes 42.37 Pro. 22.27 Lawfull vocation 1. Pet. 4.10 Deale lawfully Deut. 15.15 Leuit. 25.14 Amos. 8.5 Psalm 15.4 Partnership Vsury vnlawfull Regard had of both parties is no vsurie Matth. 7.12 Vsury and oppression haue no place among Christians Of annuities VVhat they be Two kinds of them The first kind full of danger Men must not sell that which they haue not Forehand bargaines seldome end well The second kind not vnlawfull Yet abused on the sellers behalfe On the behalfe of the buyer Such buyers are grinders Some annuities worse then ten in the hundred How to redresse such abuse Restitution Iob. 31.16 Prou. 3.29 Prou. 21.15 The 9. commandement To reioyce in our neighboure credit 3. Iohn 2. Gal. 5.26 1. Thess 5.14 Sorrow for their infirmities Hope the best Ephes 2.5 1. Cor. 6.11 Matth. 7.1 Tit. 3.2 To couer faults Leuit. 19.17 Iam. 5.20 Rebuke Not to disclose vnmeete secrets Note Not to speake of faults Matth. 18.15 1. Cor. 1.11 Pro. 14.25 To defend his credit Act. 26.15 To giue testimonie Take all in best part Matth. 1.19 Iohn 13.28 Luk. 7.39 We should censure our selues Not too credulous Matth. 10.17 To note out euill men Act. 2.40 Tit. 3.2 Pro. 15.1 The tenth commaundement