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
they haue with Gods good liking and worse estate then this they neede not to be in if they would be aduised by him and not by the euill custome of their hearts whereby they are easily brought to thinke that faith and other graces will dwell in them though they be sleightly cared for and regarded which conceit is most false and erronious And that the Lord giueth his beloued ones such bold and free accesse to him to know his minde toward them and to haue this holie acquaintance with him which can hardly be perswaded to the weake in faith at their first comming to him hereby it may appeare that he saith he will not count them as seruants but as friends with whom he will communicate his very secrets as farre as shall be expedient for â—â—em to know them and as Paul saith God of his rich mercie hath loued vs thrâ—â—gh much loue God saith they are as the apple of his eye and therefore deare vnto him he telleth them that hee hath taken from them the spirit of bondage that they should no longer be afraid of him but serue him without feare and to reioyce in him alwaies which cannot be except they knew his minde and affection to them yea and that more cleerely then the sonne can know his fathers or the wife her husbands minde And therefore if they who haue begun to lay hold on eternall life through beleeuing should by some occasion lose the feeling comfort of their faith as by Sathans fearing them with their coldnes falles weaknesses or such like yet are not they to giue place vnto doubting especially being such as haue felt assuredly the loue of God by Christ shed into their hearts but to count it their frailtie and timorousnes and that without cause euen for that they were not better acquainted with the will of God who loueth to the end all such as he hath once loued And yet this is not without the most wise prouidence of God who disposeth all these weaknesses of theirs to their good that they may be humbled the more in themselues and rise to their faith againe and to the glorie of God who bringeth backe againe those who were almost in their owne feeling at the brinke of hell The same I say of other lets which they may bee ouertaken by as of their losing of the sense of their faith through neglecting the meanes whereby it ought to haue been preserued or by sleightnes in the vse of them or by letting loose the heart after some vanitie or worldlines which it lusted after or being disquieted and vnsetled otherwise this is not their refuge to say we must be content to goe without it and it is impossible to hold it when wee haue bestowed all our trauaile we haue done it but in vaine But as they espie their weaknes so let them remember how they haue fallen acknowledge it to the shame of the euill heart and so recouer that one thing which is amisse and hold their confidence as before and let not the whole frame and well ordered course of their life be broken off for that one thing as he that hath ach in his teeth or a wound in his legge doth not neglect the health of his whole bodie for that but seeketh the redresse of that one that the whole may be in good case as it was before And seeing it helpeth much to the nourishing of our faith among all other times to season our hearts in the morning if it may be with the recording and thinking vpon Gods promises of his loue and saluation therefore if the morning meditating on the promises with earnest prayer thereto adioyned should by any necessarie occasions or weightie affaires or other lets of necessitie be intermitted being the thing which ought most carefully to be looked to yet let them prouide that this dutie be not altogether omitted as though it were some light matter which needed no such attendance to be giuen vnto it but let it assoone as it may with conueniencie be performed if they desire to passe the day in safetie and peace as knowing otherwise that Sathan in this their weaknes will giue them little rest And so shall they haue it as a strong weapon through the day to shield them from the violence and furie of the enemie But this is not the place to shew how the day is to be passed that shall follow after but onely by the way as in most fit or â—ace to aduise how the weake Christian is to keepe his faith The sixt meane to hold and confirme faith is the examples of others whom of weake wee haue seene to become strong in faith as Moses with whom as God hath been and with other his good seruants to strengthen them so will he be with vs till he perfecteth in vs in like sort the work which he hath begun And this be spoken of the meanes by which weake faith is helped and confirmed CHAP. 12. The sweete fruite and benefit of the preseruing and confirming of our faith NOw if any thinke the looking to these meanes and this daily diligence for the preseruing of faith to be ouermuch let them vnderstand that the benefit is most great which it bringeth And if this answereth them not let them heare the Apostle who saith that our faith consisteth not in the wisedome of men but in the power of God as if he should say that it is not a matter so soone wrought as it is said to be in vs but a gift wrought by God and therefore by seeking it as he hath appointed and to be nourished and continued as hee hath prescribed which is by ofte recourse to God and much searching out of our hearts for and about the same And therefore as I haue said if men make it not the chiefest of all other things as it is in it selfe and hold it fast as the first and principall it is not their hearing and reading about it nor their talking of it that shall be able to profit them I will rehearse a speech of a godly Christian preacher and one that deserued to be heard whom I haue oft been present with when he vttered the same Whiles I thought verely said he that I had faith but yet held it not by the surest grounds I thought of it sometimes and was glad to thinke that I had it holding my perswasion thereof by such euidences as I had before inioyed rather then I could tell what sure warrant I had then of it but I tooke no great paine to coÌ„firme it by daily meditating on the promises neither bestowed any more diligence in and about that then vppon other duties But when I saw more cleerely how gainfull and beautifull a grace it is and how I must liue by it hauing no lesse neede of it then of the ayre to breathe in I sought more certaine ground of it and that with greater care then I had before and since I
the vertues which further vs herein followe which are vprightnes diligence and constancy or perseuerance The first then of these vertues which should make our practise both inward and outward more pure and perfect is vprightnes and that is when in a single and true heart we loue choose and desire and doe any good thing specially because God commaundeth and for that end This vertue was commended by our Sauiour in Nathaniel when he said Behold a true Israelite in whom there is no guile Many actions otherwise feruent enough for want of this sinceritie are but froth as were the hot enterprises of Iehu against idolaters and cause them who haue long pleased themselues therein at length to crie out of their doings though admirable in the eyes of others and to say they were but hypocrisie There are many starting holes in the denne of our hearts and many waies we can deceiue ourselues that the good which we doe is not as it seemeth but as it is not all gold that doth glister so the touchstone of Gods word doth finde much drosse therein yea the Lords weights of the Sanctuarie doe proue them light and windie which in our iudgements and perswasions were weightie and substantiall We are brought oft times to be earnest in good causes and to further them as for friendship of others and for companie sake so for malice for our commoditie vaine glorie and for feare of some sore punishment or danger if we should doe otherwise when our pretence in all these is that it is good and commaunded yea and we meane well many times and are feruent in a good thing without these euill respects and that partly for the commaundement of God but not only nor resolutely for that but more for other considerations then that Therefore we are found to be others then we would Although I would not be taken as though I should meane that there were no vprightnes if any feare or other fleshly respects should be mixed therewith so as we be not ruled by them for otherwise our best actions are mixed with corruption And thus I conclude this point as the former and say with the Apostle This shall be our reioycing if we haue any worthy the speaking of that in simplicitie and godly purenes we haue our conuersation in the world among men This vertue therefore I meane faithfulnes and vprightnes going with our practise in performing the duties which we knowe shall both set our selues about them with more roundnes and as farre as they can be discerned shall cause them to shew more beautie to others and raise more admiration in them Now if this should be thought needeles of some which shall reade it that I speaking of the true Christian doe vrge and require vprightnes and singlenes of heart in practizing godlines seeing I haue said as much before in the chapter of renouncing sinne I answere that it is alike requisit in both and that as well we shew integritie in the practise of good duties as in the forsaking of euill And thus with the rules I haue set downe one of the vertues namely vprightnes which is necessarily to be learned and kept of all such as hauing obtained the gift of true faith doe set themselues to lead a godly life I say such as haue true faith because no other haue any possibilitie to enter and set vpon it And if thou thinkest to set vpon the godly life without it thou shalt offer to God a broken peece of worke no better then the offering of Caine although it shall seeme to thy selfe to be as holy as the sacrifice of Abel But if thou hast tasted aright of this gift of faith and then going about to leade a godly life thou being soundly instructed in these rules before set downe and perswaded that they with the vertues here added must guide and helpe thee to the right performing of all dutie then euen as skill and vnderstanding of the rules in any science or trade with willingnes and indeuour maketh the workeman fit to vse and practise it thou shalt finde great ease not onely in withstanding the deceitfull baites of sinne but also constantly breake through many and diuers lets which thou shalt meete with that they shall not withhold thee from going forward in thy Christian course For it is mens naked and vnarmed venturing and going abroade in the world which is as a shop of vanitie and inticements it is this I say that maketh them come home with so many deadly wounds fearefull falles and greeuous offences I speake of the better sort of people as well as of the common professors though the worst seldome feele them and they shall neuer finde it otherwise till they doe better addresse themselues and be furnished as hath been said to this great worke of Christianitie But because I haue appointed a more conuenient place hereafter where I shall more fully speake of the armour which God hath prepared for the safekeeping of his I referre the reader thither for more full satisfying of him about this matter Onely one or two obiections which may arise from the doctrine which I haue set downe shall more fitly be answered here CHAP. 14. Of the aunswering of some obiections about the former doctrine and of the other two vertues which helpe to a godly life AS first this whereas these rules haue been said to be able to carrie the Christian beleeuer in a well ordered course of liuing some obiect thus It falleth out often times that we haue a very good desire to doe that which we know pleaseth God but wee finde no strength to performe And further they say we doe not so much maruaile that we attaine not that which we seeke when the Apostle himselfe maketh the same complaint where he saith to will is present with me but I finde no way to accomplish that which I desire I will not answere this as the deuoutest Iesuites doe namely that God giueth his grace and we may receiue it if we list although we haue no assurance of his fauour by faith which is a meere mocking of poore people whiles they are warned to seeke that with vnsauorie and vncomfortable wearying of themselues which they can neuer possibly finde But this I say if this be oft and earnestly desired of thee as it was of Paul Gods grace shall be sufficient for thee And further if thou hast neuer so feruent a desire to ouercome euill and to doe that which thou knowest to be good and yet hast not thy heart possessed of the fauour of God and taken vp therewith but standest waueringly affected about that matter thy desire is not that desire which I haue spoken of neither therefore able to helpe thee in that which thou wouldest it being no fruite of faith For this it is that ouercommeth all lets in the world and no other thing euen this faith I meane whiles by it we are perswaded that
if it be practised vpon the weake stated and men behind hand it is as the plucking off their skin from their bodie If it be asked what commoditie a man may reape lawfully this way I say if he buy the annuitie or rent of him who is wealthie so as there be plaine dealing he may safely inioy the benefit which the other offereth If he be but weake or in debt who selleth it let him be sure he giue to the vttermost value and in token that hee doth so let him not bee vnwilling to release him againe afterwards which shal alwaies proue that he seeketh no aduantage by him And this of annuities both to direct a Christian how to deale in them and to answere such as thinke without any ground that no dealing about them is lawfull what our libertie is Now that all may come by and inioy their right in these and in all other vsuall contracts exchaunges societies and dealings amongst men for want whereof are the most broyles and contentions in the world let this be for conclusion marked that truth in words equitie in deeds and simple meaning in purposes and thoughts is to be firmely and constantly retained and where that hath not been practised full restitution is to be made Now another dutie is to restore to the right owner the thing which wee finde if we can know him and not to count it our own Also to restore faithfully and without delay any thing which is committed to our keeping for trust and not to defraud the partie whether executors of the will of the dead or guardians that take vpon them the care of orphanes liuing that as the beloued Disciple Iohn being put in trust by his Lord and Master with Mary his mother to regard her was faithfull and tooke her home to him Ioh. 19.27 euen so may they bee true and iust in that which is committed vnto them The Lawyer also to take no causes into his hands which he seeth can haue no good end with equitie and those which he doth become defender of to shew all honest faithfulnes and diligence in following of them That they in whom it lieth make no delaies in the ending of the suites which come before them but with all expedition possible dispatch the same that their light may breake foorth cleerely as the noonetide Which grace is commended in Iob thorough all the world where it is heard of that he restrained not the poore of their desire nor caused the eyes of the widow to faile by long waiting for her request Last of all to suffer all men to inioy their owne and as neither by play lotteries laying of wagers neither by force violence or any kind of oppression so neither by deceit and craft we seeke or procure the hurt of our neighbour to increase our owne profit And thus I haue set down a summe of the chiefe duties which our God hath bound vs to performe towards our neighbour concerning his goods that we be found no way vnrighteous in our practise and dealings with him but suffer him to liue safely by vs as hee trusteth to doe wherein though I haue laid out nothing in any large manner which was not my purpose to doe further then need requireth yet he that considereth how many duties here are to be performed shall see it the more needfull to haue a briefe rehearsall of them being so many to the which as to a glasse he may repaire when hee will rather then to desire some few of them handled more largely with omission of the rest In these duties performing who so setteth himselfe to delight and maketh it his pleasure to walke after these rules and when he can finde by due obseruing himselfe that he hath taken any thing wrongfully to turne backe vnlawfull gaine as his libertie shal be great with the Lord and his confidence strong when hee seeth that for his cause and for the hope of the reward promised him he can be willing to denie himselfe and his owne will so his example shall be highly commended and do much good amongst men And yet this should not be to seeke with such as goe for Gods seruants as it is written It is ioy to the iust to doe iudgement And let it bee remembred that I here teach them who professe that they are willing to learne not the scorner To conclude let not onely the forementioned sinnes against this commandement be auoided and the contrarie duties practised but let vs euery way so vse our goods that wee may be thereby more fruitfull in euery good worke then we could be if we wanted them else how shall we be able to giue a good account to our Lord and Master and to say Behold Lord here are thy fiue or two talents I haue gained with them many more Luk. 19.18 The next dutie wherein we are to serue our neighbour through loue and to deale righteously with him is about his name Herein our loue must shew it selfe to be such that we be afraid to vexe or grieue him this way as well as in his person or goods The sinnes haue been mentioned more at large which are committed against this commaundement the duties shall bee put in a narrower roome One of the which is to reioyce in the good report of as many as we can heare and be perswaded of as the Apostle did for the good name of the elect Ladie who had so carefully walked after the Gospell her self y t by her feruent trauaile he had found her children also doing the same This reioycing for the good name of others banisheth this secret repining at the same and enuying them for it and the poysoned desire of vaine glorie out of our selues to the which belongeth this that we sorrow for their infirmities so farre it ought to be off from vs to report them or heare them of others with delight Another is to hope through patience for better things then as yet can be seene in men remembring what we our selues haue been sometime and therefore not rashly to iudge and condemne such so much as secretly and least of all to make them odious in company by vttering their crimes or allowing others to doe soe of whom we haue good hope Concerning the rest who sinne boldly I say Let Baal pleade for himselfe for such as defame themselues by their wicked behauiour are not iniuried by vs in giuing warning of them It is also further required of vs here that as we shall be able and may get good oportunitie thereunto we helpe to couer these faults of theirs through loue who may be recouered and brought to repentance and yet not by flattering them therein or dissembling the same for that is rancke hating of them when we by suffering them to goe on in their sinnes cause them thereby to come to some open shame and punishment but doe we rather as the Apostle Iames expoundeth this hiding
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
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
blessing receiued bee made more readily disposed to pray often with thanksgiuing And these are some of the chiefe duties to God and in such manner as is before mentioned they are to bee performed vnto him Now further we are commaunded not onely in his worship but also in our whole life euery where to seeke his glorie for so he hath willed vs that we should frame the whole course thereof holilie throughout the sixe daies that so we may glorifie him therein And who doth not see that this should be so namely that in our life and behauiour we should as well walke worthie the Lord in al things as in the worshipping of him both publikely and priuately as we haue been directed before That so there may be in these two commandements fully laid foorth vnto vs a summe of all outward duties which in the sixe daies we ought to performe vnto him and in the due practise of both we may shew foorth the fruite of that knowledge acknowledgement faith feare and loue of God and all other inward graces which we haue bin taught to honour him with in our hearts by the first commandement Therfore as I said the duties inioyned vs in this third doe most fitly go with those of the two former that not onely in the time of preaching and prayer and such like exercises of religion but also in our common and vsuall speech and actions we declare what a worthie and reuerend estimation wee haue of the Lord as by speaking all good of his name word and workes and in our lawfull callings by ordering and behauing our selues wisely and graciously that al which liue with vs may see that our religion is ioyned with the power of godlines And that this bee done of vs in all estates and conditions of our life both in prosperitie and aduersitie and that as many as wee can preuaile with our owne familie and charge especially wee labour to perswade vnto the same yea and if wee at any time fall by infirmitie yet that wee acknowledge the same as cause requireth and so returne to the Lord againe as Iosua exhorted Achan to doe To be short Whether we eate or drinke or whatsoeuer we doe els all is to be done to the glorie of his name And in mentioning the commonest of our actions as our eating and drinking he excepteth none to the end that wee may carie our selues in a staied and well ordred course continually whilest wee shew that in the smallest matters and in our actions which seeme least weightie we be afraid to offend as in our common talke that it be sauourie and for edifying And seeing we vse the name of God very oft both in our common speech and particularly in an oth his mercie iustice wisedome and power are to moue our hearts as oft as we haue cause to speak of him with all high reuerence to vse the same But more especially when iust occasion of swearing by him is offered wee should diligently consider the person of the Lord how he is a reuenger of all such as take his holy name in vaine and the matter it selfe about which wee sweare that wee doe it in truth in righteousnes and iudgement In truth so that whatsoeuer be affirmed or denied may truly and for certaintie be affirmed or denied and whatsoeuer be vowed or promised be promised and vowed without fraud and simplie In righteousnesse that there bee a iust cause of our swearing and that which is agreeable to the will of God In iudgement that it bee done aduisedly not lightly or rashly but that we may take comfort in performing that great dutie aright namely that wee haue made knowne the truth which being made knowne by vs hath cut off some great doubt and controuersie And so should wee in the beholding of the workes of God as the firmament with the Sunne Moone and Starres the earth with her furniture as the corne grasse trees and her large prospect take sweete feeling of Gods Maiestie and beautie which shineth in them reioycing with reuerence that he hath giuen vs this cleere glasse to behold his face in although this wee must know that in all these inferiour creatures and workes of his wee see not any part of his throne but onely some part of his footstoole which should moue vs therefore in all our actions to beware of hypocrisie Seeing therefore we haue daily vse of these I thought good to make mention of them yet in as few words as I could so large matters how wee ought to vse them let the residue bee learned by ordinarie hearing those who being furnished with gifts fit for this purpose are appointed of God to make his people sound and skilfull in them that they may shew to the world that the honouring of God as it is set foorth in his word is another manner of life then the world is acquainted with and so bringeth another manner of honour to him and comfort to men then the imbracers and louers of the world can be partakers of Thus I haue spoken of the behauiour which inwardly and outwardly both in Gods holie worship and in our whole conuersation towards God directlie we are to shew in the whole sixe daies throughout our life That which followeth next is that part of holines obedience which is to be giuen to the Lord one day in seauen Nothing differing from all the three former sauing that all our owne workes though lawfull on other daies are on this day as much as is possible to be laid aside that is except in case of necessitie and the whole day to be bestowed in his worship and seruice and in things directly tending to the same So that by vertue of this part of Gods honour we are not restrained from our sinne onely which we are forbidden euery day but from common labour also which is an hinderance from the consecrating of the whole day vnto God And therefore lawfull workes being forbidden we may assure our selues that much more he condemneth the intermixting of vaine and foolish Enterludes and Playes with such like misspending of the time and the filling of mens mouthes as well as their heads with worldly cares and dealings to too common on that day although not tolerable on other But because the Lord knoweth how prone and readie we are to wearines of well doing therefore he hath not onely appointed some part of this day to be passed in publike and other some in priuate exercises of godlines but also he hath giuen vs great varietie of both sorts that so the whole time may be bestowed without tediousnes and toyle euen from our preparing our selues to the sanctifying of it at our vprising vnto the last duties at our lying downe which mercifull and wise regarde of his ouer vs if it cannot mooue vs to giue our selues to practise this part of holines whatsoeuer our excuses be we plainely shew that our mindes are earthly
honoring God aswell in one duties as in another seeing these are properties of sinne which cannot be separated from it that howsoeuer they oft feare no such thing yet one time or other it will finde them out This diet I say they must oftentimes looke to be kept at who settle not themselues soundly in the Christian life euen to finde here much shame and sorrow which other of Gods seruants shall be voyde of And if it be so with them iudge what is the estate of the hypocrite and prophane sort But that none may bee troubled at that which I haue set downe of the power and vse of the armour as thinking that which I haue said but a meere fancie and vntruth seeing the enemies which wee fight against are strong and raging and many good seruants of God haue been subdued of them in temptation whereas I haue not spoken much say they of the conflicts and combats which they haue with the allurements of sinne as though they resisted and ouercame them with ease and without any great striuing To satisfie such I answere that the speaking of conflicts belongeth to another treatise namely the fift where I handle the doctrine of the lets here I onely speake of the armour according to the parts of the diuision set downe and yet none can vnderstand me if he marke that I thinke sinne and our lusts to bee easily ouercome which I call furious and raging or Sathans suggestions by obiects or without to be soone resisted which I say are both slyly wrought to deceiue vs and to haue mightie force to draw and allure vs but rather euery discreete reader may gather that I count it the most hard and difficult of all other things to subdue and conquer them because I shew such necessitie of walking armed continually against them For what can I say lesse then that we must striue manfully and stand vpon our watch and that we cannot be crowned except we striue lawfully that is stedfastly yea and that for all our armour we being vnskilfull or faint and timorous in vsing it nor onely we may be but also are oft times foyled as if hope of victorie and of preuailing against them were past All this I say and yet in the weakest estate we are not forsaken of God though in some distresse for a time nor swallowed vp though we be in sorrow nor in despaire when we be in some discomfort but when we are at the lowest ebbe that in some temptation we yeeld and be ouercome of it yet euen in that we are not so miserable as others who striue not at all but are for a while left to our selues to see our weakenes that afterwards wee may gather more strength and as it were fetch our breath that we may take better hold and resist more valiantly especially when through any of our owne defaults we were ouercome And yet whensoeuer it is so with vs who can deny but that it so came to passe because we were no better armed and for that we were either vnskilfull and vnexpert or slouthfull and slacke in vsing it So that I say still as I said before that whatsoeuer our temptations and assaults be by the helpe of our armour as Christ our captaine hath taught vs to weare and keepe it on we preuaile and thereby reioyce euen as contrarily we must needes sorrow whiles we bee naked and vnarmed in the battaile But we may for iust cause be vpholden and warre cheerefully against all kinds of enemies when as Iosua we haue promise of the victorie the weapons of our warfare being mightie And thus I haue shewed how the third helpe namely the Christian armour is an especiall furthering of vs in a godly life But because I know that this which I say will seeme to some very doubtfull and scarce like to be true that for want of putting on and keeping on this Christian armour their estate is both vnglorious and vncomfortable who yet are of this minde that they may be Christians good enough though they know it not I will therefore satisfie such as I can in few words Other some thinke that although it is fit and meete for strong Christians yet that weake ones ought not to be troubled with the seeking for it but may content themselues to serue God as they can without it their reason is this least whiles we lay such strong loade and burthens on them being yet but weake we discourage and driue them out of heart altogether These two obiections indeed the wit of man after the hearing of this present doctrine of the armour will be readie to put forth and he that is past both these doubts and troubled with neither of them I thinke nay I know that he hath ouercome much and hath well profited For the satisfying of those who are weaker I will answere a little to both To the formost why should any thinke that they may be good Christians without this seeing they must needes graunt that if they walke nakedly they cannot walke safely euery man being a blinde guide to himselfe I deny not but that a Christian fearing God and beleeuing in him may be ignorant of this armour but then let not such say that they may serue God well enough without it which is here obiected for that is farre off from the most zealous and he who thinketh himselfe forwardest yea and hath a large heart filled with holy desires is farre off from it For what substance of godlines is there in such a life that it should be a seruing of God aright and as it is behoofull seeing it shall be found both idle and vnprofitable or a wandring course and that which is in no wise to bee rested in without the helpe of the armour from which they haue their strength to liue well whosoeuer hath any measure of grace to liue godly as by considering the force and vse of the armour may be easily seene And therefore it is a speech at the least full of ignorance to say we may serue God as it is meete although wee haue no acquaintance with the armour For the second obiection that it seemeth to bee too heauie a burdening of weake Christians to impose and lay it vpon them it is as vnsauourie as the former For they who are new borne which sort is the weakest and feeblest in Gods familie are no sooner brought out of the thraldome and feare of damnation wherein Sathan held them before but if they were able to speake they would first aske for this that they might euer abide in the estate of saluation wherein they now see themselues to be and neuer forget Gods kindnes but daily and hourely feele and enioy it also to honour him for it to testifie their thankfulnes to please him in all things and in all estates and for this cause to know his will for all which purposes the armour serueth This I say is their nature and this
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
was offered vs either in prayer conference or the ministerie of the word and to a sensible desire at least of some declining but euen in the time of our enioying of them our hearts deceiued vs that we could not make I speake of the most times any great vse or profite of them at all But that the euill of the heart may the better appeare and so the cause of our vnprofitablenesse the more clearely be seene it shall be good to set downe some of the particular corruptions of it and how easily they breake foorth and shew themselues by the smallest occasions Now the heart is deceiptfull whereby when we are towards or in the way to great daunger yet we are not willing or not able to see and decline it It is hardened in great part so that it is not easily brought to relenting nor to be touched and to melt and so good meditation and the fruitfullest doctrine doth hardly affect vs. Frowardnesse which disquieteth and distempereth the whole life peeuishnesse when we cannot abide any word vttered but it is taken in ill part and most rancke poyson gushing out against them that displease vs and impatience and vnquietnesse vnder our afflictions and crosses are in it hypocrisie also It is also idle and slouthfull in going about dutie yea and vntoward in the same It is fraught with self-loue which is when we fauour our selues too much and please our selues in our sinnes when yet the smallest prouocations thereto should displease vs. Earthly-mindednesse is another streame running from this fountaine when we are drawne to the loue of the commodities of this world and are led with a desire of growing rich which snareth vs and calleth backe our minds from liuing holily and causeth such as wisely resist it not to haue their treasure in the earth In prayer great coldnesse and wearinesse of wel-doing possesseth as it were this heart of ours when by any occasion we haue attempted it anger malice and reuengement in degree one exceeding the other do easily appeare to haue their abode in this hart pride of heart though sometime priuie is one among the rest which poysoneth our best actions and soone ariseth when any good hath bene done of vs the repining at the gifts of other doth many times assault vs what barrennesse and emptinesse of Gods grace is too commonly found in vs our wofull experience doth cause vs to remember vncleane desires among the rest are here an innumerable rabble of other vnsauourie daungerous and carnall thoughts do swarme in vs and temperancie and moderation is so meanely reached vnto that we can hardly be merie without lightnesse sad without vnfruitfull dumpishnesse beleeuing God without presuming or feare him without some doubtings and inclinings to dispairing These here set downe with others many like vnto thē hauing place in our harts long continuance without any occasion offered do set themselues a worke in vs but especially by occasions do fearefully breake out from vs we being if we could marke it not long without some of them whatsoeuer we go about What maruell though other causes did not go with them if by meanes of these we should haue our best actions blemished yea poysoned and our common behauiour and course of life to be vtterly vnholy But now when these shall be let loose in vs when they are not holden in as it were with bit and bridle when they shall gouerne vs and not wee them but we become slaues seruants vnto them how can it be otherwise but that our liues should giue litle light vnto men and glorie to God and for all our profession of the Gospell and the account that we make of it yet that the fore-mentioned offences be found in vs And this is the second cause why we bring foorth no greater fruites of amendement For when our harts which in themselues are too euill shall wander where they will without checke and feed themselues by occasions without controulment litle watching ouer them or keeping in of them with diligent care and obseruing of them full easily and right soone is this vnsetlednesse and vnprofitablenesse which we complained of ingendred in vs and so bringeth foorth fruite accordingly euen like vnto it selfe as hath bene said Now for our owne parts we cannot but confesse and remember against our selues that we haue either not knowne many of these forenamed corruptions and therefore could not vse any violence against them or if we haue seene them in our selues yet haue we made light matters of them dallied with them and delighted in them and if time or other dealings haue not brought vs into the forgetfulnesse of them yet with some sodaine sighes and weake mislikings they haue bene beheld of vs which hath bene no decaying nor cutting off of so ranck corruptions but that they haue budded foorth againe immediatly and so haue sowred our actions with their bitter leauen most daungerously Whereas if we had bene iealous ouer them if we had first cleansed and purged our hearts of them if we knowing that the greatest offences before men are first nourished in the heart to the prouoking of God and therefore had set our selues against them we should haue seene that with much comfort to our selues in sound practise of dutie we should haue proceeded in our christian course as being hereby at libertie from such bondage to our lusts according to that which is written Iam. 4. Resist the diuell and he shall flie And in this estate we haue pleased our selues most commonly because we haue sought ease to the flesh and haue bene loath to take such paines as to abridge and cut off our manifold vaine delights and fleshly liberties Oh it hath bene a death to vs when we must be rowzed out of our luskishnesse and be enforced to graunt that such a life hath bene but meere security when we must confesse much against our selues which hardly we haue bene brought vnto and yet not rest there till we haue also obtained of our selues to cast it vp as an vnsauourie gorge For when in our decay in grace we haue feared secretly that all hath not bene well with vs and yet for all that because we would feele no smart and it was irkesome and tedious to vs to thinke that we must enter into a streighter course we haue lyen still in it as long as we could or durst so truly is it said That ease is a sweet poyson and slayeth We dreamed like the Apostles in their foolishnesse of an earthly happinesse that it was the sweetest life of all to thinke what riches and treasures we had alreadie and more hoped to come vnto daily to feed our appetite with thinking on our outward peace in hoping though without warrant that it should be continued to imagine how we might here be setled after our hearts desire though we neuer perhaps shold attaine vnto it and not weighing that although we at any time might yet how rotten a
also to liue well and godly Of the which making cleane and purging the heart as this is no fit place to speake so they must haue learned it and haue attained to it who are here mentioned that is such as haue couenanted vnfainedly to watch and obserue the same Therfore to returne seeing the heart is a deepe dungeon and pit full of all vncleane thoughts and yet deceiuing men so that they shal thinke farre otherwise and suspect no such thing as 1. King 15.8 seeing in all their actions some one or other portion of it is readie to corrupt and staine euen the best of them so that not the holiest parts of Gods worship can purely and holily be fulfilled without the careful holding in of it it is worthily and for iust cause made one part of this wholesome remedie of the well ordering of our liues So that if any be giuen to seeke the libertie which God hath not allowed him to let loose his heart after any folly and vanitie and counteth it too great streightnesse and precise curiousnesse to keepe a dominion and a superioritie ouer it so as he might thereby bring it into subiection he is iustly to be pitied if he cannot be otherwise perswaded but if he thinke that way to build vp a godly life vntill the Lord call backe his word which now standeth for a perfect direction of well liuing he shall neuer attaine to that which he seeketh Now this watching ouer the heart that it may be with the more fruite must haue accompanying it a suspitious and iealous feare lest at any time it breake forth into such delights as are worldly carnall c. Of the which feare for the great good that it doth those who are ledde by it the wise man saith Blessed is the man that feareth alwayes that is his euill heart in one point or other and therefore taketh the more paine about it This being so farre to be vnderstood and practised as our weaknes will giue leaue i. so as we do not willingly nourish idlenesse and vnprofitable liberty and loosnesse in vs we are to take view of the fruite which it bringeth vs and to measure by dayes by weekes and so forward what ease to our consciences what chearfulnesse to our soules and what better fruit in walking in our callings more then we were wont is reaped of vs and inioyed And when we shall see that there is no comparison betwixt the one and other that is betwixt a wandering heart and betwixt a circumspect care we may more fully be resolued to hold out in this course still because although much foolish and fleshly licentiousnes is forgone which is naturally most desired yet it frameth and maketh vs fit for the Lord weaneth vs more and more from the world and is a meane by which with great ease and readinesse wee go on in our Christian course For this is that which we hope for hereby And there shall be no doubt but when the meditations of our hearts shall please the Lord that the wordes of our mouthes and the practise of our liues shall also be acceptable in his sight To conclude this point it is againe to be remembred that we weane our heart from earthly delights which oftentimes tickling it with a pleasant sweetnesse do steale it away from heauenly things and hold it here below and so by little and little bring it to find a contentation here and breed a wearisomnesse in that godly life And further that we be very wary that our hearts be not stolne from a liking of good waies neither brought out of frame by loathing our duties and so depriued of their peace especially that we be not hurt nor wounded that way where there is greatest cause of feare and daunger nor brought into subiection to those sinnes to the which by nature we be most inclined as to the loue of the world vncleannes breaking off of brotherly affection c. And here if at any time we should be ouertaken which is not to be doubted of no not of the most circumspect and best aduised we resolutely purposed not to sleepe nor slumber in our sinne neither promise to our selues forgiuenesse too easily but first to awake our selues to be amazed that we should let go the strength and hold which once we had to rebuke and checke our selues sharply till shame and sorow for so offending may humble vs and then we may be bold to assure our soules hauing an aduocate with the father Iesus Christ the righteous that we are receiued of him againe And to the end that in this worke we may more happily go forward and this watch be the better kept our purpose was to auoide carefully all outward hinderances and to auoide occasions of quenching Gods spirit in vs as we shall haue wisedome to see them as too farre entring into dealings or talke about the world to call our selues backe from all excesse that way also vnprofitable and dangerous company and acquaintance any vnnecessary and idle talke and whatsoeuer else like vnto these And contrarily to be carefull to continue with diligence and delight not onely the exercise and vse of such holy meanes of meditation and prayer as well by our selues as with others also reading hearing and conference c. but also with minds to reape fruite by the same which is not alwayes intended nor sought for so oft as the things themselues are vsed As for example seeing the readiest and best way to nourish and continue this holy desire and carefull watching ouer our hearts is increase of knowledge by the helpe of hearing and reading for zealous and holy affections are like a flame of fire which without the adding and putting to of wood as new matter will soone be quenched and extinguished so will our looking to our hearts and obseruing of them be loosely and lightly continued it is our purpose to stir vp our selues with more earnestnesse hereunto because we know that we shall otherwise frustrate and make vaine our whole couenant That is to say as foloweth We do acknowledge that our negligence and vnreuerence in these haue so greatly depriued vs of fruite in vnderstanding and iudgement as well as other wayes that before our hearing we trust we shall prepare our harts by casting off that which would hinder vs namely rebellious gainsaying the truth security hardnesse worldly affections c. that with meeknesse and teachablenesse we will bring honest and good hearts to the hearing of the word in the action it selfe be attentiue and marking that which shall be taught so as it may worke in vs and raise vp answerable affections to that which we shall heare as ioy by comfortable doctrine feare by that which moueth fear c. after we haue heard we wil beware that it perish not in vs through our owne default or negligence in minding other matters more then that which we haue heard whereby we should bury it in forgetfulnesse
the like which they committed were freed from But I shall not need to say much of this matter which is cleere in all mens eies and yet I must say that which I doe in this place because it is the ground of this discourse For if this be true that troubles and punishments are the fruite of sinne and that they who decline and goe aside from the way of sinners shall not tast of them it followeth that the children of God who doe so haue a singular prerogatiue aboue others may be free from many sore vexations Neither should this seeme strange or admirable forasmuch as they forsake many vnlawfull liberties and vaine pleasures which others hunt after But as I haue said in handling the former priuiledges so I must say in this that the seruants of God may inioy this liberty but not that all doe so For experience prooueth the contrary namely that sundry of Gods people doe draw vpon themselues many troubles through their owne default which they might haue beene voide of and doe trouble themselues when God doth not trouble them and it is one cause why I did enter into this worke to teach such how they may liue more at ease and in safety and without many incumbrances in this world then they doe or many thinke they may possibly doe For a great number euen of Gods children do perswade themselues through ignorance of the scriptures Math. 22.29 that forasmuch as they heare that we must goe through many tribulations to the kingdome of heauen therefore it can be no otherwise with vs but that we must of necessity smart and be afflicted as oft and as many waies as we are which is nothing so for many troubles and dangers we might shun and avoide by taking heed to our selues as Gods word teacheth vs yea and as his spirit inableth vs also to doe which yet through our folly security slougth and such other faults of ours too often doe vexe and disquiet vs and make our liues vtterly vnsavory and vnpleasant vnto vs. For who can deny this that many honest Christians as well as worse persons doe cause a great part of their liues to be filled with vnquietnesse anguish and irkesomnesse then the which what can be reckoned greater troubles and that through impatience anger fretting rashly medling in other mens matters and intemperately folowing and dealing in their owne which vnbridled affections others of their brethren wisely and carefully seeking and labouring to resist preuent and gouerne are not molested nor troubled with Or who seeth not this that euen men who deserue to be well thought of for many causes yet in some particular things refusing to be directed aright and following their owne will and caried by their euill affections take libertie to themselues to misspende the time in foolish iesting idle and harmefull talking in lightnesse in wantonnesse of the eie euill companionship c. for the which sweet meat they haue afterwards soure sauce and by those meanes onely raise vp in their hearts secret accusations checks of conscience horrour and feare of death and the iudgement day quenching of the spirit of God and such like and the better men they be the sooner and certainlier they are thus rewarded Are not these troubles which if they had beene carefull to auoide they might haue liued merily and with good contentation as other good seruants of God haue done and doe who haue set more by true peace and quietnesse with holinesse without which no man shall see the Lord then to loose it for a little peece of their will and for the inioying of the pleasures of sinne for a season But these troubles because they are inward are not of so many nor so easily seene and discerned as were to be wished although too many both godly and wicked doe oft both finde and feele them I will therefore shew this in outward troubles how many Christians doe as well through their sinne trouble and incomber their liues with them as with the other kinde For by their sinne as wilfull blindnesse carelesnesse and vnbrideled affections euen they as well as men vtterly vnreformed doe bring vpon themselues shame sutes in law pouerty debt diseases imprisonment losses ill report wicked posteritie c. These such like I am sure the ignorantest and worst sort of people doe count troubles and miseries and crie out of them till they doe ofttimes depriue themselues of life to the end they may be ridde of them But to prooue that they trouble themselues with all these by their sinnes is it not a shame to them when they be found to haue beene deceiuers liers boasters slaunderers and in such other behauiour offensiue and scandalous and doth not the same bring ill report with them also doth not rashnesse hot and hasty speeches prouoking one another cause sutes and controuersies which need neuer haue beene and rendering like hard measure againe as hath beene offered doe not debt and pouertie arise of needlesse and excessiue spendings going aboue our abilitie in diet apparell purchasing and building and doth not he which loueth pastime prooue a poore man So by surfeiting come diseases and ill posterity by ill education with too much conniuencie and libertie giuing and by rash and vnequall marriages as hastie repentings for their conceiued griefes if not departings one from the other and an haughty minde causeth him that nourisheth it oft times to take vp his abode within the prison walles These are a few of a great many which might as well be reckoned vp but that I would say no more then I must needs And what are the troubles of the world if these be not and yet who seeth not that all these and their like are drawne vpon many Christians by their sin as sore corrections from God seeing they do may easily through want of care and watchfulnesse oft offend thus And true it is that they might be well auoided if sinne were taken heed of and resisted and by labour and watchfulnesse the vnruly heart subdued Neither let any answer me that this cannot be attained for I affirme that God giueth such grace vnto fraile men whereby it may be atteined to and teacheth how and many there are God haue the glory thereof which comfortably finde it who because they hate to be seruants to any sinne although they cannot walke without sinne receiue no such wages of sinne and iniquitie as others doe And by this which I say let it be considered what ease and peace and freedome from many troubles this sort of men inioy in their liues which others goe without and what sorrow and calamities some fill their daies with which both they themselues and many others might be voide of So that it is not as many haue ignorantly thought that their troubles cannot be auoided but as I haue said many of them might be shunned and their liues might be many waies and in
sundry respects more pleasant and quiet then they be which causeth some that see it to be thus with diuers Christians and yet that these their troubles are not for well doing but by their owne folly and procuring causeth them I say to be so farre from the loue of true religion as they be for whose sake if we will not doe it to make our owne liues more comfortable we should abstaine from offences seeing the woe that is pronounced will otherwise certainly come vpon vpon vs Woe to him that causeth another to fall But such men are ready to excuse and answere for themselues saying that all cannot be alike nor all cannot doe as some may which obiection vnlesse it be of pure simplicity is a signe rather that they will goe forward then seeke to recouer But whatsouer or whose soeuer it be I answer Let the weake indeauour to follow the stronger and if any haue attained to more then other in knowledge and experience of the minde and will of God of them let others learne and take such for their example but let none please themselues in that which they doe as though they could not attaine to any better but aime at further ripenesse and measure of perfection deadly disliking their smallest sinnes rather then excusing and defending those which are great and then it shall be verified that is written to their no small comfort To him that hath it shall be giuen and he shall haue aboundance and he that seeketh in humility shall finde and inioy plentiously and he that reuerenceth the gifts and graces of other shall haue a part in them himselfe and not enuy other for them And as for the troubles which we speake of let no man thinke that we may reioice in them seeing we are dehorted frō them by the Apostle Peter saying Let no man suffer as an euil doer seeing they are for iust cause vpon vs to vexe disquiet vs rather then that they can be any matter of ioy and gladnes to vs except by godly sorrow they bring vs to repentance which alas is the least part of their thought who commit them The Lord taketh no pleasure in seeing vs to trouble our selues and by our sinnes to bring vexation into our liues but sheweth vs in his worde how much it displeaseth him that we should be so much our owne foes and vnwise for our owne good and that we should by our sinnes hold so many good things from vs. For so doth the prophet tell vs that our sinnes keepe many blessings from vs. And if they be our sinnes that is our knowen sinnes our wilfull sinnes and those which are committed through our owne default and folly then let vs thanke our selues and let vs charge our sinnes and not the Lord in that while we suffer so great and many troubles by them we haue reaped thereby the iust fruite of our owne labours And seeing the sinne might and ought to haue bene auoided therefore such troubles as they haue caused might also haue beene preuented And this is that which I haue gone about to prooue for the comfort of my bretheren that many of vs who belong to the Lord doe finde more troubles and afflictions then we neede to doe and that through our owne sinne And therfore I conclude seeing it is so that the Lord who guideth his seruants in a more holy course then many of the other sort are content to be guided in doth thereby grant them this priuiledge and liberty that they doe escape and are deliuered from infinite troubles and calamities which others who count godlinesse to strict and precise a course for them doe oft rush and runne into Oh that this might enter into them deepely and doe them good for whose cause chiefely I haue spoken it I meane many of Gods people who although they haue some loue to their brethren and imbrace the gospell heartely and reuerently and haue many other good things in them it behooueth me so to iudge of them yea generally they propound to themselues a good course namely to liue after the gospell yet particularly are such in their liues as bring small glory to the gospell but passe ouer many parts of their liues with very sleight examination as they doe also the gouernment of their hearts Which faults notwithstanding they be conuinced of yet will they not yeeld but goe forward in them still and as for those things which they may lawfully doe although they offend neuer so manifoldly in and about the same in maner of doing them yet will they by no meanes be counselled to redresse that which is amisse in whom it is no hard thing to see how deare they pay for their liberties which they will haue whatsoeuer they cost them They would hold peace with God and sometimes finde comfort in good things but when that faileth as it doth very oft their liues would become very irkesome and tedious vnto them if they made not themselues mery in some earthly and transitory thing and so they make flesh their arme which is to deny the Almighty Their defence for that they doe not more particularly direct their waies aright is that Iesus Christ hath giuen them liberty and set them free and that they haue no discretion who vrge their bretheren so strictly and such like which all are but figge leaues to couer their nakednesse For they see though they would not oftentimes that thus liuing they please not God neither if they aduisedly marke it doe they please themselues Their disquietnesses checks of conscience and secret accusations they cannot but feele and many outward troubles do meet with them as hath beene said and while they seeke the cause afarre off beholde it is neere vnto them yea at hand euen within them their will their vntamed affections the sturdinesse and vnrulinesse of their hearts and this their sinne hath found them out These therefore I exhort to consider with no worse minds than I haue written it what hath beene said and the Lord giue them grace so to doe yea and let such godly Christians whose teeth yet do sometime water at the dainties of those though they see what sorrow and reproch they susteine for them thanke God heartily that they taste not of such poisoned dainties with them But now that I haue shewed how the Lord doth preserue them from sundrie yea infinite troubles who set their hearts to walke with him in one thing as in another beholde such honour and prerogatiues his seruants may haue I cannot passe by the deuillish and yet foolish policie of some who do shun to be religious of purpose because they would be void of sorrow and trouble They sing the song of the rich man in S. Luke that in their life time they will haue their pleasure whatsoeuer it cost them when their reckoning commeth in and of the Epuicure Let vs eat and drinke c. and say with the
reward 26 And lest I should be thought to say like to the Poets vaine More then the truth in praise therof and so should seeme to faine 27 Full many a thousand euen of them who haue their time ill spent And vnto vaine delights their yeres and all their strength haue lent 28 And haue not chose the better part in wisdome for to grow Haue cri'd out fearefully at length and said It hath beene so 29 All pleasure Folly they did call which heeretofore they found And sorrow'd that they had no part in that which was most sound 30 They haue cried out of idle life and of their youth mispent That to the reading of good bookes their hearts they haue not bent 31 For what though men should set themselues to seeke a pleasant life In all things ease and peace to finde and to be voide of strife 32. Full true it is that without this their pleasure is but paine Right soone it shall depart from them and sorrow come againe 33 Where are the mighty and the proud and flanting ones become Some 100 yeeres agone they died and such as had their roome 34 The rolls of kings and princes great and chronicles of late Record to vs full many a one who liu'd in pompe and state 35 A time they had their time is gone their glory is decaied And sinne to such as died not well a wofull hire is paide 36 And as for men of lower place whom better we did know Whose crowne was beauty ease and wealth and did in dainties flow 37 Behold it is with them as if they neuer heere had beene As if no pleasure or no pompe of theirs had once beene seene 38 And such as doe remaine as yet and liue as they haue done Shalt finde the same which they haue found when once their race is run 39 So that small cause there is we see this kinde of life to choose And for the same the sauour sweet of heauenly life to loose 40 But such as doe in wisdome ioy and take delight therein Shall haue with peace a place on earth and greater gaine shal win 41 Therefore mine owne desire shall be to take this for my part The water streames and pastures sweet of Gods word with my heart 42 And such as these few reasons may perswade vnto the same I wish them that which to my selfe at this that they may aime 43 Then happy we throughout our life what euer vs befall Thrice happy eke when we go hence and God vs home shall call 44 Let the words of my mouth please thee and thoughts of heart ô God And in the same continually let me make mine abode 45 As haue the daies of sorrow beene so may our comfort be That as we did not praise thee then so may we now praise thee A TABLE CONTEINING the summe and substance of the whole boooke in the principall points of it The first Treatise CHAP. 1. ASsurance of Saluation the ground of all Most men are deceiued about it Papists thinke it impossible Carnall Protestants thinke it easie Weake Christians full of doubting Three generall heads or parts of this Treatise Three branches of the first head CHAP. 2. MAn created happie fell into miserie Two parts of mans miserie The first His sinne Mans sinne what Euery part corrupted Vnderstanding conscience will Affections Conuersation Thoughts desires outward behauiour Mans best actions abhominable Few thinke it thus The second part of mans misery The curse Which bringeth all plagues After this life In this life The creatures cursed for mans cause Much more himselfe In all he takes in hand In his body diseases c. In his senses deafnesse In his friends and kindred c. He hath no right to any thing that he inioieth and shall be called to iudgement for it Men shift off this This curse is to all To harden the heart against it dangerous The curse vpon the soule To be giuen vp to vile lusts To be darkened in his vnderstanding Hastening to endlesse woe and not see it Hardnesse of heart Desperation madnesse c. Remedilesse feares c. Hell paines extreame easelesse endlesse The necessitie of this knowledge of mans miserie If this doctrine displease men they may thanke themselues The doctrine of the Gospel must go with this CHAP. 3. OF the knowledge of redemption and deliuerance It must be knowen as well as our misery Foure things to be considered in it 1. What it is and wherein it consisteth Merit ouerthrowne 2. By whom it is wrought 3. How it is reueiled 4. How it is receiued and imbraced Faith what How it is wrought CHAP. 4. KNowledge of our miserie and redemption necessarie to saluation They are most light who haue most cause to mourne The person that shall be saued beleeueth and applieth generall things particularly to himselfe Heereby the heart is troubled Few hearing the doctrine of miserie thinke it to be their owne case They are hardned and make it cōmon Their woe at the time of death Answer to such as would not haue the law preached The law is to be preached But not without the Gospell Effects and fruits of the law preached in the faithfull The ignorance of the law how dangerous Great fault in the minister that teacheth not the law Consultation the second worke Consultation necessarie Prooued Without it sorrow for sinne profiteth little They that cannot counsell themselues must aske The complaint of the penitent sinner What his thoughts are 1. About his owne estate 2. Concerning the minde of God towards him He is secretly vpholden by the promise Humiliation the third worke How necessarie it is What great fruit it brings A secret desire of forgiuenesse the fourth worke From what ground this ariseth Or what breedeth this desire Many are long ere they come to this point and the cause why How feruent this desire ought to be To the humbled soule the tidings of saluation most welcome til then little set by This desire continueth till the thing be obteined What staieth and vpholdeth him in this case He resolueth neuer to walke in his former estate and why How Sathan laboureth that men should not come to this point and by what meanes What hee is the better for this resoluing Confession and crauing of pardon the fifth worke How this is done How great a matter this is To forsake all for it and highly to price it the sixth worke Obiect 1. Can these or any thing that man doth be accepted without faith Answ Although none of these things be faith yet they are not without it We cannot discerne the very moment when faith is wrought Obiect 2. Must we thus prepare our selues to receiue faith Answ It is not in our power It is gods onely worke to doe it To apply Christ and his promise the seuenth worke God sealeth vp his promises to the beleeuer How the beleeuer reasoneth with himselfe He weigheth all things heereto belonging He seekes helpe of others How he groweth
The chiefest thing euery morning is to remember Gods loue Gods children not so wise for their good as the bad for theirs Many good Christians haue not halfe the comfort they might haue Ephes 5.18 Deut. 33.12 Psal 90. Vnsetling of our selues from nourishing faith is full of dangers The longer we liue the better we should be Many haue found small cōfort through their life 2. Pet. 1.1 Iames 2.26 2. Pet. 1.5 6 7 Diuers opinions about godlines Matth. 27.3 Mark 6.20 Jt is necessarie to vnderstand wherein a godly life consisteth The necessarie connexion of this treatise with the former Faith and a godly life are as twinnes and goe together The heads of this treatise are foure Ezek. 36.26 Iames 2.18 Where true faith is not there is no good life Ephes 2.3 Heb. 11.6 Gen. 6.5 No good thing in the vnbeleeuer that pleaseth God Gen. 9.6 Prou. 28.9 Psalm 50.16 Gen. 4.4 No new doctrine Jt is hard only to the obstinate 2. Pet. 3.16 None that haue faith can liue wickedly 2. Cor. 5. Proofes of the former Tit. 2.12 Faith is not content with a wandring desire of godlines 2. Cor. 5. Act. 26.28 Gospell despised because it is not knowne Many would be thought beleeuers vvho liue not a godly life Hos 7.8 Rom. 7.4 Phil. 2.12 Ierem. 8.6 Iam. 1.26 Too hastie repentance seldome sound Note Change of life without faith vaine A simile It is vaine to thinke we haue faith without a new life 1. Pet. 3.4 Hos 14.6 Rom. 6.17 Luk. 1.75 Matth. 11.29 Tit. 3.8 Ephes 4.22 The beleeuer must beleeue other promises beside that of saluation 1. Cor. 1.30 1. Tim. 4.8 Also the threats and commaundements Rom. 15.4 The beleeuers doe not thus 1. Cor. 3.1 The cause why A second VVant of this faith worketh much inconuenience Heb. 4.2 Heb. 11.6 Rom. 14.23 The beleeuer must beleeue that he shall be sanctified And particular promises of benefits and deliuerance And precepts and threats euen the word it selfe Rom. 1.5 Examples of such as did st Hebr. 11.8 Iohn 5.46 Ios 6.10 Hebr. 10.38 Gal. 2.19 This kinde of faith not oft beat vpon by teachers The lesse conceiued and in vse with the better kind of hearers Luk. 1.28 Obiection Rom. 7.18 Answere Philip. 4.13 Exod. 5.11 VVhat causeth tedious troubles to many christians The testimonie of good christians An exhortation to the Ministers 2. Pet. 1.12 Matth. 11. Ioh. 10.4 Let faith and godlines be oft taught Phil. 3.1 The same things without vaine repetition and barbarousnes Act. 13.42 Hos 14.2 A simile Matth. 7.25 The heart the fountaine of godly life must first be purged Like heart like life Matth. 12.35 The heart is a dungeon of iniquitie Iam. 3.8 A simile A view of the filthines of the heart Ierem. 17.9 Matth. 15.19 What the purging of sinne is Rom. 6.2 Ephes 4.23 He that dieth in this weake estate is saued Holy desires be oft times quenched in the beleeuer Psalm 43.5 Psalm 103.1 How the heart is purged By the power of the holy Ghost Act. 15.9 Esai 11.2 This is at the first turning of a sinner to God A simile Euen this is a gracious work VVe must not stand at a stay in this Act. 15.9 1. Ioh. 3.5 Hart is purged by faith Act. 15.9 Act. 26.18 Iam. 3.15 VVorldly delights so sought for because the heauenly are not felt Iam. 5.5 Hebr. 11.6 Hos 1.10 So soone as any are assured of Gods fauour so soone are their harts changed Gal. 5.6 Faith purgeth only as the instrument Col. 3.9 Rom. 6.4 1. Tim. 1.5 True repentance 1. Thess 5.23 2. Cor. 7.1 Col. 3.9.10.15 Rom. 6.2 1. Pet. 2.24 VVithout the change of the heart there is no amendment of life The simplest Christian finds some measure of these Prooues that this change is wrought by faith 1. Pet. 1.4 opened Rom. 7.5.6 opened Iohn 15.1.2 Ephes 4.16 Gal. 1.4 Luk. 1.74 1. Iohn 5.20 Luk. 7. Psalm 50. Rom. 6.6.11 By this change the beleeuer sensibly discerneth his present state from his former The weake troubled that this change is so small Yet this is a note that their state is good This change of the heart is the foundation of a godly life Note Prouer. 13.26 Jf men at first gaue God their hearts then should their whole life be better Not a peece of the heart Leuit. 1.13 Many hardly brought to giue their whole heart therefore giue ouer Psalm 78.35 Iudg. 2.11 1. Sam. 15.4 Ezech. 36.25 26 27. We must be changed before our liues can be amended What the life of the beleeuer is All vngodlines not some onely is to be renounced The beleeuer loatheth his former filthie life Reuel 3.9 Power of faith and gaine thereby 1. Sam. 24.10.11 Heb. 11.24 Heb. 11.6 2. Cor. 5.3 Eccles 7.1 Vanitie of worldly ioyes 1. Timot. 3. Act. 13.41 1. Ioh. 5.19 He renounceth sinne in good aduisednes and not in some good mood onely Hos 14.9 Ephes 4.24 Matth. 16.24 For want of this setled denying our selues diuers neuer attaine true godlines VVorst sort of Protestants who hate this doctrine Gods seruants are at vtter defiance with the world Ezra 10.12 Iere. 31.19 They leaue not sin for a time nor by constraint or for company feare c. Nehem. 10.29 Abiure sinne Not our owne strength Phil. 4.13 Rom. 9.31 Got with much striuing No discouragement Matth. 19.29 Faithfull alwaies preuaile not Yet finde comfort 1. Pet. 1.5 2. Cor. 12.6 Psal 116.11 2. Cor. 7.8.9 No hurt by abasing Gaine of our falles to purge vs. Prou. 28.13 This is only to the beleeuer Beleeuers can renounce all Vnbeleeuers cannot No dramme of goodnes in a naturall man Diuers kinds of euill to be renounced First inward lusts Not all in like measure The effects of our naturall corruption here be meant Iam. 1.14 A simile Col. 3.5 Heb. 3.12 Three sorts of lustes A view of some corruptions 1. Against God and his honour and worship in the first Table Iob. 13. Acts 24.25 Iob. 21.14 15. Matth. 15.9 Distrust Jn aduersitie Jmpatient Obstinate Loathsome guests Jnward corruptions in prosperitie No thankefulnesse Carnall reioycing Iames 4.4 Drunke with pleasures Ioh. 4. Ioh. 5. Matth. 15. Deut. 28.46 Abuse of peace Psal 8.5.6 VVicked lusts towards man The 2. table fift Commandement Contempt of betters Rom. 12. Vnthankefulnes to men Saucines in youth Reioyce in euil 1. Ioh. 3.18 VVrath Gen. 13.8 9 No bearing Prou. 12.15 Ephes 4.32 Rom. 12.15 No fellow feeling Vncleane lusts Feed their lusts Zach. 12.8 Couetousnes 1. Tim. 6.9 Prou. 9.17 1. Thess 4.4 Psal 15.6 Lust against our neighbours name Surmises 1. Sam. 22.8 2. Sam. 15.7 Exod. 2.14 Libels Psalm 50.22 Though not alwaies yet these be common These lusts be causes of all woe Euill lusts concerning our selues Fretting when crossed of their will 1. Sam. 31. Acts 16. Excessiue delight in abundance Iames 5.5 Pride of life Iohn 2.13 Iames 4.13 Frowardnes Prou. 27.1 Selfe lov◠A speciall part of a godly life to renounce these Hebr. 3.12 Iusts marre