doubts obiections and cauils which may be raised from or by occasion of the former doctrine as also of the answers therto And now to shut vp this Treatise and the whole Booke for conclusion a few words in the way of exhortation I adde both to the godly and godlesse and so I end To them I say this Seeing you haue some experience already that it is no lost labour to liue vnder gods protection and gouernment but that in seruing him deuoutly there is great reward beware yee waxe not slacke and colde in the course wherein yee haue begunne And such of you as haue knowen this point of trueth and made conscience of the same to practise it I meane euery day and throughout the same to set your selues to walke with God which many and those also well minded haue not done holde on your course and be not wearie of well doing for yee shall reape the fruite thereof without wearinesse yee haue borne the greatest brunt already while liuing among many Atheists papists and carnall Gospellers yee haue receiued their liuerie and censure and with all disgrace that might be vnder the Gospell haue reprochfully had the odious names of Precisians and Puritanes Hypocrites and sedicious persons giuen vnto you but if taunts mocks reproches and discouragements haue not turned you out of the way nor caused you to waxe faint in your Christian course neither let any other thing heereafter vnsettle you but holde out the confidence of your faith and reioicing of your hope vnto the end and so doing I pray God that yee may prosper and fare well as your soules shall prosper And whatsoeuer knowledge of gods will yee haue found by diligent seeking of it and hidden the same in your hearts as treasure in the safest place to the end yee might not so mâ—ch as wander from Gods commandements praising him for the same yet pray still to God as the blessed of the Lord haue done ô teach vs stil thy statutes and grow in grace in the knowledge of our Lord Iesus Christ The blinde world seeth not the happie end of that to you which seemeth to them to be the greatest miserie whiles yee arme and settle your selues to walke on constantly in the course ye haue begun And God knoweth whether he hath giuen that grace vnto you to a further end then they once thinke of that is to say that when they shall see God to blesse you therein many of them which are as yet of the synagogue of Sathan which call themselues Iewes and are not but doe lie may come and worship before your feet and know that he hath loued you yea it may come to passe that when they shall after better and more mature deliberation see and be constreined to say God is with you of a trueth that tenne of them may take one of you by the skirt and say We will goe with you for we haue heard that God is with you Nay it is certaine that your light so shining as hath beene said many shall see your good works and glorifie your Father which is in heauen More I will not say to you But to proceed such of you as haue not extended your care of liuing godly to euery day nor throughout the same but haue taken more liberty to your selues then God alloweth this I say to all such If you haue done so through ignorance and that God hath reuealed no further light vnto you who yet were ready to do whatsoeuer you should heare to be commanded you of him be not discouraged your sinne hath beene the lesser and God will not impute it to you nor lay it to your charge Onely shew that ye did it ignorantly heereby that now yee know God requireth it of you that your care should continue one day as well as an other to looke to your liues and particularly to obserue them that now I say yee doe so and follow conscionably that which yee see to be your dutie as yee did before in that which he knew And so ioine your selues in your practise with your bretheren before mentioned and all that is said to them take it as spoken vnto you But to others of you who feare God and know it to be your dutie to make conscience of your waies one day as well as another and yet did it not or if you were ignorant of it yet yee made no hast to know more then yee did lest yee should answere for more then yee were willing to doe the sinne of both sorts of you is great and doth crie to God for punishing it and he hath hard the crie of it against you and hath a controuersie with you for it as he said in the same case to the church of Ephesus though yet God was worshipped truely of it but not indeed with zeale and feruently I haue somewhat against thee And that which Saint Iohn said to them I say vnto you Remember from whence yee are fallen and repent and doe your former workes or else God will come against you shortly For indeed it is not meet that such as at the first inlightning of them by faith through the preaching of the gospell could not satisfy themselues in being thankefull to God for their deliuerance which they saw should after make a common matter of Gods loue and leaue their feruency in honouring him and their first loue to him which they thought sometime could neuer be enough And therefore it is not to be doubted but that such haue manie complainings of their loosenesse and security and manie accusings of themselues when they smart for such negligence and boldnesse in sinning against God by such corrections as he doth inflict vpon them And to omit all other for there is now no time to mention manie euen this is one that whereas manie of them who while they walked vprightly walked safely yet since they waxed more wearie of Gods seruice they were driuen manie times to contrarie streights complaining that they could not finde the comforts in Gods word and promises which they were wont to inioy And who doubteth but that it must needs be so For although some take discomfort without any iust cause either when they cannot doe the good they would or when Gods hand is vpon them by some sore afflictions in which cases their griefe ought not to exceed yet that it doth so when men walke not soundly with God and follow not that which they know they should what maruell is it It is their wisdome for both to amend and that speedily the one his error that he knew not but both of them their carelesse halfe-seruing of God which they had offered him and to bring themselues to this that they hold and account it their greatest worke they haue to doe and the chiefest care that they be affraid to offend continually and euery day yea and for this cause that euen their
alreadie and partly hope for and expect afterwards shall make thē vanish away as smoke although otherwise they are able to hurt and sting as fier And then when in the due consideration of the whole he shall see what the blessednes and manifold good things are which he in part hath alreadie and shall afterwards inioy both here and in the life to come he shall see what infinit cause he hath to praise God for his portion that he hath rather beautified and blessed him with his fauour and graces then many other whereby he may walke so comfortably and that in this vale of miseries to Gods kingdome And thus I aduise thee good reader as I know it shall be best for thee to bestow thy trauel about this booke wherein I appoint thee no certaine time nor houres seeing all which would profit by it cannot spend their time alike about this or any other such exercise But this know that this booke tendeth to teach thee the practise of thy knowledge and not to know onely and that I haue gathered together into this one the things which are dispersedly contained in many other And therefore in that respect ouer and besides the ordinarie reading of the holy Scriptures thou maiest bestow the more time about it as thy leasure will permit considering that once or twice reading a booke for practise is not enough Lastly seeing the whole matter herein contained is to serue thee and stand thee in steed as setting before thee a direction to gouerne thy whole life thou must not thinke thy labour and time much though thou beest occupied in it for many yeares together for as much as the fruite shall be greater the longer that thou hast been exercised in it and yet thy labour lesse yea easie and pleasant for so shalt thou grow better acquainted with the vse of it which in one word is to make thy life more sweet and sauorie then thou couldest looke for that is happie here and hereafter for euer Reade therefore not onely to be able to report what thou hast found here but especially to finde it thine owne which I doe teach and to be setled daily in the gouernment which this doctrine drawne out of his word offereth thee so as thou maiest see that God in the setting forth of it hath directed me Reade with a quiet teachable and a meeke spirit desirous of that which I labour to bring thee to rather then with a curious head to carpe and cauill or censure that which thou dost not practise nor follow A dramme of grace is better then a pound of censorious wittines remember that all our naturall gifts and faculties of our soules should be sanctified I goe about to make thee see thy selfe inwardly and outwardly to be trained vp in Gods family where the heart must be well seasoned as well as thy whole life well ordered till thou findest that which many a thriftie person doth in his outward estate namely that diet to be ordinarie with him which sometime had been feasting cheere for when a poore man by his trauell and paine hath brought this to passe hee thinkes his estate good and that which pleaseth him exceedingly well So labour thou in thy spirituall worke and seruing of God to finde that gaine and thriuing therein that thou maiest make thy soule as ioyfull euery day and at as great peace with God as sometime thou scarcely haddest obtained once in the weeke or month Which grace and prerogatiue that thou mayest make much of when thou hast it looke backe and remember with thankes vnfained how farre thou hast been off from it and how little hope thou once haddest of obtaining it when thou wert easily mastered of thy sinnes and passions and know that it must cost him many a prayer and grone for it who is yet without it before he shall be partaker of it RICHARD ROGERS THE SVMME OF ALL THE SEAVEN TREATISES AND THE CONTENTS OF euery Chapter in them The first Treatise sheweth who be the true children of God Chap. 1. OF the summe and order of this first Treatise pag. 1 Chap. 2. Of mans miserie pag. 3 Chap. 3. Of the knowledge of redemption and deliuerance pag. 7 Chap. 4. How this knowledge worketh and namely first that God maketh them beleeue their miserie and be troubled in minde for it pag. 9 Secondly they consult in this case what to doe pag. 13 Thirdly they are broken hearted and humbled pag. 15 Fourthly a secret desire of forgiuenes pag. 15 Fiftly they confesse and aske pardon pag. 18 Sixtly they forsake all for it and highly prize it pag. 19 Seuenthly they applie Christ and his promise pag. 20 Chap. 5. Of the lets of faith and namely in the behalfe of the Minister pag. 24 Chap. 6. Of the lets that hinder faith on the behalfe of the people pag. 28 Chap. 7. What desire breeds faith pag. 34 Chap. 8. How the weake in faith should be established pag. 37 Chap. 9. The difference of beleeuers from them that are none pag. 44 Chap. 10. Of the eight cōpanions of faith pag. 54 Chap. 11. How weake faith is confirmed pag. 64 Chap. 12. The sweete fruit and benefit of the preseruing and confirming of our faith pag. 68 The second Treatise declareth at large what the life of the true beleeuer is and the conuersation of such as haue assured hope of saluation Chap. 1. THe summe and order of this second Treatise pag. 72 Chap. 2. That a godlie life cannot be without vnfained faith nor this faith without it which is the first point in the first generall head to bee handled pag. 74 Chap. 3. That for the leading of a godlie life is required faith in the temporall promises of God and hartie assent and credit to the commandements also and threatnings in the word of God as well as faith to be saued pag. 79 Chap. 4. Of the heart and how it should be clensed and chaunged and so the whole man which is sanctification tending to repentance and a godly life pag. 86 Chap. 5. Of the renouncing of all sin which is the first effect of a renued heart in the true beleeuer pag. 96 Chap. 6. Of the diuers kindes of euill to be renounced and namely of inward against God and men pag. 102 Chap. 7. Of other euils and sinnes most properly concerning our selues pag. 108 Chap. 8. How the minds and hearts of the beleeuers are taken vp vsuallie seeing they renounce inward lusts pag. 114 Chap. 9. Of the second kinde of euils or sins to be renounced namely outward pag. 124 Chap. 10. Of foure sorts of such as hope for saluation and yet renounce not open sinnes and outward offences pag. 126 Chap. 11. Of certain obiections raised from the former doctrine and answers thereto as why we should put difference betwixt men whether the godly may fall reprochfully and what infirmities they may haue pag. 134 Chap. 12. Of the keeping of the heart once purged in that good plight afterward
hold in this errour of vnbeleefe although wee see manifestly that the seede of faith was in vs it was the cause why in all other good things we went forward the more sleightly So that we see great cause to season our hearts with beleeuing throughout our whole life whatsoeuer labour it cost vs. To this purpose was the speech of those Christians And to goe forward who doth not know that when some certaintie of saluation is attained of men yet for all that in as much as it is but weake that they haue many heart griefes for this that they see they haue a long wearisome pilgrimage to goe thorough and little knowledge and perswasion of any great guiding of them through all the feares and difficulties of it Pitie therefore the distressed estate of Gods poore people ye shepheards of his flocke Although this is but one point of many which ye are to teach them and arme your selues with that minde which was in the Apostle who saw it meete as long as he should abide in this tabernacle to put the people in mind of al things necessarie to saluation from day to day though they knew and were stablished in them And let me with your patience say one thing more to you which if ye will be aduised by me will be much to your owne benefit and of those that heare you Aboue all things seeke to haue that your owne and effectually wrought in your selues which you teach the people for you know that the Phisitions who practise by experience are best able to deale with their patients Especially in this matter of faith labour to be more exercised how you haue vse of it in beleeuing for your owne parts either precepts or promises and content not your selues with bare knowledge of the truth And so doing ye shall make good gaine of that which you shall teach if your hearers should not and yet such teaching while ye bee sure that it hath done your selues much good shall set such an edge on your doctrine by your more liuely cheereful and powerfull deliuering of it that it shall farre more easily procure an appetite in the people to receiue it as they did in Iohn Baptists time with greedines and as it were with violence and so that if they be not brought to the true practise of Christianitie by it they will not bee brought to it by any other teaching And this I wish that ye be not of the minde that some haue been of for it is no opinion fit for the Minister of God that is to say that they thinke though some preach by experience yet no man is bound to do so as though it were in mens choice to doe which they list when wee know that the good shepheard doth go before the sheepe and they follow him And if he goe before them in example of good life then he cannot chuse but teach them by experience that which he himselfe doth practise in his good example And so hee that shall thinke that he is not bound to teach by experience as well as by the letter concludeth that hee is not bound to bee a good man himselfe who teacheth Now I haue said what I purposed I will goe forward In teaching labour much in this manner which I haue mentioned to beate into the people with making it plaine to them how they may be assured of their saluation as I haue taught in the first treatise beate in I say this doctrine of beleeuing that God will minister all helpe to inable them to liue godly For in both points if view might be taken throughout this dominion it should be found that the people are ignorant and to seeke both how to come to the assurance of saluation and also how they should be rightly taught to leade a godlie and a Christian life And how commeth this to passe but because men teach not oft of which all may see what neede there is or els they doe not in commiseration of the peoples weak capacitie and memorie beate vpon these things among all other againe and againe So S. Paul hath left behind him his practise for our instruction saying It grieueth me not to write when hee cannot come to preach them the same things to you and for you it is a sure thing And we should know that it is no shame to preach the same things oft yea in our owne congregation but meete and fit especially if they bee these speciall matters vnlesse we contend for the vaine praise of men and will shew our pride by seeking after nouelty rather then our desire of the peoples edifying Yet I nourish not barbarousnes nor the vttering vnseasonably and vnsauourly either of the same words and sentences or in bosome Sermons the same things but in the euidence of the spirit and in renuing our labour and paine euen about the same doctrine which we taught before it shal be so farre from being wearisome and tedious that the best hearers shall affirme that they cannot heare them too oft but desire with all their hearts to heare them againe And because I am by fit occasion come to vtter this I will adde one thing which ought worthily to preuaile much both with Preacher people And that is this that in this long and gracious time of peace and libertie of free preaching the Gospell he is a rare priuate man that I goe no further who is able plainly and soundly to set downe how a sinner may know himselfe to be in the state of saluation and assured that he is the child of God and when he is so how hee should bring foorth the fruites of repentance and leade a godly and Christian life I know it is the holie Ghost who alone can worke this in mens hearts but I speake of the expressing and setting down thesame And though I doubt not but that some conceiue it yet if they did that well they could in some sort vtter it also as wee are commaunded to take vnto vs words to expresse that which we conceiue as well as to haue matter in our minds And although the knowledge of this in generall doe bring men in liking with it yet who seeth not that the particular vnfolding hereof by fit coherences knitting one point with another is the way to make it vnderstood and conceiued aright By the which the hearer is farre more easily brought to haue the effectuall worke thereof in him And thus to returne againe to that from whence I digressed not vnnecessarily and so to draw to an end about it Although people profit thus far that they get some true taste of saluation by preaching yet they shall very much stagger and goe backe and coldly set vpon the practise of godlines if they be not well grounded in beleeuing that God will build them vp more strongly from day to day and perfect the good worke in them which he hath begun euen to full sanctification in the
euer in learning how to depart from euill and to forsake their sinnes but the diuell holdeth them at a stay that they neuer obtaine it because they goe about it preposterously not yet beleeuing assuredly that they shall be saued A few find the way the Lord directing them to beleeue which others who will not be taught of God how they should beleeue but by their owne reason doe neuer reach vnto But I haue not yet spoken of the worst sort of all who heare this doctrine For they hate them who teach it most deadly they raile on them and disgrace both them and it and if they can bring them into danger for teaching of it although their pretence shall be another thing Yea doubtlesse I say more if by her Maiesties gracious authoritie and protection wee did it not which more preuaileth with them then the authoritie of God from whom and in whose name wee teach it their poysoned and malicious stomackes would suffer none to walke peaceablie who plainly and soundly publish it These therefore are farre from ouercomming themselues and yet whiles many sorts in the world are thus farre off as I haue shewed from victorie getting ouer their wicked hearts and consequently their liues in the meane while the seruants of God who know what the Lord hath done for their soules renounce all inordinate desires and wicked actions that they haue afterward no more fellowship with the vnfruitfull workes of darknes howsoeuer they were sometime chiefe doers in committing of them So that as the true repentant people of Iuda who had before offended God by Idolatrie when they were brought captiues into Babylon loathed the sight of false gods and as the good people who repented by Ezra his preaching did put away their strange wiues how deare soeuer they had been vnto them and as Ephraim was heard complaining thus I am ashamed and blush that now I beare the reproches of my youth so loathsome and wearisome it was vnto her So are they who haue felt the saluation of God at vtter defiance with the corruption of the world And yet if this were done but for a time or for companie or by constraint and for feare or any such like corrupt end it were not worth the speaking of for it is to be seene that after these sorts iniquitie is left of many which kind of renouncing euill is little to their reioycing and shal be to their reproch when it shall appeare in how euill manner they haue gone about it I will not digresse but this I must say wee haue had too much experience in our parts and I doubt not so haue others of sundrie persons who once accounted their teachers burning lights and for a season they receiued and reioyced in them casting off their old course in the sight of men readily but some for companie of those who perswaded them some for feare of the woe which hung ouer them and others for good report as long as they could hold out but these because they renounced them not neither vpon good consideration abiured them they returned to them againe as the dogge to his vomite Whereas such who truly beleeuing do of conscience renounce sinne doe as they in Nehemiah came to the oath and the couenant that they would neuer take againe their strange wiues which they were commaunded to put away nor looke back to Sodome any more nor being washed wallow againe in the mire Which I say not as though their word protestation or oath could alone by any strength thereof performe such a weightie vow but because therewith they duly considered what cause they had to doe so how infinitly they were bound to God to discharge it and how firmely they were perswaded that God would make them who had made them willing alreadie able also to doe it And therefore although they saw not that helpe present with eye yet they hoped for that which they saw not and therefore waited patiently for it till it should be granted them And thus both faith and hope being nourished and strengthened in them from day to day they who are the Lords do finde both will to desire and strength though not perfect to accomplish to the peace of their hearts that which they haue set vpon and attempted I meane a departing and that with willingnes from their former intemperance Indeede it must be graunted that this is not obtained without much striuing against the same and that it will cost many prayers to weaken such corruption and to hold such rebellion vnder of meditating vppon Gods promises also much sighing and sorrow to see what vnlikelihoods there are of subduing such vnruly passions through our owne manifold weaknesses But what then Is it much if so great a worke require our watching thereto and diligence when God is pleased that it be bestowed that way and without it no common worke will goe forward Or is that any iust cause of discouragement to vs to take paine for so great profit when we are sure of it before we goe about it But it may bee demaunded doe God seruants alwaies preuaile in striuing against euill and obtaine that which they seeke thereby for otherwise say some what discomfort and dismaiednes will come thereby I say that as God oftē helpeth them that they ouercome so they are oft ouercome themselues of their affections against which they striue but yet they haue learned not to be troubled at this as at any strange thing as if their hope were either wholy or chiefly vpholden hereby and as though they held their happines by feeling onely when they are taught that by grace they stand Neither yet on the other side doe they make light of it when they are foiled and preuailed against but as they reioyced in measure and gaue God the glorie when they felt strength of grace against their temptations so after they come to themselues againe they are troubled and sorrowfull chiefly for displeasing God they take view of their owne frailtie ignorance negligence better and confesse the same to God and take shame to themselues and cast not away their confidence but bee incouraged and heartened both to hope for pardon and also to bee more circumspect in looking to their waies afterwards Now tell me if Gods children be thus brought low and abased somtimes to pull downe and asswage the strength of pride in them what fearefull matter is hereby fallen out what rasing out of their faith is there hereby procured or what great cause of complaining is this when it is manifest to all who can iudge that the thing which through ignorance and weake faith they feared would separate them from God doth fasten them more neerely vnto him and through his working that which they thinke to bee cause of great sorrowing is turned indeede into sound reioycing and that for this cause especially that they doe better know themselues hereby and
same that the peoples hungring after the same may whet on and incourage their teachers with all willingnes and readines to resolue comfort them comming vnto them as the people in the Gospell or rather as Christs Disciples came oft to him to be taught and haue their questions answered And although other doctrine is not to bee neglected yet I would haue all to know that nothing is so necessarily to bee learned as these three are of such as haue alreadie attained to the knowledge of true happines by Iesus Christ what other things so euer be wanting All goeth forward vntowardlie without these as I haue said And as a man knoweth nothing profitable vnto saluation before he beleeueth so after he beleeueth he knoweth nothing profitablie to growe on with comfort in his christian course without these three faithfullie and carefullie looked vnto and preserued For my part I doe thee to vnderstand that it was the most principall regard I had in setting out this booke to helpe and direct the weake Christian thoroughout from his first entrance into the knowledge of Christ Iesus that he vnderstanding and beleeuing what a rich portion God hath bestowed vpon him he may make such account of it as it deserueth that is esteeme it farre better then all that he hath and then inioy the fruites of it in an holy life after as God hath taught him Who so trauaileth faithfullie in purchasing these things and yet the purchase is easie and cheape enough euen without money shall goe forward readilie and with ease and make no toile of godlines but pleasure neither haue his teeth watering after the greatest mens dainties but they after his He shall not be at the point of them whom I described a little before by their speech in the way of obiection who sometimes are driuen to doubt of their calling but be able to guide himselfe how to rise when he is fallen and to returne when he is stept out of the way and to walke in most sweete safetie vnder Gods protection all the day long as shall be seene afterward Thou wilt aske me what thou shalt haue for thy portion I say not this measure nor that of heauenlie peace full contentation and other graces neither as this man or that but such as for the beautie and brightnesse of it shall cause thee to maruaile and to say as it is euen more then thou couldest haue asked If thou further demaundest how thou shalt attaine to this that thou maist thus knowe esteeme and keepe it this present treatise besides all helpe of publike Ministerie and priuate conference shall teach thee neither doe I doubt but that in one part or other of it the humble and teacheable reader shall finde it But yet further to satisfie those who cannot rest because of the want of such graces as God affordeth to some of his children they are to vnderstand that as we cannot nor may not appoint the Lord his times and measures so we can shew no reason why we should not hope for that which he hath promised if we seeke it as he teacheth vs and as hereafter shall be shewed And if the Lord in this case increaseth not our faith knowledge experience strength ouer our corruptions our comfort and such like fruites of his spirit as we haue no cause to feare it while we feruently desire it he knoweth sufficient cause why he doth not that is because he knoweth it should not be good for vs if he should giue vs them So that his holding backe is not for that he is vnwilling to bestowe them vpon vs but because he seeth that they would be to the hurt of vs as that we may be vnfit to vse them well but rather as many doe to waxe proude of them for the which cause the Apostle himselfe saith That the Lord did denie to him a gift which he had oft and earnestly praied for And for this cause God may denie blessing to his owne faithfull seruants as also to trie them whether they loue them so well that they will seeke after them still and yet this ought not to be taken hardly of them But otherwise these excepted if they grow not it is most iustly to be imputed to their owne fault as their ignorance or darke sight in knowing how they ought to labour for these graces and their slouthfulnes in refusing paines taking or sleightlie and houerlie going about it and fauouring themselues against their consciences and not remouing out of their way such clogges as they saw to hinder them Or if these be not the causes then is it their owne timorousnes and vnbeleefe they fearing that such heauenlie grace as they seeke after shall not be giuen vnto them wherein they doe God no small dishonour who is more ready to giue then they to aske and giueth plentifullie to them which aske and casteth no man in the teeth but then they must also aske in faith and wauer not but that they shall receiue for if they wauer they can receiue nothing Can the Lord prouide more strongly and surely to remedie our distrust then by speaking in this wise vnto vs to imbolden vs who are so sore letted and hindred by vnbeliefe that when wee doe that which in vs lieth to please him and to grow on in grace yet we sticke fast in it as in the myre of vnbeleefe and when we haue done all yet we doubt God will not graunt vs our request so ingrauen in vs it is thereby shewing that we can hardly beleeue further then we can see I know mens answere herein is this they dare not be so bold as to assure themselues that they shall haue the grace which they pray for and seeke But I say let an euill conscience be taken out of the way and their doubt may soone bee at an ende Oh but they are afraide least they should presume What when God promiseth and commaundeth vs to trust him Reuerence no doubt least we should be too bold and light-minded in dealing about so holy matters is a vertue much to be sought after and imbraced but we must be able to put a manifest difference betwixt a full perswasion of that which God promiseth and an vnreuerent boldnes to challenge that which he promiseth not And therefore to returne faile not thou to the accusation and wound of thy conscience in seruing Gods prouidence and in vsing the meanes faithfullie to growe and increase in his graces and gifts staying vpon the Lord by faith and assuredlie he will not faile nor disappoint thee CHAP. 8. How the mindes and hearts of the beleeuers are taken vp vsuallie seeing they renounce inward lusts BVt to returne to the renouncing of our lustes If ye aske me what manner of persons they be who are at defiance with this vnsauorie stuffe and what thoughts such haue as expell these corruptions and haue them in heartie
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
counted hard amongst them to meete with this mind that they might make the best vse of their companie in some good talke about such things as might be profitable and for the mutuall edifying of them prouoking one another thereby to greater loue as seeing and feeling causes therof and what decay of it there is for so hath the Lord commaunded Exhort one another daily while it is called to day And if among heathen men friendship was increased by aduising one another and by good turnes done and receiued mutually one of another should not Christians much more bind themselues one to another as by other pledges of loue so by this one that there be drawing on to dutie to grow in the knowledge of the Gospell and to auoide the daungers which might otherwise be fallen into That so there might be more mindfulnesse one of another in absence when there was reaped so great good fruite of the one by the other in presence By reason of mens callings and distance of places there is seldome meeting amongst good men if therefore when they meete they should not be the better one for another they might repent for good cause that they had lost their gaine which in that time they might haue had in their calling at home beside that it would accuse them after their departure that they had neglected so good oportunities which when they would cannot be enioyed I know there is cause why this should be looked vnto euen amongst good people seeing through the corruption of nature the diuell layeth stops enough in the way of the best whereby although he cannot bring them to the common euill course of other men to walke in excesse of riot as they do yet he keepes them from the good which might be done betwixt them as may iustly be complained of where I haue acquaintance So that Christians whensoeuer they meete either of purpose and by consent either for neighbour-hood and as we say to make merie or by any other prouidence of God and yet not about trafficke or earthly dealings this mind ought alwaies to be in them that I haue mentioned and therefore the one to seeke to benefit and edifie the other by good speech waiting for and taking the best occasions thereof and oportunities thereto they beginning who for their giftes are fit to bring on the rest not entring beyond their skill and reach neither the one crossing the other but through loue bearing one with another and one helping another for loue is their greatest vpholder and therefore either conferring of the things which they haue learned or stirring vp themselues mutually to hearing of Sermons to diligence in going forward to inoffensiue walking and also singing of Psalmes together and if there be any occasion of reprouing exhorting admonishing or comforting one the other to do it priuately if the matters be priuate and betwixt so many as it concerneth in meeknesse of spirit and a thankfull receiuing of such duties and that they that offer the same be readie to submit themselues in humilitie againe to receiue the words of exhortation as they through their weakenesse shall giue occasion The simplicitie of the times hath bene such as men haue met louingly together in this manner prouoking one another thereunto but it is iustled out with a proude conceipt of their owne wisedome who count it too base now to conuerse together after such a manner But as this dutie is to be mutually imparted among neighbours so much more it ought to be in vse and force in particular families besides the ordinarie worship of God in prayer and familiar instruction where euen the seruant who is the meanest member therof hath libertie so as it be in humilitie and wisedome to make his complaint as Iob permitted his seruants to do that thus peace and godly vnitie may be maintained and all may grow vp and be edified more and more Which duties we are not to doubt to haue bene performed in the families of the noble gouernour Iosua and of Cornelius a valiant Captaine so farre as there was knowledge of the same amongst thē seeing it is said That the feare of God was in those families and such liuing together in one house doth giue good testimonie that God hath a litle Church there indeed but of this in another place But seeing there ought to be no lesse vse of all these fruites of companie betwixt the godly Pastor and his people then amongst those whom I haue mentioned therefore let the former rules most especially be obserued of thē and somewhat more that is to say mutuall consent betwixt them that their conference be of the things which are most fit for the estate of the persons which by good warrant from God who requireth such wisedome labour and loue and approued experience of men should be after this manner That such as are ignorant and yet willing to be taught should be taught question-wise the grounds of Christian religion and the way how to be saued and to amend their liues They who haue knowledge hereof should be laboured with to make vse of it namely to be humbled by the law comforted by faith in Christ and to be reformed in their liues They who are stayed in these chiefe matters should be taught how to grow by the helpes and auoide all impediments that so their life may be full of fruites and comfort And they who haue profited thus farre should haue libertie giuen them to demaund questions of their pastors for their edifying euen as to be questioned with by them for their instruction about any particular doubts in the whole religion and true worship of God and in confuting the contrarie or about any point touching conscience in the practise of dutie I will not say what gaine the teacher himselfe might reape hereby beside the poore people neither are many hastie to proue but oh times oh dayes yea oh people to be lamented so happie by the long raigne of thy Prince and continued peace as thou mightest haue bene and so litle of this fruite to be enioyed or Christian dutie practised The best thing euen the pearle and tidings of the kingdome to lye as wares out of request not asked after and that through vanitie and folly These and such like as God hath giuen wisedome to both parties should be endeuoured after betwixt the pastor and people when no other necessarie things do hinder which maner of meeting were no doubt like to be as a strong band to tye them in loue and christian peace together And this I haue seene and that not in one place nor two but I must say as it bringeth a sweet life so the diuell layeth many blockes in the way to hinder it that while they liue straunger-like and conceipted one with another or loose worldly and vnprofitably they may be as others be who haue no acquaintance with the Gospell For let men thinke and say what they
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
great part against their will as shall be said afterwards for else they should haue their heauen heere which may not be but as they espy it they giue it no rest but with hearty mislike they oppose themselues and fight against it and because they haue sweetnesse and pleasure in in the Christian life therefore the gainesaying lusts which rebell against that course and striue to hold them from it are neither so forceable as they haue beene neither doe so long time as they were wont hold them vnder But this which I haue said of the remainder of sinne and of rebellion of nature abiding still in the best of Gods seruants I would haue well to be marked for that many will be ready to take occasion otherwise to cauill and quarrel against that which I haue said namely that God hath giuen this priuiledge and liberty to serue him with delight For thus they reason If you can goe forward thus easily in a Christian life that you can take pleasure in it which to so many Godly people is toile it seemeth that you are not hindered nor clogged with the rebellion of the old man which is our corrupt nature but that his force and strength is extinguished and killed whereas the scriptures tell vs farre otherwise and the best men that euer were borne after the maner of men felt it smarted by it and complained of it Therefore say they you set before vs such a Christian as is no where to be found But to all this I answere somewhat more fully than I did before that if it were not for the stirring and rebellion of the old man and the corruption and naughtinesse that cleaueth fast vnto vs we should by many degrees farre exceed the greatest measure of holinesse which we can now possibly reach vnto although we denie not but that through the grace of God we haue attained to somwhat already For as we serue God with delight now and may God be glorified do so for the most part so we should but for the sinne that sticketh fast in vs doe so perfectly and continually without intermission and contradiction as the heauenly spirits do And as our Sauior Christ seeing he could neuer be conuicted of any sinne when he was heere vpon earth as his words prooue Which of you can accuse me of sinne therefore when the Prince of this world namely the Deuill came he found nothing in him which he looked for namely sinne euen so should it likewise be with vs but for this fountaine of spirituall leprosie whereas now we finde through the vncleannesse of our hearts that there is imperfection and weaknesse euen in our best actions that I say nothing of those which are common And although with delight we goe forward in duty both to God and men yet through weake knowledge faith memorie c. through subiection to sinne and Sathan euen the best estate that we can attaine to is with much infirmitie and with iust cause of crying out as the Apostle by his example taught the perfectest in this world to doe saying O wretched man that I am who shall deliuer me from the body of this death So that the olde man is not killed nor his strength extinguished we say no such thing but abated indeed and weakned much aswell as pardoned through the grace and power which wee receiue dailie from our Lord Iesus Christ by faith And this for answere vnto the former obiection whereby it may clearely be seene what I meane when I say that God hath giuen power to vs if we acknowledge and beleeue it to leade a Christian life with delighting in it which though it be not without change full and absolute yet in that it is so great libertie as it is it ceaseth not to be worthily accounted a most great priuiledge as I haue said before For is it a small thing to finde pleasure and the greatest reioycing in the subduing of our euill hearts and in the forgoing of our vnlawfull liberties which other men fight for with tooth and naile and would count their life worse than any death except they might inioy them Nay is it not an high degree of honour that we may from day to day be admitted to reioyce before the Lord in the duties which we doe euen all that we shall set our hand vnto when yet others are so farre off from it that they would chuse to lie in prison all the daies of their life rather than they would be thus yoked as they account of it O therefore praise the Lord all ye seruants the Lord I say who doth so wonderfull things for his for in this is that Scripture fulfilled which saith Honourable things are reported of thee that is which thy God hath done for thee O thou citie or people of God And if it were not so that the Lord hath done so great good things for his people how could that be true which is said in another place of their happie estate that it is better to be a doore-keeper in Gods house because we are there in his seruice and vnder his gouernment than to dwell in the tents of the vngodlie wheresoeuer yea though it were in the palace of Princes If it be further demanded Where are such as inioy this prerogatiue in their liues I say I know no cause why Gods people which haue an acquittance and discharge against the day of iudgement and the wrath to come and haue sound knowledge and assurance of their saluation and of Gods fatherly care ouer them while they liue here I say I know no cause why all they should not haue some good and liuely resemblance of such persons For did they holde fast this perswasion that God hath giuen this libertie vnto them the Deuill who it is which iniuriously deteineth it from them should deceiue and defeat them no longer in the grosse sort and maner that he doth But this I must adde because it is a common bait whereby they are snared earthly pleasures and profits yea though lawfull must be in meaner reckoning with them They are too eager and greedy in their dealings and their hearts especially must be pruned of much drosse rubbish as vnwillingnesse vntowardnesse in the vsing of those helps by the which men may wait vpon God with ease from time to time Also men must thinke it the greatest libertie to haue their hearts readilie framed and disposed to their seuerall duties and be perswaded that nothing is better for them then thus to bridle the vnruly affections which are euery while ready to breake off the best course that can be entred into of them And if we thinke it much to be inioined thus to curbe vp the old man which most hindreth from going forward with delight and readinesse consider what iniury we offer to the Almighty that whereas nothing goeth forward well that is vnwillingly gone about so neither should this worke of the Lord
forasmuch as God hath giuen this liberty as a singular priuiledge to his people to vse these helpes constantly and continually it is our part to see whether we doe so or not or whether we suffer our selues to be plucked away with the errour of the wicked and so fall from our stedfastnesse For if we finde not our liues and our whole course in all dealings and affaires through the day to be so passed as that we haue peace to God-ward throughout and with peace lie downe at euen it is our owne sinne God hath taught vs and also prouided how it might haue beene otherwise with vs if we had beene but as carefull to finde it as we were carefull about our liuing and maintenance or to seeke vp a straied beast which we had lost and to bring it into the pasture againe And to speake more plainely if we doe not so begin the day with thanksgiuing confession of sinne and praier when we may doe it conueniently and so arme our selues with the whole armour of a Christian so watch and pray after so vse Christian exercise in family and remember Gods bounty towards vs and lastly so looke backe to our passing of the day that we may see by all these that we haue beene guided by God and that we haue beene holden in our course without any iust cause to wound our conscience then it is the diuill who hath detained and kept our right from vs and depriued vs of so good a portion as our God hath bequeathed vs when he shewed himselfe willing to haue had it otherwise And whither through ignorance we know not how to be safely led through the day or that which is little better although we know yet for slougth or for that we loue darkenesse more then light we let passe many knowen duties or suffer sundry offences to passe from vs in the day it is all one as if we would suffer our selues to be depriued of our owne proper inheritance by some cousener who shall tell vs that it belongeth not vnto vs when yet we are able to shew cleare and sufficient euidence for it For when the Lord shall say Let no man take away your crowne then the diuell sheweth himselfe manifestly in detaining it from vs. And therefore we must remember that to vse these helpes rightly is no bondage nor seruitude as men of the world count them who straine themselues and striue mightily to be deliuered from the holy and spirituall vse of them and not to be tied thereto we must rather be perswaded that they are most precious liberties peculiar to gods deerest seruants and a singular benefit of God that in such a dead world and frozen age as we liue in we may be counted meet and made able to honour our God which to most men is tedious and to haue peace with him throughout the day and that we may be taught of him to vse the helpes thereto which others are well content not to be acquainted with And if we be throughly perswaded of this that it is a libertie a benefit and honour to vs to hold our mindes willing from day to day to the reuerent vse of them and be resolued that we haue no worke more needfull to be done of vs any day then this we shall not need to doubt of such fruit heereof as is not to be repented of euen such as will cause vs to confesse that the meanes and helps to grow in godlinesse and a minde to vse them daily against the discouragements and hinderances of the day are a singular prerogatiue to a Christian And otherwise how precious soeuer they be in themselues yet if we thinke not so of them but shall be well content by euerie light occasion to omit and neglect them or sleightly and houerly to passe them ouer I testifie that we shall get no good by them no more than the common sort do but as they haue lost their beautie with vs so we shall lose our fruit of them Consider what I say and the Lord giue thee vnderstanding For be this knowen to the profanest and proudest contemner of God which seldome and onely for fashion doth pray or heare a sermon that these helps whereby we grow constant in a Christian life are not of little account because they are so with him but that they are so glorious that he is not woorthy of them nor to reape the profit that commeth by them his light esteeming of them causeth me to set the more by them his vnsauourinesse that he findeth in them and wearinesse of them causeth me to commend them the more highly and the more to admire the Lords kindnesse to me who maketh them so sweet and gainfull to me which are to him very gall and wormewood For otherwise how could they properly be called priuiledges if they were a like precious to good and to bad or were in as good reckoning with the one as with the other For the euill sort are not perswaded thus of them therefore they finde nothing They either know not these helps which may truely be said of the most of them or if they doe yet they know not how to vse them in faith especially I may say not constantly one day as another or one of them aswel as another that it may go better with their soules thereby but thinke that though they vse them not at all it is no great matter and if they doe vse them though it be but in ceremonie and neuer so houerly then they thinke that euen for that very cause they highly please God Which maner of vsing them is neuer able to proue to them what fruit and benefit may be reaped by them But we who beleeue in him may know them and rightly practise them though full weakly at some time we do it and looke for fruit by them and inioy it and when we see what blessing he giueth vs therof as he doth and that very great to the end that we may haue the better experience how manie waies he keepeth promise with vs and how he inricheth vs then we waxe more constant therein and are the more hardly withdrawen by any occasions from holding out in the same This I say we may do although with griefe it may be spoken that many euen of vs are too farre off from inioying this libertie as we might do But let all such know that it is their owne sinne who cannot therefore praise God for this sweet helpe while they be not the better for it Therefore to shut vp this point let this be perswaded to all Gods faithfull seruants that he hath of singular fauour giuen the helps which settle them in a Christian life as a great prerogatiue and priuiledge and therefore when vnder colour of weaknesse we yeeld to the waiwardnesse of our hearts which are soone vntoward to these gracious helps and wearie of them we must repent of such vnthankfulnesse and of
king of Iuda who for his rash going out to fight with Pharaoh Nechoh king of Egypt was slaine of him So it may please God for causes best knowen to him but yet alwaies iust and most certainely for his owne glory to take away some of his good seruants suddenly and to visit some other of them with losse of their inward senses vnderstanding of the vse of reason memory c. for such effects some kinde of deaseases doth worke so that in that estate they shall speake they wot not what In the which condition it may be that sathan may euen as he doth in the time of sleepe occupy their braine and delude them sometime with fearefull dreames sometime with filthy and deceitfull so I say he may when they are waking and whiles they walke about draw them to that which in good aduisednesse they would not for the worlds good be brought vnto namely to lay violent hands vpon themselues by drowning by knife or any such like way Which I doe not speake as minding in the least manner to mooue men to thinke that it is but a light and small matter to cut off vnnaturally the naturall life which God as a most singular earthly benefit hath giuen for as it is fearefull so much as to heare it named so all they that doe it being in perfect remembrance and knowing what they doe shall be sure to smart for it as for committing the highest degree of murther But as no man blameth a yong infant nor rateth it for casting the hat or coat into the fire as he would a childe of fiue or sixe yeeres of age the one hauing sufficient discretion to know it doth euill the other not so it is with the two kindes of people which may possibly depriue themselues of life the one knoweth what he doth and therefore shall be sure to pay deare for it the other doth not and hauing before that pange and distraction in times past witnessed an holy and christian heart by an vnrebukeable conuersation he is not to be iudged according to that one action the which he alwaies abhorred when he had perfect and sound remembrance and when he did it did he knew not what And if we doe what we can to comfort him which against his will and through the malice and tyranny of the diuill was suddenly forced to vtter some blasphemous word against the maiesty of God and thinke that by good right we ought to doe so how much more ought we to haue a charitable iudgement of him who hauing euer since he first gaue profession to the gospell beene well reported of the brethren and of the trueth it selfe hath at one time when he wanted his right and sound iudgement fallen into this hainous trespasse And thus I hauing answered that which might seeme to breed greatest question of the perseuerance of the godly in the fauour of God which case through Gods goodnesse doth not fall out very oft I may much more boldly affirme of any other of Gods children that he will neuer forsake any of his no although he load them with some hard burden of sorrow and paine yet will he not forget them they being deare vnto him neither doth he forget himselfe in bringing a more sore death vpon any of them but theereafter he maketh their consolations to increase also And whereas persecution amongst all kindes of death is counted most grieuous yet it is our weake faith that driueth vs to that opinion For neither is any death more happy then to suffer for righteousnesse sake and the paine of body vpon the death bed hath beene found farre to exceed it But if corrupt and slougthfull flesh should thinke it great gaine to accept of life in that danger through denying Christ and renouncing the trueth we should consider what anguish we should liue in and what a hell when we haue depriued our selues of all comfort from God as hauing renounced him and when we could not liue but with those who suppressing and persecuting godlinesse must needs make our life more tedious and vncomfortable then any death which being considered what ioy thinke we is this to a godly soule to see that day when an end of all miseries is come when he seeing that his departure is at hand may say This day is that which is better to me then all that are past seeing I am now going into euerlasting glory Lastly it ought to be considered that as the three children said We haue a God that can deliuer vs but if he doe not yet we will fall into his hands and commit our selues vnto him as vnto a faithfull keeper not being vnmindefull of his promise which is Call vpon me in the time of need and I will deliuer thee And againe When they shall draw you before rulers for my sake beyce not carefull what yee shall say for it shall be giuen you in that moment what ye shall speake And this which the Lord saith of his present helpe in our necessity he will most certainly performe we beleeuing his promise and waiting for the accomplishing and fulfilling of the same So that in the partaking and inioying of all our priuiledges we see that this faith is required to be as the hand by which we should receiue them and whereby we hold and possesse them and all the comfort that commeth with them and without it we haue no part nor portion in any of them neither those which more especially concerne the life to come as the saluation of our soules neither this present life as the other fruites of the spirit which I haue already spoken of seeing the word which propoundeth these from God vnto vs must be mixed with faith for we haue not more vse of the aire fire nor water then we haue of it Heere therefore I thinke very meet to admonish the reader of this one thing that seeing the diuill hath no greater aduantage against vs in our weakenesse disgrace and feare then by setting before our eies the terrible conceit and cogitation of persecution and cruell death thereby therefore store and stuffe thy selfe with strong munition I mean variety of those scriptures which may animate thee and which haue inabled the worthy and holy Martyrs of God to set light by the fearefullest torments particularly these Feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both body soule in hell And againe we haue more with vs then against vs And Greater is he that is in vs then he that is in the world And that in the epistle to the Corinthians There hath no temptation taken you but such as appertaineth to man and God is faithfull which will not suffer you to be tempted aboue that yee be able but will euen giue the issue with the temptation that yee may be able to beare it These laid together doe
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
may serue and the people be so blockish they say that nothing will enter into them yet the well aduised will not refuse to heare and weigh the rule of S. Paul to Timothie that attendance should be giuen to teaching and that they should be readie to doe that dutie in season and out of season and to put the people in minde of the same daily though they know this thing as well as to attend to reading priuately to make them fitter for that dutie Christ hath laid no weightier busines vpon them calling it the pawne of their loue to him to whom he hath giuen this charge to this end that this may be well and throughly done and the rather seeing the people depend vpon them They will also consider that the people haue many infirmities much dulnes slipperie memories and sundrie other pulbackes all which doe shew the necessitie of often teaching The which being so I professe with griefe it astonisheth me oft when I thinke of the too great slacknes and vnwillingnes of many who haue gifts that they hearing and knowing that he who hath an office must attend vpon it and againe that woe is pronounced to them who doe it not and that as they loue Christ they should feede his lambes and his sheepe and also that the flocke dependeth vpon them Yet that they can be content to take the commoditie and to refuse the labour and as some doe count it too base a thing to discharge that dutie But howsoeuer they can easily shift it off before men they shall not be able to answere it with peace to God But yet where this is remedied there may be lets enough on the Ministers behalfe to hinder the hearers yea though they should be willing to be taught from comming by faith As if he should teach often and yet doe not carefully acquaint himselfe with the peoples weakenes and want in conceiuing the doctrine which is to bee deliuered vnto them but should speake aboue their reach little to their vnderstanding and conceiuing and consequently little to their edifying There is nothing more like to hurt the people then such a kinde of teaching when they shall haue a learned man to preach vnto them whereby they are readie to thinke their case farre more happie then others and yet they shall not be able thereby to receiue light edification in faith and godlines and sound comfort that is not easie and plaine to them which he himselfe vnderstandeth Although it were to be wished that some things were not put foorth by them to the people which they themselues haue not tried by the Scripture and cleerely seene into of the speakers before they vttered them I vtter not this to grieue any of my brethren who desire to doe good in the Church of God hauing receiued gifts of God thereunto but to put all in minde to labour to be vnderstoode as well as to speake the truth And that some may more especiallie know that the neglecting of plaine speaking is a chiefe cause of little fruite of their labours it neede not be taken heauilie for I know men of singular learning and gifts who haue already much altered the manner of their teaching framing themselues to the diligent hearers capacitie and more and more desire to doe the same daily rather then to be commended for learned men of them which neither conceiue nor vnderstand them Yet my meaning is not to nourish or perswade to rude absurd and barbarous teaching which were more fit to make them which should teach ridiculous and the Scriptures themselues without authority or credit as also to mocke the people but that by their plainenes in the euidence of the spirit reuerence might be procured to their Ministerie among the hearers and that their doctrine might be approued in their consciences which is approued of the Lord as being drawne from his word and easilie conueied to their vnderstandings that so they may proue that they preach with power and authoritie and not as the Scribes There is but one thing more which in my iudgement doth hinder profiting on the teachers behalfe and that is when by Catechising the chiefe grounds of faith be not briefely and cleerely taught in right and good order the one depending vpon or following the other as they ought by fit coherence and agreeing together that the people may see the way cleerely to saluation and thereby they may the better make profit of their whole Preaching and Ministerie also As that repentance be not required of the people before faith that faith be not warranted to be in the people when they see no neede thereof by their sinne and miserie because it is cleere that they can finde no sweetnes in Christ who feele not their sinnes bitter and sower Also that a man be taught that he no sooner beleeueth then he is made a new creature and so is changed in heart and in life and that the new borne desire to growe by the sincere milke of the Word It were a great furtherance to their Ministerie if where the grounds of Religion be plainely and soundly taught the Minister did by conference and questioning in his Catechising and by examination at Communions trie how the doctrine is receiued seeing for want of this a better opinion being conceiued of many by the teacher then he knoweth cause why they are vnsound in many necessarie things who yet for their often hearing are thought to be ignorant of no necessarie poynt of knowledge which the Minister hath often taught It were much to be wished that the Minister who is willing to take this paine for it is tedious and vnwelcome to many might haue authoritie to proue such as heare him how they profit as well to build vp those which are weake the better when he seeth wherein their want is greatest as also to purge out the leauen of Poperie and other errors ouf of them which are infected therewith Whereby also this benefit might come that if any sculking Iesuits or Priests or other Papists or heretikes should creepe into any of their Parishes and Townes they might by the diligent care of the Minister well furnished with knowledge and authoritie be remoued or reclaimed And otherwise the people being neuer proued how they haue receiued the truth neither by authoritie inioyned to be subiect to triall of their soundnes as well as to resort to the assemblie doe through custome lye hardened in their ignorance and superstition and still remaine wilfull in their old dregges A Minister able and painefull through loue in few necessarie points iointly laid together labouring with the people to make a sufficient Catechisme might be well assured that he should call so many to the fellowship of the pretious faith as God had appointed there vnto eternall life and without this it is found too true that much preaching doth the lesse good as shall appeare better vnto such as list
doe For when he saw that God gaue him twelue moneths to repent of his pride for the which his dreame told him his kingdome should depart from him he forgot his dreame like a dreame and did not repent but at the twelue moneths end began a fresh to increase his pride crowing and boasting of his wealth and honour thus Is not this great Babel which I haue built for the house of my kingdome by the might of my power and for the honour of my maiestie Wherby we see that he was more desirous to know what his dreame meant then to bee warned by it Euen so these professors which I speake of are very carefull to heare the glad tidings of the Gospell preached and cannot bee withdrawne or disswaded from it but to lay their estate with it and to take this warning by it that they will receiue the print of it vpon their hearts and liues and bee cast into the mould of it that I say they cannot be brought vnto for then they should finde it to be the power of saluation to them for the which end it is preached But what is the cause that they going so farre before many other who are professors also cannot be brought to goe beyond them in this as well and herein to be equall to the best louers of the Gospell I meane in prouing and examining whether Christ be in them without they be reprobates and whether they haue not the spirit of God without which they be none of his The maine cause is this Their hearts are not vpright nor they will not deale plainly with the Lord. They cannot say in truth Search me O Lord and see if there be any vnrighteousnes in me which I doe hide within me and it shall be remoued out of thy sight Nay it is certaine if they might come to triall that they doe keepe some sinne as Iob saith euen as a child doth sugar vnder the palate Sundrie faults I graunt such will refraine both themselues and driue them out of their families but yet for all that they will not bee brought to this to make profession that they will be willing to be reformed in what part of their life soeuer they may bee iustly chalenged for then they should not blemish their religion as the best of that sort doe Neither doe they set their priuiledges which they haue by the Gospell before all other things alwaies they thinke it ouer strict that they should be tied so narrowly and that it is neither beseeming wisedome credit ciuilitie policie grauitie or such place and calling as some of them may bee in to shew what is in them though they be zealous they say but too base a thing for them when yet the Scripture saith I beleeue and therefore I haue spoke And againe The zeale of thine house hath consumed me And againe if this be to bee vile and base I will yet be more vile for the Lords sake that hath honoured me Yea and they thinke it is more then needeth that all their delight should be in the Saints which are on the earth and such as excell in vertue and that they should be companions with such as feare God when yet the communion of Saints is more pleasant and sweete then was Aarons ointment and more fruitfull then mount Hermon was with the dew and Sion and her vallies about her with the siluer droppes that fell vpon them Yea for the preciousnes thereof the Church spake thus of it If I preferre not Ierusalem that is the welfare of Gods people before all ioy that I haue on earth beside then let me lose my best delight To returne they of whom I speake though in their owne opinion and in the iudgement of some others they be in right good state to Godward yet God whose thoughts are not as mans and the truth which must giue good report of them as well as men iudgeth and determineth of them farre otherwise if that be the best that can be said of their faith and repentance which I haue set downe For the elect and deare children of God doe farre otherwise They hauing found the pearle sell all that they haue to buy it though they are occupied about many things yet that one euen the word of God is chiefe with them Their loue of it is strong as ielousie that admitteth no recompence and as death that cannot be resisted They cast not away their confidence if they once grow to see what recompence of reward it hath nor will not suffer any to take their crowne from them euen their honour that they haue in being the Lords sonnes and daughters They couet spirituall things they hunger and thirst after righteousnes they with good and honest hearts receiue the word and bring foorth fruite in due season They if they haue offended their most louing father cannot be quiet till they returne and come home againe and say wee haue sinned And if they be in worse estate then this they like it not vnlesse it be when they are fallen asleepe and haue forgotten themselues And yet what doe they in all this more then they ought feeling for all this their wants and burdens of which they complaine and crie out And whereas they are mocked and euill spoken of for this that they doe thus carrie themselues in the loue of heauenly things and in the hope of immortalitie farre more feruently then they who are not intitled to any such thing it is hard to say whether they who offer them this iniurie doe most offend in hindring the honour of God thereby or their neighbours welfare or their owne saluation For God commaunds that wee should labour rather for the foode that abideth to eternall life then for that which perisheth And what doe we offend then who doe so and is it not our gaine and benefit if we doe so Therefore let men for shame and feare of iust damnation desist from such madnes But to returne to them to whom I speake and to conclude in a sentence or two to them and such as they are I say therfore giue no rest to your selues till you can prooue that you be in the estate of saluation You haue many waies set downe by which you may doe it euen in this treatise in other godly mens labours and especially in the Scriptures Lose not all your labour which you haue bestowed in seeking to be saued I meane your reading hearing of Sermons praying and confessing your sinnes it is lost if you attaine not that which you seeke You are not farre from it a little more humilitie and truth of heart will bring you further into the estate of happines then that ye can fall any more from it Be neuer satisfied till ye haue more then an vnrepentant person can haue You count it no toyle to sweate in hay and haruest This is another manner of substance if ye once had part in it
it being so great should bee so induring also For who can thinke vppon his slippes and rebellions I speake of the best of vs which breake foorth from him daily for the which the wrath of God is iustly prouoked against him and what might bee feared thereby and how notwithstanding them all hee may come to God for refuge by Christ and bee without feare as if hee had not sinned yea and hold fast his confidence that God yet loueth him who I say can consider this but hee must needes bee astonished at the inioying of so great kindnes when a cursed man no better then ourselues must be sued vnto and intreated by vs and all the friends that we can make and being displeased must be pacified with gifts and yet hardly holden from vexing imprisoning and pursuing vs to the death and may not be intreated Therefore magnifie the louing kindnes of our God for euer euen as it indureth for euer Psalm 118.4 For though naturall reason euen flesh beare a great stroke in this matter yet wee are not debtters to it and we haue great cause whiles we liue to doe this So that although I confesse that in nature it is otherwise that a man cannot alwaies admire the greatnes of some rare deliuerance or fortunate estate befallen him by his friend which at the first raised great admiration yet it ought to be farre otherwise with the spirituall man being a beleeuing Christian he I say hauing the louing countenance of God shining daily vppon him as before which is a treasure vnualuable should wonder at the continuance of it especially seeing he prouoking the Lord with his sinnes daily renued might therefore feare that such former comforts as had been inioyed might haue been turned into as great sorrowes and his light into darknes rather then be continued and multiplied And this he shall do vnles through vnthankfulnes the corruption of nature leading him thereto hee burie the same in obliuion and begin to affect too much and to bee ouer neere glued to things present and temporarie setting the creature before the Creator and the gift before the giuer For thereby he shall no doubt slacke his meruailing at that kindnes of God that hath neuer end although it be most precious whereas otherwise he shall be able from day to day to beare downe all transitorie things before him with the estimation and high prizing of it And this of the second companion of faith namely holy admiring the greatnes of Gods kindnes But that I may not dwell vpon this matter who haue purposed but in brief manner to shew what a traine of heauenly companions do attend vpon this faith and certaintie of Gods eternall fauour and to leaue the meditation of and vpon it to the reuerent and deuout reader Another therefore is heartie and vnfained loue in him who feeleth this loue of God shed into his heart returned to him againe The which although in hollownes and hypocrisie the most affirme boldly to be in them towards God before they haue found and felt themselues to be beloued of him yet the Scripture teacheth vs that it is farre otherwise seeing we haue not loued him but he hath loued vs first But when we see indeed what great things God hath done for vs from what dreadfull bondage he hath deliuered vs vnto the which in all our life we were in danger and to what gracious liberties and priuiledges he hath restored vs by forgiuing vs all our sinnes then we see iust cause to say with the Prophet I loue the Lord because he hath done so great good things for my soule and with the woman to be thus affected that seeing many sinnes are forgiuen vs therefore wee must needes loue much So that although before this we were louers of pleasures more then louers of God as others are yet now that we know Gods bountifulnes towards vs and the vanitie of our fond delights we haue our harts more set vpon God then vpon the best pleasures which we inioy And although sometime before this wee loued father mother friends goods more then God when wee were meerely naturall yet now that wee know God yea rather are knowne of God we haue our hearts set on him as being our chiefe treasure For this our spirituall kindred with Iesus Christ hath knit vs to him with a farre more neere bond of loue and therefore wee rest in him ioy in him and satisfie our selues with him for there shall be euer cause so to doe and that without wearines There is no end of his bountie and kindnes his mercie indureth for euer and who doth not see that such infinite loue of God to vs may prouoke and raise vp in vs truth of loue to him againe that we be euer filled with the fulnes of him as it is said of the spouse in the Canticles I am full of loue yea sicke chap. 5.8 And yet they who shall say to vs for thus doing What is thy welbeloued more then another welbeloued We may answere them that know not the loue of our welbeloued Our welbeloued is the chiefest of ten thousand wholy delectable his head as fine gold c. Cant. 5.10 But indeede I must say except wee haue tasted of this our loue shall be cold enough towards him as may be seene too commonly euen in many who worship God with vs that all the loue and mercie of God which they boast of cannot make them forsake their vile lusts But to proceede where these before mentioned are found how can there be but vnfained thankfulnes and acknowledging of this gift of God to his great praise when we shall weigh what he hath done for our soules and what solace he hath filled our liues withall which otherwise must needs be full of deadnes or deceiueable and vnsauourie follie They must of necessitie worke the same affections in vs which were in the man of God mentioned in the Psal 116.12 What shall I giue vnto the Lord for all his mercies I will praise his name before his congregation and commit my selfe wholy to his gouernment hereafter who heretofore hath regarded me so gratiously yea and we shall be prouoked daily to this honouring of him euen to sing a new song of praises to him who will renew his kindnes and goodnes daily vpon vs still so that we shall say that his first receiuing of vs was but the beginning of our happines So it shall follow that our hearts being daily exercised in praise and thanksgiuing the more wee doe it the more wee shall see cause to doe it still and so shall waxe thankfull still in all that God sendeth and so in all parts of our life euen in our troubles as it is written In all things be thankfull And although the world see none other cause but to murmure and rage in their afflictions yet shal we see Gods fauour to vs euen in them and knowing that they turne as well
as benefits to our good wee shall praise God euen for them also for it becommeth well the righteous who know how greatly they be occasioned hereto thus to be thankfull It is the loue of God that constraineth vs and inlargeth our harts to Godward and giueth vs matter and occasion of singing and making melodie to the Lord and of praising him alone as well as in the assemblie of the righteous and no meruaile whereas without that sweete smell of his loue wee should be vtterly lumpish and farre from all cogitation of any such matter And I say it is no meruaile that continuall and oft thinking on Gods kindnes should make vs thankfull for how seruiceable yea how slauish shall ye see a poore man to a benefactor to him in his bodily necessities though it be but a little when he can be content to lose his life for him Rom. 5.7 and the very borrower is a seruant to the lender These formentioned affections which accompanie faith in vs doe take such taste and sweetnes in God he making vs so acquainted with his fatherly kindnes and bountie that we finding no such welfare in any estate beside doe now desire to be with him that we may see his glorie and so long after his blessed presence that we desire nothing more then being vnburdened of this earthly tabernacle and prison of our bodies euen to be with Christ to see his glory For thus wee resolue with our selues vpon deepe consideration and certaine triall that if we might haue our choise whatsoeuer we should wish one day in sweete communion with God and so passed and bestowed in his seruice as our frailtie is able to attaine to is better then a thousand in all varietie of earthly pleasures And if his fauour be so much to be desired here where we see but as in a glasse and his benefits which he bestoweth vpon his beloued ones so sweete where we are but strangers what thinke wee shall they appeare to vs when we shall see him in his maiestie as he is and when we shall inioy the pleasures of his house in fulnes for euer Yea I say if here where we liue but in a vale of miserie God doth so shew his bountie towards vs what thinke we shall our estate be when we shall rest from our labours and haue fulnes of ioy with God at his right hand for euermore The beleeuing and weighing of this hath caused Gods deare seruants to say Come Lord Iesus come quickly And againe I desire to be dissolued and to be with Christ And this if wee be not grossely deceiued shall cause vs euen when our daies shall be at the best to receiue and hold fast this minde and heartie desire to go home and be euer with the Lord. And if this heauenly affection holie desire be a companion to true faith it might be meruailed where their faith is become and where it lieth a rusting who make so little haste home and haue so small desire to be with Christ where he is in his fathers house that they may see his glorie and where there are many mansions euen for vs as well as for him that they cannot abide to heare of departing thither no more then Nabal who when hee heard of his death he was as a stone and who are so besotted with that which is visible that they haue no longing after that which is not seene with eye but eternall when yet all should know this that the presence of God in heauen is farre to bee preferred before his presence here on the earth yea when our estate is at the best But to ioyne the next companion of faith to this from which it cannot be separated This maketh vs sigh oftentimes and to desire to goe hence and that which we thought would neuer haue been to become strangers and pilgrimes here and so to haue no more to doe in this world then we needes must And this I may truly say is more then was like euer to haue been if it be considered how exceedingly we haue been tied to the world what pleasure it hath been to vs to thinke what we haue here and may haue how we haue sought to fulfill the lusts of our heart the lust of our eye and what pride and what glorie we haue had in the things which we haue loued best yea and how like vnto mad men wee haue nestled and delighted our selues here where yet we haue had no certaintie of abiding til to morrow as though we should haue continued alwaies and yet who seeth not that euen then when we ioyed most in our life we were but as the bankerupts which flourish in their kinde and occupie with other mens goods So that in which we gloried was not our owne goods and glorie which wee tooke such pleasure in they were anothers they were but borrowed In which times God was not knowne of vs nor the daily course of his liberall dealing with his faithfull ones was not once dreamed of And therefore we being earthly minded could not sauour of heauenly things but onely of the earth But since that the Lord hath by faith perswaded vs of his fauour and granted vs to see what varietie of holie heauenly delights may be inioyed of vs in this our Christian course in comparison of the pleasantest estate that euer we liued in before we haue as I haue said determined with our selues to renounce our former course to hold all things here as transitorie vaine and soone flitting away and beleeuing that we our selues are with al other things daily drawing to our end we desire to haue nothing to hold vs here rather then to abide here in the flesh which ought to admonish vs that we keep fast a willingnes to die and when wee haue gotten it that wee lose it not againe and the rather seeing it is that alone which maketh vs fit to liue while we remaine here as we ought Euen this grace accompanieth faith in vs after that it is effectually wrought in vs I say not that wee loath the benefit of life which God hath giuen vs here neither doe we forsake our particular callings in the which we are commaunded to abide neither condemne wee the moderate care of maintaining our selues and ours and prouiding for our outward estate retaining in all these heauenly mindes but we renounce the corruption that is in the world through lust 2. Pet. 1.4 and prophane abuse of earthly affaires and dealings which will not stand with the practise of Christianitie nor with the word of God Which I say for two causes The one because in some respects it is lawfull yea holie to desire to liue namely to doe good in the Church and wee may and ought to say with Dauid I will liue and not die to set foorth the praise of the Lord. The same I say of dealing in our earthly affaires to the end we
and desire as their frailtie doth permit for they know who haue so farre been instructed that they cannot loath some sinne and loue other that were but halting but as he who taught them that they should not commit adulterie taught also they should not lie nor steale in like manner they who are taught of him doe so iudge and therefore disclaime the one and the other For how can they loath one sinne and loue another which were to do contraries And as pure and sweete water and filthie cannot come from one fountaine so neither doth the heart reformed send foorth good and euill So that as one in prison hardly dieted feedeth with great appetite and greedines vppon scrappes and parings and is well at ease if he may fill his bellie with them who yet when he is set at libertie and conuersant with his friends where hee findeth varietie and plentie cannot fall to his old fare againe but wondreth now how he could finde sauour in euery mans leauings euen so it is with him who hath besotted and made drunken himselfe with the deceitfull baits of sinne who if like a swine he may fill himselfe with that which his heart desireth and his eye lusteth after he is safe and hath what he would but when he shall see his estate as in a glasse how shamefull and daungerous it is and hath but tasted of the heauenly priuiledges and liberties of a Christian he casteth out that former draffe as vomite and by no meanes can be brought to be in loue with it againe Behold such honour giueth God to his seruants that their old conuersation wherein they liued sometimes with the rest of the world and could by no meanes be drawne from it they haue it in most vile account and detestation and they which were of the synagogue of Sathan shall worship God among the faithfull This is the power of faith which hath changed their heart that it is able to make him who hath it to ouercome I say not himselfe but euen the spirituall craftines whereby the diuell deceiueth many thousands and euen the poysoned baites and allurements of the world also O power vnconquerable and not to be matched If there were any earthly stay or fleshly hold in any sort comparable to it which is impossible in what price and reckoning should it be had think we If there were any thing which at mens request could giue the life of their enemie into their hands or helpe them with long life or satisfie their desire with abundance of wealth and varietie of sinfull pleasure oh how welcome should that be But consisider O ye seruants of God and behold it ye mightie and wise of the world here is a greater and another manner of treasure then all these and bringeth other delights then these are able This suffereth you not to pine away with desire of your enemies death but it will make you as it did Dauid to turne your hearts towards your greatest enemie which is true manhood and wisedome and to preserue his life when you had him in your hands to kill him And this suffereth not you to hunt about the world for varietie of sinful pleasures as though there were no better vse to bee made of the time which is so pretious but this will make you with Moses to renounce them when yee might haue them and to finde greatest pleasure in doing so and yet in forgoing them to thinke your selues plentifully rewarded Finally this will not suffer you to fret and to be vnquiet in thinking vpon the day of death and to put the remembrance of it farre from you by wishing long life but it will make you sigh and groane to be out of your life and with Paul to account it a prison to liue in the bodie still and as the Preacher saith to reckon the day of death when you must liue here no longer better then the day of birth which is the beginning of life O ye men of this world if ye can tell vs of greater commodities and tidings of better things then these and assure vs how we may come by them wee will forsake and leaue all and reioyce with you If ye cannot but rather your best things are those which I haue spoken of alreadie namely great riches pleasures your enemies death and desire of long life to your selues the vanitie vncertaintie and danger of the which I haue set downe alreadie then renounce you all that ye cannot safely keepe and reioyce with vs doe but taste and see how good the Lord is and when you see what is best imbrace it or els I will pronounce the saying of the Prophet against you which in time shall most surely finde you out and take holde of you although you hide your selues from it Behold and wonder and vanish away for I will worke a worke in your daies that if a man tell you the truth ye shall not beleeue it More might be said of this point but the treatise is too long now I will returne againe to shew that the beleeuing Christian doth renounce the sinfull course which all the world besides lieth and walloweth in though some more then others who as I haue shewed that he renounceth al kinds of wickednes so hee doth it not in some good moode onely neither crieth out of his old conuersation when he seeth shame or daunger approch he doth not I say then onely signifie his mislike of it but vpon good deliberation hee maketh protestation no more to haue to doe with it as Ephraim was counselled to say being called to repentance What haue I to doe with Idols which yet before had been her glorie So whatsoeuer others doe he is resolued to forsake it and casteth off all such behauiour as a loathsome and ragged garment And this is it which our Sauiour acquainted his Disciples and followers with after that they had testified Peter answering for the rest that they beleeued in him vnto saluation He that will be my disciple must denie himselfe which is as much as vngodlines and worldly lusts for then onely indeed and not till then are men fit to heare of any such thing but doe keepe out of the sound of such doctrine as much as they can which is the cause at this day that many professing the Gospell yet neuer know what this meaneth namely to abstaine from the filthie lusts which fight against their soule Others which doe and must needs heare such things taught that all Gods seruants doe and shall disclaime their liues past and be ashamed of them it is pitie to thinke how coldly they receiue it Some of them scorne it and mock and so turne it off that way some neuer conceiue it some are often accused and made afraid to see their liues so farre off from that which is taught them but soone forget it because they see the most of the world to doe so Some are
which hauing been washed doe wallow againe in the mire S. Iames also is bold to say that if the tongue onely be vnbridled be the rest of the life reformed how it can euen that one disorder in a man professing the Gospell shall be enough to testifie against him that his religion is nothing worth but vaine If his religion be in vaine he can neither haue any part in saluation nor in a godlie life How can we which are dead to sinne saith the Apostle liue any longer therein The reason is seeing they which are dead to sinne are so made partakers of the power vertue and grace of Christ that naturall corruption hath lost here force to bring foorth bitter fruites So that neither men can professe religion without casting away their old behauiour but they must be dissemblers neither can they bee truly godly but they must endeuour to walke free from offensiue euils this alwaies prouided that these offensiue euils be such as are knowne of the parties to be sinnes As for examples they are many and cleere which set this truth plainely before our eyes When Ioseph saw that he could no otherwise keepe fauour with his mistresse hold still many other liberties which in his place he did inioy vnles he would defile his body giue ouer himselfe to her whoorish demaund because he was a godly man he would neuer consent although he brought vpon himselfe thereby vtter displeasure and for ought he could see perpetuall misery How can I said he doe this great wickednesse and sinne against God Moses being a very man of God refused when he might haue inioyed it to be called and counted the sonne of Pharaohs daughter an idolater and chose rather to leade an hard life with the people of God in the wildernes then to liue in sinfull pleasures for a season Zaccheus one of the chiefe tole-gatherers an infamous man counted by the very multitude in so much that they thought hardly of it that our Sauiour Christ would goe into the house of so bad a man yet when Christ had conuerted him whilest he abode that day with him and for proofe thereof had pronounced of him openly that he was that same day made the sonne of Abraham who at his entring in vnto him was a manifest oppressor and poler of the people what did he A thing seldome seene in such as haue their hearts nailed to their goods and haue their whole delight taken vp in them He reuenged himselfe vpon his couetous and miserlike minde and his greedy deuouring of other mens goods and as sweete as they had been to him in times past yet to shew how this sinne was in account with him he giueth halfe of them to the poore and made restitution with the rest fourefolde to such as he had wronged Oh worthy example to all oppressors or Vsurers with whom all is fish that commeth to net and which whosoeuer smart for it begge complaine yea and pine away for very sorrow of that which they haue lost will not forgoe any peece of their appetite herein comming behinde Iudas the traitor Oh happie Zaccheus who haddest learned in so short time that which many of thy companions in sinne as greedie as thou wert as vnmercifull to the poore as violent in drawing from others to the inriching of themselues can neuer learne in all their life time Full truly doe they verifie the Scripture which saith It is as easie for a Camell to goe thorough a needles eye as for a rich man to enter into the kingdome of God Well it were with them if they could learne of thee to cast vp their gorge and to set lesse by that which aboue all things yea aboue God himselfe though to their owne perpetuall shame and woe they haue made their delight But I must proceede To ende therefore with laying forth any more examples how forcible is that of the woman in the Gospell of S. Luke who hauing been as Zaccheus had a woman of notorious life yet when she saw that her many and great sinnes were forgiuen her had her vnchaste life in such detestation that in token thereof she made her eyes which had allured men to vncleanenesse a basen of water to wash Christs feete and her haire of her head which had been abused to the same purpose now in token of vtter renouncing such vngodlines a towell to wipe his feete and yet this detestation is not said to haue been shewed toward sinnes which had not greatly troubled them but they were those which had stucke most neere them Now if these with many other could not allow their sinnes which by nature they loued and by custome they had long lien in we need not doubt but that other lesse inticing them were much further from them and renounced of them that it may truly be concluded that the beleeuer in Christ forsaketh his olde sinnes though they were neuer so pleasant vnto him CHAP. 10. Of foure sorts of such as hope for saluation yet renounce not open sinnes and outward offences BVt we need not spend many words about this matter that the seruants of God haue and ought to cast off outward sinnes Another thing here is chiefely to be regarded and this I thinke good to aduertise the christian reader of that there are many who seeme godly and are not that he may take more heede to himselfe least he be found of the number of any of them I referre them all to foure speciall kindes the first are grosse offenders whom euery vile person which knoweth them to haue made greater shewes of godlines then the common sort doe and yet not to be lights in good liuing nor such indeed as they go for but deceiuers euery vile person I say will be readie to laugh them to scorne and hath reason enough he thinketh they being such to bring them into disgrace For when such a prophane person once hath found out their hypocrisie and hollownes of heart by open and oft committed euils he is the further off from all little reuerence which yet he shewed to them before and hath Christian religion it selfe in meaner account for their cause I will not deny but such is his shame that if any walke sincerely indeed and without iust cause of rebuke yet he is little moued at their example neither greatly reuerenceth them or takes any good by them but reprocheth them rather But that is because he hath seene so many who beside some outward appearance of zeale were little more gratious in their liues or better then himselfe and therefore he is hardened to thinke so of all the rest Which wilfull blindnes and hardnes of heart though it be too fearefull a signe of Gods vengeance to him and that God hath giuen him ouer into his owne hearts desire yet in the meane while this in great part may be iustly attributed to the liues of those who professing godlinesse in their deeds denied the same
with Peter if they haue fallen with him when yet the wicked shall lie still and waxe worse But ye demaund and would needes haue me answere whether I can warrant such as feare God that they shall neuer fall into some reprochfull and dangerous euill as other men doe as well as they may breake out some other waies If I might answere a wise and sober demaunder I would not refuse to speake my minde although it may in part be gathered by that which I haue said alreadie vnto such a one therefore I say for if any other see his owne practise not to agree with my answere let him impute it to his owne sinne rather then to my rashnes I say therefore seeing rare and deare seruants of God haue fallen thus into shamefull sinnes it may seeme scarce possible for the best in these latter times being far inferiour to some of them in grace to be free from the like fearefull falles But yet wee must know that some other of his good people God hath preserued from that kinde of shamefull sinnes and staines as Enoch Abraham Caleb Iosua with many others and therefore it may of vs be hoped for especially seeing it is no other thing then we are commanded to haue speciall regard and care of that is to liue without iust reproch in the middest of a crooked generation and vnstained Saint Peter saith If ye haue these things ye shall neuer fall that is dangerously to take any great hurt thereby Therefore by these and such other perswasions wee ought to be incouraged for to vs there is good hope to obtaine grace hereunto But seeing all Gods children cannot alike be perswaded that they ought to giue all diligence hereunto euen that they may be vnrebukeable amongst men as Paul did and so taught other to doe but thinke it impossible to liue so constantly but that they shall sometime breake out dangerously Therefore such must be taught wisedome by experience and some of them being more proud then others must haue their pride humbled and healed by such medicines for grieuous falles are phisick for pride and many who haue some grace but not the grace which is sufficient for them are daungerously proud because they haue not fallen shamefully that is into some odious crime and yet they haue fallen shamefully if they could see it in that they are dangerously proud If God therefore seeth it meete to abate their pride thereby they may possibly fall after such a manner Or if it be for the more manifesting of his glorie in forgiuing them so great a trespasse they may also fall dangerously This doth our mercifull father see expedient oftentimes as both in Peter and Dauid it came to passe as also in others who doubtlesse loued the Lord more then some others of his faithfull people which neuer fell in that manner as Peters answere and Dauids Psalmes doe cleerely testifie yea and such loued him the more Luk. 7.47 euen for that very cause seeing they obtained mercie against so great sinnes of theirs and fearefull iniquitie Yea and to adde a third end God is highly magnified by others which know and see this that hee hath forgiuen so great offences in such as haue fallen grieuously who otherwise beholding the heauenly course of such excellent seruants of his how holie and sincere it was saue in some such offence should haue been vtterly discouraged yea and like to haue despaired of their owne good estate and the rather for the high opinion that they conceiued of them if they had not seene or heard of these their falles For these causes therefore the Lord may and often hath let some of his deare seruants fall dangerously first for the humbling of them and secondly for that they may see his exceeding bountifulnes in pardoning so great sinnes that they may loue him the more and thirdly that others farre weaker then they yet faithfull may be incouraged to beleeue that their sins shall be pardoned and their weake seruice accepted of him for as much as they haue seene that God hath pardoned great offences in some otherwise farre more excellent then they which if they were not perswaded of should be discouraged much because of the great graces and gifts in them farre exceeding those which are in themselues And otherwise or in other respects they neede not feare that God taketh any pleasure to cast them downe who desire to stand when his propertie is rather to raise vp them that are fallen or that hee seeketh euery aduantage against their infirmities who doth not look streightly what is done amisse of them but helpe their weakenes supplie their wants and deliuer them from such dangers as they feare so far as it is expedient or els make them able to beare them For proofe whereof they may remember how he kept them when they had small skill or abilitie to keepe themselues after that they first imbraced his promises will hee not much more keepe them safe now they haue experience of his kindnes and the power of Christ working in them Nay that which is more when they were his enemies he gaue his sonne to die for them and now they are reconciled vnto him and approued of him as his beloued ones shall they not much more be preserued by his liuing in glorie from the fearefull iudgements which in his wrath he executeth against the vngodly of the world Therefore if thou beest grounded and established in faith and holdest fast the beginning of thine ingrafting into Christ be of good comfort thy greatest danger is past for can he that loueth thee dearely meane hardly against thee Is there with him yea and nay with whom there is no shadow of chaunge The Lord witnessing to that which I say with reuerence and thankfulnes beleeue it either thou shalt not fall reprochfully or if thou doest it shall be thus as I haue said euen so as it shal turne to thy good and it neede to be to thy great good which cannot be without the great offence of so many as shall know it For though such as shall perish may turne this which I say to their owne great hurt as they doe the Scriptures also seeing to the vncleane all things are vncleane yet if thou shouldest slide the Lord would hold thee vp and make thee stand more constantly after The world seeth no whit of this but counteth it all arrogancie boasting and falsehood because indeed they beleeue no more then they see or then their reason and fleshly wisedome can prie into which is an vtter enemie to this heauenly truth but ô faith what pretious secrets art thou able to reueale to vs of Gods minde and will and how safe is he yea in this dangerous wildernes of the world in whom thou dwellest seeing the Lord hath said This is the victorie that ouercommeth the world euen our faith And this for answere
times dangerous outstrayings neither finde the going about it so pleasant as toilesome and tedious And it is so in great part because it is a worke whereto they haue not been trained but as they partly see by the examples of others and partly also doe gesse themselues but not able to direct their waies soundly as Gods word teacheth Now the generall rules are these First knowledge of dutie with a delighting therein Secondly practise of that which wee know the which practise or indeuouring to follow that which we know is that liuing by faith or labouring to keepe a good conscience which the Scripture so oft and diligently commendeth vnto vs. And for the better furthering of vs herein these vertues are necessarie vprightnes diligence and constancie And to begin with knowledge as it is in all sciences professions and trades that they who goe about to practise therein must needes haue some cleere and good vnderstanding of those things which appertaine to the same so much more in this practise of Christian duties it is requisite that he who beleeueth in God for such an one onely can be a practiser here should haue some true knowledge what is good and godly that he may discerne it from the contrarie and of things good which are the best so that by knowledge I meane such an inlightening of the minde to vnderstand the will of God about good and euill that wee haue with it spirituall wisedome to applie and referre the same to the well ordering of our particular actions that we rest not in seeing the truth onely but approoue and allow of it as that which is fit to counsell and guide vs but yet so as euery one is able to conceiue and attaine vnto that which I say that both he may grow and increase in this knowledge who is indued with the greatest measure of it alreadie and he may not be discouraged that hath any true measure of it at all This knowledge S. Peter saith must be ioyned with faith that particular duties as patience temperance and such other like may be practised and that not in the letter onely but in the spirit And it is that of which our Sauiour Christ saith If ye know these things happie are you if ye doe them This heauenly vnderstanding if it be loued and delighted in of vs and desired as gold and sought after as siluer and not weighed and esteemed of vs as a thing common and of no value will with her beautie so inflame our hearts and set vs on fire with the loue thereof that we shall thinke long till we haue been led by it to the practising of that which we know being the way to the King palace which is farre more pretious then the knowledge it selfe and will most certainly follow the same Therefore Salomon saith If knowledge once enter into thine heart and wisedome delight thy soule then shall vnderstanding preserue thee and counsell shall keepe and direct thee And they who haue not this knowledge in greatest account and delight not in it whatsoeuer learning or wisedome they haue they are as farre from practise of it or bringing foorth the fruite thereof in their liues otherwise then ciuilly as if they were blinde and ignorant like the common sort which in Nichodemus a great man in Israel and other of the Pharisies and Scribes is easie to be seene And this is the cause why many which are learned and of the Ministerie or otherwise wittie and acquainted with the Scriptures are farre from a godly life indeede for that they haue not their hearts led by Gods spirit to loue and delight in this knowledge of Gods sacred will vnles it be for some earthly aduantage which they hope for thereby or for vaine glorie more thē all other things beside nor spiritual wisedom to square their actions therby to the end they may follow it as their guide in their whole course as seeing it worthy to set their delight therein but account that a foolish thing and easie to be attained when yet it is the most pretious and the hardest of all other yea a farre more hard and difficult matter then the getting of all their learning by labour and studie What then doe I say that their learning and great knowledge is nothing or doe I goe about to deface and make both odious No I am farre from it but rather I say freely that they are great and excellent gifts of God and by many degrees they may be neerer to an happie estate who haue them then such as want them But yet this I say that many which haue them haue not therewith that which giueth an edge to them and which maketh them profitable sweete and pretious both to themselues and others they haue not the salt of grace which onely maketh them sauourie nor the loue which onely maketh them fit to edifie whereas knowledge without it pusseth vp and the tongues of Angels to expresse it were but as a tinckling cymbale Neither haue they eye-salue to see that except in humilitie they be content yea glad to be led in their dailie conuersation by the light and helpe of the same they haue no other fruite of it then earthly and transitorie in ostentation and comparing with others to disgrace them and to be counted great masters when they attaine to great applause when yet indeede many of them haue not the sweete fruite of it themselues nor shew that amiable vse of it to others as some meane countrie men which labour faithfully to make conscience of that which they know And I say with the Psalmist that he who hath fewer gifts of vnderstanding so as he liue after them which he hath is wiser then they for thus hee saith Thou hast made me wiser then my teachers then the ancient or men of experience because I haue kept thy commaundements Therfore with the Wiseman I conclude that the delighting in this spiritual knowledge which I haue spoken of is one speciall thing necessarie to the leading of a godlie and vpright life without the which the minde is not good and consequently the life cannot bee approoued so that they who care but little for knowledge to guide them haue as small pleasure in the godlie life whatsoeuer they thinke of themselues to the shame of such I speake it who say in their hearts they know enough for their parts for if they knew more they must follow more Therefore condemning both bare literal knowledge without the loue of and delighting in it and much more the loathing and contempt of it I proceed to shew that with such a well affected heart we must practise that which is commaunded vs that is seeke to walke worthie the Lord and please him in all things And this practise is the second rule to direct vs to the life of the beleeuer and is both inward and outward inward when in resolution of our minds and
desire and purpose of heart we doe it Psal 119.10 Act. 11.23 Outward when in our liues wee expresse and declare the same in our walking Act. 9.31 But to begin with the first We must haue our hearts prepared and readie to bee set on worke and imployed in any good seruice to God or our brethren as I shewed at large before in the renouncing of euill and therefore the lesse shall be spoken of it And this well ordering of the heart is a most precious grace of God as without the which no good can be well done But when wee haue such awe ouer our affections as to choose desire and delight in that which we know to be good and as occasion shall be offered yea and to bee vehemently grieued with that which hindreth vs therein the members and powers of our mindes shall be readie to put in vre and practise the same Therefore this inward readines of the minde and feruent desire of the heart we see must be blowne vp in vs and nourished as a sparkle or coale of fire that as it may bee obtained there may bee some abilitie and strength thereunto For the which cause the Lord requireth that wee loue him with all our heart soule and might This strength although where it is not knowne there is felt no want of it yet such as see it requisite in their actions doe soone feele it to be missing and a great piece of the beautie of those workes which are done without it to be wanting As when they are gone about coldly and in deadnes of spirit and so likewise they can best tell how well it beseemeth their actions who haue obtained it of God and testifie it throughout the course of their liues For when men vnderstand that God hath so appointed that they should be zealous in doing their duties as remembring that of him they shall receiue their reward and that his busines ought to be gone about feruently and with conscience though they haue no great example of such practise in the world it will harten them on with courage vnto the same by the helpe of his spirit which leadeth thereto And yet if the zeale of Gods house consumed them as the Prophet saith it did him this were no perfection but that which ought to be laboured for as euery one may attaine it and in the whole course of mens dealings and duties to God some measure of it in so much as where it is not found and inioyed of men they should count it their sinne And here this one thing is to be considered that our affections of choosing and imbracing good things be so ordered that they may be equally more slacke or strong as the goodnesse of the thing shall be greater or lesser as in praying to God rather then giuing their due to men Also that in an equall comparison the duties of holines to God be preferred before duties to men and with more bending our force and strength when we goe about to performe them rather then these And if it be demaunded here how we shall come by such grace as whereby we shall be able to imbrace choose and follow the good which we know I answere that we receiued such grace when we first beleeued in Christ whereby our hearts were purified and clensed from the strength of our old corruption which if we remember doth warrant vs not onely that our Lord Iesus Christ hath taken away the guilt and punishment of our sinne and imparted to vs and giuen freely his obedience but also grace and will to loue pietie and goodnesse and power as to kill sinne so to quicken vs to newnes of life So that if we feele it not vsually and ordinarily we haue lost and forgone it either through our forgetfulnes slouth or careles negligence or if it be through infirmitie weakened in vs wee ought to stirre vp our selues with cheerefull confidence to the recouering of it againe and not to be content to be spoiled of so great a treasure But if this earnest desire after goodnesse and vehement zeale of honoring God by that which we know be quenched whether it be ouerwhelmed with sorrow feare or such like passions or dulled and made blunt in vs through lightnes and in following the desire of our hearts amisse we are in no wise fit to honour God in any seruice Thus much of the first part of practise namely inward I will now goe forward with the second part which is a branch of the second rule and helpeth forward to the leading of a godly life that the beleeuers may by it be able to guide themselues aright and with much ease in respect of those who be not acquainted therewith And this it is that in well doing we stay not in our good desires and in the readines of the heart to doe good but procure accomplish and performe the same duties outwardly that we indeuor at least euen where we cannot performe as occasion shall be offered and that in one commaundement as well as in another so farre as it may be obtained So that in all parts of sanctifie and holines which shall be wrought in and by vs this ought to be as a perpetuall law that all the members of our bodies and our particular actions may all become most fit instruments and helps to shew forth and expresse the same And that is it which the Apostle to the Romans meaneth when he saith Let not sinne raigne in your mortall bodies that ye should obey it in the lustes thereof neither giue ye your members as weapons of vnrighteousnesse to sinne but giue your selues vnto God as they which are aliue from the dead and giue your selues as weapons of righteousnesse vnto God By this we see that not only the heart with her members that is the cogitations and desires in those which are iustified by faith must be consecrated to the honour and seruice of God but also the bodie with the parts thereof the eare in hearing the tongue in speaking the eye in seeing c. that so we should be his wholy and in one part of our life as well as another doe that which pleaseth him No man doubteth but that we should doe good works as well as haue our mindes and hearts inwardly purged but that we should be diligently giuen vnto euery good worke and make a trade of godlines to applie and follow it so that while we doe one good dutie we should not neglect another which in good husbandrie about things of this life is much regarded that few will grant or be readie to yeeld thereto yea and that our conuersation should be in heauen that is that our common course of life should be heauenly whilest we liue here vpon earth and that we should not only giue no occasion of offence in any thing but also in all things seeke to approue our selues as the faithfull seruants of God Thus much of the rules
Christ Iesus so loueth vs that he is readie to doe any thing which is expedient for vs because of the great fauour that he beareth vs whereby we are made able also and in whom we can doe all things as shall be expedient for vs. For as nothing can separate it from vs so he thinketh nothing too good or too pretious for vs. So that he into whose heart his loue is shed plentifully is perswaded that as he hath saued him from the greatest daunger of hell so he will much more saue him from the smaller of being ouercome of his corrupt lusts and that he who hath bestowed by free graunt and sure promise the greatest benefit vpon him namely the kingdome of heauen will not denie him the smaller that is grace to liue Christianly here on earth For he that hath giuen vs Christ by whom we haue the former how shall he not with him giue vs other things also And if not as we would yet that is best which he giueth Now for the other part of the obiection that Paul himselfe did not finde grace to ouercome the rebellion of the old man that is his corrupt nature I say it is true that fullie and perfectly he did not to the end that he might alwaies haue a marke of his vnworthines and sin remaining in him and thereby remember that it was of only mercie that he was pardoned and the grace of God that kept him from falling away from him And for both these causes that he might be abased and kept humble vnder so great grace as hee had receiued in regard whereof he had as he confesseth himselfe been exalted and lifted vp aboue measure and last of all that he might from time to time finde sweetnes still in the forgiuenes of his sinnes But although he was not perfect here as an Angell yet was he not caried of his lusts into grosse iniquitie as some dreame because he cried out and complained I am carnall solde vnder sin O wretched man that I am And it was necessary that he should mislike and be grieued with the smallest rebellion or resistance of goodnes and with some vnfitnes to his calling which he felt sometimes and to other good duties but yet Gods grace was sufficient to keepe him that he fell not into that depth that he might haue done But I haue in effect answered this alreadie by another occasion Now to applie this to our selues and not to bee glutted with it as many are I say that wee likewise through the same grace in our measure may looke with good cheere to bee deliuered from the yeelding to our wicked lusts which most dangerously incumber vs as hee was from his wee being resolued that our most louing father for the tender care hee hath ouer vs is alwaies looking downe from heauen and beholding who is vpright hearted towards him how weake soeuer that he may shew himselfe strong towards him and thereby supplie his weaknes And thus the desire to keepe a godly course being soundly planted in vs and the same proceeding from faith also who doubteth but that it may haue strength to doe such outward duties as are required though weakly to endeuour at least which God will accept though wee doe not alway preuaile ouer such strong corruptions as oftentimes for want of such grace doe master vs. But in thus speaking I shew what Gods children may confidently looke for not what euery one obtaineth And except the sinne of incontinencie against the which God hath prouided a lawfull remedie wee haue both promise from God and wee by the power of our faith doe inioy such victorie ouer other sinnes as whereby wee may walke without iust reproofe amongst men and keepe our peace toward him also this being added that when we are craftily deceiued by the vncessant malice of the diuel although not without our owne slouth sleepines and securitie we haue accesse as in time past and recourse to God by the meanes of our aduocate and doe recouer our hope and hold againe Thus I haue shewed how they who haue a will and good desire may look for strength also to performe in some good sort the duties which seeme so difficult and impossible to them so that they neede not be greatly troubled with that obiection howsoeuer there are many and those also fauourers of Christian religion who neuer finde nor feele the same But because many of Gods deare seruants finde it not thus oft times neither are able to say that they feele this but contrarily doe complaine that their life is full of disquietnes for that they cannot ouercome the force of anger impatience raging frowardnes and such like neither liue godly to their contentation although they desire it because I say these may be discouraged by this doctrine I would haue them vnderstand that I haue not in the former answere to the last obiection set downe what euery godly Christian doth or shall feele as I said before but what God of his bountifull liberalitie hath prouided that they may feele and find and how their estate may be bettered and their spirituall libertie enlarged Besides many good people doe not know this in a long time what God hath bequeathed them nay many of them neuer know one of the many sweet liberties and priuiledges of Gods children but only receiue so much light from the father of light and therefore are rightly called the children of light as whereby they see the way to his kingdome and according to the knowledge they haue of his will thereafter they declare and shew it forth in their liues but nothing as they might and as some others doe Now to proceede to the other vertues which further our practise of a godly life such as receiue and desire to attaine to the grace which I haue spoken of that is to be more sound and better setled in an holy course they are and must be glad with all their heart to be diligent and painefull in this worke of the Lord and to abide constant therein that they may by these two vertues adioyned nourish all good desires and holy endeuours after they be once planted in them and hold out the contrarie whilest they be not yet greatly troubled with them and set on worke their knowledge in such practise as it may well be seene whose seruants they are This diligence and constancie in whatsoeuer they be vsed they bring great things to passe whether it be in any trade or in the searching out of things obscure and hard to be found out when only the light of reason is followed and who doubteth then but that in holy duties wherein men are guided by the spirit of God most excellent effects are brought forth of them Neither is any dutie indeed well performed without them for which cause S. Peter speaking of the godly life teacheth that all diligence must be added thereto Giue all
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
Iob therefore shewed himselfe to haue learned this compassion effectually when as he saith If I did contemne the iudgement of my seruant and of my maide when they did contend with me what then shall I answere when God standeth vp against me For he that made me in the wombe hath he not made him This all men must needes say is mercie to the life of our neighbour indeede when wee shall shew compassion to them whom we might oppresse as being not able to resist vs. The second example is of such as our Sauiour speaketh of who visited him in his members though many other who saw their miserie did not so saying When I was hungrie ye gaue me meate Here by his owne words we may see that true compassion will shew it selfe by releeuing in time of neede and shutteth not vp it selfe with an vnsauorie answere as Iames speaketh God prouide for you And as we should shew our helpe chiefely to the needie and poore so ought we euer to be readie to helpe all other with whom we liue as they shall stand in neede of it by counsell trauaile or the like euen as Simeon did his brother Iudah against the Cananites and the rest of the tribes did Gideon against Midian and the Amalekites But I will with adding a little more now make an ende of this dutie towards the life of our neighbour That which I haue said thereof may teach how pitie is to be shewed to the bodily necessities as to the whole life of the needie and afflicted and likewise how we must be readie to helpe all sortes that are distressed and therefore much more to be harmelesse and innocent Vertues they are of singular price though little set by in this euill world and yet he that is voyde of them were better be out of the world For both of them are accompanied with other vertues which doe set out the worth and beautie of them euen as a chaine of golde rings and bracelets doe beautifie and adorne a comely person For the latter that is innocencie and harmelesnes is accompanied with meekenes patience and long suffering without standing stifly vpon an offence or hotly pursuing it but easily passing by it Also he that is harmelesse is gentle tractable and soone intreated to forgiue a trespasse though some can neuer be brought to it he is also peaceable and communicable and fit to be liued with which vertue is rare to be found Therefore the innocent and harmeles man is much to be set by and as profitable to him who liueth with him as of himselfe he is commendable And this is to be ioyned with the other vertue which in this place I before commended namely helpfulnes and which hath adioyned to it mercie and tender compassion to succour them that be in misery and kinde heartednes and goodnes as the scripture calleth it to preuent euill and daunger from our neighbour before it take holde of him And thus much of the dutie which we owe to the body and life of our neighbours That which remaineth is of the regarde and compassion which is to be had ouer their soules particularly That seeing the multitude of bad examples is one especiall imboldening of the world in euill we who are marked more then others how we liue after the Gospell which we haue in so great price ought both to walke warily towards such as are yet in vnbeliefe as well as vnblameable amongst our brethren that so we may hope that one time or other it may please God to call them home as the Apostle speaketh to the beleeuing wiues And who seeth not that good example and innocent life doth more moue the ignorant and vnstayed persons at the first then the doctrine because though they heare it yet they vnderstand not the power and authoritie of it neither are able to weigh the soundnes of it vntill they see the beautie of it appeare in practise And therefore he saith Let your conuersation be pure that they which obey not the word may be wonne by you With this holy example of life another dutie is required that all occasions be taken and the oportunities vsed of winning men to God and of confirming them who are in Christ alreadie and peace making and reconciling such as be at variance and obseruing one another and prouoking to loue and good workes the fruites thereof by instruction by exhortation admonition consolation and such like If the desire of the saluation of our brethren were such when oportunitie serueth and especially in companie as that for the same we could neglect our owne ease and vaine liberties in idlenes and vnprofitable talke there is no doubt but by kinde and wise dealing with them we should preuaile with some especially this one thing being added a thing of all other most looked after that with godly counsell we pitied the necessities of those that be in wants as their case requireth and that with the bowels of compassion whereby both their hearts are comforted and they better prepared to take good by our counsell and instructions euen as Boaz did to Ruth in both when his kinde and sweete words to her with his friendly dealing caused her to say Oh my Lord thou hast comforted me thou hast spoken to the heart of thine handmaid These two former duties being rightly obserued and duly regarded that is that we honour the image of God in our neighbour as it shall appeare to vs and that with this humilitie we ioyne tender loue to his life and person as now hath been said we cannot rest there but we must declare the same loue in not hurting or greeuing him in any good thing that he hath and setteth by neither can we in truth say we loue him when we can be content for all that to doe the thing which we know will offend and vexe him And therefore euery Christian which hath this loue in him will be readie to giue his neighbour his due in this commaundement not to attempt his honestie and chastitie which is principally forbidden in this precept So that through this loue to our neighbour and all that is his we must liue so innocently and chastly that none may haue cause to complaine that they be hurt or annoyed by vs this way and that we our selues doe warily shunne and auoyde all occasions whereby wee know wee might bee in daunger thereof Therefore for the better obtaining of this at our hands God requireth this of vs that both our mindes and bodies be chaste the one pure from vncleane lusts desires and thoughts tending to vnchastnes the other kept in honour for so the Apostle calleth it free from all executing of such vncleane desires by any strange pleasures which he condemneth And therefore that all the parts of our bodies be kept continent as well as the face eyes eares tongue hands and feete be turned away from such occasions
in greatest necessitie to stretch out their hand the more largely without the which necessitie they may continue their patrimonie and inheritance to their posteritie The lender is bound to helpe his neighbour such an one I meane as I haue described the borrower to bee if hee bee able to forgoe it and for the appointed time that he hath lent it not to require it againe and to receiue it at the due time without any commoditie much lesse to compound or agree with him for any for whiles he pretendeth to seeke his poore neighbours commoditie and yet thereby laboureth to seeke his owne aduantage with the others hurt that were intolerable But yet it is lawfull for him to take a pledge of him if he doubt of his credit so that it bee not his bed or such a necessarie thing as he cannot well spare And yet if he see that it cannot be repayed without hazard of his vndoing he must beare with him and shew compassion either for a time or forgiuing it wholy vnto him These things considered and wisely regarded what should it greeue them whom God hath indued with riches and the commodities of this life more then they neede to the end he may proue them what liberalitie they will shew to their poore flesh to reach out their hand as they see most neede both in giuing and lending and there especially where God hath placed them and to their owne kindred And for this cause men ought to know that they should be more moderate in spending wastfully vpon others where they neede not neither doth any charitie binde them or vpon themselues in diet apparrell or such like considering that he which hath made them able to giue might and could haue made them stand in neede to receiue and therefore we haue the poore alwayes amongst vs that we may doe good to them But all is too little for mens selues by meanes either of a licentious wasting as excesse and needeles sumptuousnes of clothing and prouiding for their bodies or by a miserable pinching and hoarding vp for their posteritie that they may exceede and passe their bounds and that they may match any of their equalles to the vtmost whatsoeuer commeth in by the yeare or by the quarter they haue a bottomles bag to put it in none are the better for it but themselues and theirs whereas indeede none are more the worse for it then themselues and theirs as we see it oft to come to passe they themselues comming to an heauie reckoning for it their children for the most part spending it wastfully But I cannot now bring examples which in scripture and experience are innumerable And whereas there are two sortes of them who haue goods for their destruction the one hath no other thought abiding with him but about encreasing though he know not why and perhaps haue neither childe nor brother of whom it is verified that the couetous neuer doth good till he be dead like the water in the ice which neuer is profitable vntill it be thawed The other sort goe so farre in satisfying the desire of the heart and the lust of the eye and take such pride and iolitie in their life whiles they haue that which they would that in stead of giuing and lending they haue not sufficient at the yeares end to satisfie all their expences what doe I say to satisfie when they are a whole yeares reuenue afore hand in charges besides other debt so that they who might with Iob haue comforted the hearts of many poore men by lending are faine to greeue the hearts of many and those meaner then themselues by borrowing or which is all one by deferring of them who haue neede to vse it being their owne that they may verifie the words of the wise man chap. 5.12 There is an euill sicknes that I haue seene vnder the sunne to wit riches reserue to the owners thereof for their hurt And thus much of lending whereby this one thing may appeare that lending is an helpe appointed of God for the reliefe and ease of the poore without taking any thing for it and so oppressing him thereby with vsurie which could not otherwise maintaine their charge rather then for the benefit and behoofe of such as are well able to liue Which sort of men yet if in some extremitie they stand in neede and haue no way to prouide for it but by diminishing of their inheritance or by impairing their stocke and trade in such a case for a present necessitie shall not offend if they require and seeke helpe by borrowing for some short time so as they be readie to affoord the like helpe againe in the like neede But to do this for the increasing of their patrimonie or for any long time and any great summe otherwise then by agreement betwixt both parties that the like gratifying of his part may be performed if he will require it there is no band in Christianitie so streight that it tyeth the one partie to lend it nor any libertie therein so large that it giueth leaue to the other to request it Both which I draw from the generall law which all must be subiect to namely Whatsoeuer ye would that men should doe vnto you the same doe ye vnto them and contrariwise Now concerning suretiship this briefly is to be said seeing it is of the like nature vnto lending Although it should pitie vs to see a man fallen into daunger to his creditour through any default yet no dutie bindeth vs to take vpon vs for him to meddle where we haue nothing to doe except it were in a matter of so small value that by benefiting him we should not hurt our selues greatly But otherwise wee haue commaundement oftentimes to beware of it As where it is said Be not thou of them who are sureties for debt And againe If thou hast striken hand and entred into suretiship thou art snared And so by needeles dealing in other mens busines they bring vpon themselues needeles troubles and are also oft hindred from following their owne calling But yet least we should thinke that in no case this dutie were to be performed we must know that for such as are knowne of vs to be approued Christians or our brethren with good aduise we may that is so farre as we are able to beare the burthen as Ruben did offer a pledge to his father for the safe bringing backe of Beniamin his younger brother But if any such weight should lie vpon it as that our vndoing and vtter impouerishing should thereby be procured I say with Salomon Why shouldest thou cause thy bed to be taken from vnder thee when thou hast nothing to pay For of thee it shall be required Now the duties of righteousnes which follow are such as we are bound to performe towards all in our common dealings whereby we encrease our commodities that in none of them we
to be no offence to any For who would looke for any other then loathsome life in the greatest number as it hath alwaies been Christ himself affirming that his flocke is but small Luk. 12.32 But notwithstanding this in some places and those many throughout her Maiesties dominions where the Gospell hath been soundly preached and painfully especially in an ordinarie ministerie continued such particular parts of this Realme will testifie that there haue been and are many not of the Ministerie onely but of the people also who haue been lights vnto those which haue knowne them and liued amongst them and whose names haue sounded and that most iustly a farre off where they themselues haue neuer come My selfe haue knowne many and yet doe the Lord multiplie the number of them and the grace which he hath giuen them a thousand fold and be highly praised for them with whom to haue liued and bin conuersant hath bin the next choice vnto heauen it selfe and to the communion of Gods Saints there which some of them doe alreadie inioy Their names I spare for sundrie causes but such they were whiles they here remained and such they are of whom I speak who yet remaine though I know but few of those many I hope whom God hath beautified his Church withall as may iustly take away this offence from any who should thinke that wee haue none which may be paterns and lights to others of this Christian innocent and fruitfull life yea rather it may perswade them that there are many such as by good and long experience can testifie that which is elsewhere written that in seruing God there is great reward and that godlines receiueth many blessings as the fruites of Gods promises euen in this life And they do not as many that is giue ouer and faint as though the Christian life grew wearisome and tedious to them but the longer they haue continued therein so much the more setled and constant they haue been in the same increasing daily in faith and other graces and hold on their fellowship since they knew first the power of the Gospell Yea many there are at this day to Gods glorie be it spoken who haue so effectually tasted how good and sweete the Lord is that they haue been incouraged to adde to the times and to their trauaile in the seruice of God as prayer reading for one houre in the weeke many and for a little labour in looking to their waies watching their hearts and searching out their sinnes much and oft for the profit which they haue found thereby And whereas they haue sometime gone about these spirituall duties vntowardly whiles their mindes though renued were weakely seasoned with grace yet after they haue with much cheerefulnes and delight gone about the same when they haue had more acquaintance with the christian course The remembring of the houres of holie assemblies by keeping holie day on the Lords Sabboths in the word and prayer and other priuate houres of calling on God and reading of his word how pleasant and sweete is it vnto them before they come to it And yet if they should rest in these I would not thinke them worthie so great commendation not adioyning therewith other duties to men But when they haue found such delight in the former worshipping of God they haue also walked more roundly and fruitfully in their particular callings in their families and other companies and their wordly matters in which most men doe highly offend God and think they may deale in them as they thinke good they carefully endeuour to be directed in them by such rules as his word teacheth them And such as these are God hath set amongst others that they may learne of them and be shadowed as it were vnder the wings of their good example And this is the paterne of the life which God would haue vs to leade from the which the whole world well nigh are strangers though little to their reioycing and principally they who scornefully refuse all such instructions as require more then they doe or be willing to practise Indeed it must be granted that these being few in respect of them who set themselues to vphold the corrupt estate that the world hath euer lien in they haue not therefore many to commend their good examples as the other haue but rather are ill spoken of because they will not follow the same excesse of riot that others doe 1. Pet. 4.4 and especially where they dwell for the diuell enuieth their credit and good report And yet the worst in their controuersies and needs when they are driuen to trust some will soonest choose them to be comprimitters for them as knowing them to be men of good and vpright consciences rather then others as wee reade Saul did so account of Dauid when he spake according to sound reason and made him sweare to him that he would be kind and friendly to his posteritie after him 1. Sam. 24.22 And such honour haue the Lords people And therefore to turne a little to these obiectors let them not thinke that our age affoordeth none which are fit to be examples to them but let them rather be wise to discerne them at least that which is pleasing to God in them which is not hard to see for those which are willing to vnderstand but easie to be found out of such as desire it Let them reuerence and be in loue with such as excell in pietie and vertue and with the pretious things which are in such let them aime at this also that they may bee like them and not lie still in the darknes to the which they are accustomed And such of them as God hath blessed with some better liking of knowledge let them loue and frequent the companie of such as desire neither to be idle nor vnprofitable seeing he hath set such amongst them to farre more great and singular purposes then they can by carnall eyes see or discerne Let them labour to see their owne wants cause them to make much of those who may helpe to supplie them and of whom they may learne to come by those graces which they should without the helpe of such neuer haue attained vnto And if they carrie themselues in such humilitie and reuerent account making of their betters in whom there is a greater measure of Gods gifts they shal be no longer led with their former doubts whether any are before them in the Christian life but they shall praise God highly for setting such lights and examples before their eyes by whom they may be directed and when they are so farre inlightened they shall soone alter their language and speake with new tongues as they in the Acts chap. 2.13 compared with 2.37 who in their prophanenes railed on the Apostles and said they were drunken with new wine in the fore part of the day but being conuerted by Peters Sermon they had learned to come in humilitie to
other notable effects therefore to looke to themselues euery way so carefully that they may euer keepe themselues fit to be helped and benefited by them and with the same well ordered hearts and minds to attend vnto and applie to themselues the prayers which either before and after the Sermon are vttered or the other which through the whole action of Gods worship are read in their hearing And not to be led by opinion that they can take no profit by them nor as the common sort doe who after long going to Church doe prooue too truly that they haue taken no good by them being not indeede able to shew how they should pray or behaue themselues in that action But seeing they haue libertie to heare Gods word preached where they may most commodiously inioy it for so they are willed not onely themselues but to call vpon their children to heare Sermons and the Ministers are vrged as well by their preaching as by their liuing to giue good example therefore to take their part in both with cheerefulnes and thanksgiuing And in singing of Psalmes such as can not reade should attend to them who are neerest them in the congregation that they may ioyne with them and consent to the action of praising God with the rest of the assemblie and not to gaze and tosse vaine imaginations and phantasies where they should lift vp pure hearts and hands to God And as for such as refuse to come to take part in the worship of God altogether as the Brownists and such like let them beare their shame before men and their peace shall be small to Godward while they sit at home with their owne bare reading for their diet who scorne the best liberties of the word preached prayer and the Sacraments in the publike assemblies For so I vnderstand they doe as well otherwaies as by the confession of themselues and that before the Magistrate examining what they did while by the whole moneth and quarter they absented themselues from the publike meetings answere was made by the examinate they sate at home and read by themselues Let all iudge by what spirit such are led and guided Now hauing described and shewed the nature and vse of the publike meanes I thinke it needfull before I doe more particularly enter into the discourse of the priuate to say somewhat of the necessitie of them as well as of the publike For that thousands of the professors and of them which are of the visible Church amongst whom wee must hope that God hath many of his elect are little acquainted with the priuate but doe thinke it needles for them to hearken after the same And besides some of the deare children of God for want of ordinarie teaching haue little vse of them and therefore it is much the worse with them For these causes therefore and such like this is to be knowne and holden in firme perswasion that the priuate are in some sort as needfull as the publike for they may be vsed at all times whereas the publike cannot as in persecution For it being of necessitie that as our bodies so our soules should haue some daily refreshing therefore seeing the publike cannot daily bee had we must vse priuate as I said before and therefore they are both authorised and commaunded by one God And the publike are but a part of the helpes which God hath prouided for the profiting of his Church and therfore without the priuate they doe the lesse profit For mens comming to Church besides which a great number know no other seruing of God cannot doe that good to the best Christians which is to be looked for if it bee not accompanied with these as may bee seene in euery part of the publike worship of God For hearing of the word read and preached doth little profit where it is not ioyned with preparation to heare reuerently and attentiuely and where it is not mused on after yea and as occasion shall offer conferred of also and if reading priuately where it may be inioyed be not vsed what is more manifest then this that almost al in a congregation doe by and by forget that which they haue heard and make little vse of it in their liues And what greater cause can be rendred hereof then this that they neuer looke after matters concerning their soules when they are about their priuate dealings and as we say out of the Church Euen so what vse doe such make of the Lords Supper who for the most part besides that they cannot tell how to prepare themselues to it so if some Ministers more carefull ouer the peoples soules then others doe teach and examine them about the knowledge they haue yet cannot they be brought to trie themselues indeede in what true faith and vnfained repentance they come seeing they are not wont through the whole quarter before their receiuing to beate their braines or trouble themselues about such matters Whereby it may be gathered for certaintie that whatsoeuer the Scriptures speake in the commendation therof they be in little account and reckoning with them And if they doe not priuately before the receiuing of the Sacrament nourish these good graces of God in themselues very carefully for I speake euen of the better sort of Christians as well as of others who seeth not that they shall haue much adoe to bring their hearts willingly to sift themselues and to seeke for those gifts at that time So to say the same of the publike hearing of prayer in the assemblie it is not onely to bee doubted that they pray there in hypocrisie drawing neere to God with their mouthes their hearts being farre from him if they doe neglect to pray alone and secretly to God and in their familie but also the publike prayer groweth common with them that is wearisome a bare ceremonie and for fashion so farre is it off that they be eased and comforted by it as I can prooue by too sure experience at this day in such as haue not learned to make conscience of priuate prayer but doe separate the one from the other And by this which I haue said it may appeare how necessarie it is that the priuate helpes should be vsed of al such as haue their part in the publike And besides as our necessities doe require it so the Lord commanding the same he hath giuen time and libertie from our other busines and duties either in familie or otherwise to vse holily and continue the same So that our worldly affaires ought to giue place to them which through ignorance many count ridiculous and foolish and others though they will not speake so grossely yet being giuen ouer to the world so griplie will put aside little or no busines for the seruing of God Although it is manifest that where God is most purely and best serued their other busines as these earthly haue best successe These few lines I thought good before further discoursing of the priuate
good God seeing we are so prone to doubting to giue vs a most sure word of promise of all such things as we haue neede of that if we thinke God to be credited we may looke for them without feare or wauering He that hartily craueth this as a thing which he cannot be without seeing he asketh according to the will of God and that which God commaundeth him as we see Ephes 6.14 he hath and obtaineth the same which he desireth 1. Ioh. 4.16 and Matth. 6.7 aske and ye shall receiue For if Hagar praying in her distresse was heard when she saw not how and if our Sauiour did say to the woman of Samaria if thou haddest but asked I would haue giuen thee water of life is it to be doubted of that Gods deare seruants shall be denyed their requests If a naturall father will giue that which is meete to his childe who yet neither knoweth alwayes what is best neither is at all times so kinde as he ought shall we call the readines of our heauenly father into question especially about such a gift as both he hath bidden vs aske yea and also take yea and such a gift as without the which we cannot honour nor serue him aright This I speake to hearten and incourage all to pray oft and earnestly which is in so little request in the world for this gift that they may know that by this meanes they shall put on this holy armour of God especially when they shall herewithall watch that they doe receiue strength by their prayers indeede so to doe And if this be not found and obtained by such as yet doe pray for it let them know that they pray faintly and coldly or slackly and negligently for otherwise this is the way to put vpon vs the whole armour as Dauids dealing with Goliah doth prefigure and the example of the Saints of God for the particular parts of it as by their especiall necessities they haue been prouoked as Salomon for wisedome Dauid did thus vsually stirre vp his faith which was the putting on of it which before lay by as it were vnoccupied and so of the rest And to get wisedome whereby to be prepared for the crosse and to beare it meekely the Apostle willeth to pray without doubting With our prayer holy meditation is to be vsed of euery part of our armour when we haue been taught it till we know the vse and benefit of it And vntill the matter of it bee more familiar to vs conferre about it with such as haue knowledge and experience therein that whatsoeuer is hard to be vnderstood or practised may bee made easie This I speake for the benefit of the weake seeing euery thing is most hard to them before they haue attained to it although it be neuer so plainely set downe to them And reade either this which I haue for thy sake written of this argument or any sound treatise concerning this matter Stirre vp and perswade thy selfe hereto by this reason that thou walkest naked except thou be clothed with it and as an vnarmed man fighting with many strong enemies throughly furnished so art thou in this world without it And when by reading hearing or conference thou shalt see what helpe commeth by thine armour to the well framing of thine heart and life and by meditation sometime on the seuerall partes of it as I haue prescribed and hast dulie weighed and mused vpon the same to affect and season thy heart therewith and by prayer hast with confidence desired of God that euen thou particularly maiest finde as thou shalt see cause thy selfe strengthened with euery part of this armour when I say thou hast done this then hast thou put it on This is the way of putting it on that when thou knowest euery part of it and whereto it serues and canst be willing to walke in this spirituall attire thou mayest be kept safe as they say from winde and weather euen from world and diuell For then shalt thou hauing this grace of beleeuing hoping righteous liuing vphight meaning c. bring forth the fruite of it as thou shalt haue occasion through the day that is to say to giue credit to Gods promises from time to time to hope at one time as well as another to be vpright and without fraud in one thing as well as in another and yet remember that I can speake to thee when thou art at the best but as to a man subiect to infirmities and lastly to giue duties to God as well as to men and to one man and in one action as well as in another which to doe is to shew forth the fruite of the armour of righteousnes And the same I say of the rest But with all this it is to be knowne and regarded that as it is thus to be put on so it is after the same manner to be kept on For example for the retaining or recouering of this one peece of the whole armour I meane peace or reioycing which we should not be voyde of at any time continuall prayer is required for he hauing said reioyce euermore he addeth pray continually And as Saint Paul saith that by this putting on of the whole armour a Christian may stand fast in the euill day of temptation which is the hardest time So Saint Peter saith that if we giue all diligence hereto that we ioyne with our faith vertue knowledge patience c. which who knoweth not that it is cheefely done by watching and prayer we shall neuer fall that is dangerously to take any great hurt or annoyance thereby Whereby he sheweth that he agreeth with Saint Paul namely that for the furnishing of our selues with the graces of the spirit which are the seuerall parts of the armour continuall care and diligence bee vsed by prayer and watchfulnes which is the only way to put and keepe it on But here let the reader remember and consider to whom the Lord speaketh when he willeth to put on and to haue in a readines this armour against all spirituall craftines For as he who is not yet resolued fully to be a Christian and to leade a godly life is vtterly vnfit for this armour and hath neither minde nor desire to it neither can possibly put it on so on the contrarie not onely the stronger Christian but also the new borne babe and he euen the weakest youngling in Gods familie who hath neuer so small abilitie to resist sinne and withstand the same God hath bidden him to take it to him and to gird himselfe with it and to put it on It is munition appointed to him of God to saue him from daunger euen the greatest that can bee raised against him who therefore shall withhold him from it It keepeth his soule and his life what should therefore make him so slauish to feare and full of distrustfull phantasies and discouragements as to cast away his weapons and wittingly to offer
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
rule or dutie directing vs in company NOw followeth an other dutie for the guiding of vs in companie that is to say when by any occasion we be in place with others that with the same well ordered harts with the which we haue bene taught to discharge other duties in the day we carie our selues in companie because it is a part of our life in the passing of the day very diuerse and distinct from that wherein we are solitarie and deale with our selues And although a man may be both in his calling and in companie at once yet as I haue shewed how euery one ought to be conuersant in his calling without respect had of companie so now I shew particularly how companie should be vsed without respect of mens callings Now as the companies be of many sorts with which we are occasioned to be occupied and the matters infinite which fall out to be debated of in the same so can there not therefore any certaine and particular rules be giuen to direct our selues in them but yet some generall obseruations may helpe vs much the rather seeing they to whome I direct my speech and who may take profite by this haue attained to the heartie desire of keeping a good conscience alreadie and haue for a great part of them some measure of sound knowledge of the will of God which will greatly further them in the same And because all companies among men are not for and concerning trafficke in earthly dealings and matters about this present life as bargainings and couenants but some are among neighbours and friends partly for the increasing of loue and partly to make merrie and othersome by other occasions and some by accident without any purpose thereof before in all which kinds we often take much hurt and be in farre worse case by them for want of good direction and heed-taking then we were before we entred into thē First therefore I will speake of those companies wherein we haue more libertie to benefite our selues one by another to God-ward as hauing no weightie dealings to hinder vs and then of the other which belong to the affaires and dealings about this present life how to vse them In both which generally this is a generall rule to be obserued in all companies That we feare daunger and be harmelesse in them and without offence leauing no ill sauour by example behind vs but more particularly the marke which we are to ayme at in all our familiar companies is this That wee should not rush vnaduisedly into them as most men do but determine before to do good in them to others as we be able and to helpe them forward vnto eternall life by all good oportunities we can or purpose to take good of others as occasion shall be offered This rule to make no doubt of the former Mat. 18.7.8 is according to the Scripture that as we should draw vnderstanding out of them whom God hath plentifully enriched with it so we should be moued with pitie and compassion towards them who are ignorant and carelesse or though they were neither of both yet many wants and infirmities at least they haue as we our selues haue and therefore haue neede beside the preuenting of other daungers to be exhorted stirred vp called vpon and instructed that so both they and we might be edified and built vp in our most holy faith and haue our loue and mutuall peace confirmed betwixt vs that so our lippes may feede many and through Gods goodnesse we may be meanes to turne some from going astray out of their way and we may haue also cause to thanke God for the like by others and reioyce in our Christian fellowship together All which vses Ionathan and Dauid enioyed in their meetings the one by the other And to what great purpose shall it be to inioyne watchfulnesse ouer the other parts of our life if in companie we haue not an especiall regard of it thereby to take all good oportunitie to make our companies profitable For daily experience teacheth how many occasions of offending God and of troubling our selues are offered and occasioned therein and were we not better be absent one from another then in such sort meete together Besides what an vnruly member the tongue is though it be small the Apostle declareth when he saith That it setteth on fire the whole bodie and is it selfe set on fire by hell And as for the heart which setteth it on worke who is ignorant how readie that is euery way as the companie shall be to offend either by teachinesse conceipts misconstruing or by loosenesse and lightnesse and such like And both these being well considered how many companies shall be found where one is not the worse for another where one corrupteth not the other where there are not fallings out quarrels and debate or prophane and endlesse talke of the world ieasting vaine and idle speech if not filthie communication and ribaldrie or where there is not buying and selling of those which are absent And as for lying swearing as Hosea speaketh with such other abhomination it goeth through the land and where these faile what other speech is in stead of them most commonly but telling of tales needlesse newes and such like foolish and heathenish talke euen in such as professe which were bad enough for them which haue not heard of the Gospell The most tolerable communication amongst the rest which is vsed is as I haue said to be deepe in and about the world and matters of commodity wherein as I deny not but that there is a lawfull vse permitted to men sparingly soberly and wisely when and so farre as there is cause euen so as it is most commonly vsed it is made well nigh as bad as the other that it hindreth and holdeth away all other matters profitable and drowneth the persons ouer head and eares in it Now seeing we know it is thus should not this common and daungerous corruption preuailing and continuing thus in most companies cause the seruants of God to bewaile it seeke to stay and to hinder it and euery one for his owne part both Pastor and people as much as in him lyeth labour earnestly to redresse it And therefore what is more needfull about our companie then to haue it euer in purpose to learne and get somewhat where we may in companie and to helpe forward others which we may do any good vnto as we are able or to make some other good vse of it That we may haue testimonie within our selues that we had made better vse of our companies then the most seeke to do or then we in times past had done our selues And whatsoeuer exceptions may in probabilitie be brought against the performance of this dutie which after as conuenient place shall require I will answer yet for those who reioyce in the hope of the life to come when they meet together it should not be
this rule sloughly inough by reason of the vntowardnesse which remaineth in them and the infinite occasions which do prouoke them and yet the fruite will answer the labour that shal be bestowed For if we shall with this vigilancy hold in our corrupt hearts and hunt out and scare away the assaults of the Diuell on euery side as by the wisedome which God hath giuen vs we shall we able to do we shall neuer suffer them to cary vs foorth in any ill course or way but in stead thereof procure great libertie and freedome from such seruitude Yea if we will be thus circumspect and watchfull in this time of our solitarinesse wherein we are otherwise in great daunger to fall many wayes as hath bene sayd we shall come the better furnished into company after to behaue our selues therein as becommeth vs yea if we will be watchfull I say against the froth and draffe of our hearts to expell and hold out idlenesse vanitie of mind euill desires and wandring lusts c. it is incredible what aduantage it will bring vs no lesse I dare boldly affirme then that hundreth fold spoken of in the Gospell for one that is that whosoeuer forsaketh ought for Christs sake it being that which he cannot allow shall receiue euen here an hundreth times more contentation peace and comfort then he should haue had by following his will and desire therein c. And whatsoeuer strangenesse and absurdity any men shall thinke this to be to haue such an eye to our selues that our well ordered course be not broken off in the time when we shall be alone by setting our selues about things holy or disposing of things lawfull or watching carefully against those which are euill and that we may not be at our owne choice to do or desire what we list and thinke good without this strict tying of vs to some certaintie they which will not be contentious I trust shall easily be answered To whom this I say for answer much like as I said to them who thought it too hard and let it be well weighed that there is no time wherein we shall be alone in which one of these three shall not be necessarie or wherein any other thing besides almost shall be tolerable or allowable For what time of our solitarinesse can there be wherein we shall not haue some lawfull thing and that which is indifferent to thinke of about our family our crosses or other businesse and to preuent daungers imminent to remoue or ease troubles present or some other such way to dispose of matters for our peace and for the good of others or wherein we shall not haue cause to bewaile some infirmitie which oppresseth vs or to cast with ourselues what an heape and dung-hill of corruption is lodged within vs and complaine of it and to see and know it better or wherein we shall not haue iust cause to breake out into the praises of God or some such like passing the time about some holy matters as hath bene sayd whereof there is so great variety and store I speake to those which haue vnderstanding to iudge discreetly and to whom nothing that I say should be harsh or vnsauorie as hauing receiued from God a wise and vnderstanding heart to discerne and a promise of strength and therefore sufficient incouragement to do his will in this part of their life readily and gladly rather then to desire with earthly minded persons to range after noisome and vnlawfull liberties Indeed I do not deny but that as we cary flesh about vs which is a burthen to weigh vs downe so we shall neuer discharge this duty nor so purely follow this direction for the well taking vp the time when we be alone as were to be wished but yet for all that we must learne and indeuour to follow the rules which are giuen vs and that daily better and better and not to suffer our selues to passe such times securely and without regard or full purposing of well bestowing the same as we are directed although we shall not attaine fully to that which we would For if this be intended of vs faithfully as euery one is inabled of God we shall not need to repent vs of the time so passed but we may haue peace in that which we go about And what shall we aime at in labouring to be thus directed more then the deare seruant of God Dauid did who as he prayed God that the words of his mouth might be alwayes acceptable in his sight in what company soeuer he should come so did he likewise that the meditations of his hart might please him wheresoeuer he should become And so in another Psalme he testifieth what his practise was namely that he did hide his word within his hart that he might not at any time either in company or alone sinne against him And let all know that it commeth from a most dangerous custome of giuing their hearts libertie when they are by themselues alone that they range after what fansies and folly they list in company and that they are so vntoward and vnwilling to betake themselues to better vses And such must do as they who in eating and drinking haue stuffed themselues so full as that they are prouoked to vomite And most lamentable it is that after so long inioying of the Gospell there is so litle acquaintance with or gouernement ouer the manifold disorders and vnrulinesse of the heart when God hath giuen vs vnderstanding hearts to looke after and thinke vpon things which are excellent But this complaint is made in another place That which remaineth to be sayd of this point Vsing our solitarinesse aright is that as I haue set downe the rules by which we ought to be guided herein so I giue a short caueat or watch-word about the same As first whereas I haue sayd that when we be free from the workes of our calling and out of company after we haue entred into the affaires of the day one vse of our solitarinesse is that we may deale about things lawfull and bethinke vs how we may best dispose them Many things are to be considered about this for the auoiding of danger as that we beate not our braines to search curiously into others to iudge and censure them neither busie our selues in their matters needlessely as Paule speaketh of women that is further forth then we are called thereto and so may become helpefull to them which thing whiles many neglect they spend much time in thinking of those matters which do nothing appertaine to them and in the meane while make themselues the vnfitter for their owne necessary duties Furthermore we must take heed that while we deale in our owne matters we drowne not our selues in the cogitation of earthly things ouer long that is further then need is and so we begin to take sweetnesse and feele our hearts brought in loue with the creature and the
other duties we and the other parts of our familie do reuerently worship God together that is to say that we solemnely vpon our knees make confession of our sinnes and requests to him with thanksgiuing And because it is required that the word of God should be taught by vs to our children and charge Gen. 18.19 therefore that when we may conueniently we instruct them as they be fit to conceiue in those things which are most necessarie for them training them vp to answer to the same and that they be incouraged to haue acquaintance with the Scriptures and to be exercised in them from their childhood 2. Tim. 3.15 that so the word of God may dwell in them plentifully Col. 3.16 and to edifie themseues in singing of Psalmes to the praise of God the putting of themselues in mind of the heauenly melodie and reioycing which they shall haue with the Lord and his Saints in his kingdome Euen this I say is another of those duties which is as oft as may be to be perfourmed in our families I say as oft as may be because no mans conscience should be accused for the omitting of it on some dayes vpon necessitie which may fall out but yet no man for all that may faine necessitie to passe ouer a dutie of so great vse and for so long continuance euen throughout his life except he supply the omitting of it in some answerable sort otherwise And whereas by the examples of Gods holy seruants this dutie of calling vpon God is commended to vs as to haue bene offered to God three times in the day the other of teaching their families as a thing ordinarie and vsual what cause is there why we in whose dayes the light of the truth shineth more clearely then it did in theirs should be behind them in any such duties sometime by our selues sometime with our families vntill we might say that we haue bene sutable to them in testifying our loue to God whome we obey in perfourming them and the religious care of our owne good which we are sure can neuer be enough As for the daily continuance of this dutie from time to time throughout our life although I doubt not but that many do it now and then who yet will not tye themselues vnto it constantly and therefore reape the sleighter fruite of it some reasons I will alleadge to perswade them And first it may please such to vnderstand that our necessities do require it one day as much and as well as another except necessitie hinder as hath bene said before seeing some are rude some worldly some ignorant and the best are forgetfull and we find that euery day bringeth with it sufficient cause to renew our faith and strength against sinne and all kinds of discouragements and to honour and praise God if it be well considered for his daily fauours and kindnesse For such duties being in vse daily do hold vs from some euill which we should otherwise do Besides seeing particular families are the members and parts of the church and euery gouernour is that in the familie that the Minister is in the congregation therefore if they be not accustomed to worship and serue God at home how shall they be able to do it with profite in the assembly especially seeing experience teacheth that the mind being vnseasoned all the weeke at home is further off from goodnesse on the Sabbath and yet all which is done this way both publikely and priuately is litle enough euen in the best Christians And that we come the oftener and more chearefully hereunto as oft as it shall behoue vs we must know and consider that we haue therein communion and fellowship with the Lord and are admitted to speake and breake our minds vnto him and so haue our soules most sweetly refreshed thereby as if we met before him publikely And what is like vnto such libertie that in a reuerent sort we may be admitted to speake vnto the Lord and to haue him make aunswer to vs againe So that it should not be hard for vs to be brought to enioy so great commoditie but rather to count our state the more happie the ofter that we may be partakers of such a benefite Againe it is meete that we should in this sort haue our recourse to him daily to the end that our whole conuersation may sauour of him that as all aboundance of heauenly odours that is of spirituall grace do flow from his Maiestie to all that are about him and by the prayer of faith come neare him more fragrant then Aarons ointment so we being conuersant with him in this heauenly manner may hereby as by a sweet preseruatiue keepe our selues from all annoyance of Sathan and the world And therefore it is no wisedome for vs to be long from him in this manner especially hauing such free accesse vnto him whensoeuer we list This reason should the easilier perswade vs because we see how by occasion of earthly dealings our earthly minds draw vs to be altogether earthly in our talke one to another churlish hote bitter or light prophane rash and so in our behauiour testifying nothing else but a worldly mind And is any thing more to be desired then the chaunging of this course But what is fitter then this when we ioyne daily together in such holy manner against it euen there where the faults are committed And thus I hauing shewed that there is no cause why we should thinke much to tye our selues daily as we shall be able to these duties weigh now a litle what companions we haue in the Scriptures in the performance of them Abraham is renowned of God for his diligence and faithfulnesse in the perfourming of these exercises of religion in his familie for instructing them and therefore no doubt praying with them seeing all things are sanctified by the word and prayer 1. Tim. 4. Iosua also who professed openly that he and his houshold would serue the Lord did not darkely declare therein that the chiefe parts of Gods seruice were not neglected that is prayer thankes and the teaching them their duties And Cornelius hauing this commendation in the Scripture that he feared God with all his houshold and besides that he was giuen much to prayer hath left sufficient testimonie that both he prayed with his houshold as well as priuately by himselfe alone and also that he laboured and vsed the meanes of instructing the same whereby he might bring them to that feare of God which was in them Therefore seeing such worthy seruants of God haue gone before vs in the performance of these duties in their families and so haue continued them as there is no doubt as they haue seene their daily necessitie to require and that they reaped singular fruite thereby therefore it shall be necessarie for vs oft and vsually to meete together for the priuate worshipping of God in our familie the whole together be it small or great For this may
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
some in feare that they haue none at all who yet somtime haue felt the contrary drawing others to presume c. keeping others from confirming it and growing therein daily whether we respect faith in the particular promises of this life or of life eternall And these last mentioned though they are not sayd properly to presume as the former yet as it is hard to hold any good thing long they letting loose their hearts and being much occupied in the world and hauing many dealings being also in many companies and meeting with many crosses besides their owne forgetfulnesse and frailtie are darkened and distracted in themselues and not being feruent and diligent in vsing good meanes do doubt and feare And this is the estate of many and those of long profession vnder the Gospell Which sort of people till they settle themselues constantly to walke with God and will be content to keepe a narow watch ouer their hearts and liues can be at no better stay For by these meanes they preserue their faith and keepe peace with God ordinarily as we see by experience or easily recouer themselues againe if they be dimmed and ouer-shadowed CHAP. 5. Of Sathans hindring the beleeuer from liuing godly and how many wayes and namely by keeping him in a wandring and vnsetled course and also of the remedie against it and first by occasion of that how he holdeth backe the wicked NOw it followeth that it be likewise shewed how he letteth the beleeuers from a godly life so that euen good Christians and they who feare God shall yet be kept backe from many duties which both they would do and are heauie and wounded for not doing them he deceiuing them with some sinnes which do afterward fill them with deadly discouragement But because there are some who are holden vnder of dangerous and damnable lets and yet thinke themselues the people of God for discouering of such by the way before I speake of the impediments which hinder Gods children I will as I promised briefly set downe some of those lets whereby he hindreth such altogether from practising a godly life though they thinke themselues sound Christians and yet are not but do lie that they may glory in themselues no further then they haue cause that is nothing at all but may know that they who are letted by these are not godly and that true christians indeed may know that though they are sundry wayes letted yet not like them Now these haue an heart long accustomed to euill which were not hard for them to see if they would enter into the sifting of it and by meanes of this they cannot giue themselues ouer to be readie to do Gods will in one thing as in another but thinke it foolishnesse to do so and the best of these do but performe some outward taske of prayer and confession of their sinnes for fashion or feare or some such like cause but not looking for any strength thereby to be any whit the more godly neither in their actions will be tied to be otherwise directed then as seemeth good to themselues Againe they neither attaine to sound and cleare sight of the forgiuenesse of their sinnes neither will they labour for it by applying to themselues the promises of God but hope their state is good without that so that their life when they be at the best is but a bold presuming of Gods mercy without any warrant and therefore either in that false confidence they die whose estate yet cannot be good or else when it pleaseth God to awake them out of that spirituall sleepe they confesse the truth plainely that they are in wofull estate And therefore they are vnwilling to enter into consideration of the annoyances which sin bringeth but if they do yet it shall not touch nor greatly trouble them neither will they trie to the full which of their actions be sinnes but they haue soone done with such matters though they be neuer wearie of that which likes them I speake of the forwardest sort of them which are vnrenewed Neither are they long perswaded saue onely in their good mood which lasteth not that the godly life is the onely happie life that is to liue as I haue described it namely to haue our conuersation in heauen and to mind such things especially aboue all other whiles we are abiding here on earth but are strongly setled in this opinion for the most part that their owne though all may see vpon how weake ground is the best course when yet daily care of holinesse is irkesome to them and that all such as go further then they are but precise and foolish and full of fantasies for so are they for the most part accounted of who in particular draw the rules of religion into practise and yet they do not so easily rest herein but oft their conscience will they nill they telleth them that the godly life is best To conclude either they are snared in sects and opinions aboue their reach which cannot stand with godlinesse or else they are so ignorant of the will of God in the Scriptures that if they had no other incombrance that were enough to hinder them from so much as entring into a godly course or so hollow loose-minded and wilfull that none can perswade them to do better And therefore what the comfort of such is may be easily coniectured These that I rehearse no more which are infinite yea euen some of them are sufficient hinderances from a godly life in whom soeuer they be found so that although the most will put themselues foorth for godly yet being branded with any of these markes of Sathan they shall sufficiently be knowne to be farre off from such as they would be taken for namely true Christians For remedie such as are willing to seeke after any I referre them to the first Treatise of this booke wherein I haue shewed what way such should take to be deliuerred out of their miserie Now I will proceed to set downe the lets whereby Gods children are holden from practising the godly life And seeing many weake Christians can easilier tell that they are hindred from it then they can tell what hindreth them as it is in bodily sicknesse I will therefore lay open some of the lets whereby the Diuell doth chiefly stay and hold them backe from going forward and direct such as are troubled with them how they may in some sort be helped against the same And these generally are three to the which the particulars shall be referred For either the Diuell keepeth them in the wanting of some good things without which they cannot constantly proceed in a godly life or he presseth them downe with some euill things as inward or outward sinnes which take away their courage from godlinesse or else vnsetleth them so by occasion of things lawfull that they are holden thereby from a Christian life Of the first sort I set downe
fell asleepe notwithstanding his sinne after he was told of the great danger which did then hang ouer him These and such like whiles they are secretly brought vpon the people of God do they not thinke we manifestly proue that Sathan hath beguiled them And whiles he bringeth them to this point doth he not greatly deface the beautie of a godly life in them Do not some of them feare that they are departed from God vtterly no more to returne though this I say should not be And they who go not so farre from sound iudgemēt are they not yet much appalled where is their former peace and spirituall reioycing in God their portion what is become of their constancie in watchfulnesse and holy care where is their strong confidence which they should not cast away their feruent prayers their fruitfulnesse in sundry duties when they feele themselues neither fit to be in company nor to be occupied in their calling nor without danger to be alone by themselues I thinke these are the fruits of lamentable wants in such good things as sometime they inioyed and not bare wants for such shall the best of vs haue whiles we liue and yet not be without peace nor vnsetled but these which I haue spoken of both vnsetle and distemper them whom the Diuell oppresseth with them So that it may truly be sayd that this is one speciall kind of lets whereby he hindreth the going forward of Gods people euen in holding them from constancie and stedfastnesse in liuing godly from day to day and from renuing their couenant with God from time to time without which grace it is not possible for them to be free from sore blemishes and inward vexation and outward reproach thereby which the beloued of the Lord should be farre from And although through Gods tender kindnesse whereby he keepeth them that they be not vtterly forsaken and will keepe them to the end although I say through this goodnesse of God all these turne to their good yet that is not long of them or of their securitie and sleight seruing of God the Diuell intending no other thing thereby but the dishonor of God and their ouerthrow If any shall say There are none but go aside these waies I answer It is therefore the more necessarie that we should be warned thereof and fenced against them And by this it may appeare what a maine let and hindrance this is to Gods people from a Christian life to be destitute of direction how to please God and thereby to be vnsetled and wander in their course of liuing as though there were no certaine way appointed them of God The remedie to all these is appointed by God and brought to light by his word and inioyed and practised of sundrie of his faithfull seruants who were sometime kept voide of it by the enuious man as euen many thousands of them are still by his malice depriued thereof vnto this day And this remedy is first that we suffer our selues easily to be perswaded that all our speeches in the commendation of a godly life in generall are but wind except we faithfully indeuour to bring it into practise euerie day and therefore prouide as we may be taught and that aboue all other things to giue to euerie part of the day some duty or when we be weakest that we mind no euill as in the former Treatise of my booke I haue proued seeing the Lord in appointing the day to the seuerall actions which are to be done in it doth not passe by and omit these wherein men thinke they haue greatest libertie to forget God namely eating and drinking but yet with them extendeth his charge to all other things also saying Whether we eate or drinke or whatsoeuer we do else let all be done to the praise of God Is it not for this cause that we are rebuked of our Sauiour saying The children of this world are in their generation wiser then the children of light c. namely for our improuident and shiftlesse regard of our growing on in a christian course to heauen-ward when yet the men of the world if they be disappointed of their earthly commodities one way will shift for them another If we find this impossible in all points shall we therefore yeeld and giue place and seeke shelter for our vntoward hearts which would do no more in the seruice of God then we haue done in times past or shall we ayme vnto no further perfection then we list And if there be hardnesse in practising some part of christian duties at the beginning yet let there be no resistance against it but our wants acknowledged that we may see the greater cause to grow forward yea and know we that the worke that we haue euery day to do euen our chiefest and onely worke is to see God truly serued and honoured of vs in one thing or other For such as cannot better direct themselues I haue indeuoured to be some helpe vnto them in the former treatise vntill a perfecter may be come by This or any other which thou approuest in thy conscience vse reuerently and acquaint thy selfe with it and thou shalt find it sweet and gainefull leaue not off the practising of the rules of it or the like by litle and litle for then shalt thou neuer gather any sound experience of the good that is gotten therby but as thou mayest obserue it better and better and so become more expert in it so doing although thou shouldest sometime be turned out of the way yet thou shalt by one part or other of it learne how to returne againe For doth a man go out of the way and not returne againe Yea tye thy selfe resolutely to a daily walking with God in faithfulnesse for it is as a watch tower to keepe from daunger and as an hand continually to hold vp from falling and constantly giue credit vnto him that as he hath promised to his rest with himselfe for euer so he will also keepe them by his power to the day of resurrection This confidence being preserued and heartie prayer oft vsed and watchfulnesse against thine especiall infirmities with oft and due considering what a precious treasure this course of life is shall preserue thee against this wandring course which Sathan intendeth to bring thee into by which thou shalt be vnsetled in the seruing of God the least euill whereof is vnquietnes of mind or idlenesse and vnsetlednesse if not hardnesse of heart These remedies the better and longer time that thou hast had experience of the more thou shalt perceiue the diuels force to be weakened towards thee and thou canst not be greatly indaungered except thou beest slouthfull in exercising of them And that do they proue vnto vs who although they are not altogether voide of them yet they thinke it too much to make them daily armour vnto them alleadging for themselues that this is euen to deny to Christians the libertie
as appeareth by the parable of the talents deliuered to be occupied till it should be demanded how they were imployed and by that of the steward who was called to giue an account of his stewardship The account which shall then be demaunded shall be according to the doctrine which hath bene set downe in the foure remedies namely whether we haue not vsed them to the hurt and iniurying of others and how long and wherein And secondly whether we haue done good with thē as we in conscience haue seene our selues bound to do and as occasion hath bene offered Thirdly whether we haue not our selues yeelded to commit some noisome and fearefull sinnes for and by occasion of them which we should not otherwise haue bene bold to do And lastly whether we haue bene furthered by them to euerlasting life By this we see we may not deale and behaue our selues about these earthly commodities as we shall thinke good for we are but stewards and disposers of them as the owner our Lord and maister hath appointed Wherein as we haue failed we shall haue litle cause to reioyce considering that whatsoeuer we haue gotten and gained yet the worst is behind euen our account giuing which we shall not be able to yeeld no not one of a thousand And though I deny not but there is mercy with the Lord and plentifull redemption yet it is that he may be feared of vs for the time to come in occupying our goods and talents as he hath commaunded and it is also for them that tremble when in remembring and thinking how ill they haue vsed them they say penitently within themselues What haue we done But to the rest shall be tribulation and anguish when they not wisely casting their reckoning before shall be vrged to it by the Lord they being vtterly vnready for it In this regard therefore as in all the former we see good cause to withstand carefully this sinne of worldlinesse These are the remedies and reasons which perswade to giue a foile to this couetousnesse now heare the direction in few words how to vse them both For although we know them yet if they do but swimme in our braine and be talked of now and then they shall be so farre off from doing vs the good they may do that we shall the rather deceiue our selues with a false conceit of practising them when yet we remaine drowned in some grosse point of worldlinesse still Therfore it is necessarie that we nourish and retaine a mind willing to see and find out what is amisse in vs this way and then as the sins of this kind are most daungerous and many that therefore we force our selues from day to day to stoupe and submit our selues in an honest and good heart to vse these remedies and be perswaded by these reasons till we find ease by them through practise of them that is a ready mind to vse the world soberly and aright and desirous lest we should deceiue our selues through selfe-loue both to learne by the publicke ministerie and by our priuate reading as also by the helpe of any faithfull brother which can shew vs what blemish remaineth to annoy and hurt vs. Thus vsing both remedies and reasons from time to time for this must be no worke of a dayes or a yeares continuance with feruent prayer to God both to see and cast out such excrements we shall not need to doubt but that we shall be blessed in our worke And yet this I will adde because I know that the matter which I haue set downe for the redresse of couetousnesse will sauour but harshly in the tast of worldly minded Christians that I do not in all that I haue sayd speake or except against any libertie that God alloweth his people about the vse of the world for some will be ready so to gather For concerning skill and wisedome in mens trades dealings and occupyings I am so farre from counting them points or properties of couetousnesse that I hold them for comely ornaments if they be not choaked and ouer-growne with the weedes of their corruptions Yea I say more that ignorance and vnskilfulnesse if ye except the contrarie extremities subtilty and craftinesse is one of the greatest occasions of euill dealing among men Also I deny not but that forecasting and thrifty prouidence in a familie is both lawfull and meete and that no more be spent then for necessarie and comfortable vse to make prouision also of things needfull in the fittest time so as it be without fraudulent dealing in fore-hand bargaines also good husbandrie warinesse in their doings sure bindings of men in their contracts and couenants and sufficient securitie for mortalitie sake euen betwixt the best by writings or witnesse and a taking heed of suretiship as Salomon willeth that one be not vndone by another diligence also in mens callings with such other like religion and Gods word alloweth them all And all to this end that the more outward dangers a man can auoide the more free he may be to liue godly But seeing it falleth out commonly that the wisest are the worldliest and these fore-mentioned liberties are much abused of earthly minds and such do too easily passe their bounds and much nigardly nipping go vnder the cloake of frugalitie and honest sparing therefore these fore-mentioned liberties which being well vsed are also commendable vertues grow into ill report among the ignorant and vnstayed which otherwise are not reproachfull neither deserue any blame And this I haue spoken to meet with an obiection which might rise in the minds of some by occasion of that which went before And if this content them not they shew themselues iustly to be suspected of worse meaning then in their obiection they pretend As for them who say If they had riches they might ioynt their enemies and stand against them and do many other things which now they cannot for want of them it is not worth the answering For God doth not giue these his blessings to men to bestow them on their lusts but to profitable and necessarie vses And where men do not make that reckoning of them and learne not to be maisters ouer them rather then to be seruants and slaues to them what one among a thousand is the better but the worse for them And therefore to a reasonable man I would say What if we could in diet and apparell countenance and controling of others flourish and please our selues also in other iolity libertie and exercise what were we the better All men see that we may want these better then the pairing of our nailes and that we may please God better without them and that we shall not haue so many things to let and hinder vs if we be free from them We haue promise of sufficiencie if we desire to liue vnder his gouernemnt and without that cursed is all plentie But here an end of this matter
a sowing in teares it is no doubt through Sathans malitious subtiltie a sore weakening of the courage of Gods people that they do not grow forward daily from grace to grace But how much more thinke we shall we be imbondaged and kept back from beautifying the Gospell daily in our conuersation if we shall be so vnwise as to like of and ioyne our selues to the companie familiarity of such For then must we grow to be of one mind with them for two cannot walke together as the Prophet speaketh but they must be of one mind therefore Salomon aduiseth vs that we should depart from the foolish man when we perceiue not in him the lippes of knowledge q.d. if he declare his folly that is his wicked state by shamefull sinne and by his speech bewray that he hath no sauour in good communication but despising and scorning knowledge and instruction and hating to be reformed And againe He that walketh with the wise shall be wise but a companion of fooles shall be afflicted that is take part with them of their punishment We reade of Ioseph when he was importunately vrged from day to day by his whorish Mistresse to adulterie that he not onely consented not nor hearkened to her to lye with her but would not so much as be in her companie And that was a speciall cause why Dauid would not go home with Saul when he reconciled himselfe kindly to him and bad him come againe the second time for he knew his Court was full of flatterers lyers slaunderers and malice-bearers But the allurements to ill companie are so forceable the perswasions so many and Sathans sleights so subtill to deceiue euen those who haue some feare of God that they preuaile with too many to their cost while the hope of pleasure profit or preferment doth blind their eyes in such wise as they do not onely quench yea and so grieue the spirit of God in thē that therby they be left destitute of the power and effectuall working of it but also are led captiues by the diuell into many sinnes and are snared in them as the bird in the net that they cannot tell how to winde out For helpe against this let let vs be made as wise as we may by the former counsell and example to shun it but if we be once woond into it common perswasions or ordinarie prayers will do vs but litle good though euen they are farre enough from vs when we be brought to like of such fellowship nay that kind of diuell is not cast out easily but by fasting and prayer c. And yet this is not so to be takē of vs as though the Scripture did not giue greater strength then that these or such like temptations should ouercome vs. For if we enter into the Lords sanctuarie and weigh vpon what slipperie places the vngodly stand and how soone they are cut downe whē yet Gods promise standeth fast for the safety of his euen this one part of armour well handled for our owne defence and wisely vsed against the aduersarie doth set them at great libertie which were so deepely plunged into daunger But it were endlesse to set downe all occasions whereby the simple who wold do wel are hy the diuell beguiled Our outward senses he so poisoneth that we shall haue no right and pure vse of them if we be not well stayed and yet it shall belong before we can espie and see it that one shall not heare that which agreeth with his nature though it be shamefull and euill but he shall be tickled and affected with it often remembring it with liking thereof and pleasing himselfe in thinking or vttering of it be it a foolish iest a secret nip a filthie rime a foolish tale a grosse lie c. till it haue taken such hold of him that he cannot shake it off when he would One shall not cast his eye aside but it shall be as a glasse-window to let sinne into the heart and cause it to be delighted with the beauty of a strange woman and to be taken with her eye-lids nor one shall not see any man earnestly following the world or too seriously occupied about his profits with successe therein and sweete commings in but we are drawne and as it were tickled with the like and so our minds begin to be snared and intangled and itching to be doing where we ought not And so we are ready to be led by occasion in other things innumerable 1 We cannot see our enemie but we haue our hearts rise against him 2 Nor hurt our foote neuer so litle but we curse 3 If a thing go not forward as we would we fret and become impatient at it 4 If we be prouoked neuer so litle we storme 5 If we be told of a fault we swell and conceiue ill Prou. 9.7 6 If we be absent awhile one from another we waxe strange 7 If we be merry we waxe light c. What go we about wherein we may not sensibly and easily perceiue that the diuell is at hand to hurt vs so truly is it sayd that he raungeth about the whole earth to bewitch not the vngodly alone whom he hath sure inough already but euen Gods people as may clearly be seene and felt of vs if we giue him neuer so small aduantage This I haue sayd of some of the lets to stirre vp the Reader to obserue others by them as coldnesse deadnesse of spirit a neare companion to slouthfulnes which causeth men to say A Lion is in the way when they haue quenched the spirite of grace in themselues which sometime made them willing and ready to their duties Then Delay and driuing off good attempts til the season and fit time be past wherin they should either resist euill or do good a common euill euen among the better sort of Christians to let passe the oportunitie and vnder this pretence that they cannot do the good which they would therefore to do none at all whereas we are taught that a word in season is like apples of gold and pictures of siluer so is a thing in season and we haue bene taught not to driue off from day to day To these may be added a carelesnesse in obseruing and looking to our hearts and wayes which grow fast vpon vs a yeelding too readily to temptation whereas we ought in such cases to put a knife to our throate and weane our appetite Pro. 23.2 A common custome and boldnesse in sinning when yet we should feare all our wayes Iob 9. Prophanesse which yet ought not to be among Gods seruants Heb. 12.16 Loosenesse of the eye eare and tongue though the holy Ghost hath commaunded that we should be slow to speake Iames 1. and our Sauiour hath willed to plucke out such an eye Math. 5. and both teach Prou. 15.32 That he who turneth his eare from instruction much more if he should lend it to euill words despiseth his
duties and seruices of God when we see varietie of earthly delights set before vs to enioy and we without controulement of any person may take our fill of them Therefore if in this estate we perceiue any loathsomenesse of well doing to grow vpon vs we must charge our selues with ficklenesse inconstancie falshood against God secret dissembling vnfaithfulnesse c. If we should be content thus to fall from the Lord and if we be not readie without contradiction to stirre vp our selues to a fruitefull and chearefull vse of christian meanes againe yea if we be the worse for Gods benefites we must looke that he wil take them from vs and cause vs to yeeld him other manner of fruites by the want of them Also we must here call to mind whiles with delight we serued the Lord what comfort and godly boldnesse with him we found which now if we begin to decline from him we can enioy no more but may looke for some such recompence as shall be meete for reuolters yea and we must tell this we said to our owne hearts without flatterie that if we waxe wearie of the Lord at our pleasure it is to be feared and that iustly that he will shake vs off in our feare and necessitie we shall not dare to set vpon this christian care again if once we be glutted with it and though we do yet shall we not find it easie for vs to go forward although we set vpon it againe but that one time or other we shall be like to be driuen backe which iudgement is fearefull aboue many and next vnto despaire We must thinke that the Lord dealeth tenderly with vs if we may haue libertie to glorifie him by manifold encouragements in outward blessings whereas many haue thought it a singular priuiledge and great kindnes of his towards them that they may do it in imprisonment in bonds in pouertie in reproch c. And generally we ought to thinke that if we thus vse his benefites that we grow more vndutifull towards him then many which want them it is time for him as hath bene said to take them from vs and to bestow them vpon such as will yeeld and render vnto him better fruite of them And if this should be any occasion of licentiousnesse to vs that many yea the most of such as haue a great portion in earthly commodities do delight in them and take them not to be giuen them of God to the end that they should liue more holily or be the fruitfuller in christian duties by them we must answer to our selues thus againe that we neuer were taught it of God to follow examples no not of the best men contrarie to expresse rules of Scripture much lesse the euill examples of the multitude and common sort of such as reiect all Scripture Now though we fall not this way by meanes of our prosperitie for that were very grosse yet if we should more couertly deceiue our selues by thinking thus that we haue sufficiently profited by this direction now and therfore may cease and neglecting to see our wants daungers infirmities and discouragements which are in our way as in time past and so cast off this trauell against these deceiuings of our hearts we must resolutely be perswaded of the manifold perils outward and inward which are in our liues which full soone if we grow cold and remisse in a godly life do begin to take hold of vs therfore to keepe our selues well whiles we be well And thus we must vse our selues as hath now bene set downe that we may not vse the practises of godlinesse after a common manner But many whiles the Lord reacheth foorth encouragements to them and filleth their liues with outward blessings do accustome themselues to some commendable course who when God chaungeth their prosperous estate do immediately chaunge with it that is to say whiles daungers and great afflictions take hold of their liues they are so distressed and grieued for them that they grow froward impatient and disquieted thereby and are vtterly vnfit to continue such godly meanes as before they vsed for the growing forward in a godly life Hereby is great daunger to be feared therefore if possibly by any of Gods chastisements we shold fall thus farre yet we must confesse such slippes with griefe and with shame and astonishment behold our falles and settle no peace in our hearts till we haue returned and recouered our strength againe and so returne to our first estate againe which also most certainely we shall if with the seruants of God in all ages as the Israelites 1. Sam. 7.4 Hester and Mardocheus Hester 4. Iehosaphat 2. King 20. and others we confesse our sinnes with melting and broken hearts yea our particular sinnes of murmuring impatience fretting and such like that so we may be receiued of our heauenly father for his Christs sake to mercie and forgiuenesse THE SIXTH TREATISE SHEWETH WHAT PRIVILEDGES BELONG TO euery true Christian and how he may haue his part in them CHAP. 1. Of the summe of this Treatise the reasons why it is set out the order of it and of the diuers kindes of priuiledges THe next thing which commeth in place to be spoken of is concerning the priuiledges and liberties which God hath bequeathed vnto and freely bestowed vpon his people and beloued seruants I do not meane any of his benefits which he suffereth the vngodly to enioy which yet are farre more sweet and sauoury to his children than to them but I meane those which are peculiar to the faithfull whereof the other haue no part nor portion The which although all the faithfull enioy not and therefore feele not so great contentation in their liues as they might doe yet they haue free grant and liberty of the Lord so to doe if they knew the will of God in that behalfe or if knowing it they be not holden backe through vnbeliefe as being strongly perswaded that they doe not belong vnto them I know that of those many and great blessings which the children of God partake some are peculiar and proper to some in respect of their callings offices and places which are not common to all but I intend to make mention onely of those which one may possesse although not in a like measure aswell as an other And this I do for sundry and diuers causes partly that the godly may see their riches in some sort aswell as other men know theirs and knowing them may enioy them to their great contentation which few of them doe as they might and that if by any occasion they should be either by the baits of this world by their owne forgetfulnesse faint-heartednesse distrust or other weaknesse of their owne or by Sathans malice put out of the possession of them or any of them yet by considering and remembring these or some of them they might be able to returne home againe from whence they straied and that more easily and willingly
and the pride of life to be subiect to him An honour which Kings and Princes for the most part attaine not vnto for many of them aswell as of others worship the beast and offer to him their crowne and willingly submit themselues to his slauery And this honour which he bequeatheth to his faithfull ones is one commodity and fruite of his provident care and fatherly regard that he hath over them And yet in that there is no end of this but that he will continue it towards them throughout their life and that in more certainty and assurance it is so much the more to be had in admiration whereas in the meane while they who are none of his nor nourtered in his family which is his church cannot inioy the least part of this liberty they cannot beleeue nor be perswaded of any such thing at any time neither dare they promise to themselues that he will be with them and be a shelter vnto them but for want thereof they smart being hardened in their hearts and let loose after their owne desire to commit any sinne that their heart lusteth after euen with greedinesse and that because the lord hath not that especiall care ouer them that he hath ouer his owne beloued ones to keepe them from it This prerogatiue I say the wicked men of the world and vnregenerate not onely haue not while they remaine in that estate neither doe so much as fervently and constantly desire it nor cannot being no more able then the blind man is to see or the new borne child to walke and therefore in stead of these liberties they are still in bondage and for the most sweet dainties of gods children they are fedde with draffe euen with fancies dreames and deceiuable pleasures But contrariwise that which was spoken to Mary the mother of Iesus thou being freely beloued of the lord he is euer with thee afterwards to preserue thee whom he hath loued the same may be verified of all gods children after he hath once receiued them into fauour forgiuing them all their sinns he is with them euer after to watch ouer and care for them that so they may be presented safe before him when he shall appeare for their euerlasting deliuerance By which it may be seene how excellent and how much to be desired the estate of the poorest of Gods children is aboue the flourishing youth that liueth at hearts case or the mightiest monarch or prince that is vnreformed It might seeme therefore that euen this honour that God giveth to his servants which I have already spoken of were enough And I confesse that if I might haue had my choise when I was in the depth of hellish anguish and misery I should not haue asked the tenth part of it the lord hath therefore giuen more then we could haue asked or thought yet these are not all the priuiledges which God hath bestowed vpon his beloued ones as shall be seene For heereby they walke in greater safety then if they were guarded with an army of men yea if whole armies of enimies came against them as against Elisha yet have they more with them then against them For the angels of God doe pitch their tents about them to keepe them And how great a prerogatiue this is they can best tell who beleeue it although they must needs commend it who doe but heare the report of it For they know and haue experience of it who receive these promises into their hearts by faith and beleeue that God will performe the same vnto them who are not at any time depriued of them but onely through their vnbeliefe I graunt that all gods children inioy not this neither say I any such thing but this I say and affirme freely that to every age in Christ both the weake the strong and the middle age there is more granted by God then is inioied of them not that God doth in words seeme to offer that which he meaneth not to performe but because men either know not or beleeue not through sathans malice what their liberties are or if they doe yet it is so faintly beleeued that they are holden backe by euery occasion almost to forgoe and be dispossessed of them Which all must grant to be through their owne fault which may easily appeare to him who is willing to see it thus whereas the spirituall riches which beautifie the soule are the greatest riches and therefore should most be sought after esteemed and delighted in many euen of good hope which will grant this with vs will not yet bestow any more trauell for the same be they neuer so great priuiledges which god offereth them then they did in times past that is with lesse delight and feruency then they shew in following and looking after their earthly commodities They cannot I say be brought to set an higher price vpon the graces of God and the heauenly liberties which belong to Christians then vpon transitory things which soone passe away And this in few words is the chiefe cause why not only earthly minded men attaine to nothing but euen some such as haue receiued the first fruites of the spirit grow not to any great experience what the excellent estate of a christian is and how great priuiledges God granteth many of them to inioy Alas if men tast but a little of beliefe that their sinnes shall be forgiuen them they hardly goe any further to daily proceedings in their faith though they are taught that they should grow from faith to faith and so to liue by it but stand at a stay for the most part euer ready to call into question whether they haue it or no. What are such the better for the infinit good things which God hath in store for his which also diuers of their brethren inioy already in respect of that which they may attaine to but rather as though they were no such they walke either heauily nothing able to beare off the discouragements which they meet with by spirituall helpes and incouragements which they haue not or rather in worse case that is not seeing when they are hindred at all I deny not that the diuill doth subtilely and vigilantly seeke to blindefold them weaken their faith and set manifold stoppes in their way but wherefore haue they beene taught this that the scripture giueth greater grace but that the eie should beleeue it and finde it so then And againe the greater is he which is in them namely the spirit of god then he that is in the world that is the diuill And yet al these other such excellent priuiledges which appertaine unto them are no more then God did see they should stand in need of to helpe them beare the burden of tribulation reproch and other discouragements which heere of necessity must meet with them which would shake them so as they would make them to faint vtterly if they were not vpholden
yet as soone as they perceiue that they haue gone too farre and haue passed their bounds in their lawfull liberties eating drinking recreation vse of mariage pleasuring in goods trusting in friends and making flesh their arme they returne speedily as out of open and manifest sinnes and thereby become more carefull another time and when they see how many buffets light vpon others who haue small regard of sobrietie or measure keeping they see their portion to be great in restreining themselues from that excesse in lawfull things which they keepe no measure in And thus much be said of the first part or branch of this priuiledge Wherein may be seene that the Lord hath offered great fauour to his children to so many as esteeme of it that the glorie of present things and prosperitie in this world which vndoe many shal yet not bewitch nor deceiue them but they shal be able to escape these snares by the spirituall wings that he hath giuen them for that purpose to mount aboue them as godly Ioseph Moses many of Gods deare seruants did before them But if it be asked Why hath he giuen them to one and not to another I answere Seeing one setteth more store by it than another I speake it to the shame of those who giue occasion though they be otherwise well to be hoped of For the custome and boldnesse in this sinne of intemperancie and worldlines which we see in the most men doth draw after them and their example some euen of those which are religious causing them to haue their teeth set on edge so eagerlie to follow them in their prophane course and the abundance of iniquitie doth coole their feruencie in seeking to weane their hearts from such poisoned and deceitfull baits and dainties as they see them so greedily to deuoure For otherwise though they are fraile yet hauing receiued a taste of the heauenly doctrine which is the onely mother and nourisher of true sobrietie they should not so easily forget themselues and be ouercome of their vaine desires For if popish dreames and fantasies without all ground of Gods word haue so inchanted princes and other persons of great possessions that they haue drawen them from their pompe and many solemnities into Monasteries and Nunries for the deceiuable hope of saluation should not the word of trueth much more preuaile with them who haue had a right taste of it to renounce dangerous and vnlawfull liberties And although they were led from one errour to another yet if errour might doe so much with them should not the trueth doe much more with the children of the trueth to abide in it and be gouerned by it It is pitie that any of the Lords beloued should offer such dishonour to the glorious word of God as to refuse the gouernment of it and giue occasion to the vnbeleeuers to say That God dieteth his people so meanly in his owne house that they be driuen to eat with the intemperate at their table as it were their poisoned dainties But let this reproofe make any such of Gods seruants ashamed as haue giuen occasion of it and let them not follow the excesse of such as know no better And when they shall finde this doctrine hard to be practised that is to vse their prosperitie rightly and soberly if then such matter as this is were read and well weighed of them and the examples of those which are contrarilie minded what bondage they are in I doubt not but that the hardnesse which they complaine of should in good measure be asswaged CHAP. 9. Of the seuenth priuiledge Concerning the afflictions of the godly and namely of the first branch of the same that is How they may be free from many of those troubles which do light on and meet with the vnreformed NOw followeth the prerogatiue that they haue about afflictions Of the which although they are not void yet if we diligently marke Gods dealing with them heerein we must needs confesse that he sheweth exceeding fauor vnto them Which seeing it is not one way but many and sundry declared vnto them I will in some order as I can lay them forth particularly And they may all be referred to three kinds For first he holdeth many tribulations from them altogether in that they be his children which others by their sinnes do plucke vpon themselues Ps 32.10.11 Secondly he deliuereth them out of manie which otherwise would sore oppresse them when yet he leaueth others in them still And thirdly he teacheth them aright and well to beare them when he thinketh it not meet to deliuer them And of these three I will handle the first in this chapter Concerning the which point it may easily be gathered by that which hath beene said of the former priuiledges how true this is that many troubles neuer take hold of such as walke after those rules which I haue spoken of and which inioy the said priuiledges and seeing all Gods children be such as may doe so therefore euen they may be deliuered from many troubles and afflictions one as well as another which yet the vngodly and vnregenerate cannot escape For they whose hearts are cleansed and sanctified so that they truely hate all maner of sinne and more specially renounce in their liues the sinne which they know who indeauour to haue a good conscience in all things and doe all this with delight and with delight also doe daily vse the meanes to grow forward in this course how can the plagues and calamities take hold on them which doe on other men who are strangers to such a course For the greatest and sorest punishments and troubles that fall vpon any are brought vpon them by their sinne contrary to the erronious opinion of them who thinke that religion is the chiefe cause of troubles they are nothing els but the fruite thereof and the greater sinners that men are the sharper and heauier iudgements outward or inward doe meet with and take hold of them and the deepelier doth God drawe his bowe against them and wherein is the scripture more plentifull then in this argument and matter For sinne came the first punishment into the world namely death and Gods curse which without sinne had neuer beene knowen in all the world with the casting off our first parents and their posteritie out of the fauour of God Through sinne came all kindes of plagues and punishments vpon men as hunger nakednesse diseases the pestilence bondage to enemies and inuasion of them imprisonment losse of goods losse of life and such like For sinne both person and place whole cities and villages haue beene destroied from the king to the begger both Pharao and the raskall souldiers that peirced Christ through and platted a crowne of thornes vpon his head and Iudas the pursebearer who was also the traytour euen all these did by sinne purchase to themselues the reward of iniquity All which plagues they which were voide of those sinnes and
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
yoong man in Ecclesiastes They will reioyce in their youth and inioy the delights of sinne though it be but for a season But they marke not that answere to him in the Gospell Thou in thy life time receiuedst thy pleasure therefore now thou art tormented nor to the yong man by the Preacher what was said Know that for all these things God will bring thee to iudgement No such thing I say they do consider but all that they obserue is this How the better that men are for the most part the lesse they are set by as it is said I haue seene the iust to perish in his iustice and the lesse men fashion themselues after this present world the lesse they may they see depart from a good conscience and be merrie after the common maner which these obiecters count an irkesome and tedious thing Againe they see that as the most part of men among whō the godlie liue haue them in some indignation and vile acount so that they doe by meanes thereof sustaine mocks taunts checks and complaints before their betters with cruell threatnings and in persecution times that they are conuented imprisoned railed on yea and oft times put to death These things I say they only looke at with carnall eyes and therefore are easily brought to beware that they come not neere their course but they neither consider that they suffer for righteousnesse sake and therefore that they are blessed neither that they themselues and such as they are liue in darkenesse and after the lust of their eie and heart and that their pleasures wanze away as the cracking of thornes vnder a pot and afterward they must come to their heauie and vnwelcome account Besides this though they haue sorrow and vexation dailie in their liues by meanes of their sinne vnlesse they breake it off through foolish mirth and vanitie for a while yet partly they see it not neither count it any as to be cast into fretting frowardnesse strife debate c. And if they doe purchase any trouble by their deserts ill doings as shame charge by the purse and other punishment yet they will chuse to suffer much this way rather than they will be driuen from their will and the inioying of their fond liberties And now let all wise men iudge what these kinds of men haue gained by following their sinfull course let I say the vttermost of their gaine and pleasure be considered and what troubles they haue shunned in shunning to liue godly But when they haue done seeing the Lord hath sufficiently confirmed this that plagues abide the vngodly that they may be sure of it that their sin shall finde them out let none looke to prouide well for himselfe that way namely to shunne and be farre from the sincere practise of a religious and godly life to the end he may be free from troubles for he can no other way more certainly and speedily multiplie them And whereas it is obiected that the best of Gods seruants are not free from troubles but suffer much for their profession and a good conscience it is granted But their troubles for those causes are of another kinde namely fatherly chastisements to holde them in from perishing with the world or trials of their patience faith and other graces of God in them or such as they suffer for good causes and so weepe and lament when the world is iocund and mery and therefore they turne euer to their profit as I shall haue occasion to shew more plentifullie in another place more fit for that purpose And to conclude let all know this that though a sinner doe euill an hundred times and God prolongeth his daies yet that it shall be well with them that feare the Lord and doe reuerence before them And thus much of the first point in this second branch of this priuiledge that the godly may liue void of manie and great troubles and therefore that such as doe not may thanke themselues for it whether we vnderstand inward distrust and feare or outward punishments that are fruits of sinne CHAP. 10. Of the second branch of this priuiledge concerning the afflictions of the faithfull namely That God deliuereth them out of manie when the wicked still remaine in theirs THe second point is that they may also assure themselues that the Lord will deliuer them and that of very fauour out of many troubles though they see not how euen as I haue shewed that some shall not touch them at all For although they themselues see not how nor any other likelihood but that they shall long oppresse them yea vtterly consume them yet euen then doth the Lord know how to deliuer them and hath many waies which we could not see to rid them out of so great calamities and so he doeth either before they haue long lien vpon them or at least before they haue beene driuen to any extremitie by them and before they haue had their course as in the deliuerances of Dauid mentioned 1. Sam. 19.20.23.24 26. chapters thorowout is to be seene And this he doth as oft as it is expedient when in the meane season he dealeth not so with the vnbeleeuers but when the other escape they come many times in their roome as the wise man saith The godly escape out of trouble by the Lords deliuering of them and the wicked are come in their stead Now for proofe of that which I said that God deliuereth them out of many what is more plaine then that which the prophet saith If the Lord had not beene on our side may Israell now say if the Lord had not been on our side when men rose vp against vs they had then swallowed vs vp quicke when their wrath was kindled against vs c. But praised be the Lord who hath not giuen vs a prey vnto their teeth Our soule is escaped as a bird out of the snare of the fouler the snare is broken and we are escaped The Apostle prooueth it also in his words We would not haue you ignorant brethren of our affliction which came vnto vs in Asia how we were pressed out of measure passing strength so that we altogither doubted euen of life but God deliuered vs from so great a death and doth deliuer vs in whom we trust also that he will deliuer vs. The dangers of Gods people vnder the gouernment of king Ahashuerosh who knoweth not How had that wicked Haman by malice and subtiltie obtained of the king commission to take their goods and put them to death The day was set and all preparation made for the bringing of it to passe and yet before it could be effected how did the Lord at the humble sute of Mardocheus and the Queene Hester in prayer and fasting seeking vnto him turne away the plague from them and deliuering them bring their enemies and Haman the first of all the rest as he was the chiefest into
wise to thinke the same of our owne afflictions and if we cannot easily be so perswaded as no man is for the most part we must be earnest with God and that oft and from time to time that our will may yeeld to Gods will and we may thinke that good for vs which he thinketh good And to the end we may bring our hearts to this let vs weigh to and fro what we can obiect against it why we need not submit our selues vnto God that when all our carnall reasons shall be answered as being to weake to preuaile with vs we may referre the whole course of our liues to be gouerned by him and what corrections soeuer he shall thinke meet for vs and to try vs with and for our benefit and to keepe vs from further hurt for he hath no worse end in chastising of vs that then we may remember in all things to be thankefull and take vp our crosse readily and welcome it seeing we know the end of it And let it not be thought much that I say He hath no worse end in afflicting vs for we ought to be perswaded throughly of this that the Lord our God louing vs he cannot intend our hurt in the least maner howsoeuer it shall please him to exercise vs. For we may be sure that he afflicteth not willingly nor at any time but when it is meet and expedient for vs and as our Sauiour said to his beloued Apostles of his bodily departing from them which was the greatest outward crosse that could befall them It is expedient that I goe away from you for otherwise the comforter cannot come vnto you so would he haue vs to thinke that if it were not for our troubles we should neuer haue such comfort as we haue which doth certainely follow the patient bearing of them And heere consider the causes why God sendeth them to his beloued ones which being knowen rightly weighed are of sufficient force to worke their great benefit comfort First that they may haue experience froÌ„ how many troubles he deliuereth theÌ„ and know after how to look for the like helpe in the like trouble secondly that they may haue proofe of their faith and patience which worketh vnspeakeable comfort thirdly that they may not be condemned with the world fourthly that by them as the body by physicke they may be purged from their sinfull drosse and feare him and fiftly that the Lord may thereby weane them from the world to the which they are so glued as a child is from the brest by bitter things which would not otherwise leaue it So that if we be thus taught of God learne this wisdome of him to beleeue that to these ends and of very loue and faithfulnesse he afflicteth vs whensoeuer he doth it we shall be sure to finde it so to our exceeding comfort And although for a while we be tried and therein may seeme to be neglected and forgotten of him when others shake off the Lords yoke and shunne the troubles by an euill conscience which he laieth vpon them yet when they shall after be plunged into dangers without recouery then shall ours be at an end and our reioicing neuer cease nor be taken from vs. Through this faith Dauid comforted himselfe in his God when wicked men consulted to take way his life Through this wisdome which I haue spoken of an inseparable companion of faith he said when his troubles were sore and great I haue held my peace because thou ô Lord haddest done it and that God was most louing vnto him for all that And so when by this wisdome and faith he had waited patiently on God he reaped experience and gladnesse as the fruite thereof which he himselfe expresseth in these words saying It is good for me ô Lord that I haue beene afflicted And the like speeches he vttered at sundry times in many of his psalmes which for breuity sake I omit whereby it may be gathered that from time to time he was thus vpholden in his troubles and therefore that he inioied this liberty and priuiledge in his life to finde his very crosses profitable and good vnto him The same may be said of Abraham both at many other times and namely when he left his owne countrey and his fathers house to goe to a place which God should shew him where he being a stranger had not a foot of ground to possesse yet hauing leasure to returne would not but waited vpon God to know his pleasuâ—â—â— which he would neuer haue done if he had not beene perswaded that the affliction was best for him which God did trie him with Ioseph had no other thing to vpholde him when he was solde put in prison and his feet pinned in the stocks And to be short if this trouble vs that although these woorthy seruants of God and many other had this wisedome to take their troubles aright and in such meeke maner that they seemed not greatly to trouble them yet we may not looke to do so to this end let the Apostles words direct and counsell vs he saith If any man want this wisdome let him aske it of God and it shall be giuen Loe he excepteth none which doe not except themselues of such as know what faith is and who are able to aske in faith as all the Lords may be bolde to do for he addeth But let him aske in faith And Whosoeuer shall call on the name of the Lord shall be saued for how can we call vpon him on whom we haue not beleeued So that if any such be destitute of this wisdome they may thanke themselues it is their owne fault But to satisfie some who I know are many which looking to the Apostles words that all turneth to the best to such as loue God and looke no further whereupon they conclude if God will haue our troubles turne to our good what need we take any further thought about the matter I answere They which beleeue that will not be carelesse in their afflictions how they be affected vnder them whether they lie downe blockishly and senselesly vnder them or whether they storme and be impatient in them but will do as Dauid did in all his troubles who laied them to heart and praied for grace to beare them and for deliuerance out of them though he was sure God would giue a good end of them euen as Daniel also did And if they behaue themselues wilfully carelesly or foolishly in them they shall see them turne to their exceeding hurt and vexation so farre is it off that they should reape good thereby they know not how For the Scripture which teacheth that afflictions are sent them for their good doth not profit them if it be not mixed with faith in them that heare it Heb. 4.2 But if they beleeue that Scripture to be written for them and applie it then they receiue their
To the which I answer affirming all that is said to be most true and therefore seeing our troubles and sorrowes are many and great through the deuils malice whiles we seeke to keepe our selues vnstained in this wretched world we haue the more need of the greater comfort neither were it possible for any godly man to goe through them if he were not fully resolued that God is with him to helpe him and comfort his soule many waies and namely in this wherein he feeleth his need greatest And therefore these afflictions which our gracious God hath appointed and promised to bring vs through are a most sure proofe of this which I say namely that he hath giuen most precious promises and prerogatiues to vs by the which only we can be able to goe vnder them For all of vs must needs faint if we did not confidently beleeue that he setleth our hearts in most sound ioy and gladnesse partly by the testimony of a good conscience which is a continuall feast and an experience of his fatherly loue towards vs and partly through the daily successe and blessing which we looke for from him the hope whereof maketh vs not ashamed Therefore seeing God of his vnspeakable loue hath bequeathed to his children so large a portion euen a taste of the heauenly ioies in this life which maketh his chastisements sweet and the yoke of his commandements easie vnto them and all difficulties to be ouercome of them and poureth such great peace and comfort into their hearts that loue him and this from day to day restrayning them of it at no time except it be more expedient for them to want it what shall I say more but bewaile that so few finde it and pray God to inlarge their hearts that they may be able to comprehend and so inioy it and to giue all praise to his maiestie who hath thought no heauenly comfort too good for his euen in this world which is a vale of misery And as for such as thinke that it is weake reioicing that is and may be accompanied with so many afflictions as our life is subiect to they must know that such corrections are seene by our heauenly father to be meete for vs and to keepe vs from vaine and deceitfull reioicings and that these fatherly chastisements doe not take away this heauenly comfort from vs but they rather cause it to be seene a greater benefit then without them we could easily be able to perceiue Others obiect thus Are there so many commodities in the christian life How commeth it to passe then that they shew it not foorth and that the godly of all sorts poore and rich one and other doe not let their light so shine among men that they may cause them by seeing such admirable things in them as are not to be found commonly in the world beside to aske haste after them For where are they say these Obiecters which haue so much grace appearing in them aboue other men In their dealings we finde it not in their liues we see it not neither are any parts that we behold in them such as deserue so great cōmendation To whom I answer that al these things are true which haue beene said of the great priuiledges and prerogatiues of the people of God and much more according to that which is written in the Psalme Wonderfull things are spoken of thee ô thou city of God but yet not so easily descried nor perceiued in the persons who inioy them and that for these causes First seeing their most precious gifts are spirituall and inward according to that which is written The kings daughter is all glorious within and therefore not easily seene and beheld of such as haue but outward and bodily eies their comelinesse and beauty is like the curtaines of the tabernacle the outward and vpper couerings whereof were of goats haire rammes skinnes and badgers but the inward were of fine twined linnen blew silke purple and scarlet with the most exquisite imbroidering of the Cherubins vpon them So is the outward estate of Gods seruants in this world ill fauoured and deformed in the eies of men but inwardly beautifull as the lilie and sweet and pleasant as the rose Their graces therefore which God hath giuen them as faith hope confidence a pure heart a good conscience a well gouerning of themselues and with these meekenesse patience mercifulnesse loue c. being not perceiued of them who neither know them nor haue them nor loue them what maruell is it though they aske for that in them which yet is before their eies as the souldiers that sought Christ euen when they spake to him though they say They behold no such grace in them which they can not discerne The same may be said of the inward comfort and ioy in the holy Ghost which is more worth than the world The second cause why these Obiecters see nothing worthy the following in a maner or commendable in them is because the gifts of God which appeare outwardly in their liues do the more prouoke them to wrath and rage because they see their course is not like their owne but contrary vnto it for they thinke themselues disgraced by them seeing they walke not after the same excesse of riot that they themselues do and therefore speake they euill of them Their innocency and harmelesse liuing in the world and that they will haue no fellowship with the vnfruitfull works of darknesse but rebuke them rather and their Christian carrying of themselues in their waies with moderation wisdome and constancie is charged to be hypocrisie precisenesse and new-fangled singularitie Furthermore the comfort which they haue in their liues being rather felt in their owne hearts than seene of strangers and their reproch in the world great and their condition counted vnfortunate how can the happinesse of them be knowen as I haue said although it be no lesse yea rather farre greater than I haue set it downe to be No no they must haue eyes as cleere as chrystall who can see and beholde this And that I may leaue no doubt in any mans minde about this matter I must desire them to thinke that my meaning is not that Gods children for all the priuiledges wherewith God honoureth them both heere and especially will do in the life to come are therefore without their seuerall infirmities and blots also some of them vnto the which the rest through their owne corruption yet remaining in them and the deuils malice are subiect which though they debarre them not of the forenamed prerogatiues seeing they are willingly brought to repent of them is one great cause why these obiecters see so little in the godly life as either to commend it or to be themselues incouraged to imbrace it But yet while these marke not these things but only beholde the slips and blemishes in the men themselues though in some more than
daily both in their generall particular calling which yet is inioined the people to doe And as for such as are more painfull in their calling carefull in their life to please God though it must be granted that they haue many more helps in regard of their ministery then priuate men yet it is also to be considered that their troubles and crosses are manie more greater then other Christians are for the most part for they are more shot at by Sathan and his instruments they haue many discouragements vnkindenesses offered them and hatred for their good will and for the doing of their duty as vnknowen though knowen besides their continuall care ouer the flocke of Christ So that their crosses are manie and great and they haue need of great grace to walke faithfully and fruitfully in their course Therefore let none obiect that the ministers except some few whom God doth more specially priuiledge for causes best knowen to him because of their calling may easily keepe a cōstant course in the feare of God as though they had no lets nor discouragements but let them knowe that all haue hinderances enough and therefore according to the helpes which God hath giuen to euery one both minister and hearer let them grow thereby and one not looke vpon another to be cooled and held backe but all cheare vp their mindes and trusse vp their corrupt thoughts which are euer haling and carrying them one way or other and clogging them so that they cannot goe forward but are ready to stumble one at the welfare and good report of another as Peter did at the liberty of Iohn which he thinking to be greater then his owne said What shall this man doe Now as for them which will not mislike the counsell that is giuen them in this direction if they could follow it but they thinke the writer heereof to haue wished better to other then he can follow himselfe let them yet weigh take in good part his loue to them herein whatsoeuer it haue profited himselfe and yet though he will say nothing of himselfe lest any should thinke of him otherwise then he seeth or knoweth to be in him yet he can put them out of doubt that this doctrine hath beene receiued and conscionably practised of some euen priuate Christians to their good contentation and as they are perswaded to the plentifull recompence of their labour therein bestowed euen already who yet haue good hope that the first attempting of it was as the hardest to them so the least gainfull in comparison of that which is to be looked for and that the best is to come And that the certaine fruit which they haue reaped of the practising it in such weake maner as they could attaine vnto in respect of the vncertaine profit and comfort which they receiued of their vncertaine seruing of God before they were acquainted with it they confesse as they be able to iudge to haue beene very great This I say for their better incouragement into whose hands this booke shall come that they may not feare that this is thrust forth at aduenture amongst men when no proofe hath beene taken how it hath wrought vpon any before And yet this is no small benefit whatsoeuer others haue done that a man which desireth to please God may know how to behaue himselfe in this pilgrimage both towards God and men how to proceed when he hath begunne how to comfort himselfe when he is heauy how to raise vp himselfe when he is fallen how to returne when he hath gone out of the way which through Gods blessing with many such fruits he may finde heere and inioy daily to his comfort I say heere yet without any arrogancy because though many good things may be reaped of many worthy mens labours yet they haue not driuen at this one particular Of daily directing a Christian as I haue done And this for the satisfying of thy demand concerning the practise of this doctrine and therefore feare not thou that the Lord will leaue thee in the middle way when he hath blessed thee in the beginning thereof if thou withdrawest not thy selfe from his gouernment but he will shew himselfe farre more gracious to thee according to the praier which Dauid made in faith to him and obtained the fruite of it O Lord thou hast beene my hope euer since my youth Cast me not away in the time of mine old age when my strength shall faile leaue me not And as this holy man of God we see distrusted his owne weakenesse yet through his long experience of Gods fauour and kindenesse conceiued assured hope thereof vnto his end so the best of vs might iustly feare knowing the malice and subtilty of our enemy besides our owne exceeding frailties that we should neuer be brought in safety to our end and crie out daily against the vnlikelihoods of continuance which we see both in our owne liues and other mens But aboue all these either temptations afflictions or the doubts feares which come thereby our faith carrieth vs to see into Gods minde and purpose and to waite through patience for the acomplishing of his promises accordingly as it is written We are kept by the power of God through faith vnto saluation And again This is the victory that ouercommeth the world euen your faith And Greater his hee that is in vs then he that is in the world But yet one thing seeing I speaking of it before did shut it vp too briefely remaines necessarie to be answered more fully For when they heare the name of direction though they who read the whole may easily see what I meane thereby they demaund thus What is there any other direction then the word of God And is that now at the first made our direction But what Christian hath not laboured to follow that in all ages when no such inuention as this nor no such new found out direction as yee mention was knowen vnlesse perhaps yee haue found out any new thing beside the scripture or you see that in the Scripture which none before you saw I answer that neither doe I vrge any other then the word commands nor arrogate no skill to teach and guide mens liues then other of my brethren who do soundly and conscionably obserue in reading the Scriptures haue found out and do teach and that is That euery day the substance of godlinesse ought to be practised of euery true Christian and that according to his knowledge hee should holily and religiously indeuour to make the same conscience of his thoughts words and deeds euerie day which at any time or any day he hath done when he looked best vnto them And because the rules of Gods word practises of mens liues do not so commonly easily meet together but euen among the godly it is much complained of that they most hardly can fasten vpon a good course and that euen 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
be conceiued Reu. 21.11 c. Phil. 3.20 1. Cor. 15.43 1. Thess 4.18 2. Thess 3.5 It may be said of the priuiledges as the Queene of Sheba said of Salomon Numb 23.5 Ioh. 14.17 Mat. 13.11 11 25. 1. Cor 1.26 Esai 6.9 Rom. 2.28 Ps 50.16 2. Tim. 3.5 Ps 19.10 Ps 119.35 Ps 119. part 2. Ps 1.2 Rom. 7.22 Iob. 21.14 Ps 119 54. Ps 119.77 Ps 16.3 1. Tim. 6.8 Mat. 5.18 Ps 119.101 Ps 89.31 Iohn 14.21 Vers 23. Ps 87.2 Prou. 18.24 Luc. 10.20 Iohn 16.24 2. Cor. 1.12 All these excellent priuiledges as they may so they should be knowen by experience Obiection Ps 126.5 Answer Ps 34.19 Ps 130.7 Afflictions vnto the children of God prooue the trueth of his promises when they are made to goe vnder them Afflictions accompany the deare children of God not that they can or doe extinguish this ioy but to keepe them from all vaine and deceitfull reioicing Obiection Answer Ps 87.3 Spirituall things are not easily discerned Ps 45.14 The beautie and happinesse of Gods children is specially inward Note What the inward beauty of a Christian is Ioh. 18.5 The children of light contrarie to the children of darknesse can not seeme louely in their eyes 1. Pet. 4.4 A third cause why the happinesse of Christians is not knowen Pro. 14.9 A fourth cause why the godly seeme not beautifull in the eies of the wicked is because of some infirmities which they espie in them 1. Pet. 1.6 * Read I say 63.9 Cant. 1.4 Why the Lord suffereth the godly to fall The fruit of the infirmities of professors what it is The fruit of the godly conuersation of professors what it is The order of this Treatise The cause why this worke was taken in hand 2. Thes 3.4 Many for want of direction walke vnsetletly Men loth to open their griefs Cant. 5.7 3.3 This direction may helpe others The Authors owne experience Great gaine of the direction Hurt and losse for want of it Priuiledges not inioied without such direction Not the bare meanes haue such vertue Foiled by sathan without this armour Order is in all other things and should be in christian life most of all Though publike meanes be of an excellent vse yet priuate necessary We are not left as strangers to heare seldome from God but to walke with him This is not too precise 2. Thess 1.3 2. Thess 3.4 Ps 119.10 Deut. 33.12 Second obiection This direction can not be daily kept Vniust cauils against this direction The true lets which hinder many from this course Answer That it is possible to be thus guided Ps 1.2 Ps 119.97 1. Tim. 1.5 Forwardest must be paternes to others The idle may not looke for such gaine as the painfull professor What experience we should haue in our liues Note Mat. 2.28 Ps 19.11 Weake should learne of others Best practisers be fittest teachers Is not irkesome to be thus guided but greatest pleasure Gal. 6.16 Iam. 4.17 Ps 119.99.100 Prou. 8.11 Deut. 12.18 19. Ps 119.14 Ps 119.97 ver 23. 10. Psal 88. Heb. 10.33 11.24 Heb. 11.24 This is not pleasure to all But onely to the vpright in hart Prou. 14.12 9.17 Math. 19.23 Luc. 14.20 Godlinesse seasoneth all earthly liberties Godlinesse no hinderance to our callings But the best way to thriue Note 1. Cor. 10.31 Math. 6.33 Why many finde not Gods blessings on their labours Iam. 4.1 Labour without seeking first to God is losse The danger of such a course Their case is worst that see no danger A simile This course would not breake off any lawfull societies 1. Pet. 4.4 Good to breake off all ill fellowships Ps 101. Ps 101.5 Godlinesse no monkerie ObiectioÌ„s of honestly minded How they may attaine and keepe this course First there must be a desire Secondly strife against slouth Moderate earthly affections Beliefe of profit hereby Impart his doubts to others Take view of his gaine To keepe this course daily not tedious Luc. 12.37 Notwithstanding all lets this course may be followed Lawfull callings no let Prou. 4.23 Many be letted by lawfull impediments When two duties meet Holy exercises and lawfull businesse may stand together How the godly minde is occupied in earthly dealings This wise ioining of both is great grace 1. Cor. 10.31 Many discouragements by bad examples They should set vs forward Deutro 8.23 Iohn 16.33 Ioh. 6.67 Math. 7.13 Luc. 22.25.26 Gen. 3.15 Ps 16.3 They that dislike this let theÌ„ amend it This direction condemneth not any other good course but agreeth Though most receiue it not yet is it not in vaine Some vse it for fashion All not vaine though some slips If they offend that looke to their waies much more they that doe not Gaine by infirmities Not rashly reiect it Such as cannot reade Must be more diligent in hearing c. Otherwise they must looke to come behinde How shall we serue God all day long Heb. 3.12 This doctrine is hard onely to the flesh No time to sinne Note Eccles 10.1 Liberty to sinne dangerous Rom. 8.13 We may vse all good liberties Falles of good Christians by boldnesse True libertie Prou. 15.15 Rom. 13.14 Christianitie must be followed els no good will come Note Luc. 17.10 Not onely for ministers Ministers and such like should most tend this Ezek. 34.3 They should keepe a register of Gods mercies c. Not to stumble at bad ministers Ioh. 10.4 1. Sam. 2.17 1. Thes 2.19.20 Good ministers many troubles Luc. 22.31 2. Cor. 6.9 1. Pet. 1.13 Ioh. 21. 21. Practise of this This hath beene prooued profitable Singular commodities of this course Ps 71.9 Faith ouercomes all doubts and lets 1. Pet. 1.5 1. Ioh. 5.4 1. Ioh. 4.4 No other direction then Gods word Chiefescope How to liue holily alwaies Lawfull calling and businesse hindreth not this direction Be perswaded that thou pleasest God in that which thou dost Be watchfull to practise the vertues of patience c. as occasion shall be offred Direction for sicke persons 1. Cor. 10.13 Iam. 1.5 Exhortation to the godly Gal. 6. Heb. 3.6 3. ep Ioh. 2. Ps 119.10.11 2. Pet. 3.18 Reu. 3.9 Zach. 8.23 Math. 5.16 â—uch as looke â—ot to their â—aies daily Either through â—gnorance Or an ill conscience when they doe or might know their duty Their sinne is great Reu. 2.4 Therefore repent To forsake our first loue what They smart who doe so Amend and that speedily More cause to looke to our selues then heretofore Duble our care thankefulnesse Or else the end shall be worse then the beginning Amos. 3.2 Prou. 1.28 Destruction commeth speedily Why God dealeth so Gods warnings soone forgotten Lay it to heart Math. 26.22 Act. 9.5 1. King 20.32 Deutr. 28.46 Ps 37.37
which God hath giuen them And therefore at this stay they keepe and will not be drawne from it till God bewray to them more clearely the diuels subtiltie in holding them there and what they haue lost by the hote maintaining of their vaine liberties that which they lose for them being far more precious and how for want of daily and more heartie embracing of these good meanes they are driuen by experience to see and confesse that they were kept long in bondage If therefore through our neglect of these we be otherwise fallen into Sathans hands then we were wont there is no other remedie but that we beare our punishment for a season euen heauinesse and reproch because we haue sinned but although we haue thus fallen yet let vs rise againe and that betimes for he hath smitten vs and he will heale vs. Let vs not harden our harts against God when he hath so iustly chastised vs but as humble children let euery of vs say My father my father we are ashamed that we haue turned aside from thee for why should we prouoke our God any while after wee once see his frowning face beginning to arise vpon vs we being his sonnes and daughters vnlesse we thinke it a small thing to haue him frowne vpon vs I stand the longer in this point because I haue experience by many how hardly they dare or can be perswaded to craue pardon with confidence after that they haue bene caried by their rebellious hearts to offend in somewhat which they knew to displease him Of whose weakenesse regard must be had and for such especially haue I taken this labour in hand though I know that for such as haue experience lesse might haue serued And yet whose case soeuer it shall be of vs all in triall we shall find it no easie matter after carelesse or wilfull offending of God to haue immediatly vpon the sight thereof relenting and tender-hartednesse and when we durst a litle while before prouoke him so soone after to be bold to beleeue in him that euen that so great a trecherie shall be pardoned for canst thou beleeue forgiuenesse of thy sinne who beleeuest not that thou must forsake sinne No no relenting commeth not by and by in the best who haue thus offended God but hardnesse of heart till after awhile when there hath bene a considering of the matter and of the state in which they are that so they may waxe ashamed of their so great vnkindnesse But otherwise where there is boldnesse in sinning there is no strength in beleeuing Thankes be vnto God for his vnspeakeable mercie that many of these times fall not out to his deare seruants who are resolutely prepared to stand vpon their watch for it is an heauie worke when that betideth vs and they who see not this see litle in the mysterie of godlinesse And as I would haue my good brethren farre from lying still and abiding in vnbeliefe at such a time when they haue cast themselues into it by their owne default so yet to let all bold presumers vpon God and abusers of his mercie vnderstand that Gods bountifulnesse is not set foorth in the Scriptures to adde drunkennesse to thirst in men and to giue them libertie to sinne who are alreadie too forward that way this I say That as the people of Israel perceiuing God to be iustly displeased with them for their trespasse of the calfe and therefore remouing the tabernacle where his presence was a farre off from them and their tents they durst not presume to go to the tabernacle to seeke the Lord who in displeasure was departing from them but they sought him a farre off that is standing in their tent doore and worshipping so let those who see their shame and nakednesse by sinning against God blush and be ashamed yet because he neuer taketh away his louing kindnesse from those whom he loueth let them shew themselues as guiltie persons though at the first afarre off and with much difficultie to seeke vnto him that they may be receiued againe And thus I haue made mention of the first let which hindreth from godly life euen the want of daily direction to serue God by and haue shewed how Sathan holdeth Christians in daungerous vnprofitablenes by keeping them vnsetled in a godly course and withall haue set downe some helpe against the same CHAP. 6. Of another let The leauing our first loue NOW followeth the second let in this first sort that is that many such as do hold on in some Christian course do yet lose and fall from their first loue not for a short time as they before mentioned but euen for years dayes as they say whē yet they hauing once receiued it of the Lord at their first effectuall calling and conuersion it ought to grow vp with them and accompanie them throughout their life to make euery part of it more sweet and comfortable And great reason there is why it should be so for if we be truly conuerted vnto God the longer that we haue bene trained vp in his house which is the militant Church and tasted of the diet of his seruants how good it is in comparison of any other the more we had need to take liking of his seruice and with all chearefulnesse to liue in it afterwards which at our first entrance we saw so great cause to like and approue of In so much that although wee shall haue strong perswasions to waxe wearie and slouthfull therein yet there are many more and greater considerations to moue vs to constancie and good liking in the same But that it may the better be seene what our first loue is I will in fewe words lay foorth the same We are to know therefore that when God first called vs from darknesse to light and from vnder Sathans tyrannie and feare of hell to see our selues deliuered from them which we saw were by our sinne due vnto vs and that yet for all that he would pardon our sins receiue vs graciously and loue vs freely whereas before we were his enemies this astonished vs and after due consideration inflamed our hearts and caused vs to admire this kindnesse of his and to esteeme and preferre it before all pleasures and to haue our hearts knit to him for it for this loue of his constrained vs to loue him most feruently and dearely againe Which our Sauiour Christ knowing well asked of Peter in that case if he loued him not more then the rest euen as Dauid also calling the same to mind brake out into these wordes saying I loue the Lord because in the sorrowes of death he heard and deliuered me Thus when we first saw the exceeding loue of God and Christ to vs we could not I say but loue him sensibly and heartily and therefore our brethren and so his word and Ministers that brought vs tidings of it for we no sooner beleeued but faith that worketh by loue
wrought this in vs. And seeing we loued him we therefore began to keepe his commaundements And this is the cause why Gods people are affected thus and delight in his seruice and one in another as they haue perswasion of their true conuersion and do therefore other duties readily which others will not set vpon nor go about and this is that which the Scripture calleth Our first loue Thus feruent are Gods children in the beginning to the admiration of many and no dutie is thought too great for them to perfourme to him as he thinkes nothing too good to bestow vpon them Yea it may truly be said If euer we loued we loued God and Christ more then any thing as Paule sheweth to the Philippians and our brethren as it is in the Psalme All my delight is in the Saints vpon earth and the Ministers as Paule speaketh I beare you witnesse that to do me good you would haue plucked out your eyes Now then to come to our purpose when this loue shall waxe cold as here our Sauiour chargeth many with it and many now a dayes are iustly to be charged for it is it not an intollerable trecherie When we shal let slake in vs the consideration of such loue of God to vs in Christ which neuer faileth nor chaungeth towards vs and we thought sometime that it could neuer be forgotten of vs is not this slaking of our loue towards him a iust cause of complaint against vs And do we not declare thereby that either we be growne dull slouthfull forgetfull or that we thinke that the Lord hath ceassed to be mercifull Is it not a plaine testifying that we thinke we are not regarded and prouided for by him so as we may continue all wonted duties and seruices towards him Yea rather are we not iustly to be charged that we are couenant-breakers or haue as adulteresses broken our faith to our first husband Whereas we hauing so long enioyed the priuiledges of his people and citizens should now much more do so and looke confidently for the promised reward our saluation being now nearer then when we first beleeued For why should pleasure or profite wealth or fauour things present or to come put out of place that loue of God in vs or cause vs for thē to be rebuked Why should not our workes be more at the last then at the first as our knowledge is more and our experience greater And therefore who seeth not cause sufficient that our affections of first loue should continue I may iustly make a heauie complaint of the decay thereof in many Ministers whose glorie and crowne it was sometime to see the peoples profiting in godlinesse as Paul saith whose meate and drinke was to do the will of their Father and who did well prooue that they loued Christ more then all other things by their diligence in feeding his sheepe and lambes and what prey or bootie soeuer they haue met with and got since sure I am that some of them do sometime wish those seasons past were now present still And whatsoeuer causes of this decay they alleadge yet when they weigh their case vprightly they can say no lesse but the fault is principally in themselues How many of the people also may I speake of who verifie that saying of Christ Iohn was a burning light and for a season ye delighted in him who neither can honour God as then they did nor giue that light to other All which I wish to consider that which was said to them that had offended in the like case I haue somewhat against thee because thou hast left thy first loue Remember from whence thou art fallen and repent c. Thus I haue in some sort laid foorth this first loue which God by his spirit worketh in all his elect children when he first bringeth them home and maketh them to know how greatly they are bound to him for their so admirable deliuerance and happie conuersion And herewith I haue shewed how easily both teacher and hearer leaue and depart from the same and fall from it though otherwise they keepe some course in seruing God as the Church of Ephesus did whom yet the Lord reproued sharpely for that they had lost this For thus he saith I know thy workes and thy labour and thy patience and that thou canst not beare with them that are euill c. Neuerthelesse I haue somewhat against thee that thou hast left thy first loue Our Sauiour likewise in Saint Mathew foretelleth that this should be one thing among many other worthily to be complained of That in the latter dayes in which these wherein we now liue are reckoned the loue euen of many good Christians as also of such as seemed by good likelihood to be so shall decay and waxe cold whereby what other thing did he meane then this that mens affection in the worshipping and seruing of God the zeale of his glorie loue to their brethren and feruencie towards the preaching of the Gospell should be sore and much abated ouer it was in the beginning when they first embraced it and were enlightened by it to beleeue in him And as though he would teach that it should be a very hard thing to recouer this first loue againe he giueth this watch-word in the same place But they that continue to the end shall be saued Whereby me thinke◠he doth liuely admonish and warne all sound-hearted Christians to looke heedfully and carefully to nourish and preserue that holy pure and first sparkle of grace kindled in them against all that might come in the way to quench and put out the fame As though he would say Although all pietie and christian care of honouring God be not extinguished in men yet if they decline thus farre to suffer their earnest and feruent affection and loue to God and goodnes to be cooled in them euen this is a blemish not to be borne or allowed and a sinne which both God cannot nor will not beare and passe by in them and which striketh at the very life and saluation of those that offend in that manner and such a losse as will be hardly recouered againe And though in other wordes yet fully to the same purpose Saint Paul speaketh to the Thessalonians when he saith Quench not the spirit as if he would say The worke of grace wrought in you by the spirit of God to fixe your delight on heauenly things and not on the earth and whereby ye were caried to set vp in your hearts the Creator and the things which he commaundeth before the creature this worke of the spirit destroy ye not neither let your feruent desires and holy affections which haue bene kindled in you therby be as fire which water quēched Now then if the words of our Sauiour both to the church of Ephesus and his prophesie of that which should come to passe in the last dayes