for necessity onely or for feare of punishment or shame of the world or because they would be rich all which are carnall sensuall and diuellish respects as I sayd before in forbidding all vitious affections in mens lawfull actions neither do they please God which thus go to worke And further they must do these lawfull workes in perswasion and confidence that God will blesse them therein and giue them good successe and take that for their daily bread and blessing which God in their thus-going to worke doth bestow vpon them And lastly they must do these without adding the common sinnes which wicked persons do vse at their worke as swearing lying negligence idlenesse falshood and deceiuing cursing quarrelling impatience and contention These and such other of their owne deuising the wicked do bring in among the lawfull workes which God commaundeth them to do and mixeth such euils with the doing of the workes which of themselues are good that they vtterly marre and deface them thereby depriue themselues of Gods blessing and it causeth their callings and trades to be meanely accounted of and in discredit with such as are not able to iudge as though none could vse them better whereas others as poore as they and as much put to their shifts yet taking better direction and depending on God and carefully abstaining from such sinnes as are wont in the most to accompany their lawfull workes and dealings do liue in them contentedly peaceably and holily and do in that manner put honor and beauty vpon their callings and testifie that God hath to singular ends and purposes appointed and giuen them vnto vs. And thus would God haue Christians go to their worke and do all their lawfull businesse not as hirelings onely in regard of their bellies And this were a goodly and most beautifull sight to behold in all sorts maisters seruants buyers sellers and euen in the poore labourers yea cutters of wood and drawers of water and they that are of meanest place in families may liue godly in them while religion rules their actions and while they desire to do them as they are taught in the word of God And they who go to worke after this maner may be merry at their worke and merry at their meate and yet I meane not as the prophane and earth-wormes who sometime are merry when they haue more cause to be heauy seeing neither they nor their worke are pleasing to him but the other may reioyce and be glad by Gods allowing yea commanding it them where he saith Reioyce thou and thine before the Lord thy God in all that thou puttest thine hand vnto And againe Serue the Lord thy God that is in that thou art appointed by him to do in ioyfulnesse and with a good heart for the aboundance of all things And this is the mirth and ioy of heart which the Apostle willeth vs to take our part in saying Speake to your selues in Psalmes and Himnes and spirituall songs singing making melodie to the Lord in your hearts with thankes for all things through Iesus Christ In this sort hath God allowed his seruants who haue learned and are resolued to obey him in all things to reioyce and go about their worldly affaires and in like maner doth he allow them to vse all their lawfull liberties in this life all which he knoweth they haue need of to allay the tartnesse and asswage the painfulnesse and griefe which through their afflictions are infinite wayes ready in all places to meete with them And not to do lawfull businesse and workes thus and with the three former rules set downe but as the vnruly and disordered people of the world do them is to make the lawfullest and excellentest callings base and meane and to the persons themselues most hurtfull while they stand forth against them as accusations for that they haue vsed them vnlawfully which in themselues are very honest and lawfull which I say that I may answer the brutish and irreligious sort who say they know no difference betwixt those who are counted godly and themselues seeing they are faine say they to worke for their liuing as well as we their godlinesse will not feede them The difference let them learne from that which I haue sayd I haue also spoken this by occasion for the satisfying of the simple-harted that they may not thinke that in requiring that we should liue euery day in a godly maner I do vrge any to leaue off and lay aside their callings and businesse and yet this I shew to be required by the Lord how and in what maner those lawfull workes ought to be done of them that he therein may be pleased And so I conclude that the beleeuer ought euery day to arme and frame himselfe to a godly life and to cast off all that sauoreth not thereof as in some which are most vsuall actions I haue shewed seeing his whole conuersation must beseeme the Gospell remembring what the wise man saith All that thine hand shall find to do do it with all thy power for there is no worke in the graue whither thou goest Which if it were perswaded throughly to men that it ought to be so and that it is as necessarily to be looked after as their maintenance health yea or their life it selfe which none wel aduised wil deny then should there not be this posting it off from one to another which now there is nor this refusing to be subiect to God in this maine and great commaundement of doing all to his glorie which they that refuse do refuse godlinesse it selfe And there should not be this parting of stakes betwixt God and our selues that sometime we will be forward and sometime backeward in some things obedient but in others denying our obedience which causeth such patching and peecing of duties as is farre from holinesse without which yet we shall neuer see the Lords face whereas yet by constancy in duty and keeping of a daily course therein much dulnesse deadnesse barrennesse slouth idlenesse and the fruits thereof lewd lusts and many such dangerous euils should be auoided with which euen many good Christians to their great heart-smart afterwards are annoyed because they know not how to do better The sixt point of our daily direction in thankfulnesse I meane a renewing of this duty to the Lord euery day that so we may still see and acknowledge our selues indebted vnto him and be the fitter to go vnder any of his fatherly chastisements which he shall lay vpon vs which without it will presse vs downe and raise bitternesse in our hearts and also that by it we may the ofter call to mind Gods many kindnesses to cheare our harts which are too soone forgotten of vs. The Prophet Ieremie forceth this daily duty to be continued of vs when he saith that the mercies of God are renewed vpon vs daily and what followeth vpon that but this that our
things shall be weakened in vs without the which we can neuer vse the lawfull pleasures and profits of this life moderately and rightly this one thing being added that this aduice be the more carefully and constantly regarded seeing the danger were like to be great by the neglecting of it And now vpon this which hath beene sayd it clearly and necessarily followeth that if thus we get superiority and dominion ouer our hearts and affections in the vse of earthly things then our actions and dealings about these lawfull liberties shall be well ordered in the sight of God and men to the great quietnesse and peace of our conscience for the righteous is bold as a Lyon For who doth not know that as the heart is affected either well or ill euen so it draweth the wordes and workes after it to be like and sutable which is the cause why I labour to perswade Christians to the subduing of the lusts and intemperate rebellions of the heart and to haue in meane reckoning and price all things here below that they may be the lesse offensiue in the whole course of their earthly dealings For when we be thus resolued in our hearts constantly watching thereto that we as God hath taught vs will so farre forsake all as we shall thereby be hindred from following our Lord Iesus Christ in any point of his holy commandements we are stayed from manifold abusings of our liberties as wealth peace preferment and such like And when we can containe and keepe our hearts from coueting and desiring any way to vse our prosperity vnlawfully we shall neither iniure others in any thing that is theirs nor haue our commodities as snares thornes and choakes to strangle and hurt our selues but in the inioying of all blessings of this life shall be sober and fruitfull in good workes and more feruently longing after the treasures of the paradise of God Which fruits of prosperity few do reape but runne into excesse and passe their bounds one way or other so truly it is sayd That as it was in the dayes of Noe so it will be in and vntill the comming of the sonne of man They eate they dranke maried wiues and were maried c. that is they chiefly regarded these things rather then the manner how or the end why and more then they did consider wherefore the Lord set them in this world And this be sayd of the first branch of this dutie that is of the vsing of prosperity and the lawfull liberties of this life rightly and how God teacheth his children daily as their state shall require to do the same accordingly as it is one of the duties which is of necessity to be obserued daily of all that desire well to bestow the day and to giue a good account thereof at the euening and end thereof Yet to such as obiect and aske If I will debarre them of their mirth and pleasures which in their prosperitie and through the benefit of their wealth they may inioy I will adde this briefe answer I wish they prospered in health strength earthly commodities and peace so as their soules might also prosper And I thanke God I am not so enuious against the welfare of any of my good brethren but that with the Apostle I can and do pray that they might be altogether Christians that is true and faithfull seruants of God without the bands or other hardnesse which some other of Gods people do sustaine and go vnder But seeing prosperity is a slippery way it is meete that all such as desire to be free from dangerous fals should looke diligently to their steps and seeing that our Sauiour himselfe hath taught vs that it is an estate full of danger they should not thinke much to be admonished put in mind daily to take heed that they stand sure and in safety It is not enough thinke we and a great fauour of God that he giue vs liberty to inioy his earthly benefits vnlesse we abuse them to the fulfilling of our fleshly desires Doth Christ allow vs any otherwise to take our pleasure on the earth then that it may not hinder vs from following him by temperance and sobernesse by humblenesse and meeknesse the way to heauen Or doth he bestow more on some then vpon others that they who haue much should set on edge the teeth of others by licentiousnesse We are called and that most fitly strangers to teach vs that we should not be medling nor intangle our selues here so as we should be vnready and vnwilling to go home And that is a right stranger-like liuing in the world and an inioying the lawfull liberties of it that we be made more fit thereby for the heauenly life and not to linger after any thing here or cling about it so that we being tied to any lawfull pleasure or profit we should not as free citizens of heauen be daily somewhat nearer it and readier to go to it And do we thinke that they are such strangers who pleade for such a liberty and reioycing here that their owne consciences do tell them that they are not willing and readie to die Are they such strangers who are priuy in their owne hearts that their reioycing is most for the commodities and delights of this world eating drinking pastime mariage gaine and successe in their dealings c. who if death should come vpon them whiles they are in the middest of them must needs cry out and say O death how vnwelcome art thou vnto vs who haue our pleasure in these It is the Lord that saith by his Prophet Let not the rich reioyce in his riches nor the strong in his strength nor the wise in his wisedome but he that will reioyce let him reioyce in this that he knoweth me And it is our Sauiour which saith Woe be to them which now laugh for they shall houle and weepe woe be to them which are full for they shall be hungry And againe Sonne thou in thy life time receiuedst thy pleasure therefore now art thou tormented Lastly Iob that was deare to the Lord sayd If I haue reioyced for that my hands haue gotten much and for that my riches are great euen this were to deny the Almighty Therefore know we that our reioycing ought not to be earthly yea as a godly man may not be glad for that he hath much going no further seeing that were but to be tied to the creature and to rest in a broken and a deceiptfull stay so neither may he reioyce in any other earthly thing whatsoeuer but he setteth it as well as riches in the Lords place from which it ought to be banished Now the heart of a Christian is the Lords temple and dwelling place and he it is that must dwell there as he himselfe hath said Giue me thine heart my sonne That must be where the treasure is it must haue no other treasure in heauen but him nor any on
the world so soone as he is occupied in it nor made drunke with the commodities of it as men of the world are so soone as he medleth with them yet shal both thinke talke deale about his worldly affaires as far as becommeth him This I confesse is a rare grace a singular gift of God but yet it is bestowed vpon them which make account of it aboue all that is transitory and earthly And it requireth especiall assistance of Gods spirit that a Christian may carry himselfe after such a maner among men that both the duties be rightly performed and that we so behaue our selues that we may with fitnesse of minde be ready as it becommeth vs to worship God and also with sobriety to vse our lawfull liberties in the things of this life especially so as that we faile not in the maner of doing it that is by doing the same either negligently or vnwisely But these things being regarded a man may be conuersant in both duties as I haue said in such sort as God may be pleased with attendance giuen to thē as labour bargain talke of such things as be needfull in our calling be occupied in the affaires of the world liue in the maried estate c. and yet keepe his heart in frame and good order still that so whether we eat or drinke or whatsoeuer we doe else we may doe all to the honour and praise of God CHAP. 7. Of other obiections of the weake as That they cannot see how they should walke thus while they liue in such an euill world and of other like obiections with answers thereto BVt some cannot be satisfied in one thing which I said before namely that the chiefe let that holdeth vs from the faithfull holy keeping of our liues in good order from time to time is our distempered heart for they are perswaded how well soeuer they looke to their hearts yet as long as they liue in such an euill world as this is they must needs be cast backe and hindered For they say that few giue themselues to any such deuotion as through the day to make most account of the life to come and to haue their hearts occupied about such desires as estrange them from the earth but rather prouokations to euill one way or other preuaile with them and in few places examples of goodnesse are to be seene Besides though we be well taught by the word in the assembly yet abroad the doctrine which we heare is as much discredited againe by strength and boldnesse in sinne among many and so it is caused to be forgotten and of no force which are great causes why Christians are so cooled as they be at this day and in no commendable sort suffer their light to shine especially we wil yeeld to them they say if we will weigh how vnfit we are for such heauenly conuersation through our long custome in darkenesse and sinne To the which it must needs be answered that much is in these but yet not so much that they might thinke themselues to haue iust excuse for their earthly mindes and faint hearts by these discouragements and occasions There is a farre more excellent vse to be made of them and cleane contrary Did our Sauiour teach his disciples the beleeuers of his time to make no other profit of the troubles which they should meet with in the world did he foretell them that they should find tribulation in the world to the end they should be discouraged Nay to be of good comfort because he had ouercome the world When he told them that few should so like of the Christian way that they would walke in it did he giue them leaue to stay their course also yea rather he stirred them vp to be the more earnest themselues to enter in at the straight gate So when any of their owne weakenesse did appeare as pride of heart dreaming of worldly prosperity great want of faith and such like did he winke at them because they had long beene accustomed to them did he not rather the more take occasion to pull them out of them saying sometime O yee of little faith at other times The Lords of nations seeke after these things but it shall not be so with you but he that is greatest among you shall be least Euen so let vs do the more iniquity we behold among men the more let vs estrange our selues from such and haue no fellowship with the vnfruitfull works of darkenesse and take no occasion to be any thing more backward by that for then we must neuer looke to doe good seeing we shall alwaies haue such among vs. For there shall alwaies be enmity betwixt the seed of the woman and the seed of the serpent and the dragon shall make warre with them that keepe the commandements of God and the testimony of Iesus Reu. 12.17 and their dwelling is as was the dwelling of the church of Pergamus where Sathans throne is Reu. 2.13 But let vs take occasion therefore to settle our hearts more firmely by our liuing among such in the loue of goodnesse and set more store by them whom God hath raised vp to be as watchmen good examples among vs let vs loue the saints with a more perfit loue euen such as excell in vertue and breake not of our fellowship with them when occasions are offered lest we haue our acquaintance with deuils If any obiect and say Though all be not so zealous as you nor shew it not after the same manner neither follow any such direction yet they may be as well occupied and serue God as well as you or any such I answere if they haue peace to Godward and can approoue their state to be good by his word I am glad I enuy them not I would the gifts of God were multiplied in them ten fold I desire the same my selfe mine eie is not euill to see them receiue good And therefore let vs both ioine together and not be diuided seeing we both seeke to please God and let vs communicate one with the other that one may helpe another both helpe our weake bretheren for there should be nothing too much if all our wisdome and diligence were vsed and if all the perswasions that we both could bring forth for the guiding and directing of Gods people in their course were laid together yea all would be litle enough to make our selues fit to honour our God and to resist the euill which we shall meet with and be allured vnto in the world This therefore let vs doe and bind together if there be vpright hearts in vs both or he that refuseth let him goe for a vaine boaster Neither is it my meaning to call in question by this direction mens seruing of God as though either none practised a better fuller and perfecter or to tie any who know a better vnto this but to helpe such as doe
with vs at the sudden hearing of heauie newes yea all the powers of the minde and heart would be affected with it euen as a man is by the sting of an Adder or when he is pricked with the point of a sword so I say it is with him that doth vnfainedly beleeue his owne miserie without exception casting away all deluding conceits which might hinder it such a sudden alteration it shall worke in him how farre off so euer hee was before that from it And that is liuely set foorth in the example of the three thousand that were conuerted at Peters sermon who for their estate before had been of them that crucified Christ and euen at that present time were mockers and railers at the Apostles saying they were drunken with new wine yet when on the sudden the Lord arrested them by his word and challenge and with his spirituall sword by Peters skilfull handling the same had wounded and striken them so as they could not scape nor resist the power and stroke of it they were pricked in their harts as if an arrow had pierced their liuer crying out immediatly that the paine which they felt within them was intolerable which they expressed in their words when they made their mone euen vnto them whom they had so lately railed vpon now speaking with new tongues which is admirable Men and brethren what shall wee doe Euen thus in some sort doth the Lord worke when hee maketh them to giue credit to this his thundring voyce by his law arraigning men for their sinnes which is no lesse fearefull to them then the roaring of a lion when yet other men whose sinnes are as great and haue as good cause to be feared and to faint vnder the burthen of them are not a whit mooued thereat not moued I say through the commonnes of it any more then the fowles are afraid of the scar-crow after they haue been long accustomed to it who in time dare sit vpon the head of it and plucke strawes out of the very nose thereof And this I doe the more stand vpon to make this point cleere because I haue obserued by long experience how grossely the people of our age doe suffer themselues to be bewitched about this matter For to bewaile them who are soone healed if they be pricked at all and them who fall deadly to raging at the Minister if their hearts be vexed by hearing their daunger I say to bewaile the estate of them there is yet a third sort in number an hundred for one of the other who were neuer troubled in conscience for their sinne or the woe that it hath purchased them neither doe once dreame that such a thing is needfull for them but eate drinke and sleepe some play and some worke and as they did in the daies of Noah imbrace this present euill world prophane merrie yea and light-hearted when as S. Iames saith they should houle and mourne and as though they feared no more then they would make men beleeue they doe are neuer scared till the very time and houre of death or deadly daunger But what do they then when they haue called in lustily as men at a banquet I meane when they haue taken their pleasure and liued therein I say when they see their reckoning and day of accounts is neere then what doe they where is their mirth become Oh they die as Nabal that is as fooles and are as he was when he heard he shuld die as a stone and a blocke or despaire as Iudas did and some of them die as he died that is sooner then they needed as well as they loued their life And the best sort of them are but as they that are spoken of by the Prophet that is they haue no bands in their death they die quietly perhaps with a Lord haue mercie on vs but they not regarding blessing in their life it is now farre from them at their death and therefore dying without repentance let other be feared by them And yet while the world is full of such people as I haue said behold as if they yet wanted something to make them miserable how this vnsauourie and dangerous speech is spread farre and neere among such by many ministers as well as common persons who crie out that it is pitie that some are suffered to preach the lawe and that such vrging of mens consciences for their sinnes is enough to driue the people to desperation and such like When yet S. Paul commaunds that the word be preached with all authoritie which men may not be able to resist and with conuincing of the conscience And S. Luke in the Acts commends the fruite of that doctrine so highlie euen that they were pricked in their harts for their sinnes without which they had neither repented nor obtained pardon of their sinnes Indeede if any preach the law alone without the glad tidings of the Gospell or vrge repentance without the incouragement of Gods mercie through Christ and forgiuenes of sinnes he were worthie to be sharply reproued and to bee restrained till he should amend so dangerous an error and so grieuous a fault But if any finde fault with the ioyning of both together when experience and Scripture doe shew that no other kinde of preaching can profit and doe good in the Church they are earnestly to be desired if they doe it of ignorance to be taught if of a worse minde to desist from it But this shall suffice for answere to this speech rashly and vnwisely cast foorth to cause many to stumble at I returne to that from which I went aside a little to perswade those which are teachable that God doth vse to make his law to cast downe such as he purposeth to lift vp againe as I haue said The Scripture yeeldeth many complaints and cryings out of Gods seruants who acknowledged as much Some when they had once escaped the daunger of their former woe as that of Paul to Timothie doth testifie I was a blasphemer a persecutor and an oppressor Some in the time of their distresse as by that in Ieremy I heard Ephraim complaining thus Conuert me O Lord or els I cannot be conuerted and they in Sam. 1.12.20 with many other And God be thanked although they are but a few of so many thousands as haue liued in former ages yet he hath not left this vnwitnessed by many in this our age of whom some are fallen asleepe and others remaine amongst vs vnto this day who with bitter complaints salt teares and dolefull groanes no lesse sensibly then Iacob sorrowed when he thought that a wild beast had deuoured his sonne Ioseph Gen. 37.34 haue confessed the depth of their woe sighing and seeking if by any meanes they might finde ease and deliuerance although the most are hardned and can bee brought to no such abasement And if that which I haue said before to this purpose perswade not men to thinke so
though it is at the first hardly obtained assure himselfe against all the subtilties of the diuell and other cursed spirits that he shall see the Lord in the land of the liuing euen he who hath been truly humbled in the sight of his miserie seene Christ Iesus the onely deliuerer of such and therefore himselfe hath and doth beleeue in him vnfainedly And thus I haue shewed how both the doctrine of miserie and redemption ought to worke which is the third point But seeing we are so fearfull at the first beginning of our effectuall calling that wee dare not rest perswaded that we haue any faith these few markes of it following I haue set downe in a briefe manner which both accompanie the weakest faith and where they be found are infallible tokens that in such a person there is some true measure of iustifying faith That is to say first if wee striue against doubting Iudg. 6.17 Secondly if we not feeling faith complaine bitterly of the want of it Thirdly if we seeke feruently to be setled in beleeuing Fourthly if we desire to search out the sinne which may possibly hinder vs and to expell it And some one of these or other graces like them shall euer be seene in the beleeuer by such as can iudge though not alwaies perceiued of the partie himselfe CHAP. 5. Of the lets of faith and namely in the behalfe of the Minister ANd now that I haue shewed how by faith men are made the people of God and consequently iustified thereby who were before his enemies and his beloued which sometimes were not beloued I would here cease to say any more of this matter but that I consider that euery truth is not by and by receiued and so I feare I may say of this especially because it is oft bewailed and complained of in the Scriptures that few haue this faith and that it is seldome or rarely found in the world which thing wee who marke the course and practise of the greatest part in the world doe see may well be so I will therfore here speake to my deare and weake brethren somewhat more at large to satisfie them and set downe the chiefe lets that hinder faith on the behalfe of the Minister Now seeing that faith so honoureth inricheth and beautifieth men as we haue heard it should doubtles bee farre otherwise with thousands of them which thinke they haue it but are deceiued then now it is if they did enioy it Yea and to come more neere to our selues for whose cause chiefly I wrote this the multitudes in our parts of the land which professe that they haue it and by no meanes can abide the contrarie speech to goe or opinion to be conceiued of them should if they had it indeede astonish and feare all Epicures Atheists and Papists and other hypocrites which now differ little from them They should make the religion I say of those which haue any as it is in it selfe a lumpe of lies and an heap of heresies to appeare so indeed and the other who regard none at all to bee abhorred as they deserue to be whereas now they being the fewest which haue attained to any true fruite of the Gospell are gazing stockes and reproches to such as haue no more then a bare name or vaine opinion thereof euen to many of the professors themselues as to the rest of them which are enemies to the truth According to the complaint which the Prophet Esay made in his time saying Behold I and the children whom the Lord hath giuen me are as signes and as wonders in Israel Esai 8.18 In few words therefore let vs see what is the cause why so many who boldly affirme that they beleeue and looke verely to be saued by the death of Christ are yet vtterly destitute of the same It is briefly set downe by S. Paul to be this If our Gospell be hidden as it is hidden to none but to them that are lost the god of this world hath blinded their mindes that the light of the glorious Gospell of Christ should not shine vnto them He plainly sheweth that the fault is in men that they are content to be blindfolded and holden backe though the diuell be the bewitcher of them and so keepeth them from so great a treasure as is brought vnto them by the Gospell But as wee truly say that man is faultie in this that he openeth his eares and giueth credit to Sathans deceitfull suggestions so because God did see what would come to passe thereby he did therefore set watchmen who should giue his people warning thereof namely how Sathan holdeth them from beleeuing by some of his subtill traines to the end they might preuent them therefore wee must know that this fault whereby men are letted from beleeuing is either in him who should bring the tidings that is the watchman who is the Minister or in them who should receiue the same that is the people and hearers for if the lets be not remoued in both faith is rarely or not at all come by It is cleere therefore to begin with the Minister that if he be one which teacheth not at all they that depend vpon him cannot know what loue God beareth to them through Christ or at least they cannot know it to belong vnto them for as much as faith commeth by hearing of the word of God preached vnto them and as our Sauiour saith If the blind leade the blinde both will fall into the ditch Therefore it is too manifest that in some parishes not one man knoweth himselfe to be saued I say if he depend vpon his Minister but all such knowledge is a mysterie to them And yet if that were the onely let on the Ministers behalfe it were well with many people but where seldome teaching is the hearers must needes be ignorant of this matter also because this heauenly truth to teach how men may know that they are the elect of God and without wauering cannot be sufficiently and cleerely enough laid foorth by the skilfullest teachers seldome teaching neither if it could were the hearers able to conceiue and vnderstand remember and be familiarly acquainted with it so as they may be able to trie themselues and to proue their estate to be good all which yet is meete and necessarie For though I know that the grounds and generall truths are few vpon which this matter dependeth yet the breaking of them small to the peoples benefit requireth labour and time plainenes and loue yea to teach the same thing oft for their safetie and in a nurselike or motherly affection to stut and stammer with them that is to apply our selues vnto them and to giue them here a little and there a little now a line and then a line and yet to count all little enough to make them sauour our message at least and to be saued by it Howsoeuer many Ministers make their reckoning that a little
to looke more deepely into it And I could with all my heart desire that they so many as neglect this worthie worke and necessarie dutie might be constrained to attend vpon it with all diligence which being done with a very Christian care had of giuing good example and shewing themselues in all good conuersation lights vnto their flocks and free from reprochfull faults great good must needs insue And there should not onely be a recouering of the due credit and reuerence to the Ministerie which the popish Prelacie and barbarous rudenes blindnes and shameles life of many vnder the Gospell hath lost but also it should bring many home to God who otherwise must vtterly perish And if with this there were a willing and ready mind in them to satisfie them priuatelie by conference who should resort to them vpon speciall neede and occasion to comfort them in their heauines and to stirre them vp to religious and godly communication in their meetings priuately and at their table by their own examples rather then to be companions with them in profane worldly and needeles talke that so they might as well speake good things in priuate as teach the truth in publike as Christ did I make no doubt but that God would plentifullie blesse their haruest CHAP. 6. Of the lets that hinder faith on the behalfe of the People BVt if the Minister be framed both in life and doctrine as were to be wished thus to giue warning to the people of Sathans malicious intents and other impediments and so seeke to winne them to the faith yet are there such swarmes of euils in the people and so many kinds of them that except they for their parts be willing to be counselled and to receiue their message and doctrine they shall finde that through one let or other few of them shall be partakers of this pretious faith which I speake of To speake more plainelie my meaning is Sathan layeth infinite stumbling blockes in their way for when God by the Preaching of the Gospell sheweth the world how their sinnes are pardoned and their deadly woe remoued in Christ they will not marke it nor take any paines about it but esteeme of it as of a light matter as though God did seeke his owne good by making such an offer to them rather then theirs and that he must be more beholden to them for hearing the way to saluation preached then they to him for teaching them and so count it not thanke worthie Other haue weightier matters as they thinke to looke after namely their pleasures and their profits with the beautie and loue whereof the diuell dazeleth their eyes that they see nothing there that is in their preaching which can prouoke them to be in loue with it although that which can saue them be onely there to be had So by one deceite or other he preuaileth so farre with them that they beleeue not no not euen they who hearing receiue the doctrine with liking it and for that very cause thinke that they beleeue And what is cleerer at this day then this that of many thousands which receiue the glad tidings of eternall life by our preaching willingly or at the least without resisting our doctrine yet few yea very few attaine to the power of faith neither declare any worke thereof to bee in them For either they feele no neede within themselues whereby they should be driuen to seeke helpe out of themselues in Christ or if they doe they by and by before they sustaine any smart lay their burthen vpon him so that he is neuer sought nor cared for of them but when their need pincheth them and then they beleeue in him they say but be indeede no more staied and confident by their faith nor in their liues reformed then they were before and so serue him with their tongues and lips and follow their owne lusts in their hearts or staggering still betwixt hope and doubt at a blush reioycing and not able to render a reason why and at another time cast downe as farre againe in token of no stay nor peace Now of all these how truly are the Apostles words verified the Gospell being hidden from them that is the promises of it not being beleeued of them what other cause is there then this the diuell by one meanes or other hath so blinded them all that they beleeue not and as for this latter sort they seeing their miserie what it is and how vnauoidable by any way that they can finde out how could they if they were not inchanted and depriued of their right minde by the diuell be content to goe without the remedying thereof it being so freely and graciously offered them The which thing also is prooued further to be true by the practise of true Christians who hauing sure hold and taste by faith of Christs merits will admit no delusions that deceiue the other whereby they might be depriued of the assurance thereof But although they haue temptations strong and fierce as well as the other yet they so looke to the greatnes of Gods loue and the truth and certaintie of his promises and the benefit which they reape thereby that although with strong fighting and lowd cryes through depth of sorrow they are in combat with Sathan yet they will not giue ouer nor yeeld their right into his hand But as one in the perill of drowning taketh hold of a naked sword though it cut him deepe rather then yeeld his life to the water so they chuse to keepe their faith with some great difficulties rather then to giue ouer their soule which is vpholden onely thereby into the diuels hand and themselues into perdition Whereupon we heare such speeches testifying sore conflicts betweene Sathan and them Although thou kill me O Lord yet will I trust in thee and Though I walke in the middest of the vale of death yet will I not forsake thee By which appeareth that the same god of this world is not wont to cast mists onely before the eyes of the best but euen attempteth sore to take away all the light of their faith from them as hee doth keepe it from the other altogether But God hath taught their hands to warre and their fingers to fight as it is in the Psalme the which skill because the other want they are foyled And thus by this which hath been said let all learne to know that none are kept voide and destitute of the fruite of the Gospell and the beleeuing of the same vnto saluation but such as willingly put their neckes in Sathans yoke and are contented to bee depriued of the crowne of righteousnes and life through their owne follie whiles others more wise then they will by no meanes let it goe But to the end that euery sort may see themselues as in a glasse and what their seuerall lets are I haue thought good to set them down briefly and particularly or
and yet euen that maketh them complaine vntill they be inlarged and he that hath not this witnesse within him shall not doe best to sooth vp himselfe with a vaine confidence Thus I conclude that ioy and peace are inseparable companions of faith But here me thinkes I heare some obiecting thus If you zealous folke who glorie so much of the assurance of saluation and for that very cause be so ioyfull ye agree not within your selues for some which are of your mind are euer sad and sorrowfull To this I answere that many desire to be sure and grone for it in the Lords eares and in time shall be comforted being already pronounced to be blessed and sometime they are assured for a season and then are cheerefull and before this they cannot be so as they whose hearts the Lord hath opened more cleerely to behold that excellent mystery But further I say that it should trouble no wise bodie to see them mourne for a while after that which shall being atteined make them merrie for euer after And it is a meere cauill in them that twit Gods weake seruants for that which giueth so iust cause of mourning namely their doubting seeing they desire nothing more then to be assured And if they doe not mixe their feare and heauines with melancholy passions they offend not in lamenting after God while they long aboue all things to behold Gods louing countenance towards them But if their heauines make them waspish tuchie froward vnquiet rash in censuring them who are not in their estate I say these as mad and frantike passions are to be condemned But these obiecters say that this sad countenance and behauiour in them who are more religious than the most part of others causeth many to shun religion and to be afraide to ioyne themselues to their acquaintance and company and to meddle with muzing on the Scriptures or on Sermons more then to heare and reade them and so trouble themselues no further To this I say that we are not so to looke to exemples that we hurt and hinder our selues thereby from that benefit which the Scriptures doe most certainely direct vs vnto But if men would weigh things indifferently they who are so ready to challenge many good Christians for their heauines which yet they know tendeth to the seeking of comfort might see their owne fault greater whose mirth for the most part is ioyned with lightnes and profanenes holding goodnes and grace out of the company and not a reioycing for that they know God to be their most louing father without which their ioy is but follie yea madnes as Salomon speaketh of laughter which testifieth such ioy But to end this in few words let such as haue true hope in God though weakely moderate their heauines that they may offend as few as they may and they that finde fault with them for that let them know that they ought rather to pitie and pray for them and interpret all in the best manner and looke that their owne mirth and cheerefulnes be well warranted them or else it were farre better for them to haue part in the others heauines And for answere to this thus much But to goe forward as the due consideration of the greatnes and perswasion of the certaintie of his benefits will raise this ioy in the heart of him that possesseth it so likewise it will cause him to maruaile with reuerence to see his state so changed himselfe to be brought from so lowe a depth of extreame miserie to so high a degree of honour and glorie and so to be enriched by this fauour of God that he shall oft feare on the suddaine least it should not be so wondring at the greatnes of the same as Iudas the good Apostle did who considering the great kindnes of Christ brake forth into these words Lord what is the cause that thou wilt reueale thy selfe to vs and not to the world Yea and the woman of Samaria which had long lien in blindnes and superstition and in the fruites of both that is in cauilling and mocking yet when our Sauiour had ouercome her euill with good and conuerted her her heart was so set on the benefit which she receiued by him that she forgat her water-pot which in her who sauoured before only of the earth was a great matter and went admiring at her owne change to tell her neighbours of that welcom newes which had befallen her and was a meane of their conuersion also Ioh. 4.28.29 But Sauls conuersion did so cause him to wonder at Gods worke therein that it caused also them that beheld it to admire it to be amazed when they saw him preach the doctrine which he before pursued with the imbracers of it Act. 9.21 So great admiration doth this precious faith worke in them that obtaine it And yet if this holie and reuerent admiration at so great good things befallen those or other such should but then onely immediatly after the receiuing of them be felt the benefits might seeme the smaller but it is farre otherwise if it be duly nourished and maintained for they are so sweete and so farre aboue all that they can aske or looke for that except it bee through mens owne default they are euery day new and fresh and so farre from bringing tediousnes that the oftner they be daily considered and the longer they be inioyed the more they will cause wondring at the loue of the giuer and what should moue him to bestow so great a portion euen more then the whole world vpon so vnworthie an one as would haue thought a little before that it had been an happie estate not to haue been at all The Sunne in the beautie and strength thereof doth not more cause the eye to dazle then the viewing and beholding of this glorie which God communicateth with his beloued ones doth astonish and abash the heart to thinke of it which is so true that Dauid the man of God did many yeeres after hee felt himselfe beloued of God fall into this holie admiration as that God should doe such great things for his soule as deliuer him from the neathermost graue by which he meant hell And therefore it cannot be without grosse bewitching of many professors by Sathan that if they haue at the hearing of this tidings published meruailed a little they thinke they haue receiued this benefit with that reuerent account that it deserueth though after it waxeth a common thing with them for this they say it were foolish daily to bee wondring at one thing as when we first heard of it Full well all such declare what fruite they reape by it but if they did daily consider their vnworthines they should see more cause to wonder euery day then at the first if comparison may bee made in such a case It is to be wondred at that God pardoneth sinnes daily in that his mercie continueth daily to pardon them and for that
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
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
warning by his word he doth further bewray them and set them out in deed to be knowne such as he neuer tooke pleasure in by suffering now and then here and there in all ages some such to hang and drowne themselues or to die in despaire or other miserable manner if possibly he might bring some of the rest to repentance These perswade themselues that they doe liue godly and yet by apparant proofe of Scripture may see plainelie that they doe not so for of such our Sauiour speaketh when he saith to his Disciples Matth. 5.20 Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies ye cannot enter into the kingdome of heauen These it feareth me to vtter it but that it is Gods truth as farre off as they be from Gods kingdome goe in sundrie points farre before the two former sorts who yet thinke their estate to be good Oh therefore how many perish And yet some of all these three sorts are sometime pricked in conscience and sore disquieted in themselues for their sinnes which is hardly procured and wrought in the most hearers no not euen by oft and sound teaching but yet in deed this is only a slauish terrifying of them for feare of the punishment in which feare they doe also confesse their sinne and that in teares somtime There may be seene in them also a leauing for the time of some of their old euill qualities that a man would marueile at them as Iohn Baptist did when he saw the Pharisies resort to his baptisme For this is but externall in some things and for a season as Herod who did many things at Iohn his teaching and as Ephraim in Osee whose goodnes was as the morning dew In their trouble they seeke the Lord but they seeke him not as they who would find him for then would they not leaue off to seeke vntil they had found him as the church did in the Canticles chap. 3.3.4 Neither doe they regard his waies when their trouble is ended as Iob speaketh describing the hypocrite thus The hypocrite doth not pray that is serue God alwaies meaning in one condition of life as in another in peace as in trouble Yea more particularly whē God smiteth and plagueth them either by their enemies diseases losses and such like they couenant religiously with him that they will neuer fall from him any more but they flatter him with their mouth and dissemble with their tongue their heart is not vpright with him neither are they faithfull in his couenant They will sharply tell others of their faults though they be but small yea though they be but so in their opinion as though they could not abide that God should bee dishonoured but they themselues will not take a reproofe they hate to be reformed They are zealous in some things but it breaketh out many waies not to haue been true godlines by their inconstant feruencie and other passions They heare the word of God willingly sometimes and some of them speake of it with ioy and wonder at the heauenly wisedome of it but it vanisheth away and fleeteth whereas if it had been sound it would haue increased and continued as the hearbe that taketh roote in good ground becommeth fruitfull So they attaine to many good gifts of God whereby one would thinke sometimes that they were not farre from eternall life but they either burie them in a napkin and doe no good with them or vse them amisse as Iudas did Christs communion with him to their owne hurt while they dare bee bolder by meanes of these good gifts to offend God then if they had them not But if I should reckon vp the beadrolles of grosse faults which they suffer in themselues and nourish yet vnder the name of infirmities it should easily appeare to such as haue any iudgement in the Scriptures that they cannot be reckoned among the beleeuers and beloued of the Lord. For howsoeuer he gather his elect out of all these kinds yet are none of them to be accounted for his while they abide and continue so From these faults therefore let the beleeuers separate themselues A fourth sort and those diuers from these now mentioned may be added who being sore stumbling blockes and offences to many deserue to bee reprooued with the former ye shall know them by the description which I set downe of them by rehearsing their particuler properties who if they repent not will in the end though I hope better of some of them prooue no better then the rest Among whom they are to bee counted who seeming to be of the forwarder sort doe yet offend dangerously and suffer the same blemishes before men to breake foorth in countenance speech behauiour against such as they mislike though farre better then themselues which testifie that their hearts are inwardly poysoned in the sight of God who for their zeale that they haue towards the worship of God do thinke so well of themselues that they cannot brooke nor abide any other who differ from them in iudgement about some things though they haue no cleere ground in the word of God And if they bee at variance with any how honest and godlie soeuer yet cannot affoord them a Christian and friendly countenance nor speake a word to them without taunting girding rating or wounding them and in their absence deface and defame them very vncharitably for somewhat which they mislike in them and yet oft times without any iust cause at all Yea and some of them being themselues but priuate men but put the case some of them bee in the Ministerie and men vnlearned doe make it a great piece of their religion to censure sharply and descant arrogantly of their betters and superiours so that it is well knowne that many of them haue turned vtterly to become Schismatikes and others haue not been farre from them Which kind of zealous professors I do the more boldly reproue because some haue thought me a fauourer of such their readines in receiuing the Gospell I haue well liked and as I haue been able furthered it but this arrogant bold and vncharitable spirit of theirs bringing forth such fruit as I haue mentioned neuer taught them in any sound Ministerie I vtterlie mislike and haue done from time to time since I had any iudgement Who hauing been content for some yeeres space to be taught as seeing great need thereof haue in a few yeeres I may say moneths outgrowne their teachers in their owne iudgements and haue thought almost none of them good and meete enough or sufficient for them and therefore some of them haue giuen themselues as they say to grow by their priuate reading when they might haue been taught also in the publike assemblie which some of them refuse to doe especially by the ministerie of such as they are exasperated against and so for the seruing of their owne cankred humour they sinne against God in breaking one
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
them such as God will confirme vnto the end and to consider that they themselues had more neede to bee setled in the knowledge of the truth then to take vppon them to censure those which are wiser then themselues The dutie of the strong is to beare their infirmities neither to please themselues in the things which they doe but to build vp the weake and to vse their libertie aright seruing Christ therein and seeking the good and benefit of their neighbour which is done when for his sake they abstaine when neede is euen from things lawfull and then it is necessarie when their weake brother by their example is led to doe that which he hath no warrant of and therefore his conscience is defiled and wounded thereby and so he waxeth the more backward in the seruice of God But besides these gifts in the stronger sort such as God hath beautified with any gifts which others doe want ought to bee had in honour and account for the same and not saucily and proudly to be contemned for by such God helpeth forward the welfare of those who do want the same And namely the ancient in yeeres and gray-headed are of the yonger sort to bee esteemed and had in reuerence as Elihu hath giuen example in the booke of Iob who being in the companie of sage and graue men himselfe but yong did keepe silence a long space and when he spake he said he did so reuerence their age that he was afraid to speake And if wee can frame our selues to giue these duties to our betters and inferiours it shall be the easier to regard the dignitie and worthines of those which are our equals which in that one sentence of the Apostle is taught vs that when the case so standeth that we might seeme as worthie persons as others and not any thing inferiour to them in the iudgement of men yet let vs giue ouer our right vnto thē if it be any and in giuing honour to them go before thē And when we haue had experience of carefull practise in giuing this due to our neighbor we shall both perceiue our want and be ashamed to see how manifoldly wee sometime failed herein which without faithfull examining will neuer appeare by meanes of our secret selfeloue and what benefit wee haue of Christs righteousnes in this one commandement to couer our so great vnrighteousnes against it and thereby set our selues more earnestly to grow sound in the duties of it This point of humilitie is for good cause required of vs towards our neighbour that wee may the more readilie yeeld to other duties which follow And this of the duties which we owe to the person of our neighbour to the which if we adde this that wee be carefull to maintaine our owne reuerence and credit among men by a course beseeming our holy profession we shall doe well Now we are to see what God inioyneth vs towards their life To name the duties onely and barely to mention them doth little good to the most that shal reade them either for vnderstanding or practising of them and to stand long I may not the least that can be said of the particular duties in euery commaundement though breuitie bee studied for is more then I meant to bee occupied about the wise reader must haue consideration thereof The duties to their liues are many and those both to the bodily life and the spirituall From whence wee must fetch for our daily practise all that wee are bound to performe about this part of dutie And to the preseruing of bodily life health and welfare in our neighbour as much as lieth in vs it is required at our hands first that he sustaine no hurt by vs or any of ours as farre as we can hinder it in stripe wound bitter taunt or hard handling any other way either he or his whereby his life might be made vnpleasant while he liueth harmelesse amongst vs nay though he should ouershoote himselfe towards vs and prouoke vs yet God will haue vs armed against such offences by that mildnes of spirit which changeth our boisterous nature into sweete amiablenes verifying that which is written by the Prophet the lambe and the lion shall feed together Esai 11.6 whereby we are made able and fit to liue euen with bad persons Which mildnes teacheth vs to beare much and suffer farre rather then to bee angrie in our owne cause which how weightie soeuer it seemeth to vs is no better then follie and madnes therefore not to desire reuenge at their hands but to wish still their good And for our owne parts wisely and carefully both in words and in deeds to auoide and cut off all occasions of discord yea though it be with the forgoing of some part of our right as Abraham did to Lot and to procure peace so farre as it may be without offence to God or the hindring of our own saluation and taking al things in good part as far as possibly we may Oh how much doth he comfort the life and glad the heart of his neighbour whose earnest endeuour it is to liue thus with all men though it be a gift of God which should shine euen in the rich themselues as the Apostle sheweth saying Charge them which are rich in this world that they be not high minded but easie to be liued withall But yet is it further required at our hands that besides the hurting no man as hath been said we should doe them good And indeede such should our whole course be towards others that we might make easie as many mens burthens as we can seeing God in the riches of his mercie hath vnburthened vs of so intolerable weight as pressed vs by our sinne euen as he hath loued vs therefore so from hence it is that we haue loue one to another as to haue care of their life and welfare to maintaine it as their necessitie shall require and our abilitie can performe To manifest it in their miseries by pitying them and hauing a fellow-feeling of the same with them and so to testifie it both by words and deedes as our Sauiour by doing the the same in pitying the people who were dispersed as sheepe without a shepheard gaue vs example to doe the like And as their troubles and calamities shall be the greater so the more speedily to lend our helpe to them to ease them as much as in vs lieth That this may the better be conceiued and practised of vs we may take two examples for all the rest to shew it in for this being so needefull and that oftentimes I meane to shew mercie and so much complained of to be wanting I will stay a while in it The one is in the distressed case of seruants who if all hard measure being offered them they must yet not be suffered to answere for their innocencie their burthen should be great
and the manifold and great priuiledges which wee inioy daily through the inestimable kindnes of God toward vs but specially of those things which we haue most speciall neede of These and such like are the matter of our meditation and as oft as we goe aside to thinke with purpose and desire of heart vpon these things or any of them for the better calling of our mindes out of the world then we are said to meditate so when in or about any of these we sigh moane complaine to God or reioyce and are quickened in our hearts by such occasions euen that also is meditation and most commonly ioyned with prayer Of which two holie exercises the booke of the Psalmes is full namely that 119. Psalme where the man of God setteth downe his meditations which he had in euerie state of his as either lamentation complaints or supplications in his affliction or ioy and thankes for deliuerances and prosperitie By this vnderstand what manner of exercise meditation is Euen such an exercise it is which is required of thee from time to time as may be conuenient through thy life that by recording holie and diuine things especially those which may make thee sound in the matter of thy saluation a little time when thou maist best may bee bestowed of thee to drie vp thy fleshly and bad humours of earthly mindednes and worldlines c. or to quicken thy dull heart least after thy sleepe in sinne the diuell maketh thee forget thy former well ordrednes And because I am too sure that few are acquainted with it though it bee an helpe most profitable to godlines I will somewhat more at large speake of it that the practise of it may be more common and that they which vse it with the other helps may much more cheerefully go through their course How necessarie this heauenly exercise and recourse to God is may easily be conceiued for that the hearts euen of good Christians are so seasoned with vnsauourie thoughts desires and delights of follie vanitie and much other naughtines seeing the best are chaunged and reformed but in part that they thinke it vtterly impossible to bring them to any better point and therefore many by this errour doe not greatly goe about it yet if such noisome poysons be suffered to lurke and remaine in them we know they doe not onely as sowre weedes choake the plants of grace in them but also grow vp and bring forth most noisome and dangerous fruits as by wofull experience men feele and trie And for the weeding these out of the ground of their hearts there is no meanes so auaileable as this considering oft and deepe meditating on them namely what swarmes of wicked cogitations and lusts do lodge in the heart and to finde them out also to bring them into a vile account to be wearie and ashamed of them and so to entertaine better in their roome I say there is no helpe more auaileable to hunt and purge them out because although by the word we know them by conference we doe reuiue the remembrance of them and by reading we doe both yet all these runne out of our riuen heads and abide meanly with vs to suppresse our corruptions and to tame our harts vntill wee bring our selues to often and much musing and debating of the good things which we heare and reade of that so we may digest them and of the euils which wee heare that we may abandon them euen as worldlie men ponder deeply their affaires which are weightie Now when we see so farre into the danger of them and be wearied with the noisomnes of them that we will tie our selues oft to gage these hearts of ours to sift our thoughts to accuse and condemne them as we find cause by the filthines and shame of them and herein will deale truly as we loue our soules then doe wee begin to breake the knot of such cursed swarmes and to chase away the lurking litter of prophane thoughts and desires out of our hearts then we waxe more watchful against them after and make more conscience of them adioyning thereto inward and earnest requests to God for assistance and blessing Then also we shall furnish our hearts more gratiously with heauenly cogitations and holy desires all which make greatly for the well passing of our daies Therfore no man that will weigh how great things are wrought in our hearts by holie meditating vpon our estate and vpon Gods bountifulnes towards vs namely euen a framing of vs after the image of God shall neede to doubt how necessarie it is And so much the more wee are to thinke it because it is well knowne by Scripture and tried by experience that our hearts are deceitfull aboue measure and thereby we beare our selues in hand that if wee doe once obtaine thus much of them that wee can commend that which is good and speake against euill we are readie to thinke our estate to be right marueilous good when yet in the meane while if wee doe not finde our hearts in our secret meditations and when wee search our thoughts alone by our selues how they stand affected that we can feele vnfained hatred of euill to be in them and loue to goodnes wee doe but deceiue our selues And in euery little triall we shall finde it otherwise then wee would thinke I meane that sinne sitteth neerer and is faster glued to vs then wee did imagine For as he which goeth to warre is first trained and made fit to vse his weapon at home and the scholler trieth masteries priuately before he come forth to dispute openly So a good Christian will trie what he can doe against his affections and sinne alone by himselfe in his solitarie meditation and resolue against the same accordingly as he seeth the difficultie thereof to require before he can in his common dealings with all sortes and companies be strong from temptations and falles and free from offence giuing in his words and deedes And therefore on the contrarie this is the cause why so many bewray themselues to be hypocrites before men for that they haue no triall of the truth and simplicitie of their hearts alone by themselues in iudging and proouing the vprightnes of them before God and therefore haue not sought strength of him against their infirmities Oh how doth this communing with the Lord in secret and debating with our selues about our mortalitie and corruption and of his fauour in vanquishing them how I say doth this as oyntment mollifie our hard hearts and make them to relent and doth relieue them pleasantly with the sweetnes of it How doth this estraunging of our selues from worldly impediments drawe vs into neare and heauenly communion with our God How doth it make vs acquainted with the manifold rebellions of our nature with our blindnes securitie earthlines and infinit other loathsome filthinesses which neither wee our selues will take knowledge of while we carry our selues in many
matter about which we may and time to bestow therein and freedome from lets therefrom is an estate much to bee made of and yet for the most part they who haue almost all outward incouragements cannot tell what to doe with them Whereas the very name of death is fearefull when men heare that they must be readie to suffer for the Gospell and therefore many are dismaied we must know that we are the more vnwilling to heare of it because wee accustome our selues to loue this world and our life here too well which must be lesse set by And God by diseases and the miserable estate of things in this world and by many other meanes can make our liues loathsome and death welcome which if wee would thinke much of the hearing of it would be more welcome But begin in time least it bee too late when wee can stay here no longer It is needful besides our set times of prayer in the day to haue oft recourse to God by watchfulnes and prayer in all our dealings least we goe too farre in surfeiting our hearts with them and as we can to looke to God secretly though not so solemnly as at other times praying him to keepe vs. Neh. 2.4 Whatsoeuer taste of good things we haue gotten and how sweete soeuer they seeme yet it is certaine that God hath yet much more then wee can thinke of if they be the matters which wee haue in greatest price but being set light by and the meanes neglected which preserue them they die That estate is to be made much of wherein we are not onely delighted in seruing God by the duties we doe presently but also as ioyfull to thinke of them which are to come and the more the better they be It is a singular mercie that wee take comfort and delight in the things which we hope for and in the seruice of God which to the world are most irkesome and tedious The more sure of Gods fauour thou art by faith the more humble also thou art and not contrarily Matth. 15.27 They are worthie of great punishment who set light by the plentie of that grace the crummes whereof Gods hungrie seruants doe set great store by What is more liuely to our vnderstanding then the heauenly and spirituall course of a Christian in comfort and godlines throughout the Scriptures as Rom. 5.4.5 and what is more vnlike it then the liues of men One especiall point of profiting is to know our owne vilenes and miserie better daily that so we may come to know the inestimable bountie of God and what wee are beholding to him for receiuing increase from him in pardon and other graces As excesse of eating and drinking doe bring slouth and sleepe so surfeiting our soules in pleasures cares c. rocketh vs asleepe and maketh vs vnwilling and vnfit to see what is amisse In steed whereof sobrietie that is a ruling of our passions and watchfulnes are to be our daily companions 1. Peter 5.7 Psal 5.8 We must not flatter deceiue our selues with the calling to mind of the forwardnes and care that hath bin in vs in times past hereby to gather slouth vnto the flesh which is readie to take the smallest occasions that may be to fauour it selfe and to make vs grow cold and slacke in duties but we are to looke to continue and increase any good and forwardnes which hath bin for hereafter as to delight more in walking with God in a Christian course and to hold fast our faith and comfort euen in trouble and not to thinke our state the worse for it But with our Sauiour to despise the shame of the crosse although it be euen to the thrusting of vs out of the world and therfore much more in prosperitie to be fruitfull in all good workes Ioh. 15.8 Seeing it pleaseth the Lord to let vs know that we haue this pretious and blessed libertie al the day long to be with him to inioy his presence by faith to solace our selues in bold affiance in him and that for all good things and to be free from the feare terrour and anguish which hunteth the vngodly It were pitie that we should for some deceiueable follie depriue our selues of such sound happines and peace as he alloweth vs euen here to be partakers of When men receiue not the word with meeknes that it may be ingraffed in them Iam. 1.21 and doe not so heare that they may beleeue Act. 14.1 but take a taste and a liking at the most I denie not but for some cause one may hold out longer then another but if they goe not forward ye shall see them fall vnto nothing for a momentany and weake desire is not enough to hold vp a godly life but a delight in it which faith worketh When we are afflicted and the wicked spared our state seemeth to them most vile When we are both in prosperitie they seeme more happie thē we When they and we be both afflicted they count our state happier then their owne But especially when they are afflicted and we spared Exod. 14.25 We may not assigne the Lord in what place state condition or in what companie we would liue but as strangers wait on him euen as the hand-maide on her mistres for whatsoeuer he will allow vs. And when great afflictions come yet not to be discomforted nor vnquiet but cheerefull still through hope as may be obtained of vs as we were in prosperitie least we should declare that we serue God for our belly and ease and seeing our God is neuer changed in any sort we not to change We are readie most commonly to be called away by death before we be fit or haue learned how to liue Looke what care conscience zeale thou haddest when thou first imbracedst the Gospell what reuerent admiration at the excellencie of it and what loue towards it the same at least retaine and be sure thou keepest still afterwards And howsoeuer thy heart was weaned from the inordinate loue of the world and vaine delights which might quench those which are spirituall see that the longer thou liuest in this vale of miserie thou doest not drinke vp the draffe of it and fashion thy selfe after the iniquitie of it nor the more knowledge thou hast that thou beest not the more secure For thus it is with many at this day who therefore doe smart for it If a man be a diligent obseruer of his course of life he shall seldome finde himselfe free from all kindes of offences but one shall trouble him much if another be weakned yea and without much faithfulnes and strength of grace shall preuaile against him But if there be care that they weigh not downe the affections in being too much taken vp of them it is well for the Christian mans life is a continuall battaile and when it ceaseth we are readie on the left
that they loue to lie in it still more foolish then children who cannot bee made to come nigh the water when they haue once been in perill of drowning and so they verifie the words of Christ Prou. 1.22 O ye fooles how long will ye loue foolishnes Which is the cause why not onely the most part of hearers are dead and cold practisers but euen many of the teachers though they do boldly vtter that which they haue read yet are faint followers of that which they teach or conceale much of that which they should deliuer because they finde the contrarie to be done of themselues which they see they should teach others and would shunne the reproch of the prouerbe Physition heale thine owne disease But they who turne their thoughts consideration wisedome and studie to this marking what is the blessed course of life and how it is attained vnto as they shall declare that they are wise so shall they bee sure to finde a singular helpe to godlines which they shal neuer repent of trauailing for It followeth in the next place that we see how God hath prouided no lesse helpe for vs in companie which because we haue much vse of and occasion to be often in it therefore least we might possibly returne out from it worse then we went into it as the most companies are such as doe make men more corrupt then they were before therefore the Lord hath taught his people how to carry themselues in all their meetings with others in such wise as not onely they may shunne the harme which is easily gotten therein but also haue much helpe and furtherance thereby to goe better forward in Christian duties But this point is handled at large in the next treatise Therefore I referre the reader thither CHAP. 10. Of prayer and the parts thereof thankesgiuing and request whereunto is added confession of sinnes HAuing now made mention of the two first kindes of the priuate helpes the third followeth containing the helps which may be vsed by ones selfe alone or with others also as prayer and reading Prayer is a calling vpon God according to his will and hath these two parts thanksgiuing and request whereunto is added the confession of sinnes Thanksgiuing is that part of prayer in which we being comforted by some benefit which in fauour God bestoweth vpon vs are drawne to loue and praise him and shew forth the fruites thereof In the which description we see three duties to be required of vs and three motiues or perswasions to drawe vs to performe them I will first mention these latter and then proceede to the duties The first motiue is knowledge and remembrance of some benefit receiued or promised vs. Which may be seene in the thanksgiuings of all Gods seruants as in Dauid after that he had receiued the sauorie and seasonable counsell by Abigaile and in Abrahams seruant when God had blessed him in his iourney to Aram. The same may be said of the leaper when he saw that he was clensed after he had made request for it to Christ And where there is no knowledge and due consideration of some particular mercie how can there be any true and hartie thanksgiuing howsoeuer in words there be a protestation for fashion sake as in them who say we must thanke God for all when yet they consider of nothing that moues them thereto The second motiue to thanksgiuing is ioy and gladnes of heart for the benefit which we thinke of or call to minde As appeareth by the psalme in them which returned out of the captiuitie saying When the Lord brought againe that is turned away the captiuitie of Sion his Church we became like them that dreame then was our mouth filled with laughter and our tongue with ioy And except we finde such sweetenes in Gods benefits either alreadie receiued or by faith embraced being promised the dutie of thankes can in no good sort be performed But that is verified which is commonly spoken that is a worke is vntowardly done which is not cheerefully gone about The third thing that should moue vs to this dutie of thankes is that which is most fit to worke the foresaid ioy and that is a perswasion that the benefit for which we giue thankes commeth to vs from Gods fatherly loue which is a farre greater matter to make vs glad then the benefit it selfe which is bestowed on vs. For if we should feare that it is sent as a snare to intangle vs or to heape hot coales vpon our head and to make our condemnation the more iust smal sweetenes should we finde therein but that which would be quenched with that feare and by an accusing conscience As for example what hartie ioy or sound thankes could that of the Pharisie be though in tongue he gaue the one and in countenance shewed the other when he had not this perswasion But God be thanked it is not so with his beloued ones but they knowing that their most louing father hath giuen them his Christ which is the greatest doth much more of fauour giue them all other things which are of lesse account which both reioyce their hearts when they remember any of these his blessings and stirreth them vp to a much more heartie performing of this dutie And as these three former things must be found in vs to moue vs to true thankfulnes for our comfort so to make it effectuall three duties are required First a continuance of our loue to God Secondly a desire to set foorth his glorie and in words to professe and confesse his goodnes Thirdly a further proceeding in obedience and walking worthie his kindnes For how can we choose but loue and set our hearts vpon him when wee may see the fruites of his fauour on euery side whither soeuer we turne our selues and the same euery morning renued Euen as the Prophet saith I loue the Lord because he hath heard my request and for his great and many mercies which there hee reckoneth vp So that they whose loue is set vpon the gift it selfe and the benefit being little affected towards the giuer and bestower of it how wide soeuer their mouthes are open in giuing thankes they are farre from the right offering of thankes to God Now if we loue the Lord we cannot but be carried with a feruent desire that God might bee knowne and beleeued on by others that they might come out of darknes neither can we satisfie our selues in seeking to aduance and magnifie him As wee may see in Dauid who being stirred vp by the consideration of Gods benefits had this affection in him thus declaring the same What shall I render to the Lord for all his benefits As if he should say Oh that I knew and could satisfie my selfe herein And where this affection and desire is can it otherwise be but that by all good opportunities there should be an expressing and
feruencie of the spirit so in other solemnities beside a longer time of continuing the same This dutie when the occasion of it belonging to a whole Church is publikely performed ought to be accompanied with the preaching of the word to quicken the assemblie to the more liuely professing of their thankfulnes accordingly as their solemne feasts vnder the law were with an holie conuocation And if the cause of this extraordinarie helpe be priuate concerning some one person alone or a familie or some few then it is to bee offered in priuate of them whom this great benefit concerneth with Psalmes and praisings of his name speaking of his workes and reading Scriptures tending to that end as Psal 105. 106.107 And because I finde one place very fit for this purpose which teacheth a most right manner of the practise of this dutie whether we shall be occasioned publikely or priuately to doe the same I thought it very expedient here to put in the same which manner of praising God was appointed by the man of God Dauid at the setting vp of the Arke of God in the tabernacle Some of the words are these Praise the Lord and call vpon his name declare his workes among the people sing vnto him sing praise vnto him talke of all his wonderfull workes Reioyce in his holy name let the hearts of them that seeke the Lord reioyce And this of solemne thanksgiuing The other extraordinarie helpe is fasting ioyned with most feruent prayer And this is a most earnest profession of deepe humbling our selues in abstinence with confession of sinnes and supplications for the greatest part of the day at the least to God to turne away some sore calamitie from vs or for obtaining of some especiall blessing This description in few words I will lay open for their cause who perhaps haue not read nor heard much of this exercise of fasting neither haue bookes at hand to helpe them to the right vse of it I say we must be deepely humbled and make earnest profession of it more then in the ordinarie abasing of our selues For though as oft as we doe pray and confesse our sinnes we ought to doe them hartily and deepely yet neither in the like continuance of time nor in the same measure of feruencie can they alwayes be as at and in this exercise they ought to be Secondly I adde that with this abstinencie must be adioyned I meane thereby that we must depriue our selues herein of the lawfull pleasures and liberties of this life as meates drinkes more then for necessitie costly apparrell earthly dealings which yet at other times are free for vs to inioy thereby declaring that we haue by our sins made our selues vnworthie of them And thirdly in that I say it must be done the most part of the day that is to the end that by this long time of our humiliation and abasement our hearts may be more cast downe and throughly touched with our distressed estate then in a shorter time they are like to be Fourthly supplications which containe our suites and confession of sinnes are added to teach vs that the chiefe part of this exercise consisteth therein Fiftly in that this is done for the remoouing of some great calamitie that is to be vnderstoode either of some sore affliction outwardly hanging ouer vs or the whole Church or alreadie vpon vs or for some greeuous sinne committed or long lien in of vs. The which when weaker meanes remooue not from vs these are inioyned vs of the Lord to deliuer vs from them wholy or in part or else to stay vs that we may rest our selues on God that his grace shall be sufficient for vs. And here we must know that to be required which I said to be in thankes whether priuate or publike that to enable vs to this dutie the rather we must in the one vse the benefit of sermons and fit scriptures to stirre vs vp hereunto and in the other to meditate of the like scriptures priuately for the well carrying of our selues through that so weightie a busines but in both let this be regarded that we take them not in hand except we come in true and vnfained repentance which as surely as we bring thither so sure we may be that God will be with vs there and heare vs which will make the whole action more sauorie and the end of it to be with comfort which is the right manner of taking it in hand Now therefore the nature and qualitie of this exercise being in some sort laid out vnto vs as the former was if we duly weigh the force and vse of them both in their proper kind namely how the one raiseth vs to a ioyfull recording of Gods wonderfull kindnes the other bringeth vs loue for our owne vilenes more especially remembred both of them doe exceedingly draw our hearts in more loue and obedience to God who can deny that they both in the time wherein they are to be vsed euen as a long time after are most effectuall meanes to set vs forward in the godly life To say more of the meanes and helps I haue not thought it expedient Therefore to end this whole treatise of the helps these few cautions I would wish to be had of thee the diligent reader to the end thou maiest haue the right vse of them namely to vnderstand them well and consider throughly of them and of the commoditie which they may bring and so with a quiet and meeke heart set vpon them in that manner that thou hast them set downe vnto thee And incourage thy selfe hereunto by this reason that seeing some one of them hath so great force to the wel framing of the heart and life each in his kinde then all of them together being so vsed must needes bring a more large and liberall blessing that way But as they are pretious and haue an excellent end so hold still that account and estimation of them and vse them with all high reuerence as frailtie will permit and not for fashion as the counsell of flesh will be to make the best things vile and common in a short time Neither giue place to wearines and slacknes in vsing of them either in the first entrance or after longer continuance yet if by vnawares or any other way these faults escape be diligent and readie to espie them and hide them not but checking thy corrupt heart confesse it to the Lord in secret and he will heare thee and forgiue thee and then set vpon the vse of the forementioned helps freshly and sauourly againe as thou diddest before There remaineth onely this at what time so farre as we may know it we should vse them and which of them should be vsed euery day and which otherwise which is a poynt most needefull to bee knowne But this requiring another place cannot conueniently bee done here but shall follow in the next treatise of the
daily as I haue directed before to do if we delight not in reading or take not the benefit of christian exhortation and conference watching ouer one another and prouoking to loue and good workes and to take good by examples of one another and if we be not more humbled by our chastisements and our hearts more inlarged to serue God by his daily benefits but trifle out our pretious time after the manner of men of the world finding no such sauour in any of these as we do in earthly delights namely eating drinking sleeping playing and dealings about our profits the Diuell hath what he seeketh at our hands and keepeth vs farre enough off from our best portion Finally the want of our whole armour or any part of it whereby we defend our selues from euill on euerie side this though all the other were present should sensibly appeare to be wanting for the daungers and fals which we shold sustaine for want of the same The remedy against the wāt of the word preached is to relieue our selues with it where we may with most cōueniēcy inioy it but rather that we sue eanestly to liue vnder it which would be more generally granted of God if it were as a benefit which cannot be wanted sought for desired But whether of both so euer be let vs so partake it that we may feel our selues sēsibly as by good diet refreshed grow in grace in the knowledge of our sauiour Iesus Christ for which end it is among vs. The remedy of all the other wants seeing it is a faithfull practising of the daily direction of the which I haue spoken largely alreadie or any other such therfore it is sufficient to shew the Reader that all these wants the Diuell will hinder him by to the end that he may hold him back from the practise of the godly life and consequently from the sweete fruite which he might inioy thereby The which I speake to this end that he may be on the other side more incouraged resolutely to giue ouer himselfe thereunto daily seeing thereby all these euils and perils of this life so vnwelcome and so much feared may be in great part auoided If any obiect that these first kinds of lets though not so particularly are set downe before and the remedies as here they are and therefore that this is superfluous let such know that I therfore set these downe particularly to let thē see that a well ordered course is a remedie for and against all diseases and therefore I mention the manifold lets in this Treatise which come in the way to hinder it that they may see the better to set themselues against them and not to thinke their labour lost which they are moued to bestow in acquainting and exercising themselues throughly in the practise of Christian direction from day to day as it is drawne from Gods word And thus much of the first kind of lets whereby the Diuell hindreth vs through wants in good things he taking occasion from the corruption of our nature whereby we are prone to euill and vnapt to good to strengthen sinne in vs. Now I haue shewed how the Diuell troubleth many weake Christians by the wants before mentioned here I thinke not amisse to shew how some are troubled by feare of their owne wants without cause For experience teacheth what deadly heauinesse he raiseth vp in the hearts of many of Gods deare children by occasion of their wants in grace And among the manifold hurts which he bringeth by meanes thereof to many weake Christians this one is not to be omitted what grieuous and sore discouragements he oppresseth many tender consciences with while they espie some gfts of God in other which they thinke be not in themselues though they seeke aboue all things to please God as hauing had some sweet feeling of his fauour through faith These I say when they consider and deeply weigh their owne emptinesse of grace and barrennesse their manifold infirmities also which they beare about them the Diuell abuseth their weaknesse to an heauie and vncomfortable sorow which is also as vnprofitable to them In which state he driueth them to find out in themselues many disorders and fals sundrie out-strayings from their Christian course and how they cannot preuaile ouer their corruptions and so maketh the innocent soules not onely to thinke that they be farre worse then they are but also troubleth and disquieteth them beyond measure insomuch that they haue bitter sobs and make sore complaints against themselues in the meane while forgetting through vnthankfulnesse Gods manifold kindnesses towards them and what cause of reioycing rather and thanksgiuing they haue offered vnto them And in this case he keepeth some of them many yeares together perswading themselues that none are so bad as they nor such hypocrites c. when yet the things whereof they do most accuse themselues are meere infirmities and not any grosse or palpable trespasses This description of them that I say no more of them who seeth not how apparently it bewraieth the Diuels malice and subtiltie in hindring yea snaring them as I may say in such sort as they cannot wind out any way when yet as hath bene sayd there are no sincerer-hearted Christians then they nor who seeke the Lord more hartily for that measure of knowledge experience which they haue Now if they are blessed who feare and who are troubled for some wants in grace who is so blind that he seeth not that euen by this which is their sorow and in their owne account euen their miserie yet by this I say they proue themselues to be blessed and happie The speciall remedie for these is godly boldnesse to consider what God hath done for them in giuing them such hungring hearts after good things which could not be except they had tasted of those sweete graces alreadie and had some part or portion of the same They must be perswaded to more heartie thankfulnesse to God and see this their humilitie meeknesse loue of God and desire of heauenly things to be iust causes hereof Their vnkindnesse to God they do well to acknowledge and that is an especiall grace of God in them and that they find in their nature rebellion against goodnesse but yet not so that they shew themselues more vnkind by not confessing that they haue much cause to reioyce from him And therefore let them beleeue that their estate is rather to be highly accounted of euen as it is seeing the thirstie as dry sponges drinke vp much grace and the humble shall find rest to their soules then that for some wants of grace they should cast downe themselues halfe desperately as though God regarded them not when yet their estate is the estate of all Gods children among whom euen the best haue many wants of grace and know but in part nor beleeue but in part although they haue through experience
they are most prone and besides except they haue a wise care to keepe themselues beseeming the Gospell especially in those parts of their liues which lye open to greatest daungers that therein they be best furnished and if they take a foile and sustaine a checke to their conscience yet to seeke the curing and ease of it by due humiliation speedily But this will not much preuaile except their owne hearts haue bene brought to take sound delight in the christian course and waine themselues from that which they shall know to be against it and to be glad to be aduised and directed how to recouer But of this second kind of lets thus much CHAP. 10. Of worldly lusts and namely The loue of carnall pleasure and the inordinate desire of riches BVT further as he findeth best oportunitie he deceiueth vs many other wayes and namely in taking vp our hearts in endlesse foolish and vaine desires of things which we neither can nor ought to enioy as the lust of the heart of the eye and the pride of life and so feeding vs with the ayre euen with most vaine and deceiptfull dreames besotteth vs with too much pleasure-taking in transitorie liberties and commodities of this life which pull our mindes as much from godly duties as they carie them after such vnsauourie follies About many daungerous fantasies he occupieth our heads that we may neglect the seeking of better things especially in the time when we should be best occupied I meane by these all sorts of worldly lusts which are more noysome and daungerous then the euill affections mentioned before though one would think we had litle need to be shaken and distempered with greater then they but rather studie how to make them weakened and subdued in vs. These worldly lusts are lusts of the flesh which belong to the present state of this life and world as the exceeding loue and desire of pleasures riches and estimation or honor c. For if he can fasten our delights on these we are caried headlong as the chariot by wild horses is ouerturned I will shew the daunger we are in by meanes of these worldly lusts in two kinds The lustes of the flesh properly so called and the inordinate desire of riches and cares of the world How a true Christian may possibly be disguised by these I say that he shall be thereby as another man and sometime grossely ouercome of them I will first shew and then adde some remedies against them The first is when he shall be drowned in sensualitie and the sottish pleasure of the bodie so that he is blind and imporent and hath no power to consider what the Scripture saith Fauour is deceiptfull and beautie is a vaine thing And what is the cause of this for it would not easily be beleeued that a true Christian should fall so farre The cause is this that he hauing giuen his heart libertie to desire stolne waters and to count them sweet when he should rather haue loathed and cast them vp as vomite and haue made a firme couenant against the nourishing of such delights and he hauing giuen his eye leaue also to feed it selfe with such sights he was made vtterly blind And that being done his prayers became feeble and weake though sometime attempting it to expell and driue out such sottishnesse but it lodged in him and made him a slaue vnto it Which cannot be plainelier seene then in Sampson a man of great gifts as may be gathered by the storie but made so impotent by the looke of a woman that he yeelded himselfe to her lure most reprochfully and being caught with that which was precious in her became a foole in Israell who had bene wise enough before to rule the whole land And to this bondage doth a man indued with grace bring himselfe when he will not see the daunger which he cannot but know is readie to meet with him For can a man take fire in his bosome and not be burnt No more may such an one who will be caried of his raging lusts looke to be free from great euill and daunger But behold further what goeth with it euen this that he is senslesse at the sight of it when he should rather tremble to behold in what estate he is For besides that he knoweth he doth euill which makes his sin the greater his prayers are lost which he bestoweth about it his burden of conscience is importable the losse of grace thereby is vnspeakeable the griefe of the godly that heare of it vnutterable and the reioycing of the wicked vnsatiable And yet this is not so to be taken as though it could be no otherwise with any of Gods people for many are free from that slauerie who yet haue the same allurements but they giue not place to their vnruly desires beleeuing that which is taught them How deare it will cost them Oh subtilties of Sathan hardly to be discerned and deceiptfulnesse of the heart not to be trusted so soone to let loose not a filthie man or woman onely giuen ouer to euill desires who can do no other but fulfill the same to the vttermost but a sonne and daughter of Abraham who doth loath and abhorre such wickednesse and yet to be taken in such a time that they should be readie to venture vpon that which must needs worke their vndoing and to wish that by the enioying whereof they were better be dead But I must say such do purchase to themselues the iust fruite of their labours for though they may be sealed vp by the spirit of God to saluation for of such onely I speake yet what then Ought they not therefore to be more holy and beware of the least occasions of emboldening them to sinne And of all other sinnes to be most suspicious and fearefull of those to the which they know that they are most prone and inclined and by the committing whereof they are sure that their shame and sorrow must needes be greatest Which two when they are by their iust deserts once brought vpon them they will confesse with vs then that we cannot be too circumspect and warie and that it is no precisenesse to beware of the deceiptfulnesse of sinne at any time or in any place or companie the which grace yet and care was thought to be too much austeritie till they smarted so bitterly for the want of it But euery one can tell that this is true He that standeth furthest from a raging flame is freest from burning and he who goeth farre off from the brimme of a riuer is safest from drowning A word to the wise is more then an hundred stripes to a foole And I pray God that numbers of them who mocke some for their precisenesse haue not oft times iust cause to blush and be wounded for their bold sinning I meane as well the sinne which I now here speake of as other kinds and all for this that
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
CHAP. 12. Of the third kind of generall lets whereby the beleeuer is hindered from foing forward in a godly course NOw followeth the third kind of generall lets which do much hinder a Christian from fruitfull and chearfull walking through his pilgrimage as becommeth him And to this I referre all the outward occasions whereby Sathan draweth vs to euill and by the which he stirreth vp most poysoned thoughts and affections in our hearts though the things themselues whereby he vnsetleth vs be not euill as by afflictions and chastisements by prosperity and abundance or variety of Gods blessings by family matters at home by our worldly yet lawfull dealings abroad by that which we see and heare by chaunge of our estate place acquaintance and other our affaires by the deepe securitie and bold sinning of others who feare no iudgement day by the hard handling of those which liue godly by such as are mightie and in authoritie who yet ought not to be terrors to to such as do well and to be short by other things innumerable yea to say the truth we go about nothing in the world how lawfull soeuer no not our prayers themselues and hearing of Sermons which are the holiest actions of our liues but from them all doth he take occasion to hurt and wound our soules as I will for the better instruction of the Reader in as few words as I can set downe and shew to rouse and stirre vp such as haue care to do well to become more vigilant against his sleights and snares when they shall better know them and be mory wary in all their wayes and that they may see that there are causes sufficient why they should daily be setled in a godly course when they haue so many occasions on euerie side to hinder them And to touch these in order First how iustly is this to be complained of almost vniuersally that for all the encouragements we haue to the patient and well bearing of our afflictions yet rare is the man who is not made worse and whose heart is not hardened against God by them rather then the person more meeke and humbly minded For if they be heauie and grieuous they do oft times raise bitternesse and impatience and if they continue long they will commonly worke a feare of Gods wrath for some sinnes although repented of yet comming a fresh into his remembrance The Lord hath taught vs in many parts of his word that his corrections are sent from him to all his beloued ones as from a most louing father and for their great good that they may not perish with the rest of the world but haue triall of their faith and patience thereby and so most sound ioy so farre is it off that he taketh pleasure in hard handling of vs but doth all for our good yet how many are so wise as to make these vses of their afflictions as God would haue them but contrarily are led by the diuell to impatience fretting frowardnesse and most painefull pensiuenesse all which do vexe them more by many degrees then the troubles themselues For this doth he often ring in their eares How can it be that he loueth you and yet afflicteth you thus Againe God hath taught them that he hath many waies to deliuer his and promised that their afflictions shall not be aboue their strength and also that he wil send a good end of them which being weighed were enough to vphold them but Sathan washeth away all such encouragements and carieth them headlong from resting vpon Gods word with peace and yet for all this his preuailing against them they see not themselues to be made his bondmen And thus it may easily be seene that the diuell doth vsually take occasion by the chastisements of Gods children to turne them aside from their stedfastnesse in a godly life neither can it be otherwise if they will not prepare themselues for them before they come that their vnruly passions may not breake out so impatiently against God as there is litle cause why they should when he telleth them that of very loue and faithfulnesse he afflicteth them This the diuell had experience of in the dayes of Iob when he said Lay thy hand vpon him and thou shalt see that he will curse thee to thy face and although he was deceiued in Iob yet he hauing had long triall of the nature of man spake the truth in the generall as hauing long proued how readily it is caried to vnquietnesse by occasion of the crosse He therefore who hath learned in prosperitie to want and be abased and to looke for a chaunge before it commeth that he may not in the same be chaunged from a godly mind he it is that shall be deliuered in the time of affliction from manifold disturbances yea although they be sore and great But if our troubles be many and grieuous as no man can warrant himselfe to be free from either it is to be knowne that all the priuiledges of Christians and their whole armour will be litle enough for the enabling of vs to stand safe and vpright in them and to keepe our hearts in the peaceable and faithfull seruing of God And otherwise our froward nature being sodainly prouoked by losses iniuries heauie tidings disappointings of our hope or other such molestations when we looked for no such things before will passe her bounds in a moment and carie vs into sundrie vnquietnesses And when we are vnsetled in such a manner we do easily fall into further degrees of impatience and fretting whatsoeuer we thought of our strength before And therefore our Sauiour said I haue giuen you many comfortable instructions that in me ye may haue peace when tribulation commeth And I haue not maruelled when I haue often heard that many vexations and bitter anguishes of mind haue possessed the liues of some Christians by reason of their crosses who hauing many commendable parts in them haue not for all that such wisedome to prouide for themselues better shelter against the time of neede God yet ministring such varietie of helpes to them to the end they might not be destitute These therefore if we enioy not the benefite of daily to make the heauenly life sweet and pleasant vnto vs in the middest of so many crosses as we meet with and namely hope which experience bringeth it can no otherwise be but that there shall arise many vnsetlings discouragements and vnchearefull times euen vnto them which haue receiued some good fruite by the Gospell so farre off shall it be from them to learne experience of Gods helpe in their need whereby they might hope for the like afterwards But to say somewhat of other occasions by which the diuell hindereth our proceeding in a godly life if we liue vnder abundance and outward blessings of God enioying health peace sufficiencie of all things for this life are we then free from daunger on his behalfe Nay
this maner with plenty of teares Oh we see now that we haue not walked with the Lord as by diligent marking the examples of other deare seruants of his we haue found that they haue done nor honored our God in the course of our life according to the mercifull occasions and incouragements which he hath giuen vs. The feruent care and earnest zeale which we see required in the people of God hath bene much wanting and cold in respect of that which we might well haue attained vnto And as we see now more clearly that our blockish and vnprofitable life was not glorious to God nor beseeming vs who should haue stood foorth among the rest of Gods people to giue light vnto others so we did many times feare it before and thinke that whatsoeuer vnprofitablenesse and coldnesse is to be seene in many other weake Christians who behold and liue with vs it might rightly be imputed to vs from whom and such other they commonly take direction This and the like we complained of and lest we should seeme to make it a matter of course and to shew no manifest cause hereof let vs consider such proofe of the same as our wofull experience hath yeelded and affoorded That this complaint therefore may iustly be made it appeareth in all those duties pertaining either to God or man our selues or other For in all we haue failed manifoldly whereas yet by meane or indifferent heed-taking in great part we might haue done better Concerning God we haue not purchased such glory to his name and shewed foorth his louing kindnesse to the sonnes of men as we ought and might haue done neither glorified his Gospell as if it should haue bene taken from vs we would haue promised to do Further it may appeare hereby that we see we haue not profited in the knowledge of the will of God answerably to our time and to the helpes which we haue inioyed for that purpose For many of vs are as yet but weakly setled in the chiefe points of christian religion much lesse are we fit hearers with ready minds to put in vre any doctrine which shall be necessarily soundly and faithfully deliuered vnto vs. Nay we must needs confesse to our shame that the meanes to come by knowledge haue bene very negligently vsed of vs as seldome reading and in hearing not vsually preparing our hearts before we come with casting off the sinnes which might hinder vs and comming with meeknesse neither in hearing haue bene diligently attending and hearkning to the voyce of God neither after our hearing haue vsually meditated or communed with other of that which we haue heard So that this hath not bene our delight but with much vnreuerence for so holy and heauenly a seruice gone about Moreouer we haue not so tamed our corrupt nature and so set our selues against the same in many particulars so as we haue preuailed ouer it in our temptations for we haue thought this too tedious and irkesome for vs but we haue fauoured exceedingly and giuen too much libertie to our selues in our sinnes not readie to mislike and withstand the same as either some of vs sometime haue done or as we haue seene other of Gods seruants to haue done as Ioseph Gen. 39. did in onetime Moises Hebr. 11.24 in another Yet the meanes which we vse sometimes to obtaine grace if they were continued would bring to passe some effects this way not to be complained of therefore seeing we thus faile herein we must needes complaine bitterly And what is like to be a greater hinderer of true godlinesse in vs then this tender bearing with our selues in our sinnes as being hardly brought to offer any violence vnto them when yet we know that the smallest euen of our euill lustes do fight against our soules are ranke poyson vnto vs and haue need to be driuen out with most strong medicines And as concerning the daunger of fauouring our selues in our sinnes though secret and smaller then many sinnes seeme these fearefull effects haue followed that hauing winked at the smaller we haue rushed and bene plunged into greater and not chasing away light and wandring desires we haue fallen into deeper and more dangerous delighting in thē which hauing once taken hold of vs could not with ten times so much ado be remoued yea by this sleight striuing against some we haue bene ouercome of many and sundrie other Some haue taken great hurt by worldlinesse decaying as fast in grace and goodnesse as they haue gone on with too much intemperancie and excesse in that deceiueablenesse some haue growne into great coldnesse and in apparent securitie haue not espied their estate once to be chaunged but haue kept a kind of perswasion that they haue bene in as good case for all this as euer they were when greatest care was in them some haue bin readie with conceitednesse and froward iudging to breake off their course of Christian walking sometime and their fellowship and communion with their brethren Oftentimes such an acquaintance hath growne by this fauouring of our selues in some one with falling into many yea and those very perillous as strangenesse betwixt neighbours hollownesse vntrustinesse iarrings a growing after the common sort slow growing on in that which yet was our profession with many other such annoyances that it may well be said that fearefull effects haue followed this bearing of our selues euen in vs who haue bene thought to be of the forwarder sort Now when these and such like vnsauourie fruites haue come from vs and that we haue in such like manner as hath bene said walked in the world what hath bene our estate and condition but that which might well enough beseeme such as haue in no carefull sort bene professors of religion Our comfort hath bene flatterie and deceiuing of our selues our feruencie and zeale which ought still to haue increased hath bene benummed and turned into senslesse bockishnesse our companie vnprofitable if not hurtfull and dangerous and when we haue in any manner looked into our selues wound of conscience and terror hath bene found within vs shame and reproch hath bene without or which is worse then both hardnesse of heart hath ouergrowne vs. As for the Lord neither could we neither durst we haue our recourse vnto him and from any besides him we knew no sound cōfort could be attained To forget this our miserie was impossible to be thinking of it intollerable and so betwixt the one and the other we could not be when we were at the best but most vncomfortable But yet we liuing through Gods goodnesse vnder the ministerie of the word could not be so forgetfull of that which had bene in vs nor so blockish in thinking and considering of that which was taught vs neither all religion so vtterly extinguished in vs but that the sparkles of zeale which were in vs must needes be kindled one time or other by meanes whereof we were enforced to see a maruellous
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
the things which they leame therein what is the happiest estate of life that heere can be inioied euen that which hath the promises of this life and of that which is to come They grow wise in obseruing that God verifieth indeed all that he hath spoken in his word and not a iotte thereof doth faile and therefore they become more resolute euery day against all euill and sinne because they see that God will be reuenged vpon euery euill way and that it is certaine if they sinne as others doe he smiteth and they grow to see that he keepeth promise towards his who rest on him euen in their greatest streights Which how great a benefite it is may be gathered by this that it bringeth most neare communion with God by his spirit which worketh in them and which the world cannot receiue as our Sauiour saith He that loueth me shall be loued of my father and I will loue him and will shew my selfe vnto him He that keepeth my word as he shall be loued of my father so we will come to him and abide with him whereby he meaneth that he will make knowen his minde and will to them as familiarly as they which vse to conuerse one with another and eate and drinke together for the which cause also he calleth them his friends which doe the things which he commandeth them as to whom he will open euen his secret as men vse to doe to their friends and not to seruants For he loueth Zion his militant church which he hath chosen and will dwell there and delight in her more then all the habitations of Iacob that is then all other beside it And what fruite this neare communion with God doth bring which his faithfull seruants haue offered them it may easily be coniectured because as Salomon saith The heart of a friend resteth in his friend and a friend is neerer than a brother and if the perfection of loue be ioy there must needs be great ioy to Gods faithfull people when they are so deare to the Lord and he beloued of them so intirely Therefore as God giueth to his many comforts and that also he doth many waies and in many respects through the hope of eternall life through true praier and by a good conscience as hath beene said so in that they know his will and haue proofe of his familiarity with them as it pleaseth him to call it their ioy is yet more increased especially after a longer continued acquaintance with the Lord in his word And what is happinesse such I meane as in this present life may be inioied if this be not namely to partake all these with him thus to goe in and out before the Lord and to haue him thus the staffe of our comfort in al estates Which maketh ready to die and fit to liue and giueth greater gaine in both then in any other condition or course can be found and inioied yea this maketh the inioiers of it happy heere and certaine that afterwards they shall be happy for euer and though sathan doth much quaile this by occasion of troubles and our frailties yet it is certaine that it shall be recouered againe This in few words is that which I wish the true Christian reader to meditate on and consider which all Gods people haue so great need to inioy and partake by faith as it must needs grieue all that doe vnderstand and loue the excellency of it to see so many to be void thereof to whom yet the Lord hath graciously and freely bequeathed it And I pray God in most feruent maner to inlarge the hearts of all his good seruants that seeing many mourne in Sion and are holden downe with sundry and sore afflictions till they faint againe as though there were no comfort to be found for them to the easing of their heauy hearts that they may consider what the Lord hath prouided for the easing of them euen this to beleeue that all the forementioned priuiledges belong vnto them that though their sorrowes be many and great yet they may not driue them from hope in God but send them more earnestly to grone to him by praier that they may receiue and take these things to their comfort which he for that very cause hath committed to writing that those his children which are brought low and into distresse and almost to vtter despaire may lift vp their heads and reioice for so great hope of redemption and deliuerance at hand comming towards them And this will recompence aboundantly all the labour that hath beene taken and need no more be lost when it is once inioied And therefore if the beleeuers may know by Gods word that they haue a part in all the forementioned prerogatiues and therefore delight in his word which bringeth such tidings to them if they may thereby be made acquainted with that maner of conuersation which pleaseth God best and maketh most for their owne comfort and by his spirit may haue communion with him which the world cannot haue I cōclude I say that the beleeuers haue great prerogatiues bequeathed them and that the priuiledges which God hath granted out vnto his beloued are most precious and worthy all labour and trauell to be come by And that I say no more of this it is no hard matter to conceiue what sweet consolation a beleeuing heart inioyeth which hath experience of this for he beleeuing the promises of these things from day to day and hauing most sweet peace of conscience with confidence as a fruite of beleeuing them already how great must his comfort needs be which ariseth from both and especially for the hope which he hath of that which is yet to come Oh that all who feare God did beleeue this as they may boldly and ought confidently to doe that they might inrich themselues by hauing their part in it from time to time So that nothing is more to be lamented in the world then this that God hauing called men to be partakers of so excellent priuiledges and appointed for them such varietie of blessings whereof I haue mentioned but some part that they should be so ignorant as not to desire to know them so carelesse as to reiect them so obstinate as to tread them vnder foote and so to lead a life I may truely say full of misery for want of them But whiles I set downe this me thinkes I heare some obiecting thus How can we be perswaded that God hath prouided this liberty for his in this world when both Scripture calleth our life heere when we be in greatest prosperity a wandring vp and downe heauily as in a pilgrimage or wildernesse and a sowing in teares that is to say full of griefe and Christ telleth his that in the world they shall finde tribulation and that by many afflictions and persecutions we must enter into his kingdom And experience also teacheth that these things are euen so
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
are so hereditarie that they cannot The second cause A cause of the former cause Prou. 1.32 Mat. 20.21 The third cause Psal 73.12.13 The fourth cause which is compounded of many The fift cause The last cause The first remedy The second remedie An euill heart marreth all The third remedie VVith watching there must go feare of offending 2. Cor. 7.2 Deut. 5.29 Pro. 28.14 Psal 19.14 Note The fourth remedie compounded of many The fift remedie The sixt remedie Perswasions to vse this direction The first The second perswasion An admonition or caueat An admonitiō that this direction be neither left off nor vsed for custome onely The wicked haue no part in the priuiledges of the faithfull Some of them proper to some of the faithfull in respect of their calling Three reasons why this doctrine is handled The first reason The second reason The third reason Prou. 8.11 The kindes of the priuiledges Luc. 12.32 Luc. 10.20 1. Ioh. 3.1 Ioh. 1.12 1. Ioh. 5.13 Mat. 16.24 Rom. 1.17 A Christian may haue better assurance of his saluation then any man can haue of the things he holdeth in this life This priuiledge is the greater seeing the longer we enioy it the better we know it 1. Chron. 28.7 God requireth nothing more then an vnfeigned care to please him Obiection against the sure holding of this priuiledge answered On cause of doubtfulnesse is the neglect or carelesse vsing of the meanes whereby faith is confirmed A second cause is distrust Ps 77.9.10 Ioh. 10.28 Rom. 5.5 This priuiledge is the greater for the ioy it bringeth 2. Cor. 5.1 Reu. 14.3 This priuiledge is the greater by considering the woe of the reprobate who want this Luc. 16.24 For want of the ioy of this priuiledge the vaine delights of the world are hunted after This priuiledge is yet greater seeing it may be inioyed dayly and to our end God hath a speciall care of his euen in this world Rom. 5.5 Ps 30.6.7 Luc. 13.34 Deut. 32.10 1. Tim. 4.10 Mat. 10.30 Ps 1.3 Ps 23.1 Rom. 8.31 1. Sam. 2.30 Ps 1.1 And in this safety they are when his anger is kindled against others Ps 2.12 Beholde the greatnesse of this priuiledge in one part of it Hebr. 1.14 Namely the honour that they are in thereby The greatnesse of this priuilege is set forth also by this title that Christ giueth them of being called not seruants but friends Ioh. 15.15 Also in that we are sonnes heires fellow heires with Christ Rom 8.17 Exod. 19.5 Furthermore the godly are the treasure of the Lord and therefore the delight of his heart The godly are also called kings for their honor Exod. 19.5 1. Ioh. 5.4 God will continue this honour to them The wicked haue no part in it Luc. 1.28 Whom God once loueth he loueth vnto the end The estate of the poorest child of God is farre better that the best of the vngodly Experience teacheth the trueth of these things Eph. 3.19 2. King 6.16 Psal 34.7 Why they inioy not this constantly Note Men not knowing or but faintly beleeuing the liberties of the children of God depriue themselues of much comfort that they might constantly enioy Note Rom. 1.16 Iam. 4.6 1. Ioh. 4.4 All the priuiledges of the godly are no more then God saw needfull for them 1. Pet. 1.6 Psal 87.3 Rom. 5.5 Heb. 11.6 1. Ioh. 3.3 Reuel 2.13 The first branch of it They haue grac to liue well Mat. 11.29 2 Pet 1.8 1. Tim. 5.10 Ps 119.1 2. Ps 1.2 Luc. 11.28 Ps 84.2 Phil. 4.13 Ezek. 36.27 The reason Why some good people inioy not this Ps 77.7 1. Pet. 5.7 God hath not taken care of his to leaue them in the midway Ioh. 14.18 The beleeuer shall be set at libertie from his speciallest sinnes Obiection Answer 1. Ioh. 3.23 Ps 130.3.4 What the libertie of a Christian is that he may and ought to attaine vnto No wicked man can liue godly Rom. 8.7 Rom. 7.9 They may be kept from great fals Pro. 19.23 Ps 119.10.11 Psal 119.110 Examples thereof in the old Testament Iob. 1.2 Heb. 11.13 Examples in the new Act. 16.1 The freer from sinne the freer from punishment They may serue God with ioy and delight The want of delight makes godlinesse wearisome Iohn 4.34 Mat. 11.29 1. Ioh. 4.5 Deut. 12.18 Deu. 28.47.48 In all kindes of particular callings Col. 3.23 Ps 119.14 Luc. 1.75 Mat. 6.21 Ps 119.16 Hebr. 11.6 The Godly much troubled with rebellion though they serue God with ioy Obiection Ps 51.5 Rom. 7.23.24 Answere Ioh. 8. Rom. 7.24 Note Ps 87.3 Ps 84.11 Note Vnruly affections interrupt euery good course entred into By not curbing the old man we offer wrong not to our selues onely but also to the Maiestie of God An vnualuable priuiledge to forme earthly businesse with heauenly minds The godly finde a strife between the flesh and the spirit for three causes No Christian while he fighteth with sinne and satan though he receiue many and great wounds yet not giuing ouer can be said to be vanquished Examples Iob sinned of frailtie not of set purpose The weightinesse of Iobs affliction considered argueth his patience to be greater then his impatience Iam. 5. Peters deniall of Christ was onely in word his heart not consenting The causes of it were two Rashnesse and feare of danger Peters faith neuer lost Matt. 16. Luc. 10. They that are honored of God are most honourable 2. Tim. 4.7.8 This and all other priuiledges are no more then euery Christian hath need of to passe through this vale of teares The 1. point If any beleeuer be turned out of a good course he may boldely returne 1. Ioh. 2.2 We offend him highly if we doe not Ier. 8.4.6 Proofes of it The first The second Luc. 22.31.32 Gal. 6.1 Mat. 18.22 Ezech. 34.3 1. Thes 3.13 What a benefit this is Iob. 33 23. This doctrine must wisely be receiued We may not be imboldned to sinne by it Nor sleightly repent on it Ezra 10.1.2 c. Two points are principally to be obserued First Gods mercies are not sleightly to be sought for Secondly when God is rightly sought vnto there ought to be no doubt of obteining mercy Experience teacheth how such haue languished who haue wanted this benefit Iudg. 2.4 1. Sam. 7.4.6 Reu. 2.4 No greater comfort than this to a poore sinner God is highly honoured by this doctrine The hard-hearted haue no benefit by it Ps 43.5 Iohn 8.36 It is to be lamented that the poore Christians should loose this benefit Math. 18.10 Zach. 2.10 The teacher is many times more in fault then the learner The want of seeing the bountifulnesse of God is the cause of great and continued heauinesse It is pittie that any doe arrogate it to themselues vniustly that which belongs not to them Exod. 34.7 It is a great priuiledge to vse the helpes which God hath giuen to his And namely praier Ioh 15.15 Mat. 7 7. If we know how to pray Also it is a goodly priuiledge to be
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
learned better then the other to sustaine the same For where faith is in Gods promises without which they cannot heartily loue heauenly things they must know that they haue a liberall portion and therefore ought to lift vp their hearts out of their deadly dumps and as these and such like directions do counsell them let them grow forward but without discouragement yea though their measure be small and they in their owne iudgement be the backwardest of others Of small beginnings come great proceedings of one little sparckle a mightie flame and the talle Okes were sometime but small akornes he hath well begun who hath in truth begun and he hath much who feeleth that he wanteth much and he who in an humble and a meeke spirite hungreth after knowledge and grace hath made good proceeding towards the attaining of both and shall in time be satisfied therewith This I speake to incourage those whom Sathan abuseth by occasion of some wants of good things in them when in the meane while if they knew so much there is no cause but contrariwise of reioycing Thus much of the first kind of lets CHAP. 8. Of the second kind of generall lets namely The vnmortified affections wherewith he oppresseth the beleeuer And first Of feare that they shall not perseuere and of pride in their gifts NOw I hauing shewed how the former kinds of lets should be remoued the second kind followeth which containeth the sinnes and corruptions that are in vs whereby the Diuell hath exceeding great aduantage against vs to hinder vs from this heauenly course which we should walke in And they are besides the ignorance and blindnesse that is in vs of which I haue spoken before our vnruly and vnmortified affections and the worldly lusts which if they preuaile and be suffered to rule in vs they thrust out with violence all grace and goodnesse Of these I will mention some particulars euen the most dangerous if comparison may be made of all the rest and the Reader may the better iudge of the other I adde if comparison may be made because they are all so raging that when they are stirred vp in vs and set on fire a man cannot tell which is most odious in it selfe and worketh most furiously and that most disguiseth vs who make our selues bondmen thereto For proofe of that which I say when filthie lusts are kindled and haue gotten some strength in a good Christian though that be neuer without his owne great fault how doth it trouble and disquiet him yea wound and accuse him he thinking it the loathsomest and most shamefull of all others as indeed there need no worse thing to annoy and disturbe him and it causeth him oft to say Oh what can be more irkesome vnsauorie and shameful then this Euen as the people said in Samuel of their wilfulnesse We haue sinned many other waies but especially in asking a King so I say that sin seemeth to a penitent christian when he commeth to himselfe most odious wherewith he hath felt his heart most intangled But to proue that true which I sayd so doth he cry out of the rest when he remembreth how he hath beene deceiued by them a worldly and greedy mind seemeth most wearisome and vnbeseeming of all other to him and biteth most deeply when that hath possessed him and when he hath offended by anger malice feare impatience peeuish conceitednesse and the rest he saith the same of them euerie one for the time wherein it hath bene the chiefest prouoker of him to offend is most cried out of euen as if there were no other to be compared with it thus he speaketh of them I say when he repenteth And by this it may appeare when there are many of these euery while assaulting and as it were arresting a poore Christian which suffer no other good thing to be in place where they be that if he be not strengthened armed against these and such other of that kind he can neuer keepe a setled course and daily continue the same in a godly life Of these therefore as I sayd I will mention some that the beleeuing Christian may the more carefully auoide them And herein this aduice is not vnprofitable that euery one marke with which he is most incombred and most easily ouercome of as feare anger vncharitablenesse c. and by what occasions he is readiliest drawne to them that he may the more preuaile ouer them by such helpe as he shall haue ministred to him The remedies so farre as I shall adde here shall either be set downe seuerally with the seuerall lets or one remedie for sundry lets or where neither is know that the daily direction which we haue beene moued to practise shall be the remedie in such a case And among the vnmortified affections I will begin with that which troubleth the most of them till God giue them release or deliuerance and that is A fearfull doubting of their perseuerance I meane that poore Christians shall not so soone begin to be drawne out of the world to any liuely hope of saluation and care of pleasing God and so haue escaped one bondage but he plungeth them into another holding them vnder dreadfull feare and distrustfulnesse that they shall not perseuer to the end of a godly life especially in sore trials and when persecution and strong temptations shall come And this feare he doth fasten vpon them the more easily seeing that affection of feare is most nearly glewed to them and besides when they see examples of faintings in many professors and how cruel the vngodly prophane scorners Atheists Papists and persecuters are among whom they liue this feare is soone strengthened and confirmed in them For which cause our sauiour forewarned his Disciples of it saying 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 soule and body in hell and Saint Paule In nothing feare your aduersaries c. For this cannot be predominant but it feebleth vtterly the powers of the mind as the raising of the mudde in a spring troubleth the pure water and consequently holdeth backe the instruments of the body from practising well any kind of dutie In these fetters therefore of feare and most painefull and irkesome streights he holdeth them or if any escape and so begin to reioyce in their hope againe yet shall they not attaine thereto nor grow therein distrusting themselues and resting in the promise of God nor be deliuered out of their feare but with much difficultie and striuing and yet if they be it shall not be at once but by litle and litle while the word of God soketh into their hearts as the soft raigne into the hard ground For I must confesse that as all passions are troublesome and do much vnsetle vs for the time so feare and sorow do this most of all especially when the things about which we feare
and which cause sorow are most deare and pretious to vs. For how were the Apostles oppressed with both not onely at their scattering from their maister at his apprehension before his death though he had with many perswasions and strong reasons prepared them for it but euen while he was yet conuersant with them and namely that one time when he went into Iudea to raise Lazarus from death Who answering sayd to him when they heard him prouoke them to go thither Maister the Iewes sought lately to stone thee and doest thou go thither againe As if they should haue sayd Except they had bene weary of their liues there was cause inough to make them vnwilling yea fearfull to come there And so it is with vs that how great comforts soeuer we haue inioyed by the heauenly doctrine of the word of God which we haue heard yet as if we had neuer receiued any when we heare any newes of trouble comming towards vs we are on the sudden so taken and oppressed with it yea though it be but a litle that it vnsetleth vs out of our present estate of peace and quietnesse wherein we were and wholly possesseth all our senses and scattereth our former comforts as if they neuer had bene any whereas the Lord hath to that end vnder-propped vs before with strong consolation that when afflictions come we might the better beare them and retaine our peace with him such as his word had before warned vs of as it is sayd in Iohn besides many other places These things I haue sayd vnto you speaking of his comfortable doctrine which he had before taught them that in the middest of your tribulations ye may haue peace in me This feare and faintnesse therefore vnder the crosse we must know the Diuell will strongly assault vs with and thereby buffet vs so reproachfully for that we reioyced so yea boasted of Gods fauor before and yet now in our afflictons we find not deliuerance many times but we are rather made ridiculous to the world thereby and a gazing stocke therein besides the fainting of our owne hope which is more then all the rest He will insult ouer vs in such extremities as he spared not to do to our Sauiour himselfe Where is now your God Let him deliuer you now if he loue you so dearely or else know that ye haue put your trust in a bruised reed renounce him therefore and shift for your selues except ye will miscarie for there is no helpe for you in him euen as his cursed instrument Rabshakeh Captaine of the King of Assyria did perswade Ezekiaes men not to trust in or depend on the God of Israell in their trouble And therefore that we may find some ease in our troubles let vs gather strength from him who will not faile neither can be resisted his word is the sword that must cut off this Goliahs head and our faith is the hand in which we must hold it And thus God saith in his word to all his This short trouble of yours is to bring you a long comfort afterwards when yee haue indured it a while and they are sent you that my power may appeare in your weaknesse and that you may haue proofe of my grace dwelling in you as faith hope loue humblenesse obedience and to make the world contemned and all that is in it as our fleshly lusts which fight against our solues to be renounced that they may not annoy vs and to cure many diseases as carelesnesse high mindednesse and too much ease-taking in the world for the rodde bringeth wisedome and Iosephs brethren sayd We suffer these things worthily for that we sinned against our brother They are not I say sent but for our good and they driue vs more feruently to God and cause vs to call on him yea and they make vs happie whiles we suffer them and like vnto Christ himselfe who was called the man of sorrowes and giue vs matter of reioycing after and therefore we should be thankfull for them But we do not a litle bewray our vnkind dealing with God who are so vnwilling to heare of them For it is no lesse then a great gift yea a priuiledge vnto vs as the Apostle saith To you it is giuen for Christ that not onely ye should beleeue in him but also suffer for his sake And what vnquietnesse doth it raise in vs when we refuse and impatiently cast off the Lords yoke the very feare of it is farre greater then the suffering it selfe Therefore we ought to resolue with our selues when we see the will of God is we shall suffer it that it is the best for vs very expedient as Christ sayd to his Disciples when he was to depart from them It is expedient for you that I go and therefore indeuour to bow and submit our neckes vnto the yoke praying for that power which our God seeth we haue need of assuring our selues of helpe in due time yea though he sometime deferre it For if he call vs to suffer he will most certainely succour and deliuer vs that so we may find it verified in vs which is written We are afflicted on euerie side yet not in distresse persecuted but not forsaken cast downe but we perish not And the meditation of this shall through Gods goodnesse be a preseruatiue to vs in our afflictions Saint Peter teacheth such as are distracted with these feares so that they vnsettle them and disquiet their minds to cast their care vpon God for he careth for them And the same in effect saith Saint Paule Be nothing carefull and pensiue but in all things let your requests be shewed vnto God in prayer and supplication with giuing of thankes and the peace of God which passeth all vnderstanding shall preserue your hearts from Sathan who seeketh by vnquietnesse to take your peace from you and settle your minds in Christ Iesus So that if God haue either any credite with them that they dare trust him in saying That he will vanquish their vnquietnesse that made them pensiue or if they beleeue that he hath any helpe in him so that he is able to helpe they may with reuerence be bold in their distresse to looke for it and promise it to themselues and yet so that as they trust in him so they tempt him not but pray for it in token that they beleeue in him and vse the meanes to remoue such pensiuenesse from them This remedie is found to be throughly proued and sufficient as oft as it is applied to any such kind of disease And herewith let them weigh the examples of other seruants of God Moses Peter c. who after greater grace receiued beleeued more strongly But if they neglect and passe by such remedies and so fall from feare and doubting to boldnesse and presuming that is to go from one extremitie to another they are grossely bewitched and must