times dangerous outstrayings neither finde the going about it so pleasant as toilesome and tedious And it is so in great part because it is a worke whereto they haue not been trained but as they partly see by the examples of others and partly also doe gesse themselues but not able to direct their waies soundly as Gods word teacheth Now the generall rules are these First knowledge of dutie with a delighting therein Secondly practise of that which wee know the which practise or indeuouring to follow that which we know is that liuing by faith or labouring to keepe a good conscience which the Scripture so oft and diligently commendeth vnto vs. And for the better furthering of vs herein these vertues are necessarie vprightnes diligence and constancie And to begin with knowledge as it is in all sciences professions and trades that they who goe about to practise therein must needes haue some cleere and good vnderstanding of those things which appertaine to the same so much more in this practise of Christian duties it is requisite that he who beleeueth in God for such an one onely can be a practiser here should haue some true knowledge what is good and godly that he may discerne it from the contrarie and of things good which are the best so that by knowledge I meane such an inlightening of the minde to vnderstand the will of God about good and euill that wee haue with it spirituall wisedome to applie and referre the same to the well ordering of our particular actions that we rest not in seeing the truth onely but approoue and allow of it as that which is fit to counsell and guide vs but yet so as euery one is able to conceiue and attaine vnto that which I say that both he may grow and increase in this knowledge who is indued with the greatest measure of it alreadie and he may not be discouraged that hath any true measure of it at all This knowledge S. Peter saith must be ioyned with faith that particular duties as patience temperance and such other like may be practised and that not in the letter onely but in the spirit And it is that of which our Sauiour Christ saith If ye know these things happie are you if ye doe them This heauenly vnderstanding if it be loued and delighted in of vs and desired as gold and sought after as siluer and not weighed and esteemed of vs as a thing common and of no value will with her beautie so inflame our hearts and set vs on fire with the loue thereof that we shall thinke long till we haue been led by it to the practising of that which we know being the way to the King palace which is farre more pretious then the knowledge it selfe and will most certainly follow the same Therefore Salomon saith If knowledge once enter into thine heart and wisedome delight thy soule then shall vnderstanding preserue thee and counsell shall keepe and direct thee And they who haue not this knowledge in greatest account and delight not in it whatsoeuer learning or wisedome they haue they are as farre from practise of it or bringing foorth the fruite thereof in their liues otherwise then ciuilly as if they were blinde and ignorant like the common sort which in Nichodemus a great man in Israel and other of the Pharisies and Scribes is easie to be seene And this is the cause why many which are learned and of the Ministerie or otherwise wittie and acquainted with the Scriptures are farre from a godly life indeede for that they haue not their hearts led by Gods spirit to loue and delight in this knowledge of Gods sacred will vnles it be for some earthly aduantage which they hope for thereby or for vaine glorie more thē all other things beside nor spiritual wisedom to square their actions therby to the end they may follow it as their guide in their whole course as seeing it worthy to set their delight therein but account that a foolish thing and easie to be attained when yet it is the most pretious and the hardest of all other yea a farre more hard and difficult matter then the getting of all their learning by labour and studie What then doe I say that their learning and great knowledge is nothing or doe I goe about to deface and make both odious No I am farre from it but rather I say freely that they are great and excellent gifts of God and by many degrees they may be neerer to an happie estate who haue them then such as want them But yet this I say that many which haue them haue not therewith that which giueth an edge to them and which maketh them profitable sweete and pretious both to themselues and others they haue not the salt of grace which onely maketh them sauourie nor the loue which onely maketh them fit to edifie whereas knowledge without it pusseth vp and the tongues of Angels to expresse it were but as a tinckling cymbale Neither haue they eye-salue to see that except in humilitie they be content yea glad to be led in their dailie conuersation by the light and helpe of the same they haue no other fruite of it then earthly and transitorie in ostentation and comparing with others to disgrace them and to be counted great masters when they attaine to great applause when yet indeede many of them haue not the sweete fruite of it themselues nor shew that amiable vse of it to others as some meane countrie men which labour faithfully to make conscience of that which they know And I say with the Psalmist that he who hath fewer gifts of vnderstanding so as he liue after them which he hath is wiser then they for thus hee saith Thou hast made me wiser then my teachers then the ancient or men of experience because I haue kept thy commaundements Therfore with the Wiseman I conclude that the delighting in this spiritual knowledge which I haue spoken of is one speciall thing necessarie to the leading of a godlie and vpright life without the which the minde is not good and consequently the life cannot bee approoued so that they who care but little for knowledge to guide them haue as small pleasure in the godlie life whatsoeuer they thinke of themselues to the shame of such I speake it who say in their hearts they know enough for their parts for if they knew more they must follow more Therefore condemning both bare literal knowledge without the loue of and delighting in it and much more the loathing and contempt of it I proceed to shew that with such a well affected heart we must practise that which is commaunded vs that is seeke to walke worthie the Lord and please him in all things And this practise is the second rule to direct vs to the life of the beleeuer and is both inward and outward inward when in resolution of our minds and
be abhominable And Dauid agreeth with him saying euen as he powred out his requests vnto God if there be any wickednes in my hands for all my prayer shall that excuse me shalt not thou O Lord finde it not But when our requests shall be made to God with these properties for in such manner doth God require them to be offered vnto him the Christian who obserueth them shall reape no small fruite thereby whether he intreate for remission of his sinnes or for any good thing whereof he standeth in neede or against any calamitie or burthen wherewith he shall be distressed yea he shall thereby preuaile with God for others as for himselfe and what incouragement thinke we doth this adde to a godly life But when all these three parts of Gods worship now spoken of shall reuerently and humbly be adioyned together I meane thanksgiuing confession of sinnes and request which ordinarily in our prayers ought to goe one with the other how much more gainefull thinke we are they to the poore Christian soule especially seeing by confession of sinnes hee acknowledgeth himselfe a guiltie person and debter to God that so he may be the slower to runne further in debt with him By making his suites he declareth that he is a begger and standeth in neede of all things as hauing nothing of his owne if he know himselfe well but sinne and filthines Reuel 3.17 and by giuing thankes he confesseth that whatsoeuer he hath or inioyeth he receiueth it of God All of them make him to see himselfe infinitly indebted vnto the Lord his pride to be abated his heart stirred vp to seeke vnto him and inlarged to loue and obey him And if he be fallen this prayer of faith will raise him vp if he be heauie this will comfort him if he be dull this will quicken him Oh who can reckon vp the infinit and maruellous commodities that come of prayer if it be accompanied of the forementioned properties Therefore I conclude that seeing it is a present remedie to the oppressed heart a preseruer of the godly minde a giuer of strength to the weake an especiall meanes to make a man fit to liue in euery estate wherein God hath set him c. I conclude I say that it is a strong and mightie helpe to the godly life For pray well and liue well and keepe thy selfe in case fit to performe this dutie as thou hast been directed and thou shalt not neede to feare in thy life any great annoyance But how this with some other of the helps are to be brought into vse euery day that the fruite of it may be more certaine shall be set downe in the next treatise of the daily direction which is the place fit for it CHAP. 11. Of reading THe next helpe to godlines is reading as oft as may be the Scriptures and approoued good authors The which exercise and dutie that the Christian whom I goe about to informe may finde it an helpe to the furthering of him in godlines together with the other some direction I will giue him about the same And first seeing it is to be vsed and that as oft of euery one as conueniently maybe this is one caution that it be not neglected and the booke of God laid aside and couered with cobwebbes or not so much as in our houses at all For let the best know this that if they vse not reading they shall finde much more incumbrance in their life vnsauourines vnquietnes vnfruitfulnes and vncheerefulnes with other such yea though they vse other helps And secondly the same in effect I say of them which reade seldome euen when they must needes for feare or shame Both these faults are too commonly committed euen of Christians and that because some of them for following the world one way or other can finde no leasure thereunto othersome taking their full scope in play and pleasures cannot attend to such sad matters whiles the other are so welcome to them Others through idlenes slouth and swarmes of vaine cogitations or dangerous lusts carrying them or through grosse ignorance needles and idle talke neglect so good a worke and necessarie dutie whereas if they had learned to make conscience of this duty they might shake off much of noysomnes by watching their opportunities whereby they should not neede to feare but that their labour therein should be plentifully rewarded Thirdly seeing bookes which are fit for the building of them vp in godlines must be read of them therefore they must not bestow their time in reading filthie lewd and wanton bookes no nor needles and vnprofitable bookes the reading of many such being but wearisome to the flesh and vanitie much lesse superstitious pamphlets and Machiuels blasphemies which it is a shame should be suffered to come into mens hands nor the subtill deuises and deceitfull dreames and errours of the Church of Rome except they be able for their sound iudgement to discerne them that so they may be the better able to detest and giue others warning of them But the bookes which are to be read are the holy canonicall scriptures and other sound and godly authors as I haue said Wherein this as a fourth rule is to bee obserued that in the reading of the Scriptures they reade not here and there a chapter except vpon some good occasion but the bible in order throughout and so as oft as they can that so by little and little they may be acquainted with the histories and the whole course of the scriptures hauing before the grounds of Christian religion layd and so may haue the more comfortable and liberall vse of them And in reading of other good bookes they are to be counselled rather to reade some one or two well penned either of the whole Christian religion or any particular argument matter and them often rather then a leafe of one and a chapter of another as idle readers vse to doe for nouelties sake Often I say because a good book is of the most part of Christians little seene into at once or twice reading ouer much lesse the vse of the doctrine of it reaped and inioyed of dull heads slipperie memories and weake practisers such as it is too well knowne that the most Christians are And therefore the most not hauing leasure to reade many bookes shall finde most profit by diligent going ouer of the same often making their choice of the best and necessariest by the helpe of their faithfull teachers Now as concerning the manner of reading it must bee with an heartie good will to learne and profit thereby desiring God to prepare vs with reuerence to lighten our vnderstandings that we may conceiue that which we reade and setling our selues for the time of our reading to be attentiue and so to abandon the wandring of the heart as much as may be the which will be the easilier done in reading if it be well watched ouer as hath been said
for no such labour doth God approoue of But contrariwise we must so play the good husbands that we become not worldlings and such as find more sweetnesse and pleasure in our earthly dealings and the comming in of our profites then in our heauenly trafficke through the practise of Christianitie we must so follow our owne businesse and shunne medling in other mens matters vnnecessarily that we be not shut vp in our owne without regard of our brethren or care for their matters when cause shal require for that were great vnkindnesse and want of charitie towards them ioyned with too much selfe loue toward our selues To be short we must so vse the world as though we vsed it not not lifting vp our hearts when we prosper nor casting them downe with deadly sorrow when we sustaine losses and discommodities but so carie our selues throughout that we may be patternes and examples to other of right vsing the world for so hath the Lord appointed men to liue in and vse their vocations And this kind of walking in them is highly pleasing and acceptable to him For they who thus set vpon common actions and worldly businesse are not caried after their owne earthly minds as men of the world but set the Lord before them and looke what he will haue done they bridle their desires which would else carie them after them So Moses was faithfull in all Gods house and Iosua in his place and Iob who had much to do in matters of profite and commoditie yet was a rare patterne to all men of vsing the world aright euen earthly things with an heauenly mind that they may haue the more to accuse them and that iustly who will not in farre meaner affaires take him for their example This regard must be had of all Christians and of all sorts both of rich and poore one and another in their earthly dealings though it be a lesson most hardly learned that whiles we auoide slouth and idlenesse on the one side yet walking in our callings we be not worldly minded on the other side that it may come to passe that our calling being one part of Christian obedience and dutie to God may not onely for the time while we are occupied in it witnesse well to vs that we please him but also make vs more fit to other christian duties after and that we seeing this maner of passing our time to be enioyned of God who hath promised blessing thereto and seeth what is good for euery one and considering duly with our selues the infinite fruite that commeth thereof we may more willingly and of conscience betake our selues thereunto that so we may find in this faithfull walking in our calling a peaceable course of liuing here which may bring happines with it in the end The necessitie and benefite of this in a Christian few do sufficiently know or consider For all are naturally giuen to seeke libertie amisse and stolne waters as it is in the Prouerbe are sweet and many who zealously professe a godly life not painefully following some lawfull calling doe by wofull practise proue this to be true and so shall find much sorrow in their dayes which others shall be free from Now to the end we may thus chearefully go about them as knowing that God alloweth such workes of ours and so thereby be disposed more readily to other parts of dutie which we see to be no common thing in the world first this must be considered that it is the Lord that setteth vs in our callings and hath promised to be with vs and to giue vs good successe in them and to helpe vs beare all tediousnesse therein and further that he hath willed vs to do all such duties for his sake in such manner as if we did them vnto him and from him to looke for a reward Now what true Christian is there who if he beleeue this is not encouraged to do his businesse readily and willingly who would not be glad to do any thing which might please God and whose heart should not be ioyfull to go about the Lords worke whereby tediousnesse vnquietnesse and manifold vnsetlings are remoued And so should we not grow out of frame but haue our minds readily prepared to other duties And most sure it is that mens callings and labours are so burthensome vnto them euen for this cause that they do not thinke thus of them Neither are such chearefull at their worke but onely for the gaine that moueth thē or for that they must needs being so vnwillingly corruptly occupied in them neither are they fit for any good thing or dutie after The Minister who is consecrated by the Lord euen to diuine studies and passings of his time and hath it enioyned him for his calling that he attend daily to reading priuately and to doctrine and exhortation publikely how hardly obtaineth he it of himselfe as heauenly and sweet a calling as it is to abide and hold out therein yea and how few do it I speake euen of such as haue receiued good gifts of God not of the worser sorts onely but trifle out their precious time as other do As though it were litle to be regarded which is written He that winneth soules is wise and they that haue instructed others shall shine as the starres Dan. 12.3 And therefore of others whose calling is not to be occupied through the day in that heauenly maner how were it to be looked for if they should not of conscience tye themselues thereto and walke chearefully and faithfully therein But when men shall know and may be bold to remember and consider that they are appointed by God to bestow the most part of the time in their callings though they be not meerly spirituall actions to the end that they may with better appetite returne to exercises of religion againe after and that they haue a promise of blessing therein with what peace may they be occupied in them and ouercome that tediousnesse and wearisomenesse which would otherwise cleaue vnto them Thus I could wish that Christian men tooke their callings to be in such sort enioyned them of God that they neither durst neglect them nor yet find them burdensome and wearisome to them but that they could wisely see how when and why to intermit them that is to say for necessarie and profitable causes and considerations as for the ministerie of the word the visiting of friends moderate lawfull and necessarie refreshings of themselues and in good sort to returne to them againe more fitly Furthermore we shall not be vnsetled by the workes of our callings nor wearisomely cast them off when we shall be able to see that we haue practise of most duties in Christianitie therein as diligence obedience faith patience truth c. and thereby learne experience that God who hath giuen vs wisedome chearefulnesse patience and the rest heretofore to beare the burthen of them contentedly and willingly when in the prayer
vnto death yet to trust by lawfull meanes to find helpe so I must further say to others who neglecting their duty do suffer them to want might relieue them that God will iustly bring it against them lay it to their charge such I meane as both by that good christian law of this land worthy with al care conscience euer to be executed are made ouer-seers of the poore such also as hauing superfluity much more then necessarie food apparell yet are not rich in good workes neither do good to the poore which are amongst them for that purpose Iudgement shall be to such without mercy because they shew no mercie who if they be liuing members of Christs body which is the Church must pity the bowels and glad the hearts of their poore brethren But rare are they who do any more this way then they needs must though mens left hand should not know what their right hand doth but they striue and fall out one with another euen for that they are inioyned by authoritie to giue that litle which they do And for the poore themselues as they may make their mone to such as are fittest and readiest to relieue them so they must beare their burden the more easily because they haue hope in Christ and are by him exalted higher then most of their betters I speake of the godly considering that all Gods seruants haue their seuerall crosses to make them meete for the Lord. I am sory to speake it but it is too true that of such as need the helpe of others to the maintaining of them there are too few who haue eares to heare that which I haue to say to them from the Lord Ierem. 5.4 For they are foolish as the Prophet saith and know not the wayes of the Lord nor the iudgements of their God But for the few that do feare God I say let them so go to their worke as I haue taught al true christians to do that is that they make it not an vncomfortable toile but waite for the promise that they shall be fed and stay vp themselues by the examples of the poore widow and the word that saith Man liueth not by bread only and againe The Lyons shall be hunger-bitten but they that feare him shall not want and againe The Lord hath many wayes to deliuer his and know they thereby that sooner shall the stones be turned into loaues of bread then they shall be forgotten and starue for hunger or else he will prouide better for them But to leaue this I may not omit one other obiection which is much amongst men that whereas I haue taught that if a man be neuer so good a labourer and diligent husband and so walke painefully in his calling yet none of all this commendeth him to God if he be not religious also men reply and say that such of all other are most negligent in their businesse as seruants by name who they say when their minds should be vpon their worke are found oftentimes at their booke and at prayer other of them sitting idly and litle regarding their maisters aduantage whereas they who occupie not themselues about religion but are held in by feare or drawne on by hope of reward are for their maisters profit and go to their worke lustily Wherupon some haue gone so far that they haue vsually vttered this speech that wheÌ„ soeuer they make choice of seruants they will neuer chuse any which are religious Which latter speech I answer if it were not added the former part might more charitably be interpreted For it is not to be denied but that as in other states so there are many hypocrites among seruants who make profession of religion as Gehazai and many did whom we reade of against whom I denounce by the word of the Lord that they shall beare the punishment of their iniquitie But to grow to this absurditie from thence that all religious seruants are such and that they would not chuse such to be seruants to them the least sinne that it can be made is that it is a rash and a carnall speech and so much the more faultie by how much he that vttereth it goeth for the better Protestant For such declare that so their businesse be done they can beare any rudenesse brutishnesse and disorder in their seruants and so the dishonoring of God thereby for all such behauiour must be looked for more or lesse in such as are not religious But commonly such maisters are iustly met with by the seruants whom they so preferre before those which are religious Againe whereas they in that speech condemne all which professe it is well knowne that there are manie seruants who in their particular calling in that they are seruants as well as in their generall that they are Christians do glorifie God highly and shine as lights in their places to the shame of their accusers And yet such maisters might iudge of their seruants religious and christian practise by their owne that all dutie is not by and by to be looked for at their hands which haue some loue and liking of the Gospell Are they themselues so vnblameable in their whole course that others may not see as great wants and faults in them as they see in seruants It is to be feared that such who will so speake as I haue shewed do not giue them alwayes the best example but if they do let them catechise them also beside the publicke teaching which they inioy who being alreadie willing to liue christianly yet if they be not diligently and louingly taught cannot so soone be brought to any great perfection And this being done let them proue whether religious or prophane be the best seruants Lastly of mens vocation this I adde that I haue not so vrged the necessitie of laboring in it but that if some through extreame pouerty want of stocke be inforced to giue ouer occupying as hauing no other remedie through the hardnesse of their harts who will forgo nothing to the reliefe setting vp of such the multitude of other poore folke if it be thus I say that they haue no other remedie nor be able to labour in any lawfull calling they may with the peace of their conscience receiue almes please God therein keepe their confidence in him and grow forward in the further knowledge practise of their dutie as other Christians do though this which I say ought to be no shelter for the slouthful and idle Which thiâ—g if many were perswaded of as it is pity that any should doubt of they should beare their poore estate more indifferently and the shame that many haue of it more coÌ„tentedly then now they do For that is now their calling to trust in God and to hope for that reliefe which shall be sufficient for them as they did before their decay Furthermore neither would I haue any to thinke
mind ignorance and other incomberances which Gods deare children shall be afflicted with for they cannot doe as other may and therefore as euery one shall be more oppressed then other so he must needs be the more respected For in such cases the bare lifting vp of the heart to God sincerely is as much and mercy I know is better then sacrifice but withall this must be graunted that the more godly euer one is the more he will bewaile his wants and so this among the rest which doth no lesse in a well ordered heart then a kind purgation discharge the soule of all such drosse as remaineth to waite him a mischiefe Thus I haue more largely as I haue thought it expedient gone ouer these parts of the life of a Christian which for the most part are euery day to be done the better to direct him therein and so likewise I haue sayd that which I intended of this whole Treatise It remaineth now to see how the practise of it is by Sathan and our selues broken off and hindred which is in the next Treatise to be set downe and handled But first I thinke good to adde these two things The one that as I haue set downe rules for daily direction so for the helping of the weaker sort some example also be shewed vnto them thereof The other what vse is to be made of the whole Treatise After what maner a Christian should view his passing of the day at night AS concerning the first this I haue thought expedient to say When thou goest alone by thy selfe for this purpose first call to mind the seuerall actions as thou canst from thy first awakening how thou diddest awake and as soone as thou wert ready take order about necessaries which must be done and then wentest to prayer after to thy calling then haddest occasion to be in some company and how thou diddest looke to thy selfe therein if at another time in the day thou wast alone or at exercise of prayer in family or at meate in another part of the day haddest some crosse befall thee and some ill newes brought vnto thee or if thou hast dealt and communed about worldly affaires buying or selling how thou diddest it and what care thou haddest therein These or any other like vnto these whatsoeuer actions or the maner of them or whatsoeuer the cogitations and desires of thine heart haue bene whether they were good or bad call to mind as many of them as thou canst Thus looke backe as thou art able to remember how thou hast spent the day from one thing to another and from one place where thou hast bene to another which though at the first it shall seeme strange and hard to do yet in time will be more easie When thou hast thus done thou shalt see how thou hast had vse of any of the nine duties set downe which are the common and ordinary actions of the day and how the eight inward graces which ought to be companions to vs euery day haue accompanied thee and then so farre as thou mayest truly do it giue thankes for all grace whereby thou hast bene guided and humble thy selfe in confessing thy defaults and praying as thou shall see cause I haue set downe a paterne and example to direct thee therein which as thine estate doth agree with it follow A forme or example of viewing or passing of the day when we are ready to lie downe at euen I Thanke thee ô Lord for my awaking with thee and that with a willing and ready mind I entred into the day after with calling vpon thee if thou diddest so and for that I had liberty and oportunity thereto and that afterward I went chearfully to the duties of my calling or supplied the omitting thereof some other way with a good conscience and that I was wary in company and in solitarinesse and in my prosperity and vnder my chastisements that I might not offend but that I did some good as I could and that I had part in family exercises and had care in my earthly dealings that I might not be made worldly by them that I haue taken any benefit by meditation and reading if thou hast done so and now at the end of the day that I looke backe how I haue passed the day Thus as these or any of them haue bene done of thee call them to mind as thou canst and how they were done and as they and such like are the chiefe actions to be done in the day so proceed in giuing thankes for doing them or so farre as thou hast with thy mind seasoned with the graces which should direct all the actions of thy life through the day euen these eight thus I also thanke thee ô Lord that in these actions and parts of my life I haue not done them in opinion of any goodnesse in me but by thy grace and haue thereby humbled my selfe for my sinnes and imbraced pardon by faith and by the same faith haue bene holden from many sinnes and kept in doing many duties as loue mercy vprightnesse and the workes of my calling and haue had some consideration of my mortalitie and looked for thy comming on the Sabath that I haue attended to sanctifie it in publicke and priuate exercises and that I haue held the peace which passeth vnderstanding and had thy kindnesse in remembrance thankfully with some vse of watching and praying and now viewed the passing of this day in this poore maner let experience bring hope of better doing this from day to day And if thine heart go with the mentioning of these thou shalt find sauour in them But seeing I haue faulted and failed many wayes both in good doing and the right maner of it and in following the deuices and desires of my heart too much here if any particular action or corruption be remembred of thee bewaile it accuse and iudge thy selfe and renounce it that thou mayest find mercy in that thy need I confesse and renounce the same praying for Christs sake to be pardoned that I may lie downe in peace The second thing which I sayd I would adde was the vse of this doctrine For the vse of the doctrine of this Treatise Of daily guiding thy soule and life it may be gathered out of that which hath bene sayd of it and out of this last paterne or example so farre as thou seest nothing in it which God approueth not And that is in few words that euery day and through the day thou weane and withdraw thine heart from any such noisome baite or prouocation as suffereth thee not to arise in the morning to walke through the day and to lie downe at night in peace and safety vnder Gods protection and euerie day I still say wishing thee to remember that if thou beest negligent and carelesse but one day that may fall on thee to vexe thee long after which should not else fall out in thy whole life And that part of life
vnderstand or to practise For although many shall haue no neede of this directing of them to reade it with profit because they can easily direct themselues when they once know the generall parts and argument of it as before is mentioned yet because my desire herein is as well to helpe and benefit the plaine and simple such as many of them are amongst whom I haue preached the same as well as to bring the wiser and more learned sort acquainted with the practise of it therefore I know they shall haue neede thereof Now when they shall vnderstand it in some good sort let them weigh and consider how far forth they haue had vse of it heretofore as whether they haue according to the first part of this booke by the ministerie of any sound preacher of the Gospell attained to the assurance of their saluation and of the forgiuenes of their sinnes wherein if any will take it as granted though falsely as they are most readie to doe so who haue least felt the burthen of their sinnes and therefore are indeed furthest off from it herein I say if any will needs deceiue themselues I cannot helpe it but they are like to reade the rest with lesse fruit and comfort and to goe without the vse of it in their liues whatsoeuer they hope for And therefore such I aduise to take most paine in the first part I meane in the doctrine of it and reading other treatises concerning the matter as Master Mores and other catechismes and Maister Perkins workes namely his booke intituled the graine of mustard seede And to raise all the doubts they can to any experienced teacher or brother and to looke for and see those things worke vpon them which are taught there both the doctrine of humiliation and also of iustification and deliuerance If this be attained let them consider for the better assuring themselues hereof that they cannot but affect loue imbrace and delight in the doctrine of sanctification and repentance from dead workes I meane they shall desire to practise the godly and christian life when they see that it is the commaundement of him who loueth them most dearely and what it is and wherein it consisteth which is the summe of the second treatise of this booke And to this end let them reade and by marking seeke as such who would finde that they may see what sinne there is in them which they are not willing nor desirous to forsake if there be any or among duties generally appertaining to all or particularly touching themselues which they cannot submit themselues vnto If there be either of these found in them as that they cannot leaue nor be brought to renounce some particular sins nor obtaine of themselues to be subiect to some speciall duties as thinking it too strict as thus it may be with many and no doubt is such must know that it is the doctrine of the Scripture that all the commaundements of God be had in account of vs and conscience made of one as well as of another which if they see and acknowledge according to the word of God they cannot but submit themselues thereunto if they haue rightly imbraced the doctrine of the former treatise that as in iudgement and knowledg they yeeld so their heart and affections may goe with the same And so doing God will worke in them by little and little seeking it by prayer of faith euen as he wrought the like in them before and weakned such rebelliousnes in their hearts alreadie If therefore the teachable and christian reader be thus farre wrought vpon by the spirit of God that he thus fauour approoue and giue ouer himselfe to be made truely repentant which is that that is required in the second treatise of this booke then is he fit to occupie himselfe about and to be conuersant in the third and fourth part of it that is to say in the doctrine which requireth a daily walking in a Christian course by the vse of such helps as are appointed of God for that purpose and some of them also daily as in the proper place shall appeare For euery true Christian is to know that the religion and worship of God must be in vse and practise among the imbracers of it as well one day as another But how shall any be able to keepe his heart in frame and reforme his life daily by the meanes which God hath appointed as in the third and fourth part of this booke is required except he be first a liker and an allower of all knowne points of dutie and doe hartily renounce all euill as is required in the second part Which being done let him looke to grow daily more strong in faith whereby he may hold and keepe fast the certaintie of Gods fauour daily and constantly And not as too many and yet the people of God doe who are not acquainted with this that their confidence should be maintained daily or a good conscience in their particular actions regarded and that on one day as another but thinke it enough at sometimes to haue this care Neither let any looke to repell this as too strict vnder pretence of weightie affaires and their owne infirmitie For this is but the delusion of the diuell as shall be shewed who will easily perswade it to be more then needeth This is that which must be learned out of the third and fourth part And when this is vnderstood approued consented vnto and aymed at the fift part of the booke shall be cleare and easie to vnderstand and what vse he should make of it namely of the lets and hinderances which the diuell raiseth vp to hold him backe from this course of life and the practise of the same of the which some I will set downe and helpe him the better to know many others thereby And he that shall indeuour to direct his life and take heede to his wayes as he shall by Gods word be taught shall breake through many of the lettes which yet shall strongly hold backe and hinder other men as the fift part will shew and if he be for a season withdrawne from a godly course yet he shall there finde helpes and remedies to recouer againe and little ease otherwise And if there be any difficultie in conforming a mans selfe after this forementioned doctrine as I deny not but the flesh will finde many yet against them all let him proceede and reade with good regard the sixt Treatise wherein are set downe the manifold and goodly prerogatiues and priuiledges which God hath bequeathed to his people to hearten them on and incourage them to godlines and to make the christian life easie and he shall see great light and finde exceeding force therein to stirre him vp to goe forward mightily against all fainting And then he shall not be moued for all the obiections cauils and fleshly reasons which he shall reade in the seuenth part For the comfort and experience which he shall partly enioy
and to thinke that as the gift of faith is most excellent so there cannot be too great helpe yeelded to the weake in directing them to come by it Concerning the first therefore although I haue by sundrie tokens shewed who are the children of God and how euery faithfull Christian may iudge of himselfe hereby yet for want of experience and by vehemencie of temptation they cannot so boldly and confidently rest and stay themselues by generall doctrine nor applie it to themselues those I meane which are weake Christians yet such as haue attained communion with their brethren in faith and godlines therefore though the aforementioned properties of true beleeuers may be cleerely seene and discerned to bee in them and they themselues also will confesse that they haue been staied saue in temptation and that some of them oftentimes haue found singular comfort in Christ and desire much to be with him yet soone they are driuen from their hold and caused to suspect their comfort to be a vaine fancie and so fall into much feare and doubting that they are none of the Lords They must know therefore that seeing there is no shadow of changeablenes with God that it is their owne weaknes so to think as the Prophet confesseth of himselfe in the like case after he had long wrestled and stroue with that temptation for he that hath been assuredly perswaded of Gods loue toward him at any time in his whole life ought not to cast away his confidence after nor suffer himselfe to be depriued of it being his chief treasure But though this may be a stay to a weake conscience who is sometimes afflicted in this sort yet I say further that seeing hee cannot be satisfied till his doubtfulnes which by all his might he seeketh to subdue be remoued and his soule set at libertie againe by some new light in Gods promises therefore he is to be perswaded that he labouring after and groaning to rest his wearied and heauie heart on these he cannot miscarry nor be forsaken of the Lord in the lowest depth of his distresse For some one or other testimonie and propertie of the new birth shall euer be found in him although hee alwaies feeleth it not neither perceiueth it himselfe whereby it shall be manifest that he liueth to God the life of God euen as hearing breathing mouing feeling and such like are infallible tokens of life in the bodie which by many likelihoods appeareth to be dead And if to his owne iudgement it seemeth that all hope is cut off through the rage of the diuell and strength of the temptation yet it is as if a man were suddenly striken downe to the ground with some violent blow and amazed who yet afterward recouereth himselfe againe so that euen he which feeleth not that he hath faith and life is not yet without it seeing hee is not without that worke of the spirit which alwaies accompanieth it although indeede he hath neede of especiall and strong comfort And this is mine answere But if this bee not enough but thou wilt marueile why God doth thus deale with thee and suffer thee to fall to such depth of doubting sorrow and feare although he loueth thee yea and that after thou hast felt such comfort to thy conscience I must make mine answere more full and large for the further satisfying of thee herein I say therfore although this be by the wise prouidence of God that many of his truly begotten children who therefore haue had sound comfort in Christ doe fall sometimes and that very dangerously and do greatly wauer and doubt oftentimes and so become vncomfortable which the Lord disposeth least by their sudden chaunge from so damnable and vncomfortable an estate to so happie and ioyfull they should bee lifted vp and conceited and so become secure and presumptuous the forerunners and causes of a fearefull fall yet this is certaine it ought not thus to be on our parts for it is as I haue said before a weaknes which must be withstood and ouercome For the attaining whereto the occasion of this doubting in him who hath once beleeued must be searched out and so remoued which ordinarily is our own infirmitie neglect of dutie and sleightnes in the manner of performing the same or some particular sin also pronenes to sinne a nourishing of the same and strength of it or long lying therein whereupon the tender conscience feareth that his former comfort was but deceitfull and vaine and so doubteth of his owne estate For the right remouing hereof this is duly to bee considered that as the roote of our comfort in Christ is not the strength of our Christian life so the weaknes herein ought not to breed doubting of our saluation by Christ But for as much as all our comfort standeth in this that God who iustifieth the vngodly hath freely giuen his sonne and in him is reconciled to vs who so heartily desire his fauour hauing been his enemies and hath by his Gospell called vs and by his spirit wrought in our hearts a sure perswasion hereof wherby we which were dead in sin are made aliue to God so are new borne and therefore begin to be chaunged first in affection and then in conuersation by little and little Therefore if we haue this assurance of our new birth though there be in vs much weakenes of the spirituall life yet we ought not to doubt whether we be Gods children seeing he that is new borne can neuer die But rather wee are to remember first wee are but children and therefore weake Secondly we are very subiect to many spirituall diseases some such as take away sense of life and therefore wee must seeke to be cured and not despaire of life because it is certaine that no such can perish So that if we see that we haue turned our harts from our christian course offended God or which is more if we haue suffered our selues to be seduced any manner of way we must not despaire or doubt of the safetie of the whole person when any one part or member is distempered and ill at ease but cure it and labour to restore that to health againe as if it be thine heart thine eye thy hand or any other part which hath offended resort thou to the Phisition Christ Iesus make thy complaint that thou art heauie and wouldest faine returne againe from whence thou art fallen and be confident for his owne promise sake who calleth with stretched out armes saying Returne thou which wandrest and thou who wouldest finde ease and comfort come vnto me and I will refresh thee beleeue in me and I will satisfie thee in that which thou hungrest for Now if they who haue fallen and offended God may turne home againe to their first husband with good welcome shall not they much more be beloued of him and therefore comforted by him who haue not prouoked him but are onely held downe through feare
desire and purpose of heart we doe it Psal 119.10 Act. 11.23 Outward when in our liues wee expresse and declare the same in our walking Act. 9.31 But to begin with the first We must haue our hearts prepared and readie to bee set on worke and imployed in any good seruice to God or our brethren as I shewed at large before in the renouncing of euill and therefore the lesse shall be spoken of it And this well ordering of the heart is a most precious grace of God as without the which no good can be well done But when wee haue such awe ouer our affections as to choose desire and delight in that which we know to be good and as occasion shall be offered yea and to bee vehemently grieued with that which hindreth vs therein the members and powers of our mindes shall be readie to put in vre and practise the same Therefore this inward readines of the minde and feruent desire of the heart we see must be blowne vp in vs and nourished as a sparkle or coale of fire that as it may bee obtained there may bee some abilitie and strength thereunto For the which cause the Lord requireth that wee loue him with all our heart soule and might This strength although where it is not knowne there is felt no want of it yet such as see it requisite in their actions doe soone feele it to be missing and a great piece of the beautie of those workes which are done without it to be wanting As when they are gone about coldly and in deadnes of spirit and so likewise they can best tell how well it beseemeth their actions who haue obtained it of God and testifie it throughout the course of their liues For when men vnderstand that God hath so appointed that they should be zealous in doing their duties as remembring that of him they shall receiue their reward and that his busines ought to be gone about feruently and with conscience though they haue no great example of such practise in the world it will harten them on with courage vnto the same by the helpe of his spirit which leadeth thereto And yet if the zeale of Gods house consumed them as the Prophet saith it did him this were no perfection but that which ought to be laboured for as euery one may attaine it and in the whole course of mens dealings and duties to God some measure of it in so much as where it is not found and inioyed of men they should count it their sinne And here this one thing is to be considered that our affections of choosing and imbracing good things be so ordered that they may be equally more slacke or strong as the goodnesse of the thing shall be greater or lesser as in praying to God rather then giuing their due to men Also that in an equall comparison the duties of holines to God be preferred before duties to men and with more bending our force and strength when we goe about to performe them rather then these And if it be demaunded here how we shall come by such grace as whereby we shall be able to imbrace choose and follow the good which we know I answere that we receiued such grace when we first beleeued in Christ whereby our hearts were purified and clensed from the strength of our old corruption which if we remember doth warrant vs not onely that our Lord Iesus Christ hath taken away the guilt and punishment of our sinne and imparted to vs and giuen freely his obedience but also grace and will to loue pietie and goodnesse and power as to kill sinne so to quicken vs to newnes of life So that if we feele it not vsually and ordinarily we haue lost and forgone it either through our forgetfulnes slouth or careles negligence or if it be through infirmitie weakened in vs wee ought to stirre vp our selues with cheerefull confidence to the recouering of it againe and not to be content to be spoiled of so great a treasure But if this earnest desire after goodnesse and vehement zeale of honoring God by that which we know be quenched whether it be ouerwhelmed with sorrow feare or such like passions or dulled and made blunt in vs through lightnes and in following the desire of our hearts amisse we are in no wise fit to honour God in any seruice Thus much of the first part of practise namely inward I will now goe forward with the second part which is a branch of the second rule and helpeth forward to the leading of a godly life that the beleeuers may by it be able to guide themselues aright and with much ease in respect of those who be not acquainted therewith And this it is that in well doing we stay not in our good desires and in the readines of the heart to doe good but procure accomplish and performe the same duties outwardly that we indeuor at least euen where we cannot performe as occasion shall be offered and that in one commaundement as well as in another so farre as it may be obtained So that in all parts of sanctifie and holines which shall be wrought in and by vs this ought to be as a perpetuall law that all the members of our bodies and our particular actions may all become most fit instruments and helps to shew forth and expresse the same And that is it which the Apostle to the Romans meaneth when he saith Let not sinne raigne in your mortall bodies that ye should obey it in the lustes thereof neither giue ye your members as weapons of vnrighteousnesse to sinne but giue your selues vnto God as they which are aliue from the dead and giue your selues as weapons of righteousnesse vnto God By this we see that not only the heart with her members that is the cogitations and desires in those which are iustified by faith must be consecrated to the honour and seruice of God but also the bodie with the parts thereof the eare in hearing the tongue in speaking the eye in seeing c. that so we should be his wholy and in one part of our life as well as another doe that which pleaseth him No man doubteth but that we should doe good works as well as haue our mindes and hearts inwardly purged but that we should be diligently giuen vnto euery good worke and make a trade of godlines to applie and follow it so that while we doe one good dutie we should not neglect another which in good husbandrie about things of this life is much regarded that few will grant or be readie to yeeld thereto yea and that our conuersation should be in heauen that is that our common course of life should be heauenly whilest we liue here vpon earth and that we should not only giue no occasion of offence in any thing but also in all things seeke to approue our selues as the faithfull seruants of God Thus much of the rules
because wee follow Christ Iesus himselfe wee must know that all our duties must be practised in humilitie and meeknes for so he saith in submitting your selues to my doctrine and in leading the godly life learne of me to be humble and meeke As if hee should say if ye bee hautie and high minded so as ye despise the simplicitie of my doctrine and thinke it too base a thing for you to be subiect to or froward and vntractable that in some points ye wil hold back though in some other ye be obedient ye can neuer liue godlie as God requireth of you These therefore must haue no place in Christians either Ministers or priuate persons but the contrarie vertues as I haue said which are oft times in the Scriptures set downe together as well as in this place that wee may know how needfull it is that they should alwaies goe together and that although there bee many goodly gifts in a man yet if he hath not these they shall lose their credit and beautie amongst those which behold them and withhold their commoditie from him who wanteth them And these two are not particular vertues which sometime only may haue vse but such fruites of the spirit as necessarily are required in all actions so that at no time humblenes of minde and meeknes of spirit may be wanting All these vertues I confesse are common as well to the forsaking of euill as to the doing of good and so vnderstand it though it be put out of place But I set them down here seeing the former part of this treatise was so large And that which I haue said of this matter I wish to be well obserued that the life of the beleeuer is a continuall proceeding in the departing from euill and endeuouring after duties in such manner as hath been said and a setled course in repentance and a constant walking with God and not an idle or vncertaine stumbling vpon some good actions whiles a great part of his life is neglected and not looked after he must not be sometime at commaund and readie to offer his seruice to God in some good moode and after take his owne libertie to doe what he listeth The Lords seruice is not like the disordered seruice of many vnreformed gentlemen where besides the attending at table and on horsebacke the attenders may runne where they will but it is like to a well gouerned familie where all are appointed their office and place in one thing after another to be well occupied and kept from idlenes and yet not discharged thereby to doe what they will after So our Sauiour teacheth it should be with his seruants as with a seruant in a familie who when he hath wrought in the field is not by and by discharged of other duties but then doth busines at home so they when they haue been fruitfull and haue purposed to doe all that is required of them haue done but their dutie So that the end of one worke is the beginning of another and yet al without toile and tediousnes For so hath God prouided that his seruants may be merie at their worke yea whatsoeuer they shall put their hand vnto and the more duties they do redeeming the time from idlenes and vnprofitablenes the merrier There is much work in the Lords familie as there are many places to serue in And the slouthful idle ones howsoeuer they can haue place sometime in earthly gouernment yet are they expelled from thence And this is that which Saint Peter warneth vs that we be neither idle nor barren which we shall auoide if wee be filled and furnished with the traine of heauenly vertues as knowledge faith loue patience godlines And herein is our heauenly father glorified if we bring foorth much fruite To this end we must know that Christianitie is fitly compared to a trade wherein men goe from one worke to another and a Christian hath many sins to weede out and to labour against and therefore not carelesly to marre all his worke in an houre that he hath well followed sundrie daies as he that loseth all that he hath by a cast at dice. He hath also many duties to looke vnto towards God his neighbour and himselfe wherein it shall bee found requisite for him to be carefull after the doing of one to goe to another and not to admit any thing against the peace of his conscience no not in his recreations nor in his weightiest worldly dealings feastings companie c. but to see the vnitie of the spirit kept in the bond of peace And as the Phisitions doe wel direct that for the preseruing of bodily health it is good to rise from our meate with an appetite and not to ouercharge the stomack so it is none of the meanest rules for maintaining our soules health to keepe alwaies an appetite to some new dutie when we haue performed the old and not to be so wearied in the doing of one that wee bee vtterly vnfit to goe about another This one thing being thus from time to time carefullie regarded shall make all the rest well and rightly vsed and the whole life thereby kept in frame and good order For thus to bee setled in our Christian course that with full resolution we be willingly weaned from our euill lusts and corruptions or readilie disposed to one good dutie or other and not wearie but it be forthwith disliked as we neede not seruing so bountifull a master as we doe who haue God the commaunder of our worke and a promiser of blessing vnto it Thus I say to be setled who can say but that it is a singular testimony of their spirituall welfare to all that practise it and a furtherance of a godly and well ordered life CHAP. 15. Of some particular duties pertaining to God directly in the first second third and fourth commaundements NOw the rules and vertues hauing been set downe which helpe to the practise of a godly life I will shew in what points this life consisteth and set downe a summe of it but more briefly I will doe it because it may in some sort be gathered by the description of the vngodly life and also for that no man can set downe all the particulars of it but they must be learned and knowne of the true Christian out of good catechismes and by daily and attentiue hearing of his ordinarie teacher who is able to instruct him herein and by a diligent search into his owne life by the commaundements But yet to helpe the weake that they may see how to drawe out of this whole treasurie and rich hoard of the commaundements for the better ordering of their wayes through their whole course that which shall be necessarie seeing they shall not alwaies haue other helpes at hand I will set downe some of the chiefest throughout them all And first those duties which directly pertaine to God following the order which I did in setting downe the
exercise vs sinne or trouble neither were it profitable for vs to the end we may be euer in combate Though we doe a good thing yet if it be not in knowledge it is sinne Ioh. 13.17 No good thing abideth long with vs in his strength and beautie without new quickning yea quailing and deadnes sometime groweth vpon vs what meanes soeuer we vse We cannot rest in any estate how prosperous soeuer except we see the Lord goe with vs to guide vs. We should not suffer our selues to be carried from the best things whatsoeuer weightie dealings or matters be in hand and hauing been imployed in Gods businesse in liuing fruitfully and cheerefully among men we should be loath now to faint and chaunge our course When wee feele any wearines in a godly course by what occasion soeuer it be the diuell hath met with vs. Complaine therefore and relent wee for our vnkindnes and wandring from God and he will be found and returne right soone Hos 4.3 Cant. 3.3 It is well prooued that faith and godlines are the vpholders of our ioy and peace Rom. 5.1.6 and 2. Cor. 1.12 and that they make an hard estate easie and a prosperous fruitfull 2. Cor. 6.10 Act. 9.31 Among many reasons to moue vs to goe vnder afflictions meekly these are two Thinke that God will exercise and frame vs for hard times Lam. 3.27 and perhaps an end of our daies is at hand Matth. 24.39 God is not only the same to vs in afflictions that he hath been but will be felt more sweete when the world becommeth more bitter That seeking of ease profit or pleasure ought to be restrained which holdeth from seeking the common good of others We may obserue that when our Christian state is at the best it is no better then it had neede to be but when wee consider how many waies wee might decline we may thanke God it is no worse Hardly is a good Christian brought to giue ouer many vaine liberties some hee will but not others but after his excursions from God hee hath much adoe to returne into a good course againe This causeth much vncheerefulnes in the life and till we cleaue to him with delight to serue him it will neuer be otherwise A great difference there is betwixt the continuall obseruing and viewing of our life from day to day and the doing of it by fits now and then in the one we are safe cheerefull and fruitfull in the other rash offensiue and after vnquiet for it walking in feare and with little comfort If thou wilt finde Christ sweete thou must euer finde sinne sowre If thou wouldest forgoe thy riches willingly and readily vse and enioy them soberly and moderatly set little by them and lose little It is to be feared that many professing the Gospell with some liking doe onely generally aime at godlines and therefore they haue many vnsetlings and rangings out but they doe not particularly looke to themselues therefore they gather not experience nor finde any great fruit of it Feare euer to offend God and thou needest feare no other perill as ill tidings Psal 112.7 Exod. 20.20 for he keepeth thee Psal 32.7 and 91.11 It is strange that we hauing no good part in our life but through the well framing of our hearts yet that wee should thinke it much to keepe them in compasse Prou. 4.23 They who can neglect and set meanely by a little vaine glorie and credit with men may gaine and enioy much peace with God A man by Gods spirit shall doe a thing well which another without it shall doe very ill Iosh 6.4 compared with 1. Sam. 4.4 Looke not to tie God to thee in thy neede who regardest not him in thy ease 1. Sam. 4.5 They are rare men who are not led by their passions into extremities seeing they are rare who so looke to themselues that they may keepe from extremities 1. Sam. 4.5.6 Many at their death hold that they ought to be godly but is it not good at one time which is at another He is a rare person who is in fauour with God when he afflicteth Psal 2. vers 12. and he oft afflicteth because wee should beleeue that he will deliuer vs. It is follie yea madnes to be heauie to death for any earthly thing when yet a man desires nothing more then life All our life ought to be a prouiding for a good end and a keeping away of woe by sinne which few will doe for they will not lose an inch of their libertie and yet but for this what were the life of Gods people When the Scripture telleth vs of the happinesse of the Church as Psalm 89.11 and 87.3 we may thinke we come short very much when we esteeme not our estate better then the best of the world If wee would euer through the day be at peace with God and know wee are pardoned wee must be euer readie to remoue our sinnes which raise a controuersie betwixt vs. We would willingly please our selues in some vnlawfull liberties when we haue pleased God in some duties But a wise man will keepe well while he is well and not trouble himselfe with an ill conscience when God doth not trouble him with hard afflictions seeing it is written Hebr. 3.12 and 1. Cor. 10.31 whether we eate we see many fall fearefully and offend but few returne againe therefore it is to be feared that many perish or at least are in great daunger The more grace we perceiue in any man and constancie and the more he is like to God the better we ought to loue him as Christ did Iohn and contrariwise Ioh. 13.23 Psal 15.4 This is a worthie thing when in feare of or by great afflictions our innocencie and repentance is so sound that wee haue bold confidence to claime Gods promise of helpe in the time of neede and are vpholden by it from the strength of feare till wee see an issue as Israel did in feare reade 1. Sam. 7.8.10.11 Where there is wilfulnes in sinning there is great difficultie in relenting as also no power nor boldnes in beleeuing As for such as count it more then needeth to seeke and to make chiefe reckoning of godlines let them learne what these Scriptures meane are they not for vse Psalm 87.3 and 84.11.12 One day in thy house O God is better then a thousand elsewhere And Psalm 4.8 Trie out therefore the truth of them When we become to the highest degree of seruing God with much trauaile yet wee abide hardly and a short time therein at least much vnprofitablenes and barrennes will meete with vs againe after euen by meanes of our corrupt hearts which being so we neede not thinke that we be too forward when we be at the best Many beginning well in godlines haue fainted and quailed or been iustly reproched before their end that others may the more feare their owne weaknes When pettie troubles arise in families and other waies we should stay our selues thus These are small
well as on that And to conclude if our conuersation must be in heauen euen whiles we liue here on earth that is if our whole practise and course not some part of it ought to bee squared out after the heauenly patterne of the word of God then who seeth not that we must be setled after som godly directiō one day as another to glorifie God in our conuersation Neither let any obiect that because the seuerall actions of our life are many and infinit therefore no certaine rules can bee propounded to bee followed of vs for as many as they are both throughout the daie and the whole yeare yea our life yet may they all be brought vnder and fitly referred to a few rules which will shew when we be well gouerned and when it is otherwise with vs. And if it were not thus that we both may and ought to be daily guided by some certaine and good direction and haue our hearts also readily disposed ordinarilie and for the most part throughout the daie vnto euery good worke then in vaine should that be written which being spoken of Dauid must be practised of all the faithfull I beheld the Lord alwayes before me that is I liued by faith that I might not be shaken Act. 2.25 Or if we will say we neede not that constant heede taking it must needes follow that our hearts would be ranging out so many waies amisse that we should be driuen to exceeding toyle to bring them backe againe and yet should not alwaies obtaine it neither though wee laboured for it earnestly And so we should make a deadlie and endles toyle of godlines and yet be farre from the power of it and fall so oft and so dangerously that it would breede sore discouragement from seeking to rise vp and recouer our selues againe much lesse should we perswade other by our example to feare God and we must of necessitie leaue vndone many duties which ought to be done and so breede miserable distractions so that the life of God in vs should weakely and litle be discerned Lo such effects would follow this loosenesse and libertie-taking when according to that which we know of God we should not honour him as God As I am my selfe priuie to it that it is the case of many weake brethren who yet it is to be hoped feare God and yet for that they will oft take libertie which God alloweth them not stolne waters being sweete to them they purchase for an inch of vaine pleasure an elle of sorrow and when they would after come backe againe to an holy course either they dare not or know not how to do it or be ashamed as the idle scholar is to goe to his booke againe when through his negligence his fellowes are got before him And by this which hath bene said it may easily appeare that the Lord doth require in his word that such as beleeue vnto saluation shall renew their care to glorifie him in their Christian conuersation and therefore euery day to be constant therein and set themselues earnestly thereto and if they fall by infirmitie not to lye still but speedily recouer He will also haue them to know that it is a sore blemish in them to be loose and vnstable in a godly life sometime hauing their hearts in awe and sometime not and so their tongues and liues after the same manner which seruice God abhorreth And therefore we may be sure that much more the disordered life of many professors and ciuill persons whose irreligious liues are couered with some outward exercises of religion are nothing lesse then pleasing to God but vtterly abhominable Now seeing all duties cannot be practised euery day and yet euery day must be passed holily we must of necessitie see how to be guided daily so that neither we neglect those which must be done daily nor our consciences be not troubled for omitting those which we are by no necessarie bond of Gods word tyed to performe Act. 23.1 And of the reasons why the beleeuer should be directed euery day to liue godly which are the summe of the first part of this treatise thus much CHAP. 8. Of the description of the daily direction I Hauing now prooued that the word of God setteth out vnto vs direction for our liues euery day it followeth to shew what this directiō is And although it may in some sort be gathered by that which hath bene spoken alreadie yet to the end we may more clearely see the will of God and our duties for the more easie guiding of vs through euery part of our life I will further lay foorth and describe the same Yet let none think that I meane to set downe to thē particularly what actions they shall doe euery day for they are for the most part variable innumerable on the sixe daies especially therfore impossible to be inioyned but only such as bind the conscience euery day cannot without sin be omitted yet such as are neither too many to be learned to the troubling of the memorie nor so few but that they yeeld great furtherāce to the true Christian for the well passing of the day This daily direction then of a Christian is a gathering together of certaine rules out of Gods word by which we may be enabled euery day to liue according to the will of God with sound peace and therefore the following of such direction is a faithfull and constant indeuour to please God in all things euery day as long as we liue here to the peace of our conscience and to the glorifying of him Let this description be opened more plainely and then I will set downe the parts thereof And before I go further I thinke meete to giue the Reader to vnderstand that I set not downe this as prescribing any other direction then Gods word hath taught but whereas through common ignorance and negligence in obseruing that which God hath taught the most do faile this may be an helpe to bring them to see the light after which they ought to walke It is first called an indeuour to please God to teach vs that neither full perfection is required by God nor to be looked for in the best Christians nor to be thought that it is intended of me to feare any weake conscience with it or thrust it vpon him but onely to shew that the will and desire of the heart and the indeuour of the life in the beleeuer is accepted of him through Christ and as well pleasing to him as our actions themselues should be when they cannot be performed 2. Cor. 8.12 And if it were not so what comfort could we haue who see daily that we are holden backe from many duties which yet because we know we desire with all our hearts and striue to performe them we haue peace to God-ward And thus are the places to be vnderstood which make mentiō of keeping the commaundements that they are blessed which
we ought not at any time to be vnwilling to such duties if it were alwayes expedient to be with the Lord in this manner vnlesse we could proue to our consciences that we are taken vp in things more necessarie Neither can this desire be quenched in vs which the spirit of God hath kindled but by our owne fault whiles we haue through lightnesse rashnesse or in seeking some other vnlawfull libertie expelled and banished the same from vs. But for as much as all other duties go well forward whiles the heart is kept in loue and liking with these holy exercises and not otherwise for pray well and liue well and contrarily therfore this grace and heauenly affection cannot neither may well be wanting in the seruants of God Insomuch that they which are not necessarily letted as by pouertie or otherwise as want of leisure are not to make this to stand in stead of their familie exercise in the morning as being loath to bestow more time in such holy communion with God then they must needs but rather they must begin the day with this after they are risen and afterward with their houshold as the oportunitie shall permit I meane as it will best stand with euerie ones businesse in the familie And especially preachers and students and those which do inioy many great means and who are not holden downe with pouerty and such multitudes of outward calamities and hinderances and whose discouragements be but small in respect of other mens such I say should not offer to God so nigardly sacrifices as they who can do no otherwise but as they haue receiued more many wayes then their brethren so they should render more then they both in this and other duties for otherwise who should be examples and patternes to the weaker sort if such should not and yet that I may discourage none he that shall offer but his mite with the poore widow willingly hauing no more hath done as much as any other who hauing greater gifts haue made longer prayers Now if after the declaration of this dutie in this maner ought remaine doubtfull let them seeke resolution at their faithfull teachers hands that so they may more freely and with more profite continue it CHAP. 14. Of the declaration of the third dutie about our callings THE third dutie concerneth our callings and particular trades the which we may be fit and readie to enter vpon when our minds be thus well prepared as in the two former duties hath bene declared Know we therefore that with this well ordered heart we are to take the same in hand euery one as he is to be employed throughout the day so long as is expedient that we may safely and comfortably bring it to an end About the which argument my purpose is not to write a treatise of all matters appertaining hereto but so farre to speake of it as I may shew that which I intended namely this seeing it is a great part of our life to doe the workes of our callings and a chiefe part of a godly life to do them aright therefore to direct a Christian how to please God in the same contrarie to the opinion of many and those not of the worst who imagine but most vniustly that their calling is such a let to them from the practise of religion that thereby though they had no other they are hindred from seruing God aright But they shall better be answered hereafter First therefore I will proue that all Christians must liue in some lawfull vocation Secondly that they must with practise of other godly duties faithfully and diligently walke in the same Thirdly which will follow vpon the two former that they who do so which the children of God only can do may highly please God therein and find great helpe and furtherance thereby to passe the other parts of the day well and christianly And for the first of these three it is cleare by the words of the Lord himselfe In the sweate of thy face thou shalt eate thy bread that all men are bound to trauell and labour though not with the hands in some painefull estate of life wherein they may serue God and if need be they may prouide for themselues and theirs At least wise they may be good members in the Church and Commonwealth as is meete for them to be not idle and vnprofitable Vnto the which rule the highest magistrates do submit themselues being appointed of God to their places that the people may liue a quiet and peaceable life in all godlinesse and honestie and therefore very vnmeete it were that any inferiour to them should raunge and liue without compasse in the world inordinately as though they were exempt from the Lords gouernment But I as I haue set my selfe to do throughout this booke will deale onely with those who hauing submitted themselues vnto the will of God in other things are therefore readie to heare his voice in this All such must know and religiously perswade themselues if through ignorance and long custome therin they shold think otherwise that they must of conscience betake themselues to such an estate of life lest otherwise liuing without a calling as rogues theeues cousiners cōmon gamesters parasites other disguized persons they should loath labour liue vpon others waxe idle and so runne either into heresie sects curious questions and fond opinions or else into loose behauiour and wicked companie and then finding no sauour in their religion should fall away from the truth and grow senslesse and frozen in their dregges and filthinesse As not onely we may reade in the Scriptures that some haue done which also were members of the Church but haue seene many carrying good shew of zeale and hauing many good parts in them whereof some became prophane and vaine in their liues others held straunge opinions and separated themselues from the Church of God amongst whome they had liued familiarly before neither were they to be blamed by men with any reprochfull crime which might be like to bring them thereunto saue onely this that they exercised no calling but went about from place to place and setled themselues in none neither could be perswaded by the dearest of their friends so to do But although a man could assure himselfe that he should neuer fall to such a depth of sinne through the neglect of a vocation and following of a lawfull trade of life as there seldome cōmeth any better fruite therof yet what man wold but so much as liue vnprofitably if he may be well employed when God hath made him for a farre more excellent end and bring discredite and ill report and that iustly vpon himselfe hauing bene had in good account before of his godly neighbours and brethren or liue inordinately and so voide of comfort and that for neglecting the ordinance of God But to say no more of this first point the next and the nighest degree hereunto that may be is
that many walke loosely and carelesly in their calling and are slouthfull and negligent in the performance of the duties thereof whereas they should faithfully and diligently be taken vp in their honest and lawful vocation which comming either of the ignorance of their duty or of a mind too much giuen to seeke carnall libertie or of both cannot be without daungerous discommodities For what should the multitude of Christians do through the whole yeare if they should not euery one walke and be daily occupied in some certaine estate some at home some abroad and therein haue triall of their faith patience and obedience not that they might thereby waxe worldly minded and the further from God but get encouragement to serue him better as shall be said afterwards For God in appointing but one Sabbath of all the seuen dayes hath sufficiently declared that they cannot attend onely to spirituall actions as prayer meditation reading and such like and therefore hath for the most part of the weeke appointed them to shew foorth their knowledge and religious keeping of a good conscience in being occupied about things of this life in their honest calling wherein they may haue worke enough to be employed and taken vp Of the which matter as the Scripture speaketh many things to great purpose so the Apostle chargeth euery man to abide in that same vocation wherein he was called and commaundeth them in the name of our Lord Iesus to withdraw themselues from euery brother that walketh without labouring that so he might be ashamed And that one place of Salomon is worthy our consideration to the perswading of vs to faithfulnesse and diligence in our calling and to loath slouth and idlenesse where he saith The sluggard lusteth but his soule hath nothing but the soule of the diligent shall haue plentie And againe The riches of vanitie shall diminish but he that gathereth them with the hand that is with his owne labour shall increase them And againe The slouthfull man will not plough because of winter therefore he shall beg in sommer but haue nothing yet a woman that hath a diligent hand buildeth and vpholdeth her house with many other such like In which he doth not onely shew what commoditie a mans labour and diligence in his calling bringeth and contrariwise but especially commendeth painefulnesse and trauell how good and beseeming Christians they be He alloweth not we see slouth idlenesse and ouer-reaching heads in the seruants of God but sheweth that it agreeth well with the best of them to be diligent and well occupied and that it is not too base and vnbeseeming the honour of their profession to labour and take paines which the diuell too readily perswadeth many yea and therefore he saith in another place seeing a meane and poore estate might be thought reprochfull that better is a litle euen a dish of greene hearbes with peace and loue then a stalled oxe with an vnquiet conscience and strife It is the more lamentable to see how numbers degenerate in this point to their owne great hurt and drawing others after them Some not so well aduised and stayed as were meete for them are euer medling in other mens matters and leauing off their owne calling spend much time in prying and searching into other mens liuing titles of their lands and leases and busying themselues needlesly yea and oft times to the great hurt offence and iust complaint of them with whom they liue and seeke to haue to do Others as busie-bodies and as though religion consisted therein do as it were make a trade of obseruing other mens faults neglecting too much their owne and sow dissention and set debate betwixt neighbours and with their euill tongues bite and reproch such as are better then themselues Others trifle out their precious time in seeking of acquaintance not such wherby they may take good or do good but spend it in play ieasting and merry-making amisse and prophanely c. Others occupie themselues in dealings and merchandize not appertaining vnto them but farre aboue their abilitie yea and skill also many times occupying their trades with other mens goods and whiles they keepe within no bounds by ayming at great matters without any warrant do gaine lesse then nothing for their labour and disable themselues to their owne calling besides this that their vnwise dealings that way and departing from that businesse which they were more fit for and appointed vnto doth iniurie yea and vndo others oftimes as well as spoile themselues till they come to this that they cannot digge and to begge they are ashamed There are many other waies beside these drawing men from their callings which seeme pleasant but the issue thereof proueth farre otherwise whereby many and those also of good hope haue giuen themselues to seeke their libertie and to be vnburthened from their callings wherein whiles they remained they thought themselues to be in a kind of prison and therefore till foolish experience had taught them how they had bene deceiued could in no wise be perswaded to serue God in them as had bene most meete for them to haue done These men and such like of which sort there are many in the world might haue kept both peace to their consciences and good report and bene freed from many euils if they would haue hearkened to the voyce of God which saith He that laboureth not let him not eate And again that man is borne to labour as the bird to flying But they depart from the ordinance of God and shew that howsoeuer they professe themselues to be religious they fell to these indirect courses from diligence in their callings for want of religion which onely doth rightly direct men how to follow them as it doth to order all other things aright But it may well be a dutie of some account commaunded of God to make conscience of diligence in our particular callings it is so few mens cases to performe it But whiles I commend faithfulnesse in mens calling and find fault with negligence therein I attribute no godlinesse to the very act of labouring neither defend that they are good Christians all who are diligent workemen and painefull labourers in any calling magistracie ministerie or any other I haue said otherwise to them which marke well my words onely this I say that to a faithfull Christian who reformeth and studieth daily more and more to amend his life diligence in his outward calling is no small helpe to liue well and godly and to keepe him from many euils but otherwise if there be not good gouernment ouer the heart and life daily he may find sorrow and miserie enough seeing he will not take his direction from God But the right following of our calling to enter into the third branch is in such manner and sort to vse and walke in it that it may be no let nor hinderance to vs from exercises of religion and growing in grace thereby
other duties we and the other parts of our familie do reuerently worship God together that is to say that we solemnely vpon our knees make confession of our sinnes and requests to him with thanksgiuing And because it is required that the word of God should be taught by vs to our children and charge Gen. 18.19 therefore that when we may conueniently we instruct them as they be fit to conceiue in those things which are most necessarie for them training them vp to answer to the same and that they be incouraged to haue acquaintance with the Scriptures and to be exercised in them from their childhood 2. Tim. 3.15 that so the word of God may dwell in them plentifully Col. 3.16 and to edifie themseues in singing of Psalmes to the praise of God the putting of themselues in mind of the heauenly melodie and reioycing which they shall haue with the Lord and his Saints in his kingdome Euen this I say is another of those duties which is as oft as may be to be perfourmed in our families I say as oft as may be because no mans conscience should be accused for the omitting of it on some dayes vpon necessitie which may fall out but yet no man for all that may faine necessitie to passe ouer a dutie of so great vse and for so long continuance euen throughout his life except he supply the omitting of it in some answerable sort otherwise And whereas by the examples of Gods holy seruants this dutie of calling vpon God is commended to vs as to haue bene offered to God three times in the day the other of teaching their families as a thing ordinarie and vsual what cause is there why we in whose dayes the light of the truth shineth more clearely then it did in theirs should be behind them in any such duties sometime by our selues sometime with our families vntill we might say that we haue bene sutable to them in testifying our loue to God whome we obey in perfourming them and the religious care of our owne good which we are sure can neuer be enough As for the daily continuance of this dutie from time to time throughout our life although I doubt not but that many do it now and then who yet will not tye themselues vnto it constantly and therefore reape the sleighter fruite of it some reasons I will alleadge to perswade them And first it may please such to vnderstand that our necessities do require it one day as much and as well as another except necessitie hinder as hath bene said before seeing some are rude some worldly some ignorant and the best are forgetfull and we find that euery day bringeth with it sufficient cause to renew our faith and strength against sinne and all kinds of discouragements and to honour and praise God if it be well considered for his daily fauours and kindnesse For such duties being in vse daily do hold vs from some euill which we should otherwise do Besides seeing particular families are the members and parts of the church and euery gouernour is that in the familie that the Minister is in the congregation therefore if they be not accustomed to worship and serue God at home how shall they be able to do it with profite in the assembly especially seeing experience teacheth that the mind being vnseasoned all the weeke at home is further off from goodnesse on the Sabbath and yet all which is done this way both publikely and priuately is litle enough euen in the best Christians And that we come the oftener and more chearefully hereunto as oft as it shall behoue vs we must know and consider that we haue therein communion and fellowship with the Lord and are admitted to speake and breake our minds vnto him and so haue our soules most sweetly refreshed thereby as if we met before him publikely And what is like vnto such libertie that in a reuerent sort we may be admitted to speake vnto the Lord and to haue him make aunswer to vs againe So that it should not be hard for vs to be brought to enioy so great commoditie but rather to count our state the more happie the ofter that we may be partakers of such a benefite Againe it is meete that we should in this sort haue our recourse to him daily to the end that our whole conuersation may sauour of him that as all aboundance of heauenly odours that is of spirituall grace do flow from his Maiestie to all that are about him and by the prayer of faith come neare him more fragrant then Aarons ointment so we being conuersant with him in this heauenly manner may hereby as by a sweet preseruatiue keepe our selues from all annoyance of Sathan and the world And therefore it is no wisedome for vs to be long from him in this manner especially hauing such free accesse vnto him whensoeuer we list This reason should the easilier perswade vs because we see how by occasion of earthly dealings our earthly minds draw vs to be altogether earthly in our talke one to another churlish hote bitter or light prophane rash and so in our behauiour testifying nothing else but a worldly mind And is any thing more to be desired then the chaunging of this course But what is fitter then this when we ioyne daily together in such holy manner against it euen there where the faults are committed And thus I hauing shewed that there is no cause why we should thinke much to tye our selues daily as we shall be able to these duties weigh now a litle what companions we haue in the Scriptures in the performance of them Abraham is renowned of God for his diligence and faithfulnesse in the perfourming of these exercises of religion in his familie for instructing them and therefore no doubt praying with them seeing all things are sanctified by the word and prayer 1. Tim. 4. Iosua also who professed openly that he and his houshold would serue the Lord did not darkely declare therein that the chiefe parts of Gods seruice were not neglected that is prayer thankes and the teaching them their duties And Cornelius hauing this commendation in the Scripture that he feared God with all his houshold and besides that he was giuen much to prayer hath left sufficient testimonie that both he prayed with his houshold as well as priuately by himselfe alone and also that he laboured and vsed the meanes of instructing the same whereby he might bring them to that feare of God which was in them Therefore seeing such worthy seruants of God haue gone before vs in the performance of these duties in their families and so haue continued them as there is no doubt as they haue seene their daily necessitie to require and that they reaped singular fruite thereby therefore it shall be necessarie for vs oft and vsually to meete together for the priuate worshipping of God in our familie the whole together be it small or great For this may
words there is more required then in this place I vrge but yet euen that also For the Apostle teacheth that if anger be kindled in vs for want of heed-taking yet that we should soone allay the same but if through the hardnesse of the heart after sinne is committed it is not by and by acknowledged and repented of but it remaineth and boyleth in vs yet we must force our selues to relent and craue pardon of it before the Sunne go downe and so before we dare giue our selues to rest lest the diuell preuailing so farre with vs we find it harder afterwards to remoue it Now we know that other sinnes are in a like detestation with God that anger is and therefore that they must be no more suffered to abide within vs then it and consequently if we be priuie in our selues to any like sinne that we haue offended we should expell and driue out the same as poison that it lodge not nor remaine with vs. And to doe this it is necessarie that we take some conuenient time to vs both to search and enquire what we haue done and withall to purge ourselues from it accordingly But here if any thinke that this was not intended of the Apostle that wee should before we fall asleepe consider how we haue passed the day neither will I precisely vrge the houre or time so particularly for indeed he requireth it to be done sooner rather then that it should be deferred so I say likewise that if this care be conscionably kept at some other time of the day that there be peace maintained betwixt God and vs it is well but if that be not perfourmed before at least before our lying downe it ought to be which also is the time very fit to commend our soules into the hands of God not knowing whether we shall rise in the morning Besides if it be required by the holy Ghost in the Epistle to the Hebrewes that we take heede that there be not at any time and so any part of the day in vs an euill heart we being forgetfull and slow to obserue such a charge can any deny but that he doth there as well require that we should sometime looke backe to see how we haue regarded the charge that is giuen vs And is any time ordinarily and for the most part fitter for that businesse then whē we haue ended the day except some speciall sinne committed in the day do require a more speedie examining of our selues before And if Iob as we read of him did euery day of his childrens banquetting together offer sacrifice to God and pray for them and commaund them to cleanse their hearts and sanctifie thēselues for so it is said that Iob did euery day adding this reason Lest they might therin offend God is it any maruell if we in our own person do retaine this care euery day and vse this practise For euen as men who are in great occupyings do not onely write their takings and their layings out but do also at euen conferre them together lest any delay of time should cause forgetfulnesse and yet this labour they thinke needfull about things that shall perish so is it much more necessarie in the accounts of our soules that we should do that is daily looke what we gaine or loose that we may procure to our selues thereby most sound safetie and prouide also the better for the time to come to do the like and that with more ease There is nothing against this dutie so much as the prophane custome of the world to whom all goodnesse and controlling of their licentious courses is vnsauourie and therefore vnwelcome and ridiculous But let such go know we that if we desire to giue an easie reckoning to God at our latter end it is our wisedome and the best prouision we can make for our selues to yeeld with all conscionablenesse a reckoning to the Lord at the end of euery day and so much the rather because we loue no after reckonings to be brought against vs which may iustly be feared when we haue not indeuoured faithfully to do the same frō day to day but are accused by our consciences that we haue dealt too slightly yea hollowly somtime too much fauouring our selues in passing by many particulars which we were willing to be forgottē buried That which we may reade in heathen Poets as Pythagoras and others concerning this matter may and ought worthily to put to shame a number of Christians They wrote that a man should looke backe at the end of the day how and in what manner it hath bene spent and passed which cogitation it is to be feared hath not once entred into the heart of many which professe to know God in Christ For such as see any cause of going about it this I will say to helpe them forward that the more circumspect they haue bene in obseruing of their wayes and the more diligently the gouerning of the hart and life be kept throughout the day the more readily and willingly shall they go about this view of the day-spending at their lying downe neither shall it be cast off or neglected and vntowardly taken in hand but when they haue bin too secure slight in doing the duties of the day Neither would I lay vpon any a burthen which they be not able to beare calling God to record that I seeke in this as in the rest which I haue sayd onely the glory of God and the further peace and comfort to all the faithfull and the high pricing and estimation of a godly life which will be much set by where the life is so looked to in the day as I haue wished and at our lying downe viewed in this manner and therefore wishing euery one according to the light and grace which he hath receiued to consider whether he can say any lesse but that they walke most safely most confident who go about as they shall be able to make an end of the day in this maner And the reason why this is required as the last worke beside prayer in the familie is because a Christian hath somewhat to mention and deale about and complaine of particularly concerning himselfe which he cannot so well be satisfied in when he prayeth in company And he that hath most warily looked to himselfe in the day and ioyned with the family in duties of humiliation at night shall see cause inough to adde this duty to both as we reade it written of Maister Bradford who had much inward communion with God that he was neuer satisfied in the duties he did through the day and namely in praying at the Chappell when he was fellow of a colledge and in his chamber with his puples vntill he had also powred out his heart to the Lord by himselfe alone But yet notwithstanding this which I haue sayd speciall regard ought to be had of the many bodily infirmities diseases and sicknesses with the feeblenesse of
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
let them labour in their calling diligently both they which want and they who haue much for that becommeth vs all well so as with it we prouide that we be not hurt by the worldly goods that is by diuerse sinnes which they cause whereby we should vtterly disgrace our profession And thereby and by no better way we shall proue that we are not couetous while we arme our selues against al such euils as riches do cause men to commit for the excessiue loue that they beare to them a great number of the which I haue set downe And this of the third remedie The fourth and last is this that we not onely prouide that we be not hurt by them but also that we looke to it carefully that we be much bettered by them towards Gods seruice more then if we wanted them For although poore and rich are commanded to consecrate themselues to God yet they may best do it who haue most helpes thereto And who can deny that in the wealthy estate there are many more helpes hereto then are to be found in the needie and poore this being graunted that both sorts feare God with whom onely I haue here to deale For first they haue more time and freedome then these to all exercises of religion and the worship of God both publicke and priuate I meane they may ofter inioy the preaching of the word haue recourse to reading Christian conference in good company meditation also and prayer which how great helpes they be to the keeping of a setled course in godlines hath bin before set downe whereas the poore besides that they shall looke to themselues commendably if they be not discouraged and made impatient by their wants so they cannot for the most part take the benefit of the afore-mentioned helpes in any such sort as the other may Now if any here will obiect and say as indeed he may if he marke the course of the most wealthie at this day yea euen of those who will seeme religious That these benefits of God do rather draw mē away from feruency and forwardnesse in a godly life then further and helpe them thereto I answer that if it be so it is the sinne of the persons who are so vnthriftie vsers of Gods blessings and their grosse vnthankfulnesse to him who do thereby prouoke him to take away his bountie from them or to giue it them in his wrath and heauie displeasure For I am sure the Lord teacheth them the contrarie namely that where much is bestowed there much shall be required and that this is the end of the abundance of all good things which he giueth vs that we should serue him with ioyfulnesse and with a good heart Indeed as men go to worke in the world who haue receiued great riches at Gods hand it is hard to proue that they be most fruitfull but let such know that their account shall be the greater Therefore the obiection being thus answered it remaineth cleare and without controuersie that men who haue receiued greater outward benefits of God then others may and ought to be the better for them to God-ward as from whom iust cause of care and thought taking is remoued then the poorer sort who lie open to them both This good therefore we must see that we do to our selues who haue receiued of him the commodities which many of his deare seruants do want that we hold the profession of our hope with ioy from day to day that we may say it truly that our soules are much more well liking by the abundance or necessaries of this life which we haue or else we shall neuer be able to free our selues from the blemish of worldlinesse But if this grace accompany the three former in vs we shall well declare that we nourish an heauenly mind and labour against this great sin of coueting worldlinesse But to go further our riches should do vs other good beside that which I haue spoke of For we should make them our friends to helpe vs into euerlasting habitation so our Sauiour counselleth vs saying Make you friends of your riches and that is by laying them vp in the Lords hands while we be carefull to bestow them on Gods poore Saints For thus we giuing them to the poore do lend them vnto the Lord and do as it were put them in his hands and so whatsoeuer we lay out shall plentifully be payed vs againe euen an hundreth fold in peace which passeth vnderstanding in this life though not alwayes in riches againe and in the world to come eternall life Yea verily such acts shall not be forgotten but shall be witnesses and testimonies of our faith for why do we giue but because we beleeue in the liuing God who is a plentifull rewarder of all that seeke him and the sauiour of all that beleeue in him and the workes of such shall follow them Euen thus should we do ourselues good with them and therefore we must not thinke all too little for our selues and those which are ours And it will one day be wished that we had thus done good to our selues by them rather then to be seruants yea slaues to our children in prouiding greedily for them for it so falleth out with the most while we dare scarcely take any part of our goods to honest and necessarie vses lest we should thereby plucke from them therein verifying the saying of the wise This is an euill sicknesse that in all points as we came so shall we go and what profit haue we that we haue trauelled for the wind that is in vaine and for nothing Oh the good that many might do with their goods I say not to others but euen to themselues if they were carefull to bestow well but some part of that which they haue But this is no place to bewaile such cases neither haue men almost any eares to heare or hearts to lament such neglects of duty To conclude therefore this last remedie against couetousnesse and worldlinesse the monster of many heads euen this good which I haue sayd we might do to our selues with our riches euery one in his seuerall estate who is able to giue and hath no need to receiue which if we did carefully looke to who seeth not how it would chase away the grossenesse and daunger of this foule sinne And therfore much more if all these remedies be vsed 1 that we do no man hurt 2 but good as occasion shall be offered 3 nor hurt our selues by them but benefit our soules we may be bold to assure our selues that we shall disgrace couetousnesse in vs one of the greatest mischiefes that the Diuell can worke vs. For if we did take heed that no man in any dealings might charge vs iustly with vnmercifulnesse or iniustice nor our owne consciences if our hand and our heart did go where we are bound to releeue and discharge duty
any thing about their businesse and dealings but they shall too easily shew and bewray how farre they be from hauing their conuersation in heauen while they are occupied here on the earth and that it being a thing so common to be vnsetled wounded and sore shaken by earthly dealings and commodities And another great cause there is of this sinne and that is a perswasion rooted in them that no man how godly soeuer he be can go about them with an heauenly mind and that a Christian is not tyed to measure and square out his earthly and domesticall affaires after the rules of Scripture but that euery man is to do herein as he seeth good that he can do such things of his owne head without helpe of the word of God Which opinion is so deeply setled in mens minds through sathans crafty beguiling of thē that the most euen of those who be of good hope are both at home and about their dealings in the world with wife seruant neighbour or straunger oftentimes more like bruite beastes or franticke persons then sober and religious Christians And it may be easily gathered that they tye all religion for the most part to the publike place that is to say to go to the church once in a weeke to do as others do there and to order other matters after their owne discretion So litle do such consider what the Apostle hath taught Whether we eate or drinke c. And againe Do these things as though ye did them not Now when men giue this libertie to themselues not to be directed by God in their most common dealings and when the diuell hath brought thē to this point who seeth not how euery thing which they are occupied about is made a let and a snare to them and becommeth a blocke in their way which they stumble at A man shall not speake to his wife but he breaketh into frowardnesse one neighbour contendeth falleth out with and raileth at another for a matter of nothing and one is vnquiet with seruants vexed at children yea cursing them that euer they were borne impatient and wayward at euery thing which goeth against him fretting if any man saue a penie by him though it be by good and lawfull dealing reioycing if he can pull ought to himselfe from any and infinite other such And this is the life of many yet who is wise to see and marke this but that the diuell may leade the most as it were blindfolded whither soeuer he will A wise man will therefore I hope better consider this and learne to disburden himselfe of multitudes of worldly dealings and businesse seeing they suffer not the mind to be free and to subdue his affections so as I haue before taught him that he may haue them ruled and vnder gouernment in one part of his life as well as in another and about family-matters as well as those which are most weightie Other remedies cannot be set downe but seeing this euill riseth from the heart which is stuffed with sundrie corruptions as distrust too great delight-taking in the world rashnesse desire of getting feare of losing c. that therefore it be carefully kept purged from these and that he be wel armed as I haue counselled before and particularly with that part of the armour which is requisite against this point of Sathans deceiuing him as righteousnes patience such like seeing he who is thus bewitched by him as hath now bene set downe highly dishonoureth God and reprocheth his profession but faith must banish distrust and hope must chase away doubtfulnesse and feare and he must know that whatsoeuer he wanteth of them and such like graces to suppresse the said noysomenesse of the heart so much the greater ought his trauell be till he attaine vnto them and yet when he hath them to stand fast in holding them and if he know not his sinnes to be doubtfulnesse distrust and feare c. let him take to him the sword of the spirit euen the word of God which may clearely shew them to him more particular remedie must be sought according to any particular sinne by well obseruing these in generall Furthermore the diuell taketh occasion by chaunge of companie dwelling and acquaintance to steale away mens hearts from goodnesse as he did thus deceiue Lot and to neglect the vse of good meanes publikely and priuately as the maner of many is and to chaunge religion as they say with the place And no maruell when neither the word of God meeteth with them where they become to awaken instruct and admonish them neither good neighbours to obserue and prouoke them to loue and good works nor to admonish them when they haue turned out of the way but contrarily euill talke and companie is found in stead of them for such force we reade to be in them that they are able to corrupt euen good manners But although they meete not with these yet the diuell taketh occasion by the very change of place to make them change their maners which mightily ouer-weigheth with good men that they sooner gather rust as coldnesse loosenesse c. from other then they shall season them with goodnesse and when they liue not with such as know them to haue bene forward Christians it is a strong prouocation to them and a tempting of them to be like others and to become more backward then they were before as we may heare of many for they shall be set vpon by the wicked traine till they haue found out what is in them that if they cannot draw them to euill they may leade them with despite and reproch Againe when we see how litle account holinesse and christian practise of dutie is in the world either in high or low for the most part yea and that wise men are growne to count it meere foolishnesse and nicenesse to make conscience to do those duties whereunto our knowledge leadeth vs is it not thinke we a strong cord to draw vs after the multitude especially when they who boldly contemne goodnesse shall yet be seene to be merie and lustie and without feare as though they had done nothing but that which they can iustifie and as if there were no feare of the iudgement day at all How mightily he preuaileth euen against the godly by this occasion the example of the Prophet doth plainely declare For when I saw saith he the wicked licentious and to talke presumptuously and set their mouth against heauen c. yea and more then this to vtter it boldly How doth God know it and for all this yet they prospered in the world and increased in riches Certainly I said he haue cleansed my heart in vaine washed my hands in innocencie So that the licentious course of bad men so commonly continued and oft without plagues as to Gods seruants they seeme to be and contrarily their owne life to be as it were a continuall mourning and
taken away in great part there is no cause why they should feare that as too hard which shall not hurt them or seeke to shunne that as too vnpleasant the benefit whereof they haue not prooued Some say they like it well and would with all their hearts that they could practise this direction but they haue so many lets to holde them off and cut them from it that they doe not see how they shall in anie meane sort performe the duties through the day required in it But such are to know that the chiefest lets of all from a godlie life which be the intemperancie of the minde and vnbridled lusts thereof are by this direction best remedied and staied the most of other which are outward in the world as prouocations temptations and other like occasions are heereby also and by the well ordering of the affections preuented and auoided or the easilier borne And as for the third kind which are mens callings dealings labours which through ignorance many doe meane when they complaine of hinderances are none at all but as they are made by the vnskilfulnesse carelesnesse or other sinne of the partie which ill vseth them And to this purpose I will tell thee what I haue heard a man of good account and long experience say I neuer had such lets as farre as I can call to remembrance but if my heart had beene held in good gouernment I might haue serued God with peace and gone forward in the course which I propounded Which what differeth it from that in the Prouerbes Keepe thine heart with all diligence for from thence commeth life So that yee see the chiefe hinderances are vnfaithfulnesse hardnesse of heart frowardnesse licentiousnesse and such like euill distemperatures of the heart by meanes whereof outward occasions of sinning doe the easilier prouoke vs and our lawfullest actions which we goe about come vntowardly to passe But perhaps they will reply thus We would sometime pray or read by our selues or looke to some other duties which God requireth for the well guiding of our liues when we must needs goe about our owne worke or the princes businesse or such like lets of one sort or other call vs away so that we cannot performe them whereas they which are free from these outward businesses and seruices may take their libertie in these spirituall duties But I aske this question of them againe Why they should be most earnestly bent to praier and reading at such times when they see other duties to be laid vpon them necessarily Is it not because they see they cannot doe them that the deuill setteth them forward so hotly at such a time to goe about them that they may thinke themselues to be godlier then they be and so be deceiued And why are they not but euen halfe so feruent in going about reading praying and other heauenly seruing of God when they haue time and leisure Which if they be it is well let them rest with peace therein so shall they be the fitter to outward duties and so doing they must not count thēselues letted when they do that which is their calling If they do not let them wisely marke how they be blind-folded on both sides and make conscience so to doe the one dutie in his season that the other be not counted an hinderance of them from the seruing of God but be performed also and that with cheerefulnesse when it lieth vpon them And that which I answer in this one I would haue to be vnderstood of all other of the like kinde of questions and therefore heereof enough Onely I thinke good to put them in minde that when two duties meet together at one time both being of great waight that they pray God to giue them discretion to consider which is most necessarie alwaies following the light which God giueth them and in things indifferent to do that which is most to Gods glorie their owne peace and the benefit of their brethren An other sort there is who are not troubled about this yet haue another doubt which discourageth them very much from practising such a Christian course For when they heare that there must not onely be appointed set times to pray and meditate but also that in our going through the whole day we must watch against euill and euen in particular actions be circumspect that we sinne not against our knowledge they aske whether they may not haue their mindes on their worke while they are at it If it be granted them they aske how they shall doe both I say no scruple is to be made of this but that there should be a minding and that carefully of those things which we doe though they be not spirituall neither needed there be any question made of this but that they haue after the maner of carnall and worldly men so fraught and stuffed their heads with earthly thoughts and worldly desires that they cannot vnburden themselues of them when they pray vnto God And therefore when he doth afterward giue them conscience thereof and of other sinnes they are so grieued to remember their long continued offence that way in that they were woont to fill their hearts with all sensuality and worldlinesse that now they thinke they dispease God when they haue them set vpon their businesse at all euen as he that hath abused musicke myrth or meate dangerously thinks afterward that he may not vse them in any sort whereas they may vnderstand that there is no such disagreement or contrarietie betwixt holy things and lawfull liberties neither therefore betwixt spirituall duties and the workes of our calling but that there maie be recourse had from the one to the other without quenching the gifts of Gods spirit in vs. And he that doth both of them in their season as becommeth him I meane with a single and honest heart may worship God in praier hearing his word or any such like and not be distracted at the same time by earthly thoughts and fantasies so as they should interrupt and breake him off and againe the same man may be occupied in his earthly affaires and businesse in such wise that he comming to them with a religious and well ordered heart need not be distracted vnsetled or made vnfit thereby to other duties of Christianity afterwards nor any thing more earthly minded while he is at them For why euen they are the worke which God hath set him about and therefore obeying him therein he may be quiet yea and chearefull which God alloweth vs freely if we could be wise to see and vse our liberties to our good For a godly minded man who hath tasted how precious and sweet a thing it is to keepe peace with God in all his waies and hath experience how soone his heart is drawen into the world by the deceitfulnesse of sinne will with such faithfulnesse keepe his affection knit vnto goodnesse as he knoweth he ought to do that he is not drowned in
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
vp with dreames and hurtfull thoughts These lusts be causes of all woe CHAP. 7. 3. EVill lusts concerning our selues Fretting when we be crossed of our will Excessiue delight in aboundance Pride of life Frowardnesse Selfe-loue c. The word of God maketh his Children wary against these A speciall part of a godly life to renounce these It is not done without daily striuing Lusts marre all Weake seruice accepted if it be sound He that obserues these lusts and resists them is occupied in a godly life All ouercome not these alike The better sort how farre they come and how Examples of such The weaker are not to distrust for not matching the best These lusts are resisted of all beleeuers in their measure They who be ruled by their lusts can claime no part in a godly life The weake may stay their comfort in these three speciall graces 1. That they haue a cleere knowledge of their saluation 2. That they account it as their chiefe treasure 3. That they be set forward in some good course whereby they may grow in faith and obedience These three must be earnestly laboured for The chiefe end of this booke is to set forward a weake Christian How to make godlinesse a pleasure The gaine of such a course Why God witholds some grace from his Causes in our selues of not growing Ignorance Slouth Fauouring sinne Timorousnesse and vnbeleefe Remedy of our vnbeleefe CHAP. 8. HOw the minds of the godly are occupied Three ages of Gods children 1. Childhood 2. Middle age 3. Old age The highest degree of Christians How the mindes of such are vsually taken vp The best are molested sometimes with lusts They are not comparable to the Apostles Paule had speciall priuiledges These are called fathers The second sort of the godly in battell The practise of such Sinne is odious to them though not euer ouercome ef them These are sometime discouraged Glad to vse all helps Set against smaller sinnes They are held vnder their infirmities for their good The third sort of the godly About what their thoughts are chiefely occupied The dangers that these are subiect vnto 1. Danger in comfort 2. Danger when they feele want of comfort Many defects are in these Yoong Christians compared to children These must grow Their duty Gods children are in danger sometimes to be dazeled and without feeling Yet euen in this estate they differ from hypocrites and vnregenerate How they differ These degrees may in some respect fall one into another Examples of these three sorts of Gods people CHAP. 9. OVtward wickednesse must be renounced Prooued 1. by doctrine of the scriptures 2. by examples The sinnes that he loued best are renounced of the beleeuer CHAP. 10. FOure sorts of men which hope for saluation and yet renounce not open sinnes 1. Grosse offenders The vngodly will scorne professours if their liues be faulty Such are seldome reclaimed 2. Sort of bad professors ignorant and carelesse The wofull estate of such Yet there want not such as flatter them in it Many laugh at the rude for their homely speeches who yet are like them in qualities 3. sort Ciuill professors Some of all these three sorts are sometimes prickt in conscience Notes of their hypocrisie Sudden flashes of grace 4. sort Schismatickes They are taunters railers and slanderers of their bretheren Censurers of others Soone ripe in their owne conceit Inordinate liuers Worse in dealing then men who professe no religion These with the former are farre from a godly life Other disorders of such professors Earthlinesse Vnquietnesse Vnprofitablenesse Pride of life Ill educating their children Vncharitable surmises CHAP. 11. OBiect Are all such damned Answere No if they repent God shoales out some from others h. Infirmities in all The godly somewhat infected with common corruptions Difference betweene the falles of the godly and the wicked The godly fall not but when they are secure and take liberty How we may be fenced No warrant of not falling dangerously We may be preserued from soule falles The ends why God suffers some to fall so 1. To humble men 2. To magnifie his mercy in forgiuing great sinnes 3. In regard of others Otherwise no feare of falling Gods tendernesse ouer his Sweet comfort to the weake What infirmities the godly be subiect to The state of weaker Christians These differ much from all wicked What the sinne of infirmitie is The wicked sinne boldely Their sorrow is carnall CHAP. 12. THe heart purged must so be kept How the heart is kept What danger growes when the heart is not kept Great labour thus to keepe the heart With this heart it is easie to renounce euill An ill gouerned heart the cause of all disorder Little acquaintance with our hearts brings great bondage An high grace to liue well without the whip The faithfull in part thus kept downe Sinne is not shaken off as a burre Grace to vanquish sinne may be attained and more and more from day to day The good treasurie of the heart being kept bringeth forth good things A peece of heauen to liue with such as keepe their hearts well Without it nothing sauoury The fruite of a well ordered heart The looking to the heart in a good moode onely dangerous The heart may alwaies be lookt to An other cause why the heart should be lookt to otherwise it will not be ready to any duty How we may be fitte to pray and meditate The onely way to curbe vp our lusts is to looke to our hearts Without this small fruite or comfort This clensing of the heart is not perfect This clensing though weake is a great priuiledge CHAP. 13. THe second generall branch of the life of a beleeuer More hard and excellent to doe good then to eschew euill Not to rest in eschewing euill Three branches of this second part of this treatise 1. Setteth downe rules to direct to the practise of duties 2. Sheweth wherein this part of godlinesse consisteth 3. Answereth obiections Necessity of rules to liue well by The first rule to liue well is Knowledge Knowledge what To grow in this knowledge With this knowledge must goe Delight in it Without this delight no fruite of knowledge Knowledge an excellent gift But without the salt of grace vnsauory The second rule Practise Practise is first in an hearty desire Our affections must be stronger as the good is greater As we desire so must we indeauour to doe good All parts of our bodies must be giuen to serue God Make a trade of godlinesse Vertues that further vs to the former rules 1. Vprightnesse 2. Diligence 3. Constancie or perseuerance Vprightnesse what Pretences in good actions Necessity of these rules and vertues Vnarmed venturing abroad is cause of sore wounds CHAP. 14. OBiect We cannot doe as we desire Ans 1. Gods grace shall be sufficient 2. The best desire without looking for Gods helpe is vaine Why Paul ouercame not all rebellion Paul was not caried into grosse iniquitie We may looke for the like grace