setled in beleeuing What will follow of applying Christ Faith though weake yet sound after experience in a godly life shall be confirmed and bring rest to the soule Faith is rather discerned by the graces that goe with it then by it selfe A description of the smallest measure of faith Some attaine assurance in one day others labour long for it Faith vniteth to Christ Common professors haue not this faith By what meanes it is wrought Why many want it The conclusion of this third part Markes of faith CHAP. 5. THe second head generall of the treatise Le ts of faith Many deceiued in faith A generall let of faith the diuels bewitching The minister is the watchman to giue warning Fault of not beleeuing in the minister and people In the minister 1. Not teaching 2. Seldome teaching Necessitie of often teaching 3. Not plaine teaching 4. Want of catechising The people should be examined how they profite The Minister should haue authoritie to doe it What good would come of it Commendatiâ—n and necessitie of catechising Good life of ministers Priuate conference CHAP. 6. LE ts of faith in the people Light esteeming the Gospell Fewe that receiue the doctrine haue faith Practise of true Christians None beguiled by Sathan but wilfull and foolish Particular lets of faith 1. Some thinke it impossible 2. Not necessarie 3. Too hard 4. Others are carelesse 5. Feare losse 6. Presume 7. Neuer broken hearted 8. Feare continuance 9. Too slightly seeke it 10 Sudden flashes soone out An exhortation to the ministers The titles of ministers Their charge What their practise should be Incouragements to the minister to doe their duties 1. From their honour 2. From their comfort 3. The peoples benefit 4. From their owne reward How to answer the obiections which might discourage vs. An exhortation to the people to imbrace the ministerie The 1. reason they are messengers of reconciliation The 2. reason from the benefit reaped thereby The peoples sinne How the people hinder themselues There are fit remedies to these lets Euery desire of saluation is not faith CHAP. 7. TRue desire giues not ouer It must be feruent and constant It is strengthened by an high account of the the thing desired No paines and labour in seeking it thought needlesse Difference betwixt sound and vaine desire The heart is set vpon Gods promises if the desire be sound Gods will we should beleeue Aduise for the weake Christian If any doubting arise Not to harken to any contrary voice The danger of it Remedie against feare of continuance Conclusion of the former CHAP. 8. HOw the weake in faith should be established Two sorts of weake ones The first sort described The first perswasion to vphold a weake faith The second The third He that is new borne can neuer die The fourth The second sort more weake in faith then the former They are described How melancholie worketh in such Perswasions to vphold such weake ones Sathan worketh vpon vs by suggestions and by outward occasions He conceiueth our intents and purposes and how His properties He perswadeth and tempteth to sinne which we delight not in He laboureth to dimme our knowledge and and the sight of Gods grace in vs. He troubleth much by outward obiects The obiections of the weake in temptation The Lords eie watcheth ouer these weake ones Remedies against Sathans temptations Further remedies What we should doe when we feele not the sweete taste of Gods mercies A fifth perswasion to vphold weake faith A sixth perswasion A seuenth perswasion CHAP. 9. HOw farre an vnbeleeuer may go in the profession of Christianitie What vse is to be made of this doctrine Forwardnesse in religion was sometime in many Apostataes The falles of many professors haue made them vile Some haue fallen away before trouble come Let such repent What is required in effectuall calling and how men are deceiued about it The lawe is not to be preached without the Gospell Why the lawe is preached How men abuse their afflictions through sathans wiles Men content themselues with a shadow of of religion Looke to that which is principall Troubles inward or outward commend not a man to God When a man is none of the woorst he may be farre from being good How men should trie themselues Vnstaied ones must vse all meanes to be conuerted Men are carelesse in the weightiest matter How they deceiue themselues or what weake foundations they build vpon Some heare willingly but will not be warned by it Why men are so loth to come to triall 1. Because they haue no good euidence to shew 2. Their hearts are not vpright they keepe some sinne The maine cause why men loue not to examine Other causes Gods children do not so The sinne of such as mocke at them that are forwardest Exhortation to euery one to try his state CHAP. 10. THe third generall head of this treatise Eight companions of faith 1. Ioy. This doth not alwaies appeare outwardly How this ioy is felt in afflictions The want of it argueth weake faith Obiect You zealous folke some of you are euer sad Answer Some are weake in faith they must mourne till they be â—â—mforted What mourning is good Answere to such as take offence at the heauinesse of Gods children Obiect The sadnesse of some professors makes many shun religion Answer All mirth is madnes that proceeds not from faith 2. Holy admiration This is not in a Christian at his first calling onely but is after continued and increased Answere to such as thinke we must not wonder alwaies What letteth this grace 3. Loue. None haue this but they that are loued first The true beleeuers feele sensibly the loue of God to shadow the loue of other things 4. Thankefulnesse It must be daily Euen in afflictions Praise God alone aswell as in the assemblie 5. A desire of an holy communion with God Gods presence in heauen to be preferred before it on earth The estate of them that cannot abide to heare of death 6. To forsake the world A great grace not to be tied to the world Great folly to set our hearts on things below Make much of them til God shew vs better A great libertie to be willing to die such onely are fit to liue The forsaking of the world is not to leaue necessary duties For what respects we may desire to liue Cloistering and such like no point of godlinesse 7. Shame for our former vnkindnesse vnto God The beleeuers reuenge themselues for their former sinnes 8. To conuert bring on others Edifying talke good for our selues and others Vse it aâ— it may be though we see not present fruit of it CHAP. 11. HOw weake faith is confirmed The first meane To account it chiefe The best things must best be regarded Euill must be auoided and lawfull liberties soberly vsed The second Earnest prayer with meditation c. True beleeuers soone faint and are fearefull They must much helpe their weaknesse and oft Obserue how God keepeth promise
it being so great should bee so induring also For who can thinke vppon his slippes and rebellions I speake of the best of vs which breake foorth from him daily for the which the wrath of God is iustly prouoked against him and what might bee feared thereby and how notwithstanding them all hee may come to God for refuge by Christ and bee without feare as if hee had not sinned yea and hold fast his confidence that God yet loueth him who I say can consider this but hee must needes bee astonished at the inioying of so great kindnes when a cursed man no better then ourselues must be sued vnto and intreated by vs and all the friends that we can make and being displeased must be pacified with gifts and yet hardly holden from vexing imprisoning and pursuing vs to the death and may not be intreated Therefore magnifie the louing kindnes of our God for euer euen as it indureth for euer Psalm 118.4 For though naturall reason euen flesh beare a great stroke in this matter yet wee are not debtters to it and we haue great cause whiles we liue to doe this So that although I confesse that in nature it is otherwise that a man cannot alwaies admire the greatnes of some rare deliuerance or fortunate estate befallen him by his friend which at the first raised great admiration yet it ought to be farre otherwise with the spirituall man being a beleeuing Christian he I say hauing the louing countenance of God shining daily vppon him as before which is a treasure vnualuable should wonder at the continuance of it especially seeing he prouoking the Lord with his sinnes daily renued might therefore feare that such former comforts as had been inioyed might haue been turned into as great sorrowes and his light into darknes rather then be continued and multiplied And this he shall do vnles through vnthankfulnes the corruption of nature leading him thereto hee burie the same in obliuion and begin to affect too much and to bee ouer neere glued to things present and temporarie setting the creature before the Creator and the gift before the giuer For thereby he shall no doubt slacke his meruailing at that kindnes of God that hath neuer end although it be most precious whereas otherwise he shall be able from day to day to beare downe all transitorie things before him with the estimation and high prizing of it And this of the second companion of faith namely holy admiring the greatnes of Gods kindnes But that I may not dwell vpon this matter who haue purposed but in brief manner to shew what a traine of heauenly companions do attend vpon this faith and certaintie of Gods eternall fauour and to leaue the meditation of and vpon it to the reuerent and deuout reader Another therefore is heartie and vnfained loue in him who feeleth this loue of God shed into his heart returned to him againe The which although in hollownes and hypocrisie the most affirme boldly to be in them towards God before they haue found and felt themselues to be beloued of him yet the Scripture teacheth vs that it is farre otherwise seeing we haue not loued him but he hath loued vs first But when we see indeed what great things God hath done for vs from what dreadfull bondage he hath deliuered vs vnto the which in all our life we were in danger and to what gracious liberties and priuiledges he hath restored vs by forgiuing vs all our sinnes then we see iust cause to say with the Prophet I loue the Lord because he hath done so great good things for my soule and with the woman to be thus affected that seeing many sinnes are forgiuen vs therefore wee must needes loue much So that although before this we were louers of pleasures more then louers of God as others are yet now that we know Gods bountifulnes towards vs and the vanitie of our fond delights we haue our harts more set vpon God then vpon the best pleasures which we inioy And although sometime before this wee loued father mother friends goods more then God when wee were meerely naturall yet now that wee know God yea rather are knowne of God we haue our hearts set on him as being our chiefe treasure For this our spirituall kindred with Iesus Christ hath knit vs to him with a farre more neere bond of loue and therefore wee rest in him ioy in him and satisfie our selues with him for there shall be euer cause so to doe and that without wearines There is no end of his bountie and kindnes his mercie indureth for euer and who doth not see that such infinite loue of God to vs may prouoke and raise vp in vs truth of loue to him againe that we be euer filled with the fulnes of him as it is said of the spouse in the Canticles I am full of loue yea sicke chap. 5.8 And yet they who shall say to vs for thus doing What is thy welbeloued more then another welbeloued We may answere them that know not the loue of our welbeloued Our welbeloued is the chiefest of ten thousand wholy delectable his head as fine gold c. Cant. 5.10 But indeede I must say except wee haue tasted of this our loue shall be cold enough towards him as may be seene too commonly euen in many who worship God with vs that all the loue and mercie of God which they boast of cannot make them forsake their vile lusts But to proceede where these before mentioned are found how can there be but vnfained thankfulnes and acknowledging of this gift of God to his great praise when we shall weigh what he hath done for our soules and what solace he hath filled our liues withall which otherwise must needs be full of deadnes or deceiueable and vnsauourie follie They must of necessitie worke the same affections in vs which were in the man of God mentioned in the Psal 116.12 What shall I giue vnto the Lord for all his mercies I will praise his name before his congregation and commit my selfe wholy to his gouernment hereafter who heretofore hath regarded me so gratiously yea and we shall be prouoked daily to this honouring of him euen to sing a new song of praises to him who will renew his kindnes and goodnes daily vpon vs still so that we shall say that his first receiuing of vs was but the beginning of our happines So it shall follow that our hearts being daily exercised in praise and thanksgiuing the more wee doe it the more wee shall see cause to doe it still and so shall waxe thankfull still in all that God sendeth and so in all parts of our life euen in our troubles as it is written In all things be thankfull And although the world see none other cause but to murmure and rage in their afflictions yet shal we see Gods fauour to vs euen in them and knowing that they turne as well
and desire as their frailtie doth permit for they know who haue so farre been instructed that they cannot loath some sinne and loue other that were but halting but as he who taught them that they should not commit adulterie taught also they should not lie nor steale in like manner they who are taught of him doe so iudge and therefore disclaime the one and the other For how can they loath one sinne and loue another which were to do contraries And as pure and sweete water and filthie cannot come from one fountaine so neither doth the heart reformed send foorth good and euill So that as one in prison hardly dieted feedeth with great appetite and greedines vppon scrappes and parings and is well at ease if he may fill his bellie with them who yet when he is set at libertie and conuersant with his friends where hee findeth varietie and plentie cannot fall to his old fare againe but wondreth now how he could finde sauour in euery mans leauings euen so it is with him who hath besotted and made drunken himselfe with the deceitfull baits of sinne who if like a swine he may fill himselfe with that which his heart desireth and his eye lusteth after he is safe and hath what he would but when he shall see his estate as in a glasse how shamefull and daungerous it is and hath but tasted of the heauenly priuiledges and liberties of a Christian he casteth out that former draffe as vomite and by no meanes can be brought to be in loue with it againe Behold such honour giueth God to his seruants that their old conuersation wherein they liued sometimes with the rest of the world and could by no meanes be drawne from it they haue it in most vile account and detestation and they which were of the synagogue of Sathan shall worship God among the faithfull This is the power of faith which hath changed their heart that it is able to make him who hath it to ouercome I say not himselfe but euen the spirituall craftines whereby the diuell deceiueth many thousands and euen the poysoned baites and allurements of the world also O power vnconquerable and not to be matched If there were any earthly stay or fleshly hold in any sort comparable to it which is impossible in what price and reckoning should it be had think we If there were any thing which at mens request could giue the life of their enemie into their hands or helpe them with long life or satisfie their desire with abundance of wealth and varietie of sinfull pleasure oh how welcome should that be But consisider O ye seruants of God and behold it ye mightie and wise of the world here is a greater and another manner of treasure then all these and bringeth other delights then these are able This suffereth you not to pine away with desire of your enemies death but it will make you as it did Dauid to turne your hearts towards your greatest enemie which is true manhood and wisedome and to preserue his life when you had him in your hands to kill him And this suffereth not you to hunt about the world for varietie of sinful pleasures as though there were no better vse to bee made of the time which is so pretious but this will make you with Moses to renounce them when yee might haue them and to finde greatest pleasure in doing so and yet in forgoing them to thinke your selues plentifully rewarded Finally this will not suffer you to fret and to be vnquiet in thinking vpon the day of death and to put the remembrance of it farre from you by wishing long life but it will make you sigh and groane to be out of your life and with Paul to account it a prison to liue in the bodie still and as the Preacher saith to reckon the day of death when you must liue here no longer better then the day of birth which is the beginning of life O ye men of this world if ye can tell vs of greater commodities and tidings of better things then these and assure vs how we may come by them wee will forsake and leaue all and reioyce with you If ye cannot but rather your best things are those which I haue spoken of alreadie namely great riches pleasures your enemies death and desire of long life to your selues the vanitie vncertaintie and danger of the which I haue set downe alreadie then renounce you all that ye cannot safely keepe and reioyce with vs doe but taste and see how good the Lord is and when you see what is best imbrace it or els I will pronounce the saying of the Prophet against you which in time shall most surely finde you out and take holde of you although you hide your selues from it Behold and wonder and vanish away for I will worke a worke in your daies that if a man tell you the truth ye shall not beleeue it More might be said of this point but the treatise is too long now I will returne againe to shew that the beleeuing Christian doth renounce the sinfull course which all the world besides lieth and walloweth in though some more then others who as I haue shewed that he renounceth al kinds of wickednes so hee doth it not in some good moode onely neither crieth out of his old conuersation when he seeth shame or daunger approch he doth not I say then onely signifie his mislike of it but vpon good deliberation hee maketh protestation no more to haue to doe with it as Ephraim was counselled to say being called to repentance What haue I to doe with Idols which yet before had been her glorie So whatsoeuer others doe he is resolued to forsake it and casteth off all such behauiour as a loathsome and ragged garment And this is it which our Sauiour acquainted his Disciples and followers with after that they had testified Peter answering for the rest that they beleeued in him vnto saluation He that will be my disciple must denie himselfe which is as much as vngodlines and worldly lusts for then onely indeed and not till then are men fit to heare of any such thing but doe keepe out of the sound of such doctrine as much as they can which is the cause at this day that many professing the Gospell yet neuer know what this meaneth namely to abstaine from the filthie lusts which fight against their soule Others which doe and must needs heare such things taught that all Gods seruants doe and shall disclaime their liues past and be ashamed of them it is pitie to thinke how coldly they receiue it Some of them scorne it and mock and so turne it off that way some neuer conceiue it some are often accused and made afraid to see their liues so farre off from that which is taught them but soone forget it because they see the most of the world to doe so Some are
of the greatest commandements I giue herein a taste of the rest of their qualities of like sort Is this behauiour seeming Christians To whom may bee referred these who goe for zealous persons who liue inordinately without attending vpon any honest trade idle vnprofitable busie bodies and counting it godlines to talke of the faults of others yea and oftentimes speake to please such as are in the companie and this not by vnawares or suddenly at some one time but oft and without any heartie repentance for then they would amend which when they haue done how can they deserue any such name of reuerent Christians or to bee so accounted when they who will be thought forwarder then other shall not looke also that they liue more without offence then other but in their dealings one with another shall be worse then ciuill men who haue no religion what a reproch is it to thē when there shal be contending in words bitternes open braules vnseemely crowings one ouer another casting one another in the teeth with their infirmities reporting in all companies what wrongs they haue sustained one by another laughing for ioy when they are fallen whom they mislike when there shall be froward and currish answers taking all things in the worst part and for no perswasion remitting any thing of their vttermost due toward such as be in their dāger What reckoning is to be made of their religion when men will be taken for earnest professors and yet they shall be found hollow and double in their dealings one speech to some and at some time but contrarie at other times to other persons and so be void of plaine dealing so that for commoditie they depart from manifest dutie What are they in respect of that which they do pretend when they dare yet feede their eyes with vnchast lookes thereby making way to the defiling of their bodies when they will nourish the occasions thereof although not so openly as others doe by companie talke amorous lookes lasciuious and wanton stage-playes and to conclude when they carrie about them such other bad qualities though more subtilly couered and secretly hidden in them let no such please themselues in their seruing of God by praying hearing the word or in the best things that are in their liues for all their hope is but deceiueable they are grossely guiltie of great vngodlines the which the true Christian hath banished from his life and renounced Now if this sort partly mentioned alreadie and partly to be mentioned who I must needes say for some religious duties which they do come most neere of all other to the godlie life as no doubt they doe doe yet faile of it and haue little part in it I shall not neede to shew how farre others of what profession soeuer they bee are off from it I meane Papists the Familie of loue which sect are no better then coloured Atheists or any other such of whom as a matter needlesse I will now be silent For the benefit and good of the offenders whom I haue bewraied and to gather into a summe that which I haue said of the renouncing of inward and outward euils this I say if by any meanes I may set before their eyes and perswade them how odious their estate is and I say it in compassion of them that neither the inward rebellious lusts which I haue spoken of nor the outward behauiour which I haue mentioned is any way or in any manner beseeming the Christian man But whiles the Lord vrgeth this at his peoples hands that they haue no fellowship with such vnfruitfull workes of darknes but clense themselues from all that is euill both of soule and bodie so long shall it be reprochfull for all which reioyce in the name of Christians to bee either in their hearts stained with such corruptions or in their liues defiled with such treacheries Which being so is it not to be wondred at especially seeing the will of God is so cleerely reuealed that this should be so harsh vnsauourie a thing yea foolish euen among such as will be thought zealous that wee should so particularly sift our selues from these when yet the Lord by the Prophet requireth that this be done againe and againe saying Soph. 1. Fanne your selues fanne your selues O nation not worthie to be loued It is manifest in the better sort of those forenamed that in their particular actions daily course of their liues there is small moderation of their affections and vnbridled desires or watchfulnes ouer them so that well ordered gouernment is as farre off and therefore rash and vndiscreete going about their matters is almost euery where to bee seene which beside offence to God and men bringeth bitter repentance if any to themselues Beare with me gentle Reader though I go farre and abide long in them it may be some shall take more good at the hearing of them and their hearts more relent then euer they could be brought to doe at the committing of them Such frowardnes heartburning and most sore broiles there are one against another and that for trifles such earnestnes is also in their worldly dealings and yet deadnes of heart and little courage in matters of the soule such nimblenes and vnweariednes in the one and such tediousnes and irkesomnes in the other that all which see their conuersation in the one and the other would gesse that the things which they contend about were matters of life and death the other very light and of small reckoning such griping of the poore and needie in their sales couenants and other dealings especially not forgoing or yeelding the least piece of their right be their necessitie neuer so great nor any regard had of their distressed estate who can thinke of it without lamentation Such giuing mens selues the bridle in their merie makings I speake still of such as fauour the Gospell to talke what they will so as it be not meerely impious how vnprofitable soeuer it be to edifying or hurtfull to example when yet for euery idle word men shall giue an account when as also such times of friendly meetings should be vsed for the gaining of one another to God or confirming one another in their most holie faith as also for the prouoking to loue Such vnquietnes in the gouernours of families for euery thing that is not to their liking as pettie losses and discommodities in house or without by neighbours or seruants when yet their owne vnrulie hearts and impatience doe make their losses farre greater then they are and they should haue learned to be prepared in the day for the troubles thereof I vnderstand this of professed Christians let such as exceede these in euill little reioyce in themselues Such broiles and breach of dutie betwixt husband and wife such strife and oft contentions that euery small occasion of dissenting one from another about any thing must bring peeuishnes heart-burning strangenes sowernes
reason to disswade vs is weake the diuel shewing himselfe at such times as a tempter who yet will afterward come to vs as an accuser when we should repent Therefore if wee be not skilfull to know these disordred lusts diligent to espie preuent and auoide them and so haue this foresaid watchfulnes ouer our liues as a helpfull companion with vs it cannot otherwise bee but that wee commit many things vnbeseeming vs contrarie to the holie doctrine which wee professe to follow and that in many things through the whole course of our liues Now when a man is thus carried of his intemperate affections and bringeth foorth the loathsome fruite thereof what comfort can his life affoord him Euen all such to whom it is a sad matter to abridge themselues of their foolish will and vaine desires and to whom it is a death to withdraw their heart frō that which they long after or to pluck back their eye from that which it delighteth in they must feede vpon froth and take comfort in follie but as for the sound and constant ioy of them who haue made a watchfull life their greatest quiet who haue therefore libertie and free accesse to solace their soules in the varietie of heauenly pleasures this ioy I say they are strangers vnto neither can they be partakers thereof For hereby the Lord hath freely graunted vs to finde and inioy another manner of liuing here in this world then the most doe know or beleeue euen a peaceable life to Godward safe and sweete I meane so farre as of sinners in a vale of miserie may be inioyed which whosoeuer be voide of although they haue varietie of earthly pleasures and delights yet one vexation comming among them shall make all comforts vnsauourie and irksome vnto them As may appeare in Pharaoh when but some one of the plagues of Egypt were vpon him in Nabuchadnezzar when hee had his fearefull dreame and in Balthazar when in the middest of his iolitie that fearefull and vnwelcome hand-writing on the wall at midnight was seene of him and among all these there is none in whom this doth more liuely appeare then in Haman who for all his wealth honour and promotion could not satisfie himselfe while one meane man yea a straunger Mordecai refused to bow to him And to come neerer to such of whom the true God was more heard of or knowne the same may be said of Saul who although hee were a King yet when the Lord answered him no more his heauines was deadly of Nabal likewise who when he heard he must die and goe from all he became senselesse through sorrow and anguish and was as a stone and of Zidkijah who for all his boasting of the spirit of God yet being a false Prophet and a flatterer was driuen to hide himselfe from chamber to chamber when the arrow of the Lord was sent foorth against him when the Kings shelter could not keepe him as Michaiah told him All these when they had but some one disturbance in their life how did it make all other delights vnpleasant vnto them So that I may truly say that as the life which is passed in watchfulnes is free from many and those also the greatest discomforts and filled with the contrarie peace so whatsoeuer a man inioyeth according to his hearts desire yet not looking to his waies warily to keepe himselfe from euill feare and sorrow shall euer befall him vnlesse which is worse he be hardened so that his life shall be found to haue little in it worthie the reioycing in And what cause there is to vrge this part of Christian dutie of continuall watching we may see by the example of our grandmother Eue who being in the estate of innocencie and therefore the liker to haue been kept from euill yet seeing she was not circumspect and watchfull to hold close to the commaundement wee see she became the cause of transgression vnto her husband and consequently of the vniuersall miserie of her posteritie The like we may see by the example of king Dauid whom though the Scripture doth renowne with as great commendation for his meditating in the law of God as any man yet for that he was not armed with a watchfull heart at that one time when he walked on the roofe of his palace behold how the diuell had laid a baite for him which he as wise as he was could not discerne and by his subtill and secret handling of the matter caught him in his snare So that hee receiued such recompence for the letting loose of his heart at that time both in outward reproch and inward anguish and bitternes of soule that by good right should make other men cleaue fast to watchfulnes and be faithfull vnto the Lord yea and to beware with all diligence that they dallie not with the baites of sinne at any time nor giue their hearts the bridle vntill they be gone so farre that they cannot before great offence be committed be called backe againe The experience that I haue gathered since I began to looke more aduisedly into this thing I meane into the necessitie and benefit of a watchfull course which hath bin long enough to teach and aduise both my selfe and others vpon so long a triall well nigh these thirtie yeeres in some manner as I haue been able this experience I say doth make me the bolder and earnester in it to perswade such as haue truly imbraced the Gospell that they would adioyne herewith this godly watch a speciall nourisher and strengthner of their faith to settle themselues therein whatsoeuer they goe about or take in hand as that their talke be not idle and frothie but sauourie and poudred with salt that their actions be such as they may defend with peace of conscience against their accusers and that they labour to suppresse and to bring into subiection euen their wicked thoughts and desires and weaken euen the bodie of sinne it selfe I meane the old man with his lusts For behold and this know that euen amongst those who reioyce in the testimonie of a good conscience such doe alwaies honour the Gospell most most stop the mouth of the gainsayer and doe carrie themselues most constantly and continually in an euen and good course so farre as they haue knowledge who haue been wise this way and who haue determined with themselues to stand vpon their watch from time to time And on the other side such as in whō many good things may be seene I speake both of teachers hearers and are for sundrie causes much to bee accounted of yet being noted for rash and vnstaied in their actions and not so much looking to themselues by wise gouernment of themselues haue done the lesse good to others by their example and haue caused the other gifts which they haue to be the lesse regarded God be gloried for the good that is done by this in many but if it were more
keepe them as Psal 119.2 and .8 Luc. 11.28 Blessed are they which heare the word of God and keepe the same as is to be seene by conference of other places as 1. Chron. 28.7 If Salomon thy sonne shall indeuour to keepe my commandements I will establish his kingdome for euer And in Hosea 6.3 then shall we indeuour our selues to know the Lord. In which places the keeping of Gods commaundements is interpreted by the holy Ghost in the Scriptures to be an indeuouring to know and keepe them And this indeuor is euery day necessarily to be found in vs to please God euen as euer we did any day neither can it be neglected of vs at any time but God is offended For it is a neare companion to the feare of God euen a fruite of it which must be in our hearts continually Which is to be marked the rather for that we see how commonly it is neglected many dayes of Christians and how they thinke it meere bondage to be tyed to this care of looking to their waies without which yet they lye open to all the craft and malice of the diuel being taken of him at his will And therefore it is that when the Apostle hath charged the Ephesians to take vnto themselues the whole armor of God he addeth that they must stand fast in it and giue no place to the diuell So that as we must not be preassed with practise of that which is out of our power but rest with peace in this that we indeuour and go about it neither can there be lesse offered to God of vs then this but we shall be iustly charged to be secure and carelesse And this meant the holy Apostle when he said I indeauour alwaies to haue a good conscience both before God and men But we must remember that this indeuour must be heartie and constant heartie not constrained or hollowe that our beginning may be good as well as our proceeding and constant that we faint not but hold out therein For many make faire shewes but they are not sound and true from the heart and therefore soone vanish other meane well in practising that which they haue bene taught but seeing they do not strongly renew their couenant from day to day and that with as good courage and desire as they beganne first and nourish and preserue integritie they therefore breake off and waxe faint and wearie before they haue brought their worke to an end that is before death Wheras we should know that forasmuch as the diuels attempts will euer be great with new deuises and by new occasions in euery part of our life to breake off our care and yet we can neuer grow cold in it but it shall be to our cost seeing whensoeuer it shall be so it will be our great sin therefore we should go as chearefully about it as at the first we began it I meane to continue our care that so we may proue our selues to be constant and not charged as they in the Psalme 78.34 to be vnfaithfull in our couenant The third thing in this description is whereto our indeuour shall tend euen to this that we may please God in all things for God will not admit anie into his seruice to do it by halfes neither can we serue two contrarie maisters This is Saint Paules prayer for the Colossians That they might walke worthie the Lord euen that they might please him in all things and in the Epistle to the Hebrewes Pray for vs for we trust that we haue a good conscience desiring to liue honestly in all things Now who doth not see that this is a worke of great weight and requireth the taking vp our hearts wholy from other hinderances that we may attend to this And therefore this much condemneth the backwardnesse and rebelliousnesse of such as looke not after this dutie especially we may say so if we adde the other two points in this description mentioned as that this must be daily and continue to our end Both which points are included by the Apostle in this one word alwaies when he saith Act. 24.16 Herein I do exercise my selfe that I may haue a good conscience both before God and man alwaies that is both through all the dayes of my life and to the end And hereto agreeth that of Salomon Prou. 4.26 Ponder the path of thy feete and let all thy waies be ordered aright If all our waies must be ordered aright then no day can be excepted but euery daies actions and waies must be ordered aright So Paule Act. 26.7 when he would note the constant and continuall course of the fathers in a godly life saith thus The twelue Tribes instantly serued God day and night And this dayly walking with God is the life which honoreth God 1. Cor. 10.31 and that onely which worketh our ioy and peace 2. Cor. 1.12 as the last part of the description of the daily direction declareth By this which hath bene said though it may in some sort be gathered and that of the most of Gods children how the day ought to be passed of them yet for the simpler sort whō I do chiefly respect and regard through this my whole labour for their sakes I say I will adde vnto this direction somewhat more particularly a briefe summe of such rules as of necessitie must guide vs and which do bind the conscience to a daily practise of them which I may call the necessarie parts of it and they among others are these CHAP. 8. Of the necessarie parts of the daily direction being the second branch of the second part of this Treatise FIrst that euery day we shold be humbled for our sins as through due examination of our liues by the lawe of God we shall see them 2 Euery day we be raised vp in assured hope of the forgiuenesse of them by the promises of God in Christ 3 Euery day we prepare out hearts to seeke the Lord still and keepe them fit and willing thereto 4 Euery day we strongly and resolutely arme our selues against all euill and sinne fearing most of all to offend God 5 Euery day wee nourish our feare and loue of him and ioy in him more then in any thing and endeuour to please him in all duties as occasion shall be offered looking for his comming 2. Thes 3.5 6 Euery day our thankes be continued for benfites receiued and still certainely hoped for 7 Euery day we watch and pray for stedfastnesse and constancie in all these 8 Euery day we hold and keepe our peace with God and so lye downe with it And this is the direction which euery Christian must practise euery day in his life and these are the necessarie parts of it which may not be omitted any day at all without sinne nor carelesly and wittingly without great sinne To the which if it shold be said that they are darke and hard to be vnderstood much more
euen thus are all vnbeleeuers deceiued and holden as it were in bands and cannot either seeke or desire or know how to get out But if any be more expert and haue their hearts exercised in discerning good and euill how both are wrought and what hindereth both if God teach them to know this mysterie and secret of Sathans casting mistes before their eyes to rocke them fast asleepe in sinne and haue had proofe of these things in themselues they shall farre more easily see into it and know by the helpe that God hath left them how to shunne his deadly wounds and to see his poysoned baites and to auoide them It is not to be denyed but that in this manner Sathan besetteth all people though litle obserued and seene of vnbeleeuers and most of all vs whome he is openly and resolutely set against All of vs therefore are to know his enterprises properties practises vigilancie his malice at all times and in all actions and companies and how by his diuerse sleights he dealeth according to the occasions offered and as our weakenesse may most easily be discouraged But what then are we therefore to faint God forbid I say further as before if he doth not onely kindle the concupiscence that is within vs and our owne lusts to be more set on fire to do the euill which we are inclined to but also baiteth the outward things with poison which we deale about that he may dazle our eyes and cast vs from our hold that is that we may not keepe still in the Christian course yet ought we not for all this to be dismayed For we know that euen these although they cannot but trouble vs for the present time yet shall turne to our exceeding good by making vs to set more store by Gods protection then we did before and to abide vnder his gouernment more continually seeing we do so soone smart when we shake it off as it were neuer so litle When therefore we shall perceiue our selues to be hindered and distracted from our peaceable course and continuance in a daily good course God would haue vs know that we should not faint and be discouraged but in confidence and full perswasion of recouerie and obtaining fauour confesse humbly both our wandring and vnsetlednesse of heart and much more our hearkening to Sathans delusions whereby we were so farre estranged from God and forsake them that we may find mercy The Lord would haue none of his to be raunging from vnder his wings and much lesse if any be fallen through infirmitie or beguiled by Sathans subtiltie would he haue them thinke that he will therefore shake them off who hath made it manifest and well knowne in the Gospell That he seeketh vp that which is wandering and lost This must be throughly perswaded vnto Gods children that they may neither be discouraged as they must needes be otherwise in their fals from suing to God and yet not boldly abusing his lenitie but well encouraged by his great loue to returne to him againe For although the diuell be a mightie enemie and cruell for which cause he is called A great red dragon and The accuser of the brethren and as subtile vigilant and malicious as he is strong yet they for their parts are not naked and altogether vnarmed neither doth their strength rest in themselues but they deriue and draw it from one that is mightier then he They haue libertie nay commaundement to be strong in the might of Gods power that is to be fully perswaded that if there be any strength in God himselfe who we know holdeth all diuels in subiection theirs it is and for them and they may take it for their owne euen as if any poore man in a purchase should haue by a rich friend laid out for him and freely bestowed on him whatsoeuer he should want Yea one part of their armour I meane faith is able alone to ouercome all lets which they shall meete with and to thrust backe euen the fierie darts of the diuell which burne and sting most sharpely They must also consider who and what manner persons they are not enemies to God as in times past but beloued deare and precious vnto him euen sonnes and daughters and therefore not like to be vnnaturally forsaken or left to themselues in their neede and necessitie and if when they were enemies they were reconciled by his death how much more being reconciled shall they be saued by his life and being alreadie deliuered from the greatest feare that is of damnation they may be well perswaded that the combates which remaine to be betwixt Sathan and them cannot be deadly and to their ouerthrow but to exercise their faith that after they haue trusted God a litle and waited vpon him to see his helping hand here they may after their conflicts receiue their reward This I speake not to make any slacke and carelesse but to encourage them against these lets which follow which by his subtiltie shall seeme greater then they are that they may not be faint-hearted and discomforted seeing there is no cause For it hath pleased the Lord and so he hath promised by striuing resisting Sathan and suffering a litle afterwards to take them into glorie as our Sauiour himselfe did go that way Heb. 12.2 and yet not to be without honor euen here if we iudge rightly where and whiles to the iudgement of the flesh they are in the middest of reproch This caueat I giue vnto the beleeuers before hand putting them in remembrance that I must oftentimes call them backe to the consideration thereof that they may be vpholden in the greatest likelihoods of danger And they must be warned to learne wisedome by their experience that when they shall be able in sundrie trials to escape and bee deliuered from the foile and perill which they feared and to see that God hath vpholden them therein by faith in his promise and hope in his helpe and that thereby they haue bene taught to vse such meanes as haue brought a good end of their cōflicts they may afterwards be emboldened to waite for the same grace again in the like necessities and straights and so to grow to haue that acquaintance and communion with God that they may with confidence looke to obtaine greater things at his hands then these and to encourage and hearten on others who are weake to do the same Now if any should feare that all this looking to our selues is more then needes he is to know that if our hearts were sound and so kept without liking of euill as sometime the meanest Christian feeleth it there were no danger to be feared no not from the diuel himselfe much lesse the world according to that of Salomon Keepe thy heart with all diligence for thereout commeth life and they who haue any experience find nothing more true then that they walke at great libertie when their hearts are
flesh in this mortall body I liue by faith in the sonne of God who hath loued me and giuen himselfe for me By the which words it is manifest that in his owne person he sheweth how the faithfull being vnited to Christ by faith do thereby draw and as it were sucke spirituall grace from him daily whereby they liue that is to say leade a spirituall life or rather Christ liueth in them Now therefore if the iustification of Gods people and the holinesse which they shew foorth in their liues do arise from hence that they beleeue God hath promised them strength to waite for saluation and to liue well then it must needs follow that faith failing mens strength to the doing of any good thing vtterly faileth also And therefore if we be perswaded after we haue once receiued grace to beleeue that we are thereby well inough though we labour not to grow daily and to hold fast thereby the hope of forgiuenesse of our sinnes and of other grace how grossely doth the Diuell bewitch vs By what meanes soeuer he do it whether by keeping vs ignorant of this truth or otherwise busieth and occupieth vs in the world that we thinke not of it nor at all looke after it or whether we be holden from it any other way all as one And although this is a thing with which men of the world are not acquainted yet they who haue learned to know what the excellencie of beleeuing is and haue felt any power of it working in them they are to know that they can neither liue comfortably nor do any thing well without it for without faith it is impossible to please God And as the people of Israell in that one part of their life daily rose vp perswaded that the wals of Iericho should fall after God had foretold it them and for proose thereof did euery day compasse them blowing trumpets of rammes hornes as they had beene commanded so in our longer conflict not with Iericho but with him who is called the Prince of the world this our faith is to lie downe with vs and to rise vp with vs and through the day to accompany vs. And nothing is more to be lamented then this that though it be rare and seldome found in the earth the Diuell holding men in vnbeliefe strongly as it were in bands yet it is not wanted or once missed and the godly themselues for the most part of them scarcely haue any great vse of it in respect of that which they might haue Neither is this point made so familiar and well knowne to manie Christians who yet haue a long time imbraced the Gospell euen with good liking though some of greater experience are better setled Neither do many of them grow to see that their life is a continuall and daily conflict with sinne and distrust neither are they acquainted with the subtile sleights of the Diuell how couertly he bringeth to passe that they forget they are purged from their sinnes and therefore led after other deceiptfull allurements in the world I speake it for that I see how hardly they can be holden in the daily strengthning and nourishing of their faith who yet haue truly though weakly tasted how sweete it is and Christ thereby through the preaching of the Gospell And no maruell if they cannot be brought as some others are and yet they but weake also to set their delight therein as in the best treasure And for that so few are to be found who hauing had comfort by it twenty or thirtie yeares agone when they first heard of it and receiued it or in later yeares as many it is not to be doubted haue also had for I dare not be so vncharitable as to iudge otherwise of them for that such I say who haue inioyed much comfort by it do not now nor haue since that inioyed the same stil what is the cause of it Is it any other then this that for sundry yeres past and now also they haue so sleight fruite of it that Sathan hath stolne away their hearts after the loue of present things euerie one his way and caused them to lose that high estimation of the Gospell which once they had of it though they still commend it they not wise inough in the meane while to obserue how they were deceiued blindfolded by him nor once to misse or cōplaine of their losse whiles they may liue at ease prosper on earth in the meane while And that it hath bin thus with many therfore also is so with others still hereby it hath appeared that at their death they recouered their decayed faith sundrie haue more deeply descended into thēselues then of late before they had done and haue called to remembrance the seasons in which they had reioyced through their faith in another maner then in their latter dayes much bewailing also the losse of so great a benefit as they by the decay of it had so long time sustained euē great liberty of mind to walke with God that boldnesse and freedom of good conscience which the wise man saith is a cōtinuall feast Such therfore as see what the diuell pulleth frō them by darkning and burying this sure trust cōfidence in God how it goeth from thē couertly as the Sun frō her line before they be aware if it be not wel looked to such I say must learne to put thēselues forth cōsider what strōg hold they haue they must sticke to it when they may say The Lord is my helper whom then shal I feare again I should vtterly haue fainted but that I beleeue verily c. Such must learne of Gods seruāts to waxe more bold with reuerence resolute and seeing as Dauid saith Our fathers trusting in thee were not confounded therfore to cry Though thou kill vs yet will we trust in thee And such must leaue that worldly wisdom whereby they thought it needlesse and foolish to nourish it in thēselues daily must become fooles in the estimatiō of men that they may be wise by the testimony of God to keepe their faith as they would their life that by oft recourse had to the Lords promises which faile not neither chāge prouoked therto by their daily infirmities and wants thinking oft much of thē and praying for grace to apply them to thēselues growing stronger by experiēce that thus they may clearly see Gods louing kindnesse daily to them and not at some one time only and that so they know themselues to be in continuall safetie thereby as their hearts desire which is to set the Lord alwaies before thē that they may not be shaken so shall they not be snared in Sathans bāds as otherwise they must needs be neither greatly fall I mean to their hurt although they be not free from tēptation These are the chiefe hinderāces of faith wherby the diuel troubleth Gods seruants holding
death to be the finisher of his sorrowes it might haue seemed to giue him place among the Epicures who take their pleasure whiles they liue looking for nothing after death but that he declared himselfe at other times to be of a contrary minde But all these as I haue said proceeded from mans frailty as we may afterwards heare Iob himselfe to confesse For who doth not maruell in that so great trouble and anguish of his that he vttered not one word either against his wife or against his friends dealing so vnwisely with him and so sore prouoking him as furious and raging men are wont to doe in such a case So that we should not so much maruell that he could be moued to any impatience at all being stricken downe with so many and weighty blowes of sorrow as that he could keepe any measure therein that he neither brake out into rage against them which so vexed him nor into blasphemie against God which sathan laboured most especially to haue brought him vnto Neither is he to be counted an impatient man who doth not by and by resist and ouercome all vexations of body and torments of minde with such strength and constancie as were to be wished but he who so goeth to worke that the hellish spirit in the end preuaileth ouer him and hath the vpper hand Therefore most wisely and fitly to this purpose doth the apostle Iames admonish that in iudging about Iobs conflict we consider not so much what came to passe in the combat and fight as we marke the end of the battell that is to say that God did inwardly vphold his seruant and pronounced him an happie man and though he suffered him to be very grieuously tempted yet neuer beyond his strength which he in most fit time and season did support him with And what one among all the Saints of God hath not prooued and found this true if we marke and consider their words and their liues Let thus much be granted therefore that the flesh raged in Iob and so that he offended grieuously and no maruell for he was a man but yet God himselfe being iudge of this matter he neuer wholly gaue place to the flesh but although it was not without manie wounds receiued in the battell yet the spirit preuailed and had the vpper hand in him Of Peter likewise this is to be said As the Lord Iesus had done much for him and giuen him many priuiledges euen as to other of the Apostles he had done yet in that dangerous plunge of his being the greatest downefall a man would think that euer any good man might susteine he neither sinned against the Holy Ghost neither was wholly drawen from his holde and subdued by Sathan For although he denied in word that he knew Christ yea and that with a curse called for vpon himselfe if he knew him I say more though his conscience did burne within him at the same time yet did not his minde goe with his mouth neither did he change his iudgement with his speech but he was brought vnto it partly by that rashnesse of his which was too readie at hand with him in many of his actions and partly by the feare of that danger which was at hand if he had confessed Christ But in the meane season that spirit which had taught him that Christ was the sonne of the liuing God and so taught it him that he loued nothing more dearely than his master that spirit I say dwelling still in him was not caried to such outrage but either was silent in him not consulted withall as in heady and boisterous affections it cōmeth to passe or els it secretly rebuked the tongue though no such thing appeared And so likewise the faith for which Christ praied that it might not faile nor be ouercome was not extinct in him nor vtterly lost For if it had beene so he would haue ioyned himselfe in familiarity with the Iewes and haue complained that he had all that while beene deceiued of his master whereas on the other side he went forth and wept bitterly and declared many waies how deeply he was displeased with himselfe for that his offence Neither yet doe I speake this of Peter as though I went about to make his sinne small and light which surely I am perswaded did deserue eternall death a thousand waies but that if any haue sinned of infirmity or in any such maner as Peter did and yet besides the vnpardonable sinne one would thinke that none could be greater yet that they should not cast away all hope and so despaire but that they should be perswaded that the way is open to saluation if they haue the faith and repentance which Peter had Of Dauid and others the like may be said but I haue staied too long in these examples I will returne now to the priuiledges and liberties which the seruants of God haue proper vnto themselues from other men that they may not coldly and vnwillingly despise the world and cleaue to the Lord without fainting I trust now the hardest obiection is answered which can be brought against their welfare and prosperitie and that it cannot be taken from them by any subtiltie or malice of the adversarie as it is written The gates of hell shall not preuaile against them and therefore I may be bold to affirme that they hauing their names written in heauen already and this being testified of them by the Lord himselfe That they shal be kept safe vnto the resurrection day that none shall take them out of his hands that they are in great account with him and highly esteemed of him as was said before And howsoeuer the world thinke and speake of them because they know them not yet is their estate most honourable because they are honoured of the Almighty and from the greatest feare of danger they are deliuered Is a valiant and noble gentleman in disgrace because whiles he goeth vnder great perils for his countrey hazardeth his life for his Prince and goeth thorow many hard aduentures he is reported of to be confederate with the enemie when yet he is beloued and renowmed and that for iust cause of Prince and Peeres No more is the seruant of God to be reputed vile and his estate contemptible for that whiles he goeth about to honour his God and in his life to expresse his exceeding kindnesse he is both then and therefore set against by the deuill and his ministers and by their malice and subtiltie drawen into some action which might cause ill report and breed a doubt of his godlinesse when yet his faithfulnesse is approoued of the Lord his God Was Paul because he was buffited by the messenger of Sathan that is after great exaltation and glory a little before now immediatly not only depriued of the feeling of it but brought to so contrarie an estate that he was deeply ashamed to thinke he had beene so high was he therefore
and doctrine with all their might it is because they are not they whom they would be taken to be that is sound-hearted But then could it not be a priuiledge properly belonging to the children of God if hard-hearted or double-minded persons might be partakers of it But they labouring to shake off godly sorrow for their sinne and checke of conscience all that they can and as long as they are able by mirth and pastime or in continuance of time to forget it if for all their shifting fencing it off the Lord sometime strike them with terrour and holde them vnder by strong hand and cause them to quake yet they doe not seeke his face but either bow themselues onely for a day like a bul-rush as Ahab or els they are swallowed vp into vtter despaire as Iudas Neither can such haue any release at all So much the greater fauour let others I meane Gods seruants count it that they may in their repentance for their sinne hope stedfastly for pardon yea and ought to say euery one vnto their soules Turne vnto thy rest O my soule for the Lord hath heard thy grones and reiecteth not thy prayers Why art thou cast downe and disquieted within me wait on God he is my present helpe for he is more ready to grant than we to aske For if the sonne of God make them free then are they free indeed An exceeding priuiledge is this to them and therefore who seeth not that they resting thus perswaded may be of good comfort For indeed this priuiledge is giuen of God as a remedie and therefore may and ought of all that haue need of it to be receiued and by all meanes to be imbraced which if it be forthwith the wound and sore is healed which yet without such a medicine and helpe had beene desperate and vncurable a remedy farre vnlike to popish contrition confession auricular to a priest and their blasphemous satisfaction Oh therefore that this might enter deeply and were thorowly setled in the hearts of such as mourne and pine away for that they haue prouoked God to anger Oh that they knew that their teares are put into the bottle of gods remembrance and how ready he is to receiue them into fauour and to blot out all their offences who hath therefore said See that yee despise not one of these little ones and againe Reioice and be glad yee that mourne in Sion c. for I will dwell in the middest of you and to his prophets and ministers Comfort my people comfort them at the heart And further I say Oh that such had beene rightly grounded in faith at the first which hath beene as much or rather more the fault of the vnskilfull builder and teacher of them then their owne For this may most truely be affirmed that for want of well grounding them they haue vpon euery light and small occasion beene shaken and vnsetled in their faith as in the least accusation of their conscience in any affliction or in the feare of death But if they could see the bountifulnesse of gods loue towards them how vnwoorthy soeuer they seeme in their owne eies they should not goe so long heauy and disquieted suffering the enemie to oppresse them and as though there were no hope for them in their God But yet I say this on the other side Oh that some did not looke too hastily to be receiued into fauour and vse meanes too slightly for the same yea I say againe Oh that some did not too prophanely or blockishly and ceremoniously seeke to God and returne to him in holownesse of heart which maner of abasing themselues doeth hold them in a woorse case then the other And thus to drawe to an end of this matter I trust it doth appeare what a singular priuiledge this is that the Lord graunteth free accesse to those who after their conuersion haue sinned any way against their conscience to bewaile their sinne before him and to be perswaded of forgiuenesse of the same which being knowen of them they need not hold backe from him as manie of his deare children for a long time haue done but come home againe and that earely seeing God who hath smitten them will heale them and he who hath called himselfe a God of great compassion and mercy would haue his poore people to feele and inioy it The same I say likewise of dulnesse idlenesse vnprofitable barrennesse of the heart and such other corruptions which are wont to quench the worke of gods spirit in his children and to be the seed of many cursed euils the Lords will is that they should beleeue that he will giue them strength to weaken them as well as forgiue them and that they should thereby be incouraged to shake them off and breake out of them which if they were perswaded that they might doe would incourage them more heartily to resist and stop them CHAP. 7. Of the fifth priuiledge namely The gracious helpes by which he hath graunted them to grow in faith and godlinesse ALl this that hath beene said of these foure priuiledges last mentioned will be graunted in generall to be true I doubt not for all professors are literall and speculatiue Christians they say and doe not But when this doctrine should be brought to vse of them in particulars and when they are to be pressed with the practise of it then many will answer They hope that it doeth not appertaine to them neither are they able they say thus to hold stedfastly the certaintie of gods fauour by faith and to subdue and ouercome their sinnes to lead a godly life nor to rise vp againe when they haue fallen dangerously thereby shewing that they doe not looke to be ledde by the word in their actions but I go not about to perswade such that they haue any part in these priuiledges And they might speake with good reason obiecting thus of all other as well as of themselues if God had not appointed and taught them by what helpes and meanes they may doe this But therefore we are to know that God hath bestowed this priuiledge vpon his children ouer and beside the former that by such meanes and helpes as he hath acquainted them with and taught them to vse they may be able to inioy the foresaid liberties which without them and by their owne strength they can not so much as go about and to preuaile so farre by inioying them that they may finde their liues more sweet and comfortable then other can in what estate or condition soeuer if they haue not their part in them And that it may be seene that these helpes are priuiledges as I haue said behold it briefely in the particular helpes and especially such are to be vsed daily as for example What a benefit is it that by praier we may come vnto our God for whatsoeuer we haue need of that is good for vs and may obtaine it that we may come
yoong man in Ecclesiastes They will reioyce in their youth and inioy the delights of sinne though it be but for a season But they marke not that answere to him in the Gospell Thou in thy life time receiuedst thy pleasure therefore now thou art tormented nor to the yong man by the Preacher what was said Know that for all these things God will bring thee to iudgement No such thing I say they do consider but all that they obserue is this How the better that men are for the most part the lesse they are set by as it is said I haue seene the iust to perish in his iustice and the lesse men fashion themselues after this present world the lesse they may they see depart from a good conscience and be merrie after the common maner which these obiecters count an irkesome and tedious thing Againe they see that as the most part of men among whō the godlie liue haue them in some indignation and vile acount so that they doe by meanes thereof sustaine mocks taunts checks and complaints before their betters with cruell threatnings and in persecution times that they are conuented imprisoned railed on yea and oft times put to death These things I say they only looke at with carnall eyes and therefore are easily brought to beware that they come not neere their course but they neither consider that they suffer for righteousnesse sake and therefore that they are blessed neither that they themselues and such as they are liue in darkenesse and after the lust of their eie and heart and that their pleasures wanze away as the cracking of thornes vnder a pot and afterward they must come to their heauie and vnwelcome account Besides this though they haue sorrow and vexation dailie in their liues by meanes of their sinne vnlesse they breake it off through foolish mirth and vanitie for a while yet partly they see it not neither count it any as to be cast into fretting frowardnesse strife debate c. And if they doe purchase any trouble by their deserts ill doings as shame charge by the purse and other punishment yet they will chuse to suffer much this way rather than they will be driuen from their will and the inioying of their fond liberties And now let all wise men iudge what these kinds of men haue gained by following their sinfull course let I say the vttermost of their gaine and pleasure be considered and what troubles they haue shunned in shunning to liue godly But when they haue done seeing the Lord hath sufficiently confirmed this that plagues abide the vngodly that they may be sure of it that their sin shall finde them out let none looke to prouide well for himselfe that way namely to shunne and be farre from the sincere practise of a religious and godly life to the end he may be free from troubles for he can no other way more certainly and speedily multiplie them And whereas it is obiected that the best of Gods seruants are not free from troubles but suffer much for their profession and a good conscience it is granted But their troubles for those causes are of another kinde namely fatherly chastisements to holde them in from perishing with the world or trials of their patience faith and other graces of God in them or such as they suffer for good causes and so weepe and lament when the world is iocund and mery and therefore they turne euer to their profit as I shall haue occasion to shew more plentifullie in another place more fit for that purpose And to conclude let all know this that though a sinner doe euill an hundred times and God prolongeth his daies yet that it shall be well with them that feare the Lord and doe reuerence before them And thus much of the first point in this second branch of this priuiledge that the godly may liue void of manie and great troubles and therefore that such as doe not may thanke themselues for it whether we vnderstand inward distrust and feare or outward punishments that are fruits of sinne CHAP. 10. Of the second branch of this priuiledge concerning the afflictions of the faithfull namely That God deliuereth them out of manie when the wicked still remaine in theirs THe second point is that they may also assure themselues that the Lord will deliuer them and that of very fauour out of many troubles though they see not how euen as I haue shewed that some shall not touch them at all For although they themselues see not how nor any other likelihood but that they shall long oppresse them yea vtterly consume them yet euen then doth the Lord know how to deliuer them and hath many waies which we could not see to rid them out of so great calamities and so he doeth either before they haue long lien vpon them or at least before they haue beene driuen to any extremitie by them and before they haue had their course as in the deliuerances of Dauid mentioned 1. Sam. 19.20.23.24 26. chapters thorowout is to be seene And this he doth as oft as it is expedient when in the meane season he dealeth not so with the vnbeleeuers but when the other escape they come many times in their roome as the wise man saith The godly escape out of trouble by the Lords deliuering of them and the wicked are come in their stead Now for proofe of that which I said that God deliuereth them out of many what is more plaine then that which the prophet saith If the Lord had not beene on our side may Israell now say if the Lord had not been on our side when men rose vp against vs they had then swallowed vs vp quicke when their wrath was kindled against vs c. But praised be the Lord who hath not giuen vs a prey vnto their teeth Our soule is escaped as a bird out of the snare of the fouler the snare is broken and we are escaped The Apostle prooueth it also in his words We would not haue you ignorant brethren of our affliction which came vnto vs in Asia how we were pressed out of measure passing strength so that we altogither doubted euen of life but God deliuered vs from so great a death and doth deliuer vs in whom we trust also that he will deliuer vs. The dangers of Gods people vnder the gouernment of king Ahashuerosh who knoweth not How had that wicked Haman by malice and subtiltie obtained of the king commission to take their goods and put them to death The day was set and all preparation made for the bringing of it to passe and yet before it could be effected how did the Lord at the humble sute of Mardocheus and the Queene Hester in prayer and fasting seeking vnto him turne away the plague from them and deliuering them bring their enemies and Haman the first of all the rest as he was the chiefest into
king of Iuda who for his rash going out to fight with Pharaoh Nechoh king of Egypt was slaine of him So it may please God for causes best knowen to him but yet alwaies iust and most certainely for his owne glory to take away some of his good seruants suddenly and to visit some other of them with losse of their inward senses vnderstanding of the vse of reason memory c. for such effects some kinde of deaseases doth worke so that in that estate they shall speake they wot not what In the which condition it may be that sathan may euen as he doth in the time of sleepe occupy their braine and delude them sometime with fearefull dreames sometime with filthy and deceitfull so I say he may when they are waking and whiles they walke about draw them to that which in good aduisednesse they would not for the worlds good be brought vnto namely to lay violent hands vpon themselues by drowning by knife or any such like way Which I doe not speake as minding in the least manner to mooue men to thinke that it is but a light and small matter to cut off vnnaturally the naturall life which God as a most singular earthly benefit hath giuen for as it is fearefull so much as to heare it named so all they that doe it being in perfect remembrance and knowing what they doe shall be sure to smart for it as for committing the highest degree of murther But as no man blameth a yong infant nor rateth it for casting the hat or coat into the fire as he would a childe of fiue or sixe yeeres of age the one hauing sufficient discretion to know it doth euill the other not so it is with the two kindes of people which may possibly depriue themselues of life the one knoweth what he doth and therefore shall be sure to pay deare for it the other doth not and hauing before that pange and distraction in times past witnessed an holy and christian heart by an vnrebukeable conuersation he is not to be iudged according to that one action the which he alwaies abhorred when he had perfect and sound remembrance and when he did it did he knew not what And if we doe what we can to comfort him which against his will and through the malice and tyranny of the diuill was suddenly forced to vtter some blasphemous word against the maiesty of God and thinke that by good right we ought to doe so how much more ought we to haue a charitable iudgement of him who hauing euer since he first gaue profession to the gospell beene well reported of the brethren and of the trueth it selfe hath at one time when he wanted his right and sound iudgement fallen into this hainous trespasse And thus I hauing answered that which might seeme to breed greatest question of the perseuerance of the godly in the fauour of God which case through Gods goodnesse doth not fall out very oft I may much more boldly affirme of any other of Gods children that he will neuer forsake any of his no although he load them with some hard burden of sorrow and paine yet will he not forget them they being deare vnto him neither doth he forget himselfe in bringing a more sore death vpon any of them but theereafter he maketh their consolations to increase also And whereas persecution amongst all kindes of death is counted most grieuous yet it is our weake faith that driueth vs to that opinion For neither is any death more happy then to suffer for righteousnesse sake and the paine of body vpon the death bed hath beene found farre to exceed it But if corrupt and slougthfull flesh should thinke it great gaine to accept of life in that danger through denying Christ and renouncing the trueth we should consider what anguish we should liue in and what a hell when we haue depriued our selues of all comfort from God as hauing renounced him and when we could not liue but with those who suppressing and persecuting godlinesse must needs make our life more tedious and vncomfortable then any death which being considered what ioy thinke we is this to a godly soule to see that day when an end of all miseries is come when he seeing that his departure is at hand may say This day is that which is better to me then all that are past seeing I am now going into euerlasting glory Lastly it ought to be considered that as the three children said We haue a God that can deliuer vs but if he doe not yet we will fall into his hands and commit our selues vnto him as vnto a faithfull keeper not being vnmindefull of his promise which is Call vpon me in the time of need and I will deliuer thee And againe When they shall draw you before rulers for my sake beyce not carefull what yee shall say for it shall be giuen you in that moment what ye shall speake And this which the Lord saith of his present helpe in our necessity he will most certainly performe we beleeuing his promise and waiting for the accomplishing and fulfilling of the same So that in the partaking and inioying of all our priuiledges we see that this faith is required to be as the hand by which we should receiue them and whereby we hold and possesse them and all the comfort that commeth with them and without it we haue no part nor portion in any of them neither those which more especially concerne the life to come as the saluation of our soules neither this present life as the other fruites of the spirit which I haue already spoken of seeing the word which propoundeth these from God vnto vs must be mixed with faith for we haue not more vse of the aire fire nor water then we haue of it Heere therefore I thinke very meet to admonish the reader of this one thing that seeing the diuill hath no greater aduantage against vs in our weakenesse disgrace and feare then by setting before our eies the terrible conceit and cogitation of persecution and cruell death thereby therefore store and stuffe thy selfe with strong munition I mean variety of those scriptures which may animate thee and which haue inabled the worthy and holy Martyrs of God to set light by the fearefullest torments particularly these Feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both body soule in hell And againe we haue more with vs then against vs And Greater is he that is in vs then he that is in the world And that in the epistle to the Corinthians There hath no temptation taken you but such as appertaineth to man and God is faithfull which will not suffer you to be tempted aboue that yee be able but will euen giue the issue with the temptation that yee may be able to beare it These laid together doe
mightily preuaile we beleeuing withall that he is faithfull who hath promised and calleth vs heereto who will also doe the same to quicken vs to the bearing of the burden though otherwise heauy and in it selfe intollerable Also in another sort these The afflictions of this present life are not worthy of the glory which shall be shewed vnto vs And againe Our light affliction which is but for a moment causeth vnto vs a farre more excellent and eternall weight of glory while we looke not on the things temporall which are seene but on things not seene which are eternall Also If we suffer with Christ we shall also be glorified with him All which duely considered with the like are able to make vs bow to the bearing of such difficulties as our mercifull father shall see meet to try vs with The examples of our Sauiour his Apostles and other holy martirs whom we count blessed which haue suffered for a good conscience haue no small force to perswade vs. Of our Sauiour it is said when the holy Ghost wisheth Christians to run with patience the race that is set before them Looke to Iesus the author and finisher of your faith who for the ioy that was set before him indured the crosse and despised the shame and is set at the right hand of the throne of God Consider therefore him that indured such speaking against of sinners lest yee should be wearied and faint in your mindes Of the Apostles Paule writeth this We are afflicted on euery side yet are we not in distresse we are persecuted but not forsaken cast downe but we perish not alwaies deliuered to death for Iesus sake that the life of Iesus may be made manifest in our mortall flesh And againe Chastened but not killed sorrowing yet alwaies reioicing as poore yet making many rich as hauing nothing yet possessing all things Of the Martyrs this is said They were tried with mockings and scourgings yea moreouer by bonds and imprisonment they were stoned they were hewen asunder they were slaine with the sword they wandred vp and downe in sheepe skinnes and in goat skinnes being destitute afflicted and tormented whom the world was not woorthy of they wandred in wildernesses and mountaines and dennes and caues of the earth Oh how should these glorious examples with those who suffred death ioifully in our remembrance for the gospell I say how should they draw our hearts and incourage vs to set light by our liues when the Lord will require them at our hands And to adde the fourth and last kind of perswasions to set vs forward in this worke of the Lord which is hindred in vs not a little by thinking what we forgoe and leaue behinde vs if we should be ready to suffer persecution for Christs sake as our pleasures profits preferments friends to this I answere Besides that our Sauiour saith Whosoeuer forsaketh house or brethren or sisters or father or mother or wife or children or lands for my sake and the gospels shall receiue an hundredfold now at this present and in the world to come life euerlasting I say beside this alas what a poore life is this that we lead heere where few haue any great store of pleasures and commodities if they be religoius yet if they haue they haue them with much sorrow feare and vnquietnesse though they haue lawfully come by them And yet besides the vncertainty of them and of life it selfe with reproch vnkindnesses malice ill will and disdaine of our betters the lewd tongues of our inferiors and the repining and emulation of our equals and the wearyings of vs by all sorts vnto the which we are subiect why should there be such shrinking and going backe at the hearing of persecution and death I confesse if it were not for the communion of Saints which we haue in this world with God and his church there is nothing of any weight to mooue a Christian to desire to liue heere especially when the Lord calleth him hence and yet the forgoing of Gods presence in this world is recompenced largely with the inioying of it in the life to come which is alwaies to be preferred before the best estate that may be heere inioied Oh it is not the least peece of our misery that we seeing what little good may be done of vs heere but contrarily how great cause of complaining we haue for that we are led by the law of our members so many waies to euill that we be not for all this able to say euery day Come lord Iesus come quickely we desire to be dissolued and to be with Christ But to end this discourse seeing God hath taught his children to prouide for the hardest and how they may perseuer in a good course vnto the end euen through great tribulations and persecutions and much more when they haue an easier passage without them let this be holden as the greatest of all the rest that they haue this as a singular prerogatiue granted them of God and that thereby they may say in reuerence and confidence Nothing shall separate vs from God neither life nor death neither things present nor things to come And let not this honor and liberty be lost which all the goods of the world cannot redeeme nor buy againe And therefore let vs nourish daily the hope of this perseuerance First by keeping in vs a willingnesse to die as sometimes we doe and so shall we be fit to liue Secondly that we vse oft to meditate of the vanity of all things and of the contempt of the world and set our mindes on things heauenly that so we may preserue and continue that liberty Thirdly that we hold fast our reioicing in Christ daily Fourthly that we mortifie all sinne and keepe it out of loue with vs which is a plucking out of the sting of sinne Fiftly that we inure our selues to beare smaller afflictions which is a part of denying our selues so we shall welcome and goe vnder greater when they come yea euen death it selfe And let vs know that he who indeauours not to hold fast these is like to finde any other estate harder and full of wearinesse And thus much be said of this priuiledge Of the perseuerance of the godly vnto their end and so of all the other which are inioied in this life All which although they be of so singular price as I haue declared yet if they had not other adioined vnto them which are immortall and perpetuall and should then be inioied when these temporary prerogatiues shall be at an end our liues should be but miserable as the Apostle speaketh when he saith If in this life onely we haue hope of Christ we are of all men the most miserable and yet both together vnmatchable CHAP. 14. Of the tenth and last priuiledge inioied perfectly in the life to come but begunne heere SO that when we haue had our part in all these then
commeth the greatest and that which maketh all these great and that is the pleasures at Gods right hand for euermore and the glory the vnspeakeable glory which was prepared and laid vp for vs before the beginning of the world And amongst all the other although this be by many degrees the chiefest yet I confesse that for the excellency thereof and for that I cannot see into the bewty of it as I doe somewhat into the other whereof I haue some experience I confesse I say that I cannot expresse to my contentation my minde about the same and do feare that in speaking of it I shall rather make it seeme lesse then if I said nothing yet somewhat seeing this place doth so require This estate therefore of the faithfull after this life the scripture setteth out by earthly comparisons and similitudes to our capacity for that we are not able to conceiue the same if in it owne nature it were described vnto vs and especially by the resemblances of those things which we doe most affect and delight in as honour treasure riches bewty friends pleasure ioy inheritance and possession of our owne Behold therefore heere prepared for thee ô happy Christian an habitation not made with hands but euerlasting in heauen an inheritance immortall vndefiled c. not purchased with gold and siluer but with a farre more excellent price for what is more desired then to liue with our friends But lift vp thine eies and see how God hath prepared for thee the company of the celestiall spirits namely his holy angels and elect people to eat and drinke with at his table for euermore I meane to haue fellowship with them and to dwell with Iesus Christ and his blessed Apostles Prophets Martyrs friends kinred and acquaintance which is the highest degree of the communion of Saints Pleasure and ioy how is it sought after yea what is welcome without them And that thou maist know that the Lord hath liberally prouided for thee this way know and vnderstand that the ioy which there is possessed is such as it causeth a continuall singing and thanksgiuing And what honour can be greater then to be the kings sonnes and daughters yea to raigne triumphantly after we haue ouercome death sinne hell the deuill the greatest enemies that euer were conquered The like I might say of the rest And all these priuiledges are so much the greater because as their habitation it selfe is permanent and euerlasting so are all the treasures which are inioied therein euerlasting also And therefore the precious things of the kingdome of heauen are said to be such as no eie hath seene no eare hath heard neither is the heart of man able to conceiue The happinesse of princes hath beene inioied and therefore is knowen what and how great it is which prooueth that it is in no sort to be compared to this Neither is it any maruell seeing one day in the courts of the Lord euen in this life is better then a thousand else-where euen in a princes palace therefore in the estate of glory after this life how much more And yet further this is not to be neglected that when the wicked shall be at their wits end and smitten with horror weeping wailing and gnashing of teeth euen then shall the faithfull inioy this infinite varietie of heauenly blessings which if it were possible for them to haue a dreadfull feare and perswasion of losing and forgoing would be an exceding and intolerable torment vnto them Besides we that liue now in this corrupt estate of the world for it was not so in the beginning and behold the varietie of Gods creatures replenishing the world the beasts of the field the fishes of the sea the fowles of the aire the Sunne Moone and starres furnishing the vpper parts aboue vs the trees corne and grasse beautifying these inferiour parts of the earth beneath vs if we might haue seene all these in their perfection with him which was made Lord of them euen man when he was yet without sinne in the world what a glorious habitation should it haue beene And yet but as a court-yard or entrie into a kings palace should it haue beene in respect of the heauenly mansion which is the celestiall Ierusalem for this is called but his footstoole but heauen is his throne And therfore if the Lord did so adorne this earth as that it is yet full of admiration to see but the prints of his glory his power and wisedome therein and yet it is but for a season euen a while to be a place of refreshing for vs who can thinke how magnificent the kingdome of heauen is which with all the infinite commodities he hath made to be a perpetuall habitation and dwelling place for all his beloued ones And so likewise it is an high degree of prosperitie to be inlightned to see by faith but in this world the sweet life of a Christian yet is this but a taste of heauen and a day there is better then a thousand elsewhere and the prerogatiues of a Christian are admirable When Paule was wrapt into the third heauen had heard things that were not to be vttered it is said that he was lift vp with the aboundance of reuelation and When Christ was but transformed that his garments did shine as the sunne Peter was astonished how much more then with this glory which in the former are but dimly represented As for the further describing of it by the particular kindes of pleasures and delights to the body and euery part of it and euery sense partaining to it and to the soule likewise which some haue taken vpon them to affirme and set out the Lord hauing said no such thing himselfe of the kinds of pleasures which are to be inioied there I leaue it as a bold coniecture of mans braine and fitter for the popish cleargy to teach to their superstious company who as their whole forme of their worshipping of God is outward grosse and carnall with Sonnets and sounds to please the eare and praier-like sights to delight the eie but that worship which is in spirit and truth is not in vse with them so they imagine as grosly of the delights which are in heauen that part of them are in the exceeding sweetnesse to the sense of smelling maruellous pleasure to the sense of tasting and so of handling they speake answerably I will not I say wade further then I may wade safely what the kindes and varietie of pleasures are particularly which the righteous are partakers of the Lord hath not reuealed vnto me and therefore I am not ashamed to say I know not It is enough that I am sure they are so great and many that they cannot be once thought of according to their woorthinesse no not of the wisest who can see furthest and enter most deepely into matters Onely this I will say and with this I will end That
reward 26 And lest I should be thought to say like to the Poets vaine More then the truth in praise therof and so should seeme to faine 27 Full many a thousand euen of them who haue their time ill spent And vnto vaine delights their yeres and all their strength haue lent 28 And haue not chose the better part in wisdome for to grow Haue cri'd out fearefully at length and said It hath beene so 29 All pleasure Folly they did call which heeretofore they found And sorrow'd that they had no part in that which was most sound 30 They haue cried out of idle life and of their youth mispent That to the reading of good bookes their hearts they haue not bent 31 For what though men should set themselues to seeke a pleasant life In all things ease and peace to finde and to be voide of strife 32. Full true it is that without this their pleasure is but paine Right soone it shall depart from them and sorrow come againe 33 Where are the mighty and the proud and flanting ones become Some 100 yeeres agone they died and such as had their roome 34 The rolls of kings and princes great and chronicles of late Record to vs full many a one who liu'd in pompe and state 35 A time they had their time is gone their glory is decaied And sinne to such as died not well a wofull hire is paide 36 And as for men of lower place whom better we did know Whose crowne was beauty ease and wealth and did in dainties flow 37 Behold it is with them as if they neuer heere had beene As if no pleasure or no pompe of theirs had once beene seene 38 And such as doe remaine as yet and liue as they haue done Shalt finde the same which they haue found when once their race is run 39 So that small cause there is we see this kinde of life to choose And for the same the sauour sweet of heauenly life to loose 40 But such as doe in wisdome ioy and take delight therein Shall haue with peace a place on earth and greater gaine shal win 41 Therefore mine owne desire shall be to take this for my part The water streames and pastures sweet of Gods word with my heart 42 And such as these few reasons may perswade vnto the same I wish them that which to my selfe at this that they may aime 43 Then happy we throughout our life what euer vs befall Thrice happy eke when we go hence and God vs home shall call 44 Let the words of my mouth please thee and thoughts of heart ô God And in the same continually let me make mine abode 45 As haue the daies of sorrow beene so may our comfort be That as we did not praise thee then so may we now praise thee A TABLE CONTEINING the summe and substance of the whole boooke in the principall points of it The first Treatise CHAP. 1. ASsurance of Saluation the ground of all Most men are deceiued about it Papists thinke it impossible Carnall Protestants thinke it easie Weake Christians full of doubting Three generall heads or parts of this Treatise Three branches of the first head CHAP. 2. MAn created happie fell into miserie Two parts of mans miserie The first His sinne Mans sinne what Euery part corrupted Vnderstanding conscience will Affections Conuersation Thoughts desires outward behauiour Mans best actions abhominable Few thinke it thus The second part of mans misery The curse Which bringeth all plagues After this life In this life The creatures cursed for mans cause Much more himselfe In all he takes in hand In his body diseases c. In his senses deafnesse In his friends and kindred c. He hath no right to any thing that he inioieth and shall be called to iudgement for it Men shift off this This curse is to all To harden the heart against it dangerous The curse vpon the soule To be giuen vp to vile lusts To be darkened in his vnderstanding Hastening to endlesse woe and not see it Hardnesse of heart Desperation madnesse c. Remedilesse feares c. Hell paines extreame easelesse endlesse The necessitie of this knowledge of mans miserie If this doctrine displease men they may thanke themselues The doctrine of the Gospel must go with this CHAP. 3. OF the knowledge of redemption and deliuerance It must be knowen as well as our misery Foure things to be considered in it 1. What it is and wherein it consisteth Merit ouerthrowne 2. By whom it is wrought 3. How it is reueiled 4. How it is receiued and imbraced Faith what How it is wrought CHAP. 4. KNowledge of our miserie and redemption necessarie to saluation They are most light who haue most cause to mourne The person that shall be saued beleeueth and applieth generall things particularly to himselfe Heereby the heart is troubled Few hearing the doctrine of miserie thinke it to be their owne case They are hardned and make it cōmon Their woe at the time of death Answer to such as would not haue the law preached The law is to be preached But not without the Gospell Effects and fruits of the law preached in the faithfull The ignorance of the law how dangerous Great fault in the minister that teacheth not the law Consultation the second worke Consultation necessarie Prooued Without it sorrow for sinne profiteth little They that cannot counsell themselues must aske The complaint of the penitent sinner What his thoughts are 1. About his owne estate 2. Concerning the minde of God towards him He is secretly vpholden by the promise Humiliation the third worke How necessarie it is What great fruit it brings A secret desire of forgiuenesse the fourth worke From what ground this ariseth Or what breedeth this desire Many are long ere they come to this point and the cause why How feruent this desire ought to be To the humbled soule the tidings of saluation most welcome til then little set by This desire continueth till the thing be obteined What staieth and vpholdeth him in this case He resolueth neuer to walke in his former estate and why How Sathan laboureth that men should not come to this point and by what meanes What hee is the better for this resoluing Confession and crauing of pardon the fifth worke How this is done How great a matter this is To forsake all for it and highly to price it the sixth worke Obiect 1. Can these or any thing that man doth be accepted without faith Answ Although none of these things be faith yet they are not without it We cannot discerne the very moment when faith is wrought Obiect 2. Must we thus prepare our selues to receiue faith Answ It is not in our power It is gods onely worke to doe it To apply Christ and his promise the seuenth worke God sealeth vp his promises to the beleeuer How the beleeuer reasoneth with himselfe He weigheth all things heereto belonging He seekes helpe of others How he groweth
this and contrarie The watchfull obseruing of mens traditions is farre off from this Heb. 11.6 We must specially watch against that infirmitie which most anoyeth vs. 1. Sam. 12.19 1. Sam. 8.19 An illustrating it by similies The fruite of such watching If we be but turned out of the way we must speedily returne Phil. 2.12 Prou. 28.14 VVhat it is Matth. 6. Genes 24.63 Psal 119.97 Iosh 1.8 The matter of meditation The necessitie of meditation What our meditations should be of our sinnes Heb. â— 1 Meditation purgeth out sin Our hearts are deceitfull Rom. 2.28 Zach. 12.12 VVe must set against our sinne in our priuate meditation before we can cast it off in company Other sweete benefit of meditation 2. Thes 3.4 Meditation a stranger to many The lets of meditation are diuers The first let and the remedie thereof VVant of matter Luk. 16.2.3 The second let and the remethereof The third let and the remedie thereof Luk. 10.42 Two abuses of meditation The first to vse it sleightly and so to make a ceremonie of it The remedie we must be perswaded that it is worthie to be delighted in Esai 29.13 The second when we be clogged and fraught with phantasies and cares Heb. 3.12 The remedie we must carefully set our selues against the corruption of our hearts Psal 91.11.12 13.14 Ioh. 16.33 Ioh. 15.19 VVe must haue our conuersation heauenly Phil. 3.10 Men lose a great part of their sweete and blessed liuing here seeing they will not vse meditation It is vtterly vnbeseeming that the weightiest matters should be slightly regarded The former remedie more fully and cleerely set downe Rules and examples of meditation follow Foure rules to direct vnto meditation 1 Rule Ierem. 17.9 Psalm 55.17 2 Pro. 4.21 c. 3 4 Ioh. 14.15.16 Prou. 27.7 Particulars to muse on Psal 73.25 Reioycing Christian life Watchfulnes Of falles Priuiledge of a godly life in trouble Reioycing Crosses Worldlines Afflictions Sobrietie Of falles Troubles Conference Calling Col. 3.23 Affliction Luk. 22.39 Ioh. 18.2 Dan. 6.10 Matth. 6.33 Loue of God Godly life Of death 1. Pet. 1.24 1. Cor. 7.29 1. Ioh. 2.13 VVatch and pray Nehem. 2.4 Priuiledge A good estate Psal 119.16 Priuiledge Faith Fulnes Sight of our miserie Luk. 21.38 Iam. 5.5 Phil. 3.14 How needfull it is to set our selues to goe on through difficulties Heb. 13.13 Col. 1.11 Deut. 33.18 Perseuarance Depend on God There must be growing daily One sinne or other commonly trouble vs. Subtiltie in our liuing doth most deceiue our selues 2. Cor. 1.12 Iob. 31.13 To lose grace Cant. 2.7 Ioh. 14.22 Reuel 3.20 a 1. Pet. 1.15 Psam 39.1 Ephes 5.15 b Ephes 5.16 Col. 4.5 c Col. 4.2 d Luk. 14.15.16 Heb. 10. e Deut. 4.9 6.7 Genes 18.19 f Prou. 31.27.28 g Col. 3.2 h Heb. 13.16 Gal. 6.10 i Col. 3.5 Ephes 5.3.4 k Matth. 16.24 l Dan. 9.3.4 c. 20. Lament 1.1 m 1. Cor. 1.7 Tit. 2.13 n Iam. 5.16 o Eccles 7.4 Phil. 1.23 Reuel 22.20 p Deut. 17.19.20 Iosh 1.8 Psam 1.2 Dan. 9.2 q Nehem. 9.38 2. Chro. 34.31 r 1. Pet. 1.14 2. Pet. 2.20.21.22 Å¿ Matth. 11.8 1. Thes 5.22 t Reuel 2.4 u Iam. 1.19 w Iam. 1.22 Rom. 2.13 x Eccles 4.17 y Ephes 5.20 Psal 116.12.13 118.15 z Phil. 1.23 2. Tim. 4.7.8 Perswasions to vse meditation Just cause to complaine of the want of meditation in all sortes of men Luk. 23.28 Ierem 8.6 1. Tim. 4.15 Especially in the minister Obiection Answere We should not beheld from meditation by worldlings example Luk. 14.30 Foure points to be considered touching the Christian armour The first point sheweth what the armour is 2. Cor. 10.4 Ephes 6.14 The parts of the armour VVhat sinceritie is Psal 32.2 Matth. 5.8 Prou. 20.6 Ierem. 13.23 What righteousnes is Prou. 28.1 Psalm 7. Phil. 1.11 Iob. 31.35 Shooes of peace Rom. 5.1 Luk. 22.57 Luk. 22.33 Phil. 4.7 Ioh. 16.33 Rom. 8.31 Psal 27.1 Faith Rom. 8.32 Col. 1.23 VVhat hope is Rom. 12.12 1. Pet. 1.13 Rom. 8.28 The word of God Psal 119.105 1. Pet. 3.17 2. Cor. 3.18 Prou. 1.6 Prou. 9. Ioh. 13.17 The second point that the Christian life cannot stand without it Ephes 6.13 Shod with the preparation Luk. 2.35 The shield of faith 1. Pet. 5.7 Iam. 4.7 The breast-plate of righteousnes Prou. 3.30 2. Cor. 6.4.5 c. The svvord of the spirit The girdle of truth Prou. 20.6 The helmet of hope The third point is how the armour should be put on 2. Pet. 1.4 Luk. 17.31 Col. 3.13 Ephe. 6.13.14 Obiection Ephes 6.14 Col. 3.13 Matth. 26.41 Ephes 6.18 Iam. 1.6 Gen. 21.16.17 Ioh. 4.10 Ephes 6.14 1. King 3.9 Psal 51.12 77.5 Iam. 1.6 The armour being put on must be kept on Phil. 4.4 Prou. 15.15 1. Thes 5.16.17 Ephes 6.14 2. Pet. 1.5.6 2. Pet. 1.10 Euen the weakest Christian as well as the strongest must weare the armour Reue. 3.11 2. Thess 3.4 2. Cor. 10.4 1. Ioh. 5.4 1. Pet. 5.7 Mark 9.23 Matth. 5.8 Prou. 14.6 Psa 119.11.12 1. Sam. 25.34 Obiection Answere Obiection Answer 1. Cor. 4.8 Iosh 1.8 2. Cor. 10.4 Two obiections The first The second obiection The first obiection answered The second obiection answered Prou. 4.18 Of our owne experience What it is Experience of the fruite of a godly life the best meane to continue it Experience how affliction hath best end and is a rule for euer after Psal 120.1 1. Sam. 17.34 Psal 77.10.11 Psal 37.37 2. Cor. 1.10 Esay 59.1 Rom. 5.5 VVofull that men learne not experience Prou. 14.6 The fourth and fift priuate helpe Of the vse of company in familie exercise and conference c. The sixt priuate helpe Thanksgiuing Three perswasions to moue to thanksgiuing The first 1. Sam. 25.32 Genes 24.27 Luk. 17.15 The second Psal 126.1.2 The third Psalm 116.5 to 16. Luk. 18.11 Three duties required in thanksgiuing 1. Loue of God Psal 116.1 2. A desire to set foorth his glorie 2. Cor. 4.13 Psal 116.12 Psal 111. 3. A further proceeding in obedience Deut. 6.10 11 12. Psal 50.16 1. Thess 5.19 Confession of sinnes another helpe to a Christian life 1. Ioh. 1.8.9 Psal 32.5.6 Foure things in confession 2. Sam. 12.13 Psal 51.4.5 Dan. 9.5 Luk. 18.13 Luk. 15.17 Vers 21. Vers 19. 21 1. Sam. 12.20 Obiection Answere Request another helpe to liue godly What request is 1. Sam. 1.15 The first thing in request Luk. 18.13 Matth. 5.3 Psal 145.19 Matth. 15.28 Luk. 18.1 The second thing in request 1. Ioh. 5.14 Ioh. 13.14 15.7 16.24 The third thing in request Iam. 16. Ioh. 16.24 Three effects of prayer The first Iam. 4.8 Ioh. 16.26 Reuel 3.10 The second The third Matth. 7.7 The fourth thing in request Prou. 28.9 Psalm 7.4 Iam. 4.8.9.10 1. Sam. 7.7 The seuenth helpe is reading Rules about reading in generall The first rule The second rule The third rule about reading Eccles 12.14 The 4. rule Rules more particularly about the manner of reading Rom. 15.4 Ioh. 5.39 Act. 17.11
pride worldlines anger malice reuenge vniust dealing and lying that as euery man is more easily ouercome of or hurt by them more then of other sinnes so hee should haue a more continuall feare of them watchfulnes against them and bestow more time in seeking the rooting out of them that so the wealth and safetie of the whole life may be preserued when such noysome sores as did most of all impaire the same be cured But if men be either ignorant of this dutie or cannot be perswaded to set themselues to the entertaining of it and to get acquaintance with it they must looke to liue destitute of a chiefe part of godlines or if it be but now and then in some especiall actions and parts of our life regarded and looked vnto as it is done of them who are not greatly experienced in the practise of Christianitie it will make the godly life in great part to be bereaued both of her gaine and beautie Our hearts must not range where they list nor our delights bee fastned where we please but our eyes our tongues our eares hands feete and the whole powers of our mindes and members of our bodies must beholden within compasse In so much that if we see we haue but broken out of our constant course a little that our consciences begin to checke vs we should tremble to thinke what we haue done and feare alwayes for the time to come least we should offend We must watch when we are well to keepe well and when we haue been deceiued to returne speedily againe we must watch in trouble against triefnes and impatience in prosperitie against wantonnes and lightnes Iob. 31.1 If we could frame to this we should doe well enough as he that looketh to his foote in a slippery place shall not be hurt And if we may by watching ouer our selues haue our whole life in safety and welfare are we not worthie to smarte if we cannot doe so much for so great a benefit Therefore most worthily doe such suffer hardnes and sorrow who will in no wise be brought to take heede to their waies but cry out that it is precisenes and a kinde of death vnto them to be restrained from their noysome and dangerous liberties From whence ariseth boldnes and wilfulnes which cannot want much sinne But this watchfulnes doth God require to be in vs and to be accounted no tediousnes but had in high price and he that with an honest heart and good conscience submitteth himselfe hereunto he shall be able to proue by good experience that watchfulnes is a great meane to maintaine a godly life Thus much for the more plaine and full handling of this first priuate helpe called watchfulnes CHAP. 6. Of Meditation the second priuate helpe NOw followeth the second which is Meditation And that is when we doe of purpose separate our selues from all other things and consider as we are able and thinke of some poynts of instruction necessarie to leade vs forward to the kingdome of heauen and the better strengthening of vs against the diuel and this present euill world and to the wel ordering of our liues I say of purpose seeing we both must minde such things in good aduisednes and set our selues about them resolutely when we take them in hand that they may be done with more reuerence and profit and also seeing it falleth out for the most part that we seldome enter into meditation of heauenly things when we doe not intend them but are ledde by the obiects of our mindes eyes or eares an hundred waies amisse or if any good thought arise it is repelled by and by and goeth no further To proceede I say that when we meditate we ought to separate our selues from all company and troublesome occasions as our Sauiour commaundeth vs to doe when we pray priuately these two being companions as in our chamber priuatly or in the field or some commodious place that we may the better performe it the smallest occasions soone breaking vs off from such seruice of God And I say lastly that we must there set our minds on worke about the cogitation of things heauenly by calling to remembrance some one or other of them which we knowe and so debate and reason about the same that our affections may thereby be moued to loue and delight in or to hate and feare according to that which we meditate on so that we may make some good vse of it to ourselues And this spirituall exercise of meditation is euen that which putteth life and strength into all other duties and parts of Gods worship And this the holy Ghost reporteth of Isaac the Patriarke that he went out into the field toward the euening to meditate Which had not been commendable if he had not vsed so to doe seeing it is the right kinde of such holy duties to be oft in vse being taught of his father Abraham who was the friend of God and very familiar with him and therefore we may be sure had much communion and talke with him As also our father Enoch did who for proofe hereof is said in his whole life to haue walked with God And this are all such as desire to take any good by it to know that they must be acquainted throughly with this sweete and heauenly communing with the Lord and themselues which was called of the Fathers of ancient time their Soliloquie that is the talke which they vsed to haue alone by themselues That as men wearied desire rest so wee by the varietie and multiplicitie of busines in this world being troubled and distracted may seeke ease to our mindes by meditation For otherwise wee may muse and thinke vpon any good things and ponder our words and actions which wee doe to see them done aright which yet is not this kind of meditation that I now speake of but that watchfulnes mentioned before which is a warie regarding and taking heede to our waies in one thing after another Which yet the Prophet calleth meditation also as where he saith All the day long doe I meditate on thy word and in Iosua Thou shalt meditate day and night on the booke of the law which wee know could not be vnderstood of meditation by intermission of companie or other actions and busines but in their whole course a circumspect care and regard that they might bee done after the word And the matter of this our meditation may be of any part of Gods word on God himselfe his wisedome power his mercie or of the infinite varietie of good things which wee receiue of his free bountie also of his workes and iudgements or on our estate as our sinnes and the vilenes of our corruption that wee yet carrie about vs our mortalitie of the changes in this world or of our deliuerance from sinne and death of the manifold afflictions of this life and how wee may in best manner beare and goe through them and the benefit thereof
and the manifold and great priuiledges which wee inioy daily through the inestimable kindnes of God toward vs but specially of those things which we haue most speciall neede of These and such like are the matter of our meditation and as oft as we goe aside to thinke with purpose and desire of heart vpon these things or any of them for the better calling of our mindes out of the world then we are said to meditate so when in or about any of these we sigh moane complaine to God or reioyce and are quickened in our hearts by such occasions euen that also is meditation and most commonly ioyned with prayer Of which two holie exercises the booke of the Psalmes is full namely that 119. Psalme where the man of God setteth downe his meditations which he had in euerie state of his as either lamentation complaints or supplications in his affliction or ioy and thankes for deliuerances and prosperitie By this vnderstand what manner of exercise meditation is Euen such an exercise it is which is required of thee from time to time as may be conuenient through thy life that by recording holie and diuine things especially those which may make thee sound in the matter of thy saluation a little time when thou maist best may bee bestowed of thee to drie vp thy fleshly and bad humours of earthly mindednes and worldlines c. or to quicken thy dull heart least after thy sleepe in sinne the diuell maketh thee forget thy former well ordrednes And because I am too sure that few are acquainted with it though it bee an helpe most profitable to godlines I will somewhat more at large speake of it that the practise of it may be more common and that they which vse it with the other helps may much more cheerefully go through their course How necessarie this heauenly exercise and recourse to God is may easily be conceiued for that the hearts euen of good Christians are so seasoned with vnsauourie thoughts desires and delights of follie vanitie and much other naughtines seeing the best are chaunged and reformed but in part that they thinke it vtterly impossible to bring them to any better point and therefore many by this errour doe not greatly goe about it yet if such noisome poysons be suffered to lurke and remaine in them we know they doe not onely as sowre weedes choake the plants of grace in them but also grow vp and bring forth most noisome and dangerous fruits as by wofull experience men feele and trie And for the weeding these out of the ground of their hearts there is no meanes so auaileable as this considering oft and deepe meditating on them namely what swarmes of wicked cogitations and lusts do lodge in the heart and to finde them out also to bring them into a vile account to be wearie and ashamed of them and so to entertaine better in their roome I say there is no helpe more auaileable to hunt and purge them out because although by the word we know them by conference we doe reuiue the remembrance of them and by reading we doe both yet all these runne out of our riuen heads and abide meanly with vs to suppresse our corruptions and to tame our harts vntill wee bring our selues to often and much musing and debating of the good things which we heare and reade of that so we may digest them and of the euils which wee heare that we may abandon them euen as worldlie men ponder deeply their affaires which are weightie Now when we see so farre into the danger of them and be wearied with the noisomnes of them that we will tie our selues oft to gage these hearts of ours to sift our thoughts to accuse and condemne them as we find cause by the filthines and shame of them and herein will deale truly as we loue our soules then doe wee begin to breake the knot of such cursed swarmes and to chase away the lurking litter of prophane thoughts and desires out of our hearts then we waxe more watchful against them after and make more conscience of them adioyning thereto inward and earnest requests to God for assistance and blessing Then also we shall furnish our hearts more gratiously with heauenly cogitations and holy desires all which make greatly for the well passing of our daies Therfore no man that will weigh how great things are wrought in our hearts by holie meditating vpon our estate and vpon Gods bountifulnes towards vs namely euen a framing of vs after the image of God shall neede to doubt how necessarie it is And so much the more wee are to thinke it because it is well knowne by Scripture and tried by experience that our hearts are deceitfull aboue measure and thereby we beare our selues in hand that if wee doe once obtaine thus much of them that wee can commend that which is good and speake against euill we are readie to thinke our estate to be right marueilous good when yet in the meane while if wee doe not finde our hearts in our secret meditations and when wee search our thoughts alone by our selues how they stand affected that we can feele vnfained hatred of euill to be in them and loue to goodnes wee doe but deceiue our selues And in euery little triall we shall finde it otherwise then wee would thinke I meane that sinne sitteth neerer and is faster glued to vs then wee did imagine For as he which goeth to warre is first trained and made fit to vse his weapon at home and the scholler trieth masteries priuately before he come forth to dispute openly So a good Christian will trie what he can doe against his affections and sinne alone by himselfe in his solitarie meditation and resolue against the same accordingly as he seeth the difficultie thereof to require before he can in his common dealings with all sortes and companies be strong from temptations and falles and free from offence giuing in his words and deedes And therefore on the contrarie this is the cause why so many bewray themselues to be hypocrites before men for that they haue no triall of the truth and simplicitie of their hearts alone by themselues in iudging and proouing the vprightnes of them before God and therefore haue not sought strength of him against their infirmities Oh how doth this communing with the Lord in secret and debating with our selues about our mortalitie and corruption and of his fauour in vanquishing them how I say doth this as oyntment mollifie our hard hearts and make them to relent and doth relieue them pleasantly with the sweetnes of it How doth this estraunging of our selues from worldly impediments drawe vs into neare and heauenly communion with our God How doth it make vs acquainted with the manifold rebellions of our nature with our blindnes securitie earthlines and infinit other loathsome filthinesses which neither wee our selues will take knowledge of while we carry our selues in many