among men and be vpholden and maintained in such sort that they may weigh downe all wicked practises of men against the same The duties in generall which belong to all inferiours doe arise from this one as from a fountaine that is to say subiection which is a voluntarie acknowledging that they are set vnder those which are their superiours by Gods ordinance and appointment The which when men are perswaded of they will readily goe vnder any dutie that appertaineth to them And from hence issueth inward reuerence towards them as to thinke highly of them for that person which God hath put vpon them and therefore also to giue them that outward reuerence which is due to them as to rise and bowe to them to giue them the higher place libertie to speake before them and to giue them reuerent titles and submitting themselues to them euery way as it is meete which if in loue it be not regarded and the benefit which God hath appointed thereby to come to their inferiours considered that so there may be a preseruing of the dignitie and worthines of such persons and places amongst men all confusion and barbarousnes must needes insue and follow And for this cause the superiours againe for their parts must see that they carry themselues towards them as brethren in all curtesie sauing their authoritie and further also that they goe before them both in all innocencie and example of good life And because there are some superiors to vs by ciuill authoritie as princes and other magistrates and some ecclesiasticall as Church officers some by nature as parents some by age as the gray headed and some by gifts as of knowledge experience and other graces therefore both their inferiours to them and they to their inferiours besides the former duties in generall set downe haue somewhat seuerally to looke to one towards the other To such as haue authoritie ouer them inferiours must submit themselues in bearing their rebukes and receiuing their corrections willingly and without resistance by not answering again by stomack or countenance yea though they suffer wrongfully which commaundement Saint Peter giuing to seruants toward their masters who are not superiours of the highest power or of greatest authoritie doth much more binde other inferiours to be subiect thereto And further besides this such inferiours are charged by God to be obedient onely to their lawfull commaundements so that God be not thereby depriued of his due for this cause subiects pay tribute to their Princes hold both their goods and liues so as they be at their commaundement And seruants which will testifie and shew that they count their masters worthie all honour do frame themselues to serue them with faithfulnes and diligence not with eye seruice by the one seeking their profit and good trustily by the other doing their duties with care and painfulnes euen as to the Lord himselfe So all high Magistrates both Kings and such as are in authoritie vnder them owe this particularly to the people ouer whom they are to regard that the Gospell of Christ Iesus be published freely and purely by the Ministers thereof thorough their whole dominion to bring the people to God and the same dominion to bee well gouerned by the right executing of wholesome and good lawes that the people may liue an honest and quiet life vnder them So also Masters for recompence to their seruants are charged by the Lord to shew themselues as well good and bountifull towards them in recompencing their labour and trauaile to the full as besides it to doe that which is iust and equall vnto them the which they for their parts doe owe to them againe which is to prouide that they may bee taught in the congregation and at home as also of themselues to see that no necessaries in meate drink work and honest intermission in due time bee wanting neither that they with whom they haue so couenanted bee kept ignorant and vnexpert in their trade Another kinde of superiours are kindred by nature and parents in the flesh to whom their inferiours and children for the singular benefits which they receiue from them except they degenerate farre from their duties do acknowledge much to be due to them againe Among which this is not the least that they shew themselues forward in the imbracing of holie instruction according to the ripenes of their yeeres That their reuerence and obedience continue of children I speake euen vnto their end although with more libertie when they shall be of more ripe yeeres their parents themselues consenting thereto Also that they make no mariages without their consent That in token of thankfulnes they be readie to helpe their necessities And that they be carefull also to doe their duties euen to those which shall succeed their parents by way of second mariage For their parents are bound to teach them from their youth as was said of seruants to keepe them from idlenes to traine them vp in some lawfull and honest trade to gouerne them wisely and kindly to prouide for their necessitie of mariage and to minister things needfull for this life as they shall be able and as they may doe it religiously and lawfully Of those superiours which excell their inferiours in gifts the Minister of God is chiefe who is furnished with knowledge and grace to conuert many to God and to perfect them as Gods instrument vnto the day of Christs comming And so particularly to lift vp the faint-harted by comfort to strengthen the weak to direct him that wandreth vncertainly for want of knowledge and to waite with patience and by becomming all to all that he may gaine some to God Therefore the Lord hath giuen him a great honour with them whom hee preuaileth with not to bee counted their teacher onely but their father they who know their duties for this heauenly communion which they inioy with God himselfe and with Iesus Christ by his ministerie doe with gladnes make him partakers of all good things for this life and haue them in singular loue for their workes sake And this they doe besides the subiection reuerence and obedience which they haue in common with all inferiours who are willing to be taught and reioyce to be counted obedient children in the faith Among these which I count superiours in gifts of the mind they are to be reckoned who are strong Christians and whom God hath indued with a liberall portion of heauenly grace wisedome experience c. more then other of their brethren and who know their libertie which they haue by Christ in things indifferent and abuse it not Towards these the weaker sort must know that it is their dutie not to iudge them who vse their libertie which they haue by Christ neither to count them as prophane men for doing that which they themselues dare not doe but to thinke
that Paul had in our measure Many weake discouraged for want of this victorie Many know not their libertie The two next vertues Diligence and Constancie Diligence and Constancie bring great matters to passe What diligence is required What constancie The gaine of these Many pay deare for their liberties Want of these vertues dangerous Other two vertues Humilitie and Meekenesse These alwayes necessarie The Christian life no idle nor vnsetled life The end of one worke the beginning of another yet without toile Keepe alwaies an appetite to some new dutie CHAP. 15. COm 1. Duties to Gods person Knowledge of God Trust hope patience Ioy thankefulnesse Request loue Desire of God presence reuerence feare Com. 2. Gods worship ministery sacraments Publike prayers Censures Publike fasts Extraordinary thanks Priuate worship Maner of Gods worship spirituall How Gods worship is to be vsed The word 1. Preparation 2. In hearing 3. Hauing heard How conference and reading should be vsed How the Lords supper should be receiued How prayer should be made Com. 3. In all things to glorifie God In an oath 1. Trueth 2. Righteousnesse 3. Iudgement In beholding Gods works Com. 4. Keeping holy of the seuenth day Varietie of holy exercises Publike duties Priuate 1. By our selues 2. With others CAAP. 16. SEcond Table Dueties to God and man are not to be separated Beare loue to all Brotherly kindnesse to Christians Many duties to our neighbour Com. 5. Duties of inferiors Common to all inferiors Subiection Reuerence Superiors duty Diuers kinds of superiors Duties of subiects and seruants Duties of all in authority as Princes Masters Childrens duty Parents Ministers Hearers Strong Christians Weaker Others excelling in gifts Ancient in yeeres Duties towards our equals By examining see our wants and need of Christ Maintaine our owne reuerence Com. 6. Duties towards the life of our nighbour Bodily life and health To hurt none By mildnesse of spirit to beare much Cut off all occasions of discord To do good to their liues In their miseries To pitty them To shew mercy To seruants distressed To the sicke in visiting them Helpfulnesse and harmlesnesse vertues of singular price What vertues accompany them Pittie to the soule of our neighbour Good example To winne and confirme others Helpe the poore Luk. 16.8 Reuel 18.15 Iam. 3.6 Tit. 1.15 Iob. 34.3 Act. 7.51 Philip. 3.8 Rom. 6.17 Iere. 6.29.30 Act. 11.24 The intent of the author and generall summe of the whole booke The fruite and benefit of it to the true Christian What the vngodly may learne by it The second point The reasons of setting out this The first The authors desire that they might profit by it This worke especially tendeth to better the good It is of vse to all sorts of good christians and that was one reason of setting it out The second reason of setting it forth The third The fourth The fift The sixt Iasper Loarte Heb. 10.22 Act. 15.9 Esay 61.1 Ezech. 34.4 Ioh. 8 32. Rom. 1.16 1. Ioh. 5.4 The seuenth reason The third point in the preface The contents and particularly of the whole booke in seuen seuerall treatises The first treatise The second treatise The third treatise The fourth treatise The fift treatise The sixt treatise The seuenth treatise The fourth point of the preface directing the reader how to reade this booke with most profit Iam. 2.10 Heb. 13.18 Matth. 5.18 Hovv any may knovv they be the Lords Most are deceiued in the assurance of saluation 1. Papists think it impossible 2. Carnall Protestants thinke it easie Luk. 12.32 Matth. 7.14 Luk. 19. Matth. 7.21 3. VVeake Christians full of doubting Three generall heads or parts of this first treatise Three branches of the first head The first head The first point of mans miserie Gen. 1.26 Heb. 2.7 Reuel 12. Gen. 3. Two parts of mans miserie first his sinne Gen. 6.5 Hosea 1.2 Coloss 1.21 Mans sinne vvhat Euery part corrupted Vnderstanding Ephes 4.17 Conscience 1. Cor. 2.14 Heb. 10.22 VVill. Rom. 8.5.6 Conuersation Thoughts Desires Outvvard behauiour 1. Tim. 1.15 Rom. 8.7 Prouer. 28.9 Iohn 9.31 Psalm 50.16 Fevv thinke it thus The second part of mans misery The curse first on the body Deut. 28.15 Gen. 3.17 Heb. 1.2 Men shift off this This curse is to all The curse vpon the soule The necessitie of this knovvledge of mans miserie It must be knovvne as vvell as our miserie Ioh. 3.16 1. Tim. 1.15 2. Cor. 5.21 Act. 4.12 1. Ioh. 2.1 The first point about the remedie Gal. 3.10.12 Heb. 9.22 and 12.14 Rom. 8 3. The second point about the remedie Act. 4.12 1. Ioh. 5.12 Rom. 58. Ioh. 3.16 The third point about the remedie Rom. 1.16 Luk. 2.10 Matth. 11.12 The fourth point about the remedie Matth. 11.28 Act. 26.18 Hebr. 4.1 Rom. 10. Rom. 5. The third poynt of the first part of this Treatise Rom. 7.9 They are most light who haue most cause to mourne Prouer. 14.12 Act. 14.16 Col. 1.9 Rom. 15.4 Act. 2.37 Matth. 24.27 Iam. 4.9 Psalm 73.4 Luk. 13.2 The lavv is to be preached 2. Tim. 4.2 But not vvithout the Gospell 1. Tim. 1.13 Ierem. 21.18 Iudg. 2.3 10. 1. Sam. 7.2.3 Obiection Ansvvere Ierem. 8.6.7 Luk. 15.17 Reuel 2.4 The complaint of the penitent sinner Rom. 7.24 Luk. 17.9 Matth. 12.20 Matth. 11.24 Matth. 5.4 Matth. 9.12 Luk. 7.38 Prou. 28.9 Matth. 15.27 Luk. 15.17.18 Iob. 33.23 Acts. 9.6 Ezech. 36.26 Luk. 15.18 Rom. 10.14 Matth. 13.44 Ezech. 16.6 Heb. 12.2 Matth. 13.44 He whom God loueth highly priseth the pearle Luk. 16.12 Esay 55.1 He hath nothing of his owne but sin Yet hard to renounce that Matth. 19.29 But he despiseth it Hos 14.9 This is a great worke of God Ioh. 6.44 Ier. 13.23 He forsakes not sinne as the wicked 1. King 21.27 Ioel. 2 13. 1. King 22.8.26 Luk. 19.9 1. Sam. 7.3.4 Pro. 28.13 Psal 78.36 Phil. 1.7.8 God sealeth vp his promises to the beleeuer 2. Cor. 1.22 Rom. 8.16 The beleeuer reasoning with himselfe Act. 16.15 Luk. 15.20 He weigheth all things hereto belonging He seekes helpe of others Ioh. 7.37 Gen. 45.26.27 VVhat will follow of applying Christ 1. Cor. 1.30 Ioh. 10.27 c. Mat. 5.4.5 Psal 48. A description of the smallest measure of faith How God worketh faith Luk. 19.9 Faith vniteth to Christ Matth. 16.17 Common professors haue not this faith Phil. 1. How God worketh faith Act. 14.1 VVhy many want faith Luk. 18.8 The conclusion of this third part Markes of faith Ioh. 3.23 Seeing God commandeth vs to beleeue Psal 77.3.8.9.10 1. Pet. 2.2 Psal 32.5 Many deceiued in faith 1. Let of faith the diuels bewitching 2. Cor. 4.3.4 Fault of not beleeuing in Minister and people In the minister Prou. 29.18 1. Not teaching Rom. 10.17 Matth. 15.14 Prou. 29.18 2. Seldome teaching Heb. 8.11 Phil. 3. 1. Thess 2.11 1. Tim. 4.13 2. Tim. 4.1 2. Pet. 1.12 Ioh. 21.17 1. Pet. 5.2 Necessitie of often teaching Rom. 12.9 Ezech. 33.3 Ierem. 48.10 1. Pet. 5.5 3. Let of faith in the Minister not plaine
peace and welfare in their outward estate and are instruments to conuey the glorious Gospell of Iesus Christ vnto them I meane Christian Princes and gouernours How many esteeme of them who labour to make them happie and to liue for euer what wishing is there that there were none such which is all one as to make sure worke to goe to hell How doe many hunger for their death yea though they be their naturall parents by whom they might be inriched and preferred although to make their follie and madnes the better appeare to themselues and others the Lord taketh them oftentimes away before them What stoutnes saucines and boldnes in youth towards their ancients and rulers till it breake out from within and shew it selfe in gesture and words which bringeth forth such rudenes and barbarousnes as were too bad among Heathens But I will containe my selfe Further whereas the soule of our neighbour should be most pretious to vs how doe many reioyce to see them fall into any sin deuise to make them offend as to be drunke to leaue off hearing Sermons and fret or disdaine at them who liue Christianly rather then to reuerence the graces of God in them And whereas wee should loue others as our selues that is indeed and vnfainedly not in word and shew onely yet how truly is it verified through the world that through the strength of their lusts one man is a woolfe yea a diuell to another What anger which cannot bee appeased what deadly hatred one against another what earnest and bitter seeking of reuenge and yet they goe not once to their heart to take shame for them How easily and readily doe men take the least occasion from others of hard conceiuing of them and yet how vnmeete doe they thinke it that others should take the least displeasure by the greatest occasions which they offer them What little care is there that none be hurt by them but a churlish senselesnes of it if it be so rather then pitie and compassion in steede of it As concerning cutting off broiles betwixt men who is warie to auoide occasions thereof sometime by readines to lose some part of their right as Abraham did to Lot and comming to lawfull and equall conditions of peace which were but their dutie Nay rather men bethink them of all meanes to prouoke others further then they haue done And as for bearing of them if they passe bounds toward any what meekenes or mildnes is there in vs to forbeare them and to be patient and long suffering towards them and when it may well bee done to passe ouer their offence and burie it where is any pacifying of wrath in mens selues and a free forgiuing of them but rather a seeking of reuenge for the smallest wrong This is farre from the Apostles rule Weepe with them which weepe reioyce with them which reioyce and be alike affected towards all men In these kinds of fleshly lusts the commonnes which I see of them and the bold iustifying of the same hath made me somewhat the longer Now I come to that kinde of these fleshly lusts which are most properly so called And they are when men let loose their hearts to filthie vncleane thoughts and desires with purposes of defiling their bodies which should be kept holie to the day of mariage and after to the end of their life What varietie of vncleane wishes and desires doe occupie them how are they inflamed through euery obiect of such persons as please their eye and so are caught and deceiued with that which is pretious in them And least that should not be enough against thē they rest not in this which is most shamefull but they delight to blow vp these burning lusts further euen to occupie their thoughts in all talke of vncleane matters to feede their eyes wantonly that they may shew themselues to be those whom the Scripture describeth namely to haue eyes full of adulterie and to such places their delight is to goe where they may haue that carnall humour satisfied or incensed by all prouocations that thus the pretious treasure of the minde which is fit to haue receiued most diuine matters and to haue made it more like vnto the Angels is made a stinking brothel-house and a nurserie of filthines What beating of their braines is there about deceiuing and intrapping innocent Virgins and modest Matrones to bring them to their lure for common strumpets and such harlots as haue been defiled alreadie may be come by with lesse studie I speake not of the practise of the worst sort of the people of our land but of them which are ciuill liue outwardly in some honest course yea and many of them maried persons themselues and for want of better beare office to see good order in townes of which sort there are many thousands who are possessed of these deceiueable lusts neighing after their neighbours wiues as the Prophet speaketh and so stopping the course of a Christian life from the which some of them otherwise had not been farre off But this for a taste I will proceed vnto that kind of lust which is the greedie desire of money and gaine if they may come by it whosoeuer smarteth by the losse of it What a sea of euils is there in this kind how many waies and that all the yeere through are mens heads occupied about this how they may by some new deceit winde somewhat from others what vnsatiable desire is there of other mens goods and how doe men resolue that they will be rich though the Apostle to Timothie doth shew them the danger of that purpose What repining is there in all sorts to see others get that which they themselues can not come by How doth the mightie deuise to pill and make bare the meaner sort the Landlord the poore tenaunt till he hath fleeced him of all and left the bare carkasse whereas the predecessours of them both liued together before them in loue and good will the one well contented the other well refreshed vnder him and sufficiently maintained which is one maine cause of so great beggerie How doe many without regard of other follow this point of wisedome that they may haue some commodities wholy in their owne hands that so they may raise an vniuersall dearth for the satisfying of their priuate appetite In common dealings nothing to speake of is sweete to men but stolne waters as it is in the Prouerbs when men can see how to get more then their owne the borrower though he hath found friendship yet seeketh bethinketh how to defraud the lender if by any meanes he might pay it backe no more so doth the lender deuise new kinds of vsury and oppression against the borrower whereby so many thousands are vndone when the Lord commaundeth streightly that there be no oppression nor vsurie at all So of the seller and the buyer the loue of equitie and
Iob therefore shewed himselfe to haue learned this compassion effectually when as he saith If I did contemne the iudgement of my seruant and of my maide when they did contend with me what then shall I answere when God standeth vp against me For he that made me in the wombe hath he not made him This all men must needes say is mercie to the life of our neighbour indeede when wee shall shew compassion to them whom we might oppresse as being not able to resist vs. The second example is of such as our Sauiour speaketh of who visited him in his members though many other who saw their miserie did not so saying When I was hungrie ye gaue me meate Here by his owne words we may see that true compassion will shew it selfe by releeuing in time of neede and shutteth not vp it selfe with an vnsauorie answere as Iames speaketh God prouide for you And as we should shew our helpe chiefely to the needie and poore so ought we euer to be readie to helpe all other with whom we liue as they shall stand in neede of it by counsell trauaile or the like euen as Simeon did his brother Iudah against the Cananites and the rest of the tribes did Gideon against Midian and the Amalekites But I will with adding a little more now make an ende of this dutie towards the life of our neighbour That which I haue said thereof may teach how pitie is to be shewed to the bodily necessities as to the whole life of the needie and afflicted and likewise how we must be readie to helpe all sortes that are distressed and therefore much more to be harmelesse and innocent Vertues they are of singular price though little set by in this euill world and yet he that is voyde of them were better be out of the world For both of them are accompanied with other vertues which doe set out the worth and beautie of them euen as a chaine of golde rings and bracelets doe beautifie and adorne a comely person For the latter that is innocencie and harmelesnes is accompanied with meekenes patience and long suffering without standing stifly vpon an offence or hotly pursuing it but easily passing by it Also he that is harmelesse is gentle tractable and soone intreated to forgiue a trespasse though some can neuer be brought to it he is also peaceable and communicable and fit to be liued with which vertue is rare to be found Therefore the innocent and harmeles man is much to be set by and as profitable to him who liueth with him as of himselfe he is commendable And this is to be ioyned with the other vertue which in this place I before commended namely helpfulnes and which hath adioyned to it mercie and tender compassion to succour them that be in misery and kinde heartednes and goodnes as the scripture calleth it to preuent euill and daunger from our neighbour before it take holde of him And thus much of the dutie which we owe to the body and life of our neighbours That which remaineth is of the regarde and compassion which is to be had ouer their soules particularly That seeing the multitude of bad examples is one especiall imboldening of the world in euill we who are marked more then others how we liue after the Gospell which we haue in so great price ought both to walke warily towards such as are yet in vnbeliefe as well as vnblameable amongst our brethren that so we may hope that one time or other it may please God to call them home as the Apostle speaketh to the beleeuing wiues And who seeth not that good example and innocent life doth more moue the ignorant and vnstayed persons at the first then the doctrine because though they heare it yet they vnderstand not the power and authoritie of it neither are able to weigh the soundnes of it vntill they see the beautie of it appeare in practise And therefore he saith Let your conuersation be pure that they which obey not the word may be wonne by you With this holy example of life another dutie is required that all occasions be taken and the oportunities vsed of winning men to God and of confirming them who are in Christ alreadie and peace making and reconciling such as be at variance and obseruing one another and prouoking to loue and good workes the fruites thereof by instruction by exhortation admonition consolation and such like If the desire of the saluation of our brethren were such when oportunitie serueth and especially in companie as that for the same we could neglect our owne ease and vaine liberties in idlenes and vnprofitable talke there is no doubt but by kinde and wise dealing with them we should preuaile with some especially this one thing being added a thing of all other most looked after that with godly counsell we pitied the necessities of those that be in wants as their case requireth and that with the bowels of compassion whereby both their hearts are comforted and they better prepared to take good by our counsell and instructions euen as Boaz did to Ruth in both when his kinde and sweete words to her with his friendly dealing caused her to say Oh my Lord thou hast comforted me thou hast spoken to the heart of thine handmaid These two former duties being rightly obserued and duly regarded that is that we honour the image of God in our neighbour as it shall appeare to vs and that with this humilitie we ioyne tender loue to his life and person as now hath been said we cannot rest there but we must declare the same loue in not hurting or greeuing him in any good thing that he hath and setteth by neither can we in truth say we loue him when we can be content for all that to doe the thing which we know will offend and vexe him And therefore euery Christian which hath this loue in him will be readie to giue his neighbour his due in this commaundement not to attempt his honestie and chastitie which is principally forbidden in this precept So that through this loue to our neighbour and all that is his we must liue so innocently and chastly that none may haue cause to complaine that they be hurt or annoyed by vs this way and that we our selues doe warily shunne and auoyde all occasions whereby wee know wee might bee in daunger thereof Therefore for the better obtaining of this at our hands God requireth this of vs that both our mindes and bodies be chaste the one pure from vncleane lusts desires and thoughts tending to vnchastnes the other kept in honour for so the Apostle calleth it free from all executing of such vncleane desires by any strange pleasures which he condemneth And therefore that all the parts of our bodies be kept continent as well as the face eyes eares tongue hands and feete be turned away from such occasions
to reape no fruite of it or being in suit of law wil lend his money to his aduersary to hold plea against him But such men are amongst vs I say not who take much paine to come to eternall life and yet are well inough content to goe without it For being louers of pleasures more then louers of God they knowe that they cannot haue it but as though the diuell were not strong enough to accuse and inchaunt them they doe negligently yea willingly offer him aduantage by keeping in a bad course though they know how to come out of it or grow worse and worse to their speedie confusion Or who is it which being warned out of his house yea and that in earnest manner will yet delay and neglect to seeke and prouide for himselfe till he be cast into the streete But concerning the matter which I deale in if mens prophane liues and slouthfulnes driuing off their repentance from day to day were but perpetuall beggery and going about all the dayes of their liues from doore to doore I would haue said nothing though it were pitifull to see any cast themselues into such misery but they sell themselues bondmen to hell without recouerie and are as stubble before the Lords wrath which is a fire to burne them and therefore it requireth more earnest calling vpon The Lord commended the vniust steward not for his particular act but because he had done wisely who when he had warning to be put out of his stewardship he prouided elsewhere to be receiued But such warning will not preuaile nor such wisdome fasten vpon these men vntill as they haue liued in pleasure and libertie of the flesh they die in sorrow and vtter bondage and so receiuing a iust recompence of their liues they finde though too late how true this is which I say And if this be the estate of many who yet doe commonly resort to heare Gods word who wil reade at home yea and haue praiers in their houses for this I am sure many of our countrie do whose case yet because I know I doe heartily bewaile for that the Christian life is not for all this aimed at almost in many of their actions good Lord what shall the estate of others be who come as farre behinde them as they doe behinde the best of Gods seruants euen those others I say who being the greatest part of the people are not troubled with any thought of God or diuell heauen or hell throughout the weeke but hauing their heads filled and their time continually taken vp in matters of the world and in hearing and telling newes and tales yet many of them nothing concerning themselues and leauing their callings doe busie themselues with other mens matters needlesly and spend many dayes in the weeke in idlenes prating vaine games and pastimes and cannot finde one houre in it to bethinke themselues of any account giuing to their heauenly Lord and maister though to that very end they are set here that once yet at last they might begin to returne vnto him But I haue taried longer about this matter then I meant Therefore leauing them who trouble not themselues greatly with godly exercises I will returne to such who are in profession and in shew farre before them and yet because they doe not hartily and faithfully seeke to be bettered I meane to be setled in a Christian life doe therefore reape no good by the meanes which they vse But some perhaps may thinke some hardnes in this speech and may obiect thus doe wee not therefore repaire to the word and vse good meanes to the end we may become faithfull and vpright and get good by them and haue not they who haue most profited in godlines attained vnto it hereby why then doe ye affirme they say and that to the discouragement of many that if our hearts be not reformed the meanes doe vs no good I answere that it is farre from my meaning to raise the least discouragement to any in whom if I knew but the smallest desire to be reconciled to God I would be most readie to cherish and to strengthen the same and he that exerciseth himselfe in reading hearing prayer God perswade him ten fold more if he desire to profit thereby neither doe I doubt but that such shall see in time to their great comfort that it is not in vaine to waite patiently on the Lord for a blessing vpon his own ordinance But this I say when men either thinke that they doe as much as they neede while they ioyne themselues to the exercises of religion and rest contented therein and see not that they are enemies to God vnder his curse and without faith and therfore without God in the world and see not their wants and emptines of grace how they are fraught with many sinnes vncontrolled and strong rebellions not restrained let not such looke to glorie in their meanes vsing their reioycing is not good their estate is wofull and that in no meane degree They may be said vnto as they of Laodicea were in the Reuelation by the holy Ghost Thou saist thou art rich and needest nothing and knowest not that thou art miserable and blinde and poore and naked I counsell thee to buy of me gold tried in the fire and eye-salue And marueile not that I haue said that such whose hearts are not purged by faith receiue no profit by the exercises of religion as might further be shewed by many more examples of Capernaum Corazin and Bethsaida For euen the deare children of God when they waxe wanton against the Lord and grow slouthfull in performing their duties to God or doe them in a sleighter manner then they sometime had done as he punisheth their transgressions other waies so doth hee this one way chastise them that they shall feele no sweetnes nor finde no sauour in the best things they shall doe or exercises of religion which they shall goe about And this it is that we heare many euen good people complaine of that they cannot profit at a Sermon their hearts are rouing elsewhere all the time almost of prayer reading is irkesome to them and they withdraw themselues euen from good companie All which with meditating about their estate were wont to bee the things wherein they tooke greatest delight and comfort what is the cause thinke wee that they are now become so contrarily minded Surely this they haue waxen wearie of their reuerent attending vpon God as all good things doth the flesh soone turne into wearines and begin after the manner of men with whom they liue to seeke their vnlawful libertie some way not being circumspect enough about y e keeping of the best things in price and estimation and when the Lord seeth this hee taketh from them the priuiledges which they enioyed before he dimmeth the light of their mindes that they see not so cleerely and shutteth vp their hearts that they
to be put in practise yea and although they could yet do they not sufficiently nor throughly guide a Christian I answer he that vnderstandeth so much in the Scriptures as that he knoweth thereby himselfe reconciled to God and so haue sure hope to be saued and to be one of them whom God hath chosen out of the world from the rest which shall perish he can easily vnderstand the meaning of this direction and the points and parts thereof and is fit to be directed by it as for any other it is but to accuse and conuict him of infinit iniquities in his life and of guiltinesse of eternall damnation thereby although through the law of his members which rebell against the law of his mind and through ignorance and the malice and subtiltie of the diuell he be much distracted on the other side and hindred from that which he seeth he ought to do vntill experience haue made him better acquainted with it But this is the battell which he must feele and haue with his lusts and which euery true beleeuer must be exercised with daily and yet this resistance and rebellion against Gods grace which he feeleth by this corruption and sinne daily is a most fit whetstone to sharpen him the more to imbrace and follow these rules in this direction set downe because he shall see that by them he is made strong against these his rebellions daily by litle and litle whereas without some such direction he could in no wise be able to resist Now whereas it is obiected that although it should be practised yet it is not a sufficient directing of him for and throughout the day seeing euerie rule and point hath not his certaine time set downe in which it should serue and in the which it should be required to this I say that we must not imagine that there is any such direction as though thereby we might keepe from sinne any houre of the day but this direction teacheth how by the wisedome of Gods spirit according to the measure of our knowledge we may be led through euery part of the day in peace and safety and do all the outward actions of the day as by occasion we shall be called thereto more purely and dutifully and with more ease and chearfulnesse then otherwise might be looked for especially after we haue by longer experience bene exercised therein for God doth teach his children wisedome when and how to vse thankes and when to make requests what sinne to oppose themselues against as their weakenesse shall require what duties to follow how to watch ouer their heart and life and by all to find and obtaine rest to their soules And although through infirmitie which is in the best they shall neuer fully reape the fruite which the rules do leade vnto for they faile through ouer-sight rashnesse and by other naturall corruption are much feebled and therefore must needs come short in performing duty as they ought yet through the grace that God giueth his they find and still may obtaine by the helpe hereof such ease in the seruing of God through the day as they thought before impossible and neuer looked to inioy that they may truly say notwithstanding the sinne that cleaueth to them that they haue oft most sweete communion with God and hold their sinne in great subiection to their admiration which was wont full sore to imbondage them Neither shall this seeme strange or doubtfull which I say if it be well considered For hath not the Lord promised to make his children partakers of the diuine nature euen the grace of his holy spirit whereby they shall flie the corruption that is in the world through lust hath he not sayd that if they watch and pray they shall not fall into temptation but be deliuered from euill and that if they resist the diuell he shall flie from them and by the armour of a Christian they shall stand fast against all infernall subtilty And hath he not sayd that the weapons of our warfare are mighty casting downe strong holds which seemed impossible to be cast downe hath he not taught vs that he is greater which is in vs then he that is in the world hath he not promised them his spirit the comforter which the world cannot haue that they might not be here as Orphanes and desolate and that he will lay no more vpon his then he will make them able to beare And what should I say more hath he not giuen them singular prerogatiues that they being vpholden by them may passe by the deceiueable baites of the world that they may not poyson them And by this litle which I say of a great deale which might be sayd out of the Scriptures to the like purpose doth not God harten and incourage his to trust in him for that strength and grace which shall be sufficient for them hath he not taught them daily to thinke much of these things Now then when his poore seruants come to know his mind and will in them and how he is affected to them yea which is more when they shall be further instructed that his will is that they should daily occupie their minds in thinking of these and such like things is it any great maruell if they grow more heauenly minded and be more constantly setled in an holy course and so become acquainted with the practise of duty more vsually and continually then they were wont when either they know not that any such thing was required of them daily or how to bring their hearts daily to like of it And when they shall be well and throughly perswaded whatsoeuer the wandring and inconstant course of the most be that God requireth of them that euery day they shall warily shunne euill waite to honor him in the proper duties and seruice which they owe to him count it their chiefe worke to do so daily to pray oft and to speake to him in thanksgiuing daily renew their faith and hope of saluation and other temporall fauours of his when I say they shall see that God commeth thus neare to them whiles they are absent from him here on earth and offereth them this familiaritie as his friends and not vsing them as seruants is it to be maruelled at that they accept of it daily and when they haue tasted once that this may be their vsuall and ordinarie diet this sweete communion with God I meane which was wont to be but their feasting now and then is it to be thought strange that they should reach out their hand to this their welfare No no if God once perswade his that they may walke in his fauour euerie day and with more acceptation and better welcome then when they could haue but a small glimse of it once in a weeke moneth or quarter they will not starue when they may banquet they will not eate achornes with swine when they may
by the quarter of the yeare and to signifie whether any such daily course might possibly be fastened vpon Christians and with fruit which doubtlesse few are acquainted with And after triall made priuatly by themselues they inioying also the publike Ministery to the further inlightning of them about the same they confessed freely to the praise of God that they found and obtained more vse of their knowledge more constancy in their course and sweete delight in seruing of God then they euer looked for or once could haue asked of God before they did in such particular maner looke to their waies though they had set their hearts to seeke the Lord some while before For they sayd when they did consider that God ought as well one day haue his due at our hands as another which they had not thought vpon so throughly but now by the helpe of this they began to see more clearly and that it was nothing beseeming the greatnesse and goodnesse of God that he should be serued by fits and vncertainly some day a litle some day nothing at all they confessed that they framed their minds of conscience to looke to their wayes more constantly and carefully and that in one part of the day as another and more especially that they did vsually consider of and call to mind Gods loue and kindnesse in his many mercies much more often then in times past when they thought of them but seldome And hereby they saw such blessing of God vpon their labours and indeuors that they were able with chearfulnes and without tediousnesse to passe the day in their calling and in the performance of other necessarie duties either at home or abroad as occasion was offered which they could neuer do before for any long time together they were not vnsetled by matters about family nor so easily and readily passing their bounds and ouer-shooting themselues in dealing about their worldly affaires they were not so soone prouoked to vnquietnesse by losses or other of Gods chastisements nor to breake out into heart-burning fretting and vncharitablenesse against such as offered them hard measure in speech or otherwise they did now more narrowly view their desires affections which way they caried them and what deceitfulnesse was in them which yet for many of them they had not before suspected or at least litle laboured against them and how oft they had smarted by them when they had not this regard daily They saw they could willingly do one good thing or other in the day for the most part or at least keepe themselues from euill and were not maistered of idlenesse or busying themselues needlesly in other mens matters they were not vsually so vntoward when they went to prayer nor walked in many of their actions so loosely as they well remembred they had done before they now could find matter to ioy in and make their songs of euen the many kindnesses of God which haue no end whereas their ioy was wont to be in thinking of that which they had or desiring that which was other mens or dreaming of long life c. And aboue the rest this did exceedingly comfort them that whereas they had oft times before that bene much shaken with feare that they should not with any peace perseuer to the end now their experience in subduing their vnruly affections and setting themselues to frame their liues to Gods will as they were able and that for some continuance one day as another did giue them strong hope that they should much more easily do the same hereafter yea and were perswaded that if the Lord should exercise them with harder afflictions then they had as yet sustained that he would also vphold them euen therein and that as they should increase so should their comfort increase whereby they should be made able to beare them So that this daily tying of themselues to record and thinke vpon Gods kindnesses towards them in that he had made them happie both here had giuen them sure hope of happinesse for hereafter and the submitting themselues to be guided daily did greatly amend them as we see by their owne confession in their whole course And what maruell though it was thus with them For is there not thinke we a great difference betwixt a daily and a seldome or vncertaine view of our estate betwixt a particular obseruing our waies and a generall course in Christianitie For although men may haue without such like helpe and direction oftentimes their hearts well affected yet will it be nothing like with thē as when they do with a resolute and constant purpose aboue all other things looke to this one and not to be remoued from it seeing it is the best of all daily and through the day to hold fast the profession of their hope with ioy and to be careful to please God in one thing as in an other For then doth Christs commendation of Marie reach also to them that they count one thing needefull and they haue chosen the good part and it shall not be taken from them when they can testifie to their owne consciences that in their weightie businesses and dealings and in their matters of pleasure and profite they be thus indifferently caried about them that this one thing is still counted needfull that is by faith to rest in God and still to be ruled by his word But to end my report of these Christians for proofe of that which they say of the benefite of the daily direction faithfully obserued they alleadge that it was not wont to be thus with them no not since they had embraced the Gospell had hope of saluation thereby nay and that they were wont as soone as they had bene out of their beds by and by to haue their hearts set vpon some light and foolish matter or to haue falne into iarres and brawles or to be caried into the world and so earnestly set vpon the same one way or other as that all goodnesse was forgotten yea and this also euen since they had receiued some care to please God and that prayer a spirituall dutie of all other most vsually intended to be frequented of them yet by the least occasion was put by and omitted And when the morning which being the first part of the day should be consecrated to the seruice of God if in any conuenience it may be hath bene thus prophanely spent and taken vp the whole day after we may be sure hath bene sutable for the most part and answerable So that they haue not felt that sweetnesse in their liues which by teaching they had heard to be graunted of God to his people to enioy but contrarily they felt much wearisome passing of the day and clogging of their hearts with their corruptions which since they tooke this order hath bene farre otherwise with them yea euen in the new entrance into it which we all know to be then weakest much trifling out the time in companie by talking
counted hard amongst them to meete with this mind that they might make the best vse of their companie in some good talke about such things as might be profitable and for the mutuall edifying of them prouoking one another thereby to greater loue as seeing and feeling causes therof and what decay of it there is for so hath the Lord commaunded Exhort one another daily while it is called to day And if among heathen men friendship was increased by aduising one another and by good turnes done and receiued mutually one of another should not Christians much more bind themselues one to another as by other pledges of loue so by this one that there be drawing on to dutie to grow in the knowledge of the Gospell and to auoide the daungers which might otherwise be fallen into That so there might be more mindfulnesse one of another in absence when there was reaped so great good fruite of the one by the other in presence By reason of mens callings and distance of places there is seldome meeting amongst good men if therefore when they meete they should not be the better one for another they might repent for good cause that they had lost their gaine which in that time they might haue had in their calling at home beside that it would accuse them after their departure that they had neglected so good oportunities which when they would cannot be enioyed I know there is cause why this should be looked vnto euen amongst good people seeing through the corruption of nature the diuell layeth stops enough in the way of the best whereby although he cannot bring them to the common euill course of other men to walke in excesse of riot as they do yet he keepes them from the good which might be done betwixt them as may iustly be complained of where I haue acquaintance So that Christians whensoeuer they meete either of purpose and by consent either for neighbour-hood and as we say to make merie or by any other prouidence of God and yet not about trafficke or earthly dealings this mind ought alwaies to be in them that I haue mentioned and therefore the one to seeke to benefit and edifie the other by good speech waiting for and taking the best occasions thereof and oportunities thereto they beginning who for their giftes are fit to bring on the rest not entring beyond their skill and reach neither the one crossing the other but through loue bearing one with another and one helping another for loue is their greatest vpholder and therefore either conferring of the things which they haue learned or stirring vp themselues mutually to hearing of Sermons to diligence in going forward to inoffensiue walking and also singing of Psalmes together and if there be any occasion of reprouing exhorting admonishing or comforting one the other to do it priuately if the matters be priuate and betwixt so many as it concerneth in meeknesse of spirit and a thankfull receiuing of such duties and that they that offer the same be readie to submit themselues in humilitie againe to receiue the words of exhortation as they through their weakenesse shall giue occasion The simplicitie of the times hath bene such as men haue met louingly together in this manner prouoking one another thereunto but it is iustled out with a proude conceipt of their owne wisedome who count it too base now to conuerse together after such a manner But as this dutie is to be mutually imparted among neighbours so much more it ought to be in vse and force in particular families besides the ordinarie worship of God in prayer and familiar instruction where euen the seruant who is the meanest member therof hath libertie so as it be in humilitie and wisedome to make his complaint as Iob permitted his seruants to do that thus peace and godly vnitie may be maintained and all may grow vp and be edified more and more Which duties we are not to doubt to haue bene performed in the families of the noble gouernour Iosua and of Cornelius a valiant Captaine so farre as there was knowledge of the same amongst thē seeing it is said That the feare of God was in those families and such liuing together in one house doth giue good testimonie that God hath a litle Church there indeed but of this in another place But seeing there ought to be no lesse vse of all these fruites of companie betwixt the godly Pastor and his people then amongst those whom I haue mentioned therefore let the former rules most especially be obserued of thē and somewhat more that is to say mutuall consent betwixt them that their conference be of the things which are most fit for the estate of the persons which by good warrant from God who requireth such wisedome labour and loue and approued experience of men should be after this manner That such as are ignorant and yet willing to be taught should be taught question-wise the grounds of Christian religion and the way how to be saued and to amend their liues They who haue knowledge hereof should be laboured with to make vse of it namely to be humbled by the law comforted by faith in Christ and to be reformed in their liues They who are stayed in these chiefe matters should be taught how to grow by the helpes and auoide all impediments that so their life may be full of fruites and comfort And they who haue profited thus farre should haue libertie giuen them to demaund questions of their pastors for their edifying euen as to be questioned with by them for their instruction about any particular doubts in the whole religion and true worship of God and in confuting the contrarie or about any point touching conscience in the practise of dutie I will not say what gaine the teacher himselfe might reape hereby beside the poore people neither are many hastie to proue but oh times oh dayes yea oh people to be lamented so happie by the long raigne of thy Prince and continued peace as thou mightest haue bene and so litle of this fruite to be enioyed or Christian dutie practised The best thing euen the pearle and tidings of the kingdome to lye as wares out of request not asked after and that through vanitie and folly These and such like as God hath giuen wisedome to both parties should be endeuoured after betwixt the pastor and people when no other necessarie things do hinder which maner of meeting were no doubt like to be as a strong band to tye them in loue and christian peace together And this I haue seene and that not in one place nor two but I must say as it bringeth a sweet life so the diuell layeth many blockes in the way to hinder it that while they liue straunger-like and conceipted one with another or loose worldly and vnprofitably they may be as others be who haue no acquaintance with the Gospell For let men thinke and say what they
things shall be weakened in vs without the which we can neuer vse the lawfull pleasures and profits of this life moderately and rightly this one thing being added that this aduice be the more carefully and constantly regarded seeing the danger were like to be great by the neglecting of it And now vpon this which hath beene sayd it clearly and necessarily followeth that if thus we get superiority and dominion ouer our hearts and affections in the vse of earthly things then our actions and dealings about these lawfull liberties shall be well ordered in the sight of God and men to the great quietnesse and peace of our conscience for the righteous is bold as a Lyon For who doth not know that as the heart is affected either well or ill euen so it draweth the wordes and workes after it to be like and sutable which is the cause why I labour to perswade Christians to the subduing of the lusts and intemperate rebellions of the heart and to haue in meane reckoning and price all things here below that they may be the lesse offensiue in the whole course of their earthly dealings For when we be thus resolued in our hearts constantly watching thereto that we as God hath taught vs will so farre forsake all as we shall thereby be hindred from following our Lord Iesus Christ in any point of his holy commandements we are stayed from manifold abusings of our liberties as wealth peace preferment and such like And when we can containe and keepe our hearts from coueting and desiring any way to vse our prosperity vnlawfully we shall neither iniure others in any thing that is theirs nor haue our commodities as snares thornes and choakes to strangle and hurt our selues but in the inioying of all blessings of this life shall be sober and fruitfull in good workes and more feruently longing after the treasures of the paradise of God Which fruits of prosperity few do reape but runne into excesse and passe their bounds one way or other so truly it is sayd That as it was in the dayes of Noe so it will be in and vntill the comming of the sonne of man They eate they dranke maried wiues and were maried c. that is they chiefly regarded these things rather then the manner how or the end why and more then they did consider wherefore the Lord set them in this world And this be sayd of the first branch of this dutie that is of the vsing of prosperity and the lawfull liberties of this life rightly and how God teacheth his children daily as their state shall require to do the same accordingly as it is one of the duties which is of necessity to be obserued daily of all that desire well to bestow the day and to giue a good account thereof at the euening and end thereof Yet to such as obiect and aske If I will debarre them of their mirth and pleasures which in their prosperitie and through the benefit of their wealth they may inioy I will adde this briefe answer I wish they prospered in health strength earthly commodities and peace so as their soules might also prosper And I thanke God I am not so enuious against the welfare of any of my good brethren but that with the Apostle I can and do pray that they might be altogether Christians that is true and faithfull seruants of God without the bands or other hardnesse which some other of Gods people do sustaine and go vnder But seeing prosperity is a slippery way it is meete that all such as desire to be free from dangerous fals should looke diligently to their steps and seeing that our Sauiour himselfe hath taught vs that it is an estate full of danger they should not thinke much to be admonished put in mind daily to take heed that they stand sure and in safety It is not enough thinke we and a great fauour of God that he giue vs liberty to inioy his earthly benefits vnlesse we abuse them to the fulfilling of our fleshly desires Doth Christ allow vs any otherwise to take our pleasure on the earth then that it may not hinder vs from following him by temperance and sobernesse by humblenesse and meeknesse the way to heauen Or doth he bestow more on some then vpon others that they who haue much should set on edge the teeth of others by licentiousnesse We are called and that most fitly strangers to teach vs that we should not be medling nor intangle our selues here so as we should be vnready and vnwilling to go home And that is a right stranger-like liuing in the world and an inioying the lawfull liberties of it that we be made more fit thereby for the heauenly life and not to linger after any thing here or cling about it so that we being tied to any lawfull pleasure or profit we should not as free citizens of heauen be daily somewhat nearer it and readier to go to it And do we thinke that they are such strangers who pleade for such a liberty and reioycing here that their owne consciences do tell them that they are not willing and readie to die Are they such strangers who are priuy in their owne hearts that their reioycing is most for the commodities and delights of this world eating drinking pastime mariage gaine and successe in their dealings c. who if death should come vpon them whiles they are in the middest of them must needs cry out and say O death how vnwelcome art thou vnto vs who haue our pleasure in these It is the Lord that saith by his Prophet Let not the rich reioyce in his riches nor the strong in his strength nor the wise in his wisedome but he that will reioyce let him reioyce in this that he knoweth me And it is our Sauiour which saith Woe be to them which now laugh for they shall houle and weepe woe be to them which are full for they shall be hungry And againe Sonne thou in thy life time receiuedst thy pleasure therefore now art thou tormented Lastly Iob that was deare to the Lord sayd If I haue reioyced for that my hands haue gotten much and for that my riches are great euen this were to deny the Almighty Therefore know we that our reioycing ought not to be earthly yea as a godly man may not be glad for that he hath much going no further seeing that were but to be tied to the creature and to rest in a broken and a deceiptfull stay so neither may he reioyce in any other earthly thing whatsoeuer but he setteth it as well as riches in the Lords place from which it ought to be banished Now the heart of a Christian is the Lords temple and dwelling place and he it is that must dwell there as he himselfe hath said Giue me thine heart my sonne That must be where the treasure is it must haue no other treasure in heauen but him nor any on
wrought this in vs. And seeing we loued him we therefore began to keepe his commaundements And this is the cause why Gods people are affected thus and delight in his seruice and one in another as they haue perswasion of their true conuersion and do therefore other duties readily which others will not set vpon nor go about and this is that which the Scripture calleth Our first loue Thus feruent are Gods children in the beginning to the admiration of many and no dutie is thought too great for them to perfourme to him as he thinkes nothing too good to bestow vpon them Yea it may truly be said If euer we loued we loued God and Christ more then any thing as Paule sheweth to the Philippians and our brethren as it is in the Psalme All my delight is in the Saints vpon earth and the Ministers as Paule speaketh I beare you witnesse that to do me good you would haue plucked out your eyes Now then to come to our purpose when this loue shall waxe cold as here our Sauiour chargeth many with it and many now a dayes are iustly to be charged for it is it not an intollerable trecherie When we shal let slake in vs the consideration of such loue of God to vs in Christ which neuer faileth nor chaungeth towards vs and we thought sometime that it could neuer be forgotten of vs is not this slaking of our loue towards him a iust cause of complaint against vs And do we not declare thereby that either we be growne dull slouthfull forgetfull or that we thinke that the Lord hath ceassed to be mercifull Is it not a plaine testifying that we thinke we are not regarded and prouided for by him so as we may continue all wonted duties and seruices towards him Yea rather are we not iustly to be charged that we are couenant-breakers or haue as adulteresses broken our faith to our first husband Whereas we hauing so long enioyed the priuiledges of his people and citizens should now much more do so and looke confidently for the promised reward our saluation being now nearer then when we first beleeued For why should pleasure or profite wealth or fauour things present or to come put out of place that loue of God in vs or cause vs for thē to be rebuked Why should not our workes be more at the last then at the first as our knowledge is more and our experience greater And therefore who seeth not cause sufficient that our affections of first loue should continue I may iustly make a heauie complaint of the decay thereof in many Ministers whose glorie and crowne it was sometime to see the peoples profiting in godlinesse as Paul saith whose meate and drinke was to do the will of their Father and who did well prooue that they loued Christ more then all other things by their diligence in feeding his sheepe and lambes and what prey or bootie soeuer they haue met with and got since sure I am that some of them do sometime wish those seasons past were now present still And whatsoeuer causes of this decay they alleadge yet when they weigh their case vprightly they can say no lesse but the fault is principally in themselues How many of the people also may I speake of who verifie that saying of Christ Iohn was a burning light and for a season ye delighted in him who neither can honour God as then they did nor giue that light to other All which I wish to consider that which was said to them that had offended in the like case I haue somewhat against thee because thou hast left thy first loue Remember from whence thou art fallen and repent c. Thus I haue in some sort laid foorth this first loue which God by his spirit worketh in all his elect children when he first bringeth them home and maketh them to know how greatly they are bound to him for their so admirable deliuerance and happie conuersion And herewith I haue shewed how easily both teacher and hearer leaue and depart from the same and fall from it though otherwise they keepe some course in seruing God as the Church of Ephesus did whom yet the Lord reproued sharpely for that they had lost this For thus he saith I know thy workes and thy labour and thy patience and that thou canst not beare with them that are euill c. Neuerthelesse I haue somewhat against thee that thou hast left thy first loue Our Sauiour likewise in Saint Mathew foretelleth that this should be one thing among many other worthily to be complained of That in the latter dayes in which these wherein we now liue are reckoned the loue euen of many good Christians as also of such as seemed by good likelihood to be so shall decay and waxe cold whereby what other thing did he meane then this that mens affection in the worshipping and seruing of God the zeale of his glorie loue to their brethren and feruencie towards the preaching of the Gospell should be sore and much abated ouer it was in the beginning when they first embraced it and were enlightened by it to beleeue in him And as though he would teach that it should be a very hard thing to recouer this first loue againe he giueth this watch-word in the same place But they that continue to the end shall be saued Whereby me thinke◠he doth liuely admonish and warne all sound-hearted Christians to looke heedfully and carefully to nourish and preserue that holy pure and first sparkle of grace kindled in them against all that might come in the way to quench and put out the fame As though he would say Although all pietie and christian care of honouring God be not extinguished in men yet if they decline thus farre to suffer their earnest and feruent affection and loue to God and goodnes to be cooled in them euen this is a blemish not to be borne or allowed and a sinne which both God cannot nor will not beare and passe by in them and which striketh at the very life and saluation of those that offend in that manner and such a losse as will be hardly recouered againe And though in other wordes yet fully to the same purpose Saint Paul speaketh to the Thessalonians when he saith Quench not the spirit as if he would say The worke of grace wrought in you by the spirit of God to fixe your delight on heauenly things and not on the earth and whereby ye were caried to set vp in your hearts the Creator and the things which he commaundeth before the creature this worke of the spirit destroy ye not neither let your feruent desires and holy affections which haue bene kindled in you therby be as fire which water quēched Now then if the words of our Sauiour both to the church of Ephesus and his prophesie of that which should come to passe in the last dayes
rather then is our perill greater when we haue so many more strong allurements and deceiueable prouocations to set our delight vpon the things of this world then when we were holden vnder of afflictions for he worketh vpon our hearts by occasion of these commodities which many other do want to puffe vs vp with pride and high-mindednesse and so imbolden vs to say because we haue much Who is the Lord and to forget our selues to be mortall men when we be not in pouertie wants and sorrowes like the common sort of others and to make our riches peace health and such like our strong hold But these are not the one halfe of his slie practises by the which he maketh prosperitie as much as in him lyeth to be our bane euen as it is to men of the world for he subtilly maketh drunken our hearts with the loue of our goods and so holdeth out the loue of the christian life and the true loue of God from vs for the one of these cannot stand with the other The particular infections which from these generall diseases the diuell seeketh to bring vpon our soules and all by occasion of wealth and worldly pleasure who so weigheth but indifferently shall easily be brought to confesse that happinesse consisteth not in the things which a man possesseth neither that the rich man is the happie man but is most commonly the miserable the wofull man and he whom the diuell doth so much the more easily draw to grieuous iniquities because of his prosperitie and when he hath rocked him asleepe then he secretly murdreth and woundeth to death his soule no lesse palpably then Iael did the bodie of Sisera For who doubteth of this that as prosperitie it selfe is Gods blessing and commeth neither from the East nor the West much lesse from the diuell so yet that all the mischiefe which commeth thereby is his procuring and subtill and secret bewitching of them who haue this wealth and liue in this prosperitie According to the saying of the Apostle It is the prince of this world that blindeth mens eyes who beleeue not the Gospell that being in darknesse whether they be poore or rich they may not be able to see how to vse their estate aright And our Sauiour saith It is the diuell who stealeth the word out of mens hearts when they haue heard it whether they be poore or rich so that although it teach them both how to walke the one in contentation the other in lowlinesse and doing of good workes yet neither of them is a whit the better and therefore the rich man for of him I am to speake if he be not poore and meane in his owne eyes and fruitfull in doing many duties and in bringing foorth much fruit seeing the diuell so watcheth and hindereth him can no easilier enter into the kingdome of God then the camell through the eye of a needle Neither let any man obiect that the diuell deceiueth not a godly man thus for except he haue learned to vse his prosperitie aright as in Gods word he is taught as not to be high minded but to be more plentifull in good workes thereby as I haue said then otherwise he could to loue it litle seeing it is not the great riches which Saint Paul speaketh of but the meane and small and except he haue learned to want also as God shall trie him if I say he be not thus armed euen he who is otherwise the child of God may be haled by the diuell to daungerous euils and to a grieuous ouerthrow and that by the occasion of his prosperitie and welfare And therfore it is an especiall point of wisedome while God giueth vs peace health and a safe enioying of our outward commodities to take heed that we rest not in them neither make them or any other to be fleshly holds or proppes to leane vpon for full easily they will be cast downe with very small blastes of aduersitie and trouble and howsoeuer we went for zealous persons before yet full faintly shall we perfourme our duties being readie to be led about by the diuell so many wayes by occasion of our prosperitie and yet perhaps most of all when God shall send a chaunge But let Gods louing kindnesse shewed to our soules because it is renewed vpon vs euery day prouoke vs in all estates to be true and faithfull to him and let vs not serue him for his outward benefites although I deny not but that we may haue more libertie thereby both to doe our duties to him and to our brethren and that more plentifully then in wants and necessitie And as it behoueth vs thus to vse prosperitie as that we may not abuse it so if we haue by any occasion bene turned out of the way let vs suspect our false hearts the more afterward to withdraw them further off from the loue of the world and in token of our repentance and pardon obtained to reuenge our selues yea if there be cause to make restitution as Zacheus did But to proceed Another occasion the diuell taketh of quenching grace in vs by family-matters about the which he so busieth and occupieth our heades that right good Christians do perceiue themselues sooner to take hurt thereby then they can espie it and see themselues vnsetled thereby before they are aware And that is in the varietie and multitude of worldly affaires when either they are more then with the practise of christianitie we can looke to or being not so yet they being sundrie and diuerse our hearts are wholly taken vp with them and so they become vnsetled and vnprofitable especially because we are wont to deale rashly loosely and vnaduisedly in the most outward things we go about For otherwise we taking our lawfull workes in hand aduisedly and watchfully and walking circumspectly in our diuerse affaires the diuell cannot so easily preuaile against vs whiles we are carefully taking heed to our wayes and confidently perswaded that God alloweth vs and is pleased with vs in the doing of them But to say the truth the most part euen of good Christians attaine not to this grace in houshold affaires and matters about their maintenance thereby so moderately and warily to carie themselues as that they auoide the common hurts which the most men do sustaine that is an vnquiet mind distracted or vnsetled with some other corruption by occasion of so many dealings In which case they make themselues as I haue said before vtterly vnfit to do any good for a time yea and so abide for a long space if they haue not the more tender consciences to call them backe the sooner For both they themselues haue bene wont through custome to be hastie forgetfull and vnwatchfull in these matters and haue seene it so common a thing with others to do the same that although they come euen from prayer or from a Sermon yet can they hardly speake or do
to complaine of and what is more required of vs then that which we do that thus we may be set forward counselled and confirmed and seeing what course we ought to take for the bringing of this to passe we may be stablished in a Christian life For it doth not a litle helpe to haue this communion with some Also that we our selues should be helpers of others where either any do require the same duty of vs or through bashfulnesse dare not be bold or through simplicity cannot do it yet we seeing that they stand in need of such counsell and direction should through loue shew them what we can and what we haue learned in this behalfe And here we purposed for the hope of the great fruite of this communion to auoide strangenesse which as it breaketh off all profit betwixt vs so it giueth feare of some secret conceiptednesse and that much loue is wanting This direction if it be read ouer as we shall see cause and may do it cōueniently with a mind desirous as wel to see what is amisse in vs as also in faithfulnesse to vse these remedies we may be bold the Lord working by meanes to assure our selues that we shall not labour herein in vaine And when we haue attained hereto we determined not to rest in that but to be directed still by such rules as Gods word doth minister to vs. Now hauing set downe remedies by which we may raise vp our selues out of any declinings from a godly life we added some reasons to perswade vs thereto for as much as we may be sure that hinderances and discouragements inough shall meete with vs to withhold vs. First this that by such a course and seeking to walke with God as the former remedies do direct vs vnto we are brought to a most sweet and holy communion with the Lord in comparison whereof nothing is to be desired For it is an honor and prerogatiue which the world neither knoweth neither can attaine vnto To get principalitie ouer him who is the prince of the world that is the diuell and to obtaine grace against our owne euill hearts in well ruling them which is a greater honour then to subdue kingdomes Also that hereby we haue libertie with godly boldnesse to come before the Lord in our complaints and prayers being assured that whatsoeuer we shall aske of him according to his will it shall be granted vs and that our peace and comfort hereby is so great that none who hath but euen tasted of it would chaunge his estate for any other and that the conscience of such men is not beaten and disquieted with hellish and fearefull torments In this case a man need not feare malicious accusations because he hath bene circumspect in looking to his wayes and therefore deseruedly euill speeches can take no hold of him seeing he that is carefull to please God cannot iustly incurre the rebukes of men As for euil tidings he is free from the feare of them because he hath armed himselfe to looke for the hardest And they who like not this state which al things considered shall be found to be the richest part and best portion they must feede themselues with folly and take their fill in vanitie till their miserie ouertake them in the mid way and destruction meete with them when they litle thinke vpon it Moreouer howsoeuer this indeuouring after a godly life hath euer of the world bene litle regarded yet the happiest and men of greatest commendation for godlinesse haue alwaies preferred it and made it as the flower of their garland and the crowne of their reioycing we haue a cloud of witnesses and not all in one age who haue walked with God euen from Enoch and thereabout to this day who testified this daily looking to their liues to be the best thing of all Now if by these and such like perswasions we be brought to like of it we faithfully couenanted with our selues to vse these remedies which haue bene set downe for continuance and to make our beginnings sound and substantiall so as they may be able to beare and vphold the waight of all that shall presse them downe For although our temptations be strong and many yet may none of them preuaile thus farre as to make vs breake off this our happie couenant for if we be not strongly armed against this we shall easily find that hinderances enough will arise which will quickly weaken the power of our best purposes and frustrate all that we haue taken in hand Here will inward lets come in our way and those of many sorts as to thinke it more then needeth to liue thus also that many who are godly do not thus the inordinate loue of some speciall sinne may withhold vs and much dulnesse vnprofitablenesse and rebellion may make vs vtterly vnable to hold foorth this course Many outward discouragements also and hinderances will be readie here to stand in our way as houshold troubles and disquietnesse by them disorder in seruants and children vntowardnesse and ill successe in businesse want of blessing somtimes where it was hoped for losses c. also much toyling occupying our selues about these things below with neglect of our heauenly and christian calling These are some of a great number and the commonest whereby holy duties do most easily grow out of place and vse with vs. Let this rule therefore said we be well regarded of vs and that which followeth shall be the easier for many loathsome wearinesses will in short time arise which if it be possible will breake vs off from this enterprise After this we said that if we with diligence continue it we must beware we make not a common thing of it so as though we vse it yet no fruite nor blessing returne to vs by it The which as it falleth out most vsually in the doing of good things so in this the best of others it is most to be feared In the first setting vpon many duties some chearefulnesse may be seene in vs and some time and trauell bestowed but alas within a very short time we grow full of them they become irkesome and tedious to vs and though we do not vtterly breake them off yet we may perceiue that without any great sweetnesse and delight we go about them The reason hereof is that our fleshly hearts can like of no good thing long If therefore either of these two wayes we depriue our selues of the benefite of growing forward by these forenamed remedies that is by the negligent vsing of them or the leauing off of them yet the fault must be quickly espied and not long lyen in for that is more dangerous then can easily be beleeued To the better attaining hereof we may vnderstand that we may grow to a commonnesse in a good thing two wayes either when we be in prosperity in which estate it will be very hard to see our great need to vse feruencie and zeale in holy
vp with dreames and hurtfull thoughts These lusts be causes of all woe CHAP. 7. 3. EVill lusts concerning our selues Fretting when we be crossed of our will Excessiue delight in aboundance Pride of life Frowardnesse Selfe-loue c. The word of God maketh his Children wary against these A speciall part of a godly life to renounce these It is not done without daily striuing Lusts marre all Weake seruice accepted if it be sound He that obserues these lusts and resists them is occupied in a godly life All ouercome not these alike The better sort how farre they come and how Examples of such The weaker are not to distrust for not matching the best These lusts are resisted of all beleeuers in their measure They who be ruled by their lusts can claime no part in a godly life The weake may stay their comfort in these three speciall graces 1. That they haue a cleere knowledge of their saluation 2. That they account it as their chiefe treasure 3. That they be set forward in some good course whereby they may grow in faith and obedience These three must be earnestly laboured for The chiefe end of this booke is to set forward a weake Christian How to make godlinesse a pleasure The gaine of such a course Why God witholds some grace from his Causes in our selues of not growing Ignorance Slouth Fauouring sinne Timorousnesse and vnbeleefe Remedy of our vnbeleefe CHAP. 8. HOw the minds of the godly are occupied Three ages of Gods children 1. Childhood 2. Middle age 3. Old age The highest degree of Christians How the mindes of such are vsually taken vp The best are molested sometimes with lusts They are not comparable to the Apostles Paule had speciall priuiledges These are called fathers The second sort of the godly in battell The practise of such Sinne is odious to them though not euer ouercome ef them These are sometime discouraged Glad to vse all helps Set against smaller sinnes They are held vnder their infirmities for their good The third sort of the godly About what their thoughts are chiefely occupied The dangers that these are subiect vnto 1. Danger in comfort 2. Danger when they feele want of comfort Many defects are in these Yoong Christians compared to children These must grow Their duty Gods children are in danger sometimes to be dazeled and without feeling Yet euen in this estate they differ from hypocrites and vnregenerate How they differ These degrees may in some respect fall one into another Examples of these three sorts of Gods people CHAP. 9. OVtward wickednesse must be renounced Prooued 1. by doctrine of the scriptures 2. by examples The sinnes that he loued best are renounced of the beleeuer CHAP. 10. FOure sorts of men which hope for saluation and yet renounce not open sinnes 1. Grosse offenders The vngodly will scorne professours if their liues be faulty Such are seldome reclaimed 2. Sort of bad professors ignorant and carelesse The wofull estate of such Yet there want not such as flatter them in it Many laugh at the rude for their homely speeches who yet are like them in qualities 3. sort Ciuill professors Some of all these three sorts are sometimes prickt in conscience Notes of their hypocrisie Sudden flashes of grace 4. sort Schismatickes They are taunters railers and slanderers of their bretheren Censurers of others Soone ripe in their owne conceit Inordinate liuers Worse in dealing then men who professe no religion These with the former are farre from a godly life Other disorders of such professors Earthlinesse Vnquietnesse Vnprofitablenesse Pride of life Ill educating their children Vncharitable surmises CHAP. 11. OBiect Are all such damned Answere No if they repent God shoales out some from others h. Infirmities in all The godly somewhat infected with common corruptions Difference betweene the falles of the godly and the wicked The godly fall not but when they are secure and take liberty How we may be fenced No warrant of not falling dangerously We may be preserued from soule falles The ends why God suffers some to fall so 1. To humble men 2. To magnifie his mercy in forgiuing great sinnes 3. In regard of others Otherwise no feare of falling Gods tendernesse ouer his Sweet comfort to the weake What infirmities the godly be subiect to The state of weaker Christians These differ much from all wicked What the sinne of infirmitie is The wicked sinne boldely Their sorrow is carnall CHAP. 12. THe heart purged must so be kept How the heart is kept What danger growes when the heart is not kept Great labour thus to keepe the heart With this heart it is easie to renounce euill An ill gouerned heart the cause of all disorder Little acquaintance with our hearts brings great bondage An high grace to liue well without the whip The faithfull in part thus kept downe Sinne is not shaken off as a burre Grace to vanquish sinne may be attained and more and more from day to day The good treasurie of the heart being kept bringeth forth good things A peece of heauen to liue with such as keepe their hearts well Without it nothing sauoury The fruite of a well ordered heart The looking to the heart in a good moode onely dangerous The heart may alwaies be lookt to An other cause why the heart should be lookt to otherwise it will not be ready to any duty How we may be fitte to pray and meditate The onely way to curbe vp our lusts is to looke to our hearts Without this small fruite or comfort This clensing of the heart is not perfect This clensing though weake is a great priuiledge CHAP. 13. THe second generall branch of the life of a beleeuer More hard and excellent to doe good then to eschew euill Not to rest in eschewing euill Three branches of this second part of this treatise 1. Setteth downe rules to direct to the practise of duties 2. Sheweth wherein this part of godlinesse consisteth 3. Answereth obiections Necessity of rules to liue well by The first rule to liue well is Knowledge Knowledge what To grow in this knowledge With this knowledge must goe Delight in it Without this delight no fruite of knowledge Knowledge an excellent gift But without the salt of grace vnsauory The second rule Practise Practise is first in an hearty desire Our affections must be stronger as the good is greater As we desire so must we indeauour to doe good All parts of our bodies must be giuen to serue God Make a trade of godlinesse Vertues that further vs to the former rules 1. Vprightnesse 2. Diligence 3. Constancie or perseuerance Vprightnesse what Pretences in good actions Necessity of these rules and vertues Vnarmed venturing abroad is cause of sore wounds CHAP. 14. OBiect We cannot doe as we desire Ans 1. Gods grace shall be sufficient 2. The best desire without looking for Gods helpe is vaine Why Paul ouercame not all rebellion Paul was not caried into grosse iniquitie We may looke for the like grace
al. 1. Pet. 2.10 Iam. 4.1.2 This shall be accepted Psal 130.3 1. Ioh. 2.2 He that obserues these is occupied in a godly life Iam. 4.7 All ouercome not these alike The better sort * Moses meeke Numb 12.3 Abraham beleeuing Rom. 4.3 Ioseph continent Genes 39.10 Daniel zealous for the Lord Dan. 1.8 6.11 The woman in Luke full of loue Luk. 7.47 with many more such Therefore they ruled their euill hearts from the contrary corruptions The weaker are not to distrust for not matching the best These lusts are resisted of all beleeuers in their measure They who be ruled by their lusts cā claime no part in a godly life The weake may stay for their comfort in these three speciall graces Cant. 3.3 Note These three must be earnestly laboured for Luk. 8.1 Matth. 13.36 A chiefe end of this booke is to set forward a weake Christian How to make godlines a pleasure Note Deut. 33.12 Gaine of your course Why God withholds some grace from his Note 2. Cor. 12.9 Causes in our selues of not growing Jgnorance Slouth Fauouring sin Timorousnesse Iames 1.6 Remedie of our vnbeleefe How the minds of the godly are occupied Three ages of Gods children * 3. Childhood 1. Pet. 2.1 2. Middle age Ephes 4.14 1. Olde age Heb. 5.14 Heb. 12.12 13 Heb. 5.14 Ephes 4.14 1. Pet. 2.2 The highest degree of Christians Heb. 5.14 1. Iohn 2.13 Heb. 10.24 Matth. 13.31 Prou. 14.8 Prou. 2.10.11 Prou. 6.22 2. Pet. 1.8.9 Acts 24.16 Coloss 1.10 Hebr. 12.12 Rom. 13.11 Reuel 2.22 Acts 2.25 26. Psalm 1.2 Psalm 119.67 Luk. 19.42 The best are molested sometimes with lusts 2. Cor. 12.9 Rom. 7.24 Not comparable to the Apostles 2. Cor. 12.4 Paul had speciall priuiledges Zach. 12.8.9.10 These be fathers Tit. 2.4 The third sort of the godly in battell 1. Ioh. 2.14 Sinne is odious to them though not euer ouercome of them These are sometime discouraged Cant 3 2.3 Glad to vse all helpes Set against smaller sinnes These be held vnder their infirmities for their good The third sort of the godly 1. Iohn 2.14 1. Pet. 2.2 The first danger in comfort The second danger when they feele want of comfort Many defects of these Young Christians compared to children These must growe Matth. 13.31 Psal 88.9 Their dutie Gods children are in danger sometimes to be dazeled and without feeling These degrees may in some respect fall one into another Exod. 3.11 Exod. 10.29 Outward wickednes to be renounced 1. Sam. 7.4 Vide Iudg. 10.14 Hos 14.1 2. Cor. 7.1 2. Pet. 2.20 Beleeuers must forsake their former sinnes Iam. 1.25 Rom. 6.2 Examples Genes 39.10 Hebr. 11.24 Luk. 19.2 Luk. 7.37 The vngodly will scorne professors if their liues be faulty 2. Tim. 3.5.6 The second sort of bad professors ignorant and carelesse Note the wofull estate of the rude ignorant Ierem. 8.11 Many laugh at the rude for their homely speeches who yet are like them in qualities Note A third sort Ciuil Professors Matth. 21.31.5 20. * Some of all these 3. sorts are sometimes prickt in conscience Exod. 9.27 1. King 21.27 Mark 6.19 Hos 6.4 Mich. 6.6 Iob. 27.8.9.10 These be hypocrites Psal 78.36 Psal 50.16 Ioh. 3.19 Sudden flashes of grace A fourth sort of bad professors schismatikes inordinate liuers They are taunters railers and slaunderers of their brethren And censurers of others Soone ride in their own conceit Tit. 3. Inordinate liuers Worse in dealing then men who professe no religion Rom. 1. Ephes 5.11 2. Cor. 7.1 Other disorders of such professors Earthlines Note Matth. 12.36 Vnquietnes Heb. 10.25 Gen. 2.18 Luke 9.23 Ill educating their Children Rom. 12. 1. Iohn 3. Prouerb 20.7 Vncharitable surmises Iames 3.1 Ob. Are all such damned God shoales out some from others Psalm 1.2.50.16 1. Thes 1.9 Iohn 1. 10. Infirmities in all Matth. 7.22.25.34 The godlie somewhat infected with common corruptions Difference betweene the fals of the godly and the wicked Cant 5. Note Cant. 3.4 5. The godly fall not but when they are secure and take libertie 1. Sam. 35.24 Psalm 89.31 Psalm 91.11 Philip. 3.13 2. Chron. 16.9 Philip. 4. 2. Sam. 11.4 Psal 51.5 Prou. 4.23 Heb. 4.1 Heb. 3.12 How we may be fenced 2. Tim. 3.13 No warrant of not falling deadly VVe may be preserued from foule falles 2. Pet. 1.5 Col. 1 2◠Iam. 1.27 2. Pet. 1.10 1. Cor. 4.3.4 Act. 26.18.19 The first end why God suffers some to fall so Some to be humbled by their falles VVhy many fall The secōd end to magnifie his mercie in forgiuing great sinnes Ioh. 21.15 A third end why the faithfull fall in regard of others 1. Tim. 1.16 Otherwise no feare of falling Psal 130.3 Luk. 1.54 Gods tendernes ouer his Deut. 33.12 Rom. 5.10 Col. 1.23 Sweet comfort to the weake Note Rom. 8.31 2. Pet. 3.16 Tit. 1.15 Cant. 3.4 Cant. 2.14 1. Ioh. 5.4 VVhat infirmities the godly be subiect to Luk. 17.10 Rom. 7.24 Gal. 5.17 The state of weaker Christians These much differ from all wicked Phil. 2.12 1. Iohn 3.21 Psalm 4 8. What sinne of infirmitie is Note Wicked sinne boldly Their sorrow is carnall Note The heart purged must so be kept Prouerb 4.23 How the heart is kept Psal 119.9 Luk. 12.35 Great labour thus to keepe the heart VVith this heart easie to renounce euill An ill gouerned hart cause of all disorder Little acquaintance with our hearts brings great bondage An high grace to liue well without the whip The faithfull in part thus kept downe Sinne is not shaken off as a burre Heb. 12.1 2. Cor. 2.11 Grace to vanquish sinne This may be obtained and more and more from day to day Psal 51.5 Luk. 6.45 Gal. 5.22 A peece of heauen to liue with such as keepe their hearts well Psal 120.5.6 VVithout it nothing sauory Fruite of a well ordered heart Good moode Psalm 1.2 Psal 119.15 Heart may alwayes be looke to Pro. 23.26 Psalm 116.12 Another cause why the heart should be lookt to other wise it will not be readie to any duty Note How we may be fit to pray and meditate The onely way to curbe our lusts is to looke to our hearts Without this small fruite or comfort Matth. 19.29 Matth. 6.6 15.7 Note This clensing of the heart is not perfect Hebr. 12.1 Rom. 7. Psalm 130.3 This clensing though weake is a great priuiledge Luk. 18.9.10 The second generall branch of the life of the beleeuer Matth. 5.16 Prouer. 19.22 More hard and excellent to doe good then to eschew euill Not to rest in that Three branches of this second part of this treatise and which they are Obiections if any be Necessitie of rules to liue well by The first rule to liue well is knowledge Knowledge what And to grow in this knowledge 2. Pet. 1.5 Rom. 2.29 Iob. 13.17 VVith this knowledge must goe a delight in it Prou. 2.4 Prou. 2.10 Without this delight no fruit of knowledge Ioh. 3 10. Knovvledge an excellent gift But without the salt of grace vnsauourie 1.
Cor. 13.1 Psal 119.99 Prou. 19.2 The second rule Col. 1.10 Practise is first in an heartie desire Deut. 6.5 Ierem. 48.10 Our affections must be stronger as the good is greater How we come by this grace Ephes 4.22 2. Pet. 1.4 Rom. 6.4.5 As we desire so must we indeuour to do good Psal 122.8 9. Rom. 6.12.13 All parts of our bodies giuen to serue God Make a trade of godlines 1. Tim. 5. 2. Cor. 6.3 The first vertue is vprightnes Deutr. 18.13 Ephes 6.14 Iohn 1.17 Pretences in good actions Psal 130.3 1. Cor. 1.12 Necessitie of those rules and vertues Vnarmed venturing abroade is cause of sore wounds Obiect We cannot doe as we desire Answer 1. 2. The best desire without assurance of Gods helpe is vaine 1. Iohn 5.4 Phil. 4. Rom. 5.10 Rom. 8.30 VVhy Paul ouercame not all rebellion 2. Cor. 12.9 Paul was not caried into grosse iniquity VVe may looke for the like grace that Paul had in our measure 2. Chron. 16.9 1. Chron. 28. â— 2. Cor. 12.9 Rom. 7.25 1. Iohn 2.1 Many weakâ— discouraged for want of this victorie Many know not their libertie Ephes 5.8 The two next vertues diligence and constancie Diligence and constancie bring great matters to passe 2. Pet. 1.5 Ierem. 48.10 Iam. 1.25 VVhat diligence 2. Pet. 1. Ephes 5.15.16 Rom. 16.19 12.9 Constancie Iohn 8.31 15.5 Gaine of these Reuel 2.19 2. Tim. 4 8. Many pay deare for their liberties Note Want of these daungerous Prou. 23.17 Ephes 5.6 1. Thess 5.3.6 Gal. 5.7 1. Cor. 15.58 1. Cor. 16.13 Matth. 24.12 Ioh. 8.31 15.7 Phil. 1.6 1. Thess 5.24 Col. 1.10.11 1. Iohn 4.4 Psal 37.37 2. Tim. 4.8 Other two vertues humilitie and meeknes Matth. 11.29 Ephes 4.2 Col. 3.12 These alwaies necessarie Luk. 17. â— Deut. 18. Matth. 11.30 Deut. 12.18 Iohn 15.5 Ephes 4.3 The second point in this second part of godlinesse wherein this performing of good duties doth consist Duties towards gods person Knowledge of God Psalm 73.18 Trust Hope Dan. 3. Patience Psalm 3.7 Phil. 4 10. Rom. 52. Col. 1.11 Ioy. Phil. 4.4 Psalm 4.4 Thankfulnes 1. Thes 5.18 Request Loue. Phil. 3.8 Cant. 2.4.5 Psalm 16. Desire Gods presence Reuerence Feare 1. Pet. 1.17 Act. 9.31 The second commaundement Gods worship Isay 1.12 Iohn 4.23 Ministerie Rom. 1.16 Publike prayers Censures Publike fasts Ioel. 2.12 Extraordinary thankes Hester 9. Luk. 18.13 Iohn 11.41 Priuate worship Manner spirituall Hovv Gods worship is to be vsed The word Act. 26.18 Preparation 1. Pet. 2.1 Iam. 1.21 Act. 10.33 In hearing Isai 61. Act. 2.37 2. Thess 3.4 Hauing heard Act. 17.11 How conference and reading should be vsed How the Lords Supper should be receiued Matth. 22.13 Hovv prayer should be made Matth. 6.9 1. Tim. 2.8 Psal 116.13 The third commandement Luk. 1.75 Ioshu 7.19 1. Cor. 10.31 In all things to glorifie God Col. 4.4 Psal 118.5.12 In an oth In truth In righteousnesse In iudgement In beholding Gods workes The 4. commandement Holy keeping of the seuenth day Exod. 20.10 Varietie of holy exercises Publike assemblies Priuate exercises Psalm 92. Duties to God and man not to be separated Iam. 1.27 Beare loue to al. Brotherly kindnes to Christians 1. Pet. 1.7 The fift commaundement Many duties to our neighbour Duties of inseriours Common to all inferiours Subiection Rom. 13.1 Reuerence Iob. 32.4 Superiours duty Diuers kinds of superiours Subiects and seruants Tit. 2.6 1. Pet. 2.19 Rom. 13.6 Obedient Tit. 2.9 Col. 3.23 All in authoritie as Princes Psal 78. two last verses 2. King 11.17 Masters Childrens duty Iob. 1. Luk. 2. Genes 24.55 1. Cor. 7.36 Numb 30.4 Gen. 47.12 Ruth 1.16 3.6 Parents Prou. 22.6 2. Cor. 12.14 Ministers Matth. 13.52 Act 26.18 Ezech. 34.4 6. 1. Thess 5.14 1. Cor. 9.22 1. Cor. 4.15 Hearers 1. Cor. 9.11 1. Thess 5.13 Strong Christians Weaker Rom. 14.3.4 Excelling in gifts Ancient in yeeres Iob. 32.4 Our equals Fom 12.10 By examining see our wants and neede of Christ Iohn 13.14 Maintaine our own reuerence The 6. commandement Bodily life and health Hurt not Exod. 21.22 Prou. 17.19 Prou. 19.11 Gen. 13.7 1. Cor. 13.7 1. Tim. 6.17 Doe good to their liues 1. Iohn 4.11 Matth. 9.26 Pro. 3.27 Shew mercie Iob. 31.13 14. Visit the sicke Matth. 25.35 Iam. 2.16 Iudg. 1.3 Iudg. 6.35 Pitie to the soule Good example 1. Pet. 3.1 1. Cor. 10.33 VVin and confirme others Heb. 10.24 1. Thes 5. Helpe the poore Rom. 12. Phil. 7. Ruth 2.13 The seuenth commaundement Not to attempt our neighbours honestie Our minds and bodies must be chaste Vnmaried 1. Cor. 7.32 Maried 1. Pet. 3.7 The 8. commandement Not to iniurie in his goods Rom. 13.8 Not lay claime to that which is another mans In controuersie Gen. 13.8 To forgoe part of our right 1. Cor. 6.5 Matth. 5.40 Diuers states Luk. 3.10 The dutie of them who liue by almes 1. Sam. 2.7 Contentation 1. Tim. 6.8 Not to grudge Matth. 20.15 Rom. 16.3.4 Rom. 15.26 2. Cor 9.2 Act. 4.34.35 Liue godly Iust complaint of our poore Ierem. 5.4 Act. 26.18 Auoid idlenes The dutie of the borrower Repay truly Kind of these Psal 15.14 Borrow not without need If they cannot keepe day The dutie of the giuer How to giue freely Matth. 5.42 Rom. 12.8 Philem. 7. Iam. 2.16 2. Cor. 8.3 Act. 4.35 Numb 36.12 The dutie of the lender Exod. 21.26 Matth. 18.25 Men ought to be moderate in spending that they may lend Deut. 15.11 Two sortes haue goods to their destruction The couetous doth no good while he liueth The lauishing spenders hurt such as they should doe good to Lending needefull Exod. 22.25 Luk. 6.33 Rich borrowing should recompence the lender Matth. 7.12 Of suretiship Luk. 10.35 Pro. 22.26 6.1 How farre we may be surety Genes 42.37 Pro. 22.27 Lawfull vocation 1. Pet. 4.10 Deale lawfully Deut. 15.15 Leuit. 25.14 Amos. 8.5 Psalm 15.4 Partnership Vsury vnlawfull Regard had of both parties is no vsurie Matth. 7.12 Vsury and oppression haue no place among Christians Of annuities VVhat they be Two kinds of them The first kind full of danger Men must not sell that which they haue not Forehand bargaines seldome end well The second kind not vnlawfull Yet abused on the sellers behalfe On the behalfe of the buyer Such buyers are grinders Some annuities worse then ten in the hundred How to redresse such abuse Restitution Iob. 31.16 Prou. 3.29 Prou. 21.15 The 9. commandement To reioyce in our neighboure credit 3. Iohn 2. Gal. 5.26 1. Thess 5.14 Sorrow for their infirmities Hope the best Ephes 2.5 1. Cor. 6.11 Matth. 7.1 Tit. 3.2 To couer faults Leuit. 19.17 Iam. 5.20 Rebuke Not to disclose vnmeete secrets Note Not to speake of faults Matth. 18.15 1. Cor. 1.11 Pro. 14.25 To defend his credit Act. 26.15 To giue testimonie Take all in best part Matth. 1.19 Iohn 13.28 Luk. 7.39 We should censure our selues Not too credulous Matth. 10.17 To note out euill men Act. 2.40 Tit. 3.2 Pro. 15.1 The tenth commaundement
let them labour in their calling diligently both they which want and they who haue much for that becommeth vs all well so as with it we prouide that we be not hurt by the worldly goods that is by diuerse sinnes which they cause whereby we should vtterly disgrace our profession And thereby and by no better way we shall proue that we are not couetous while we arme our selues against al such euils as riches do cause men to commit for the excessiue loue that they beare to them a great number of the which I haue set downe And this of the third remedie The fourth and last is this that we not onely prouide that we be not hurt by them but also that we looke to it carefully that we be much bettered by them towards Gods seruice more then if we wanted them For although poore and rich are commanded to consecrate themselues to God yet they may best do it who haue most helpes thereto And who can deny that in the wealthy estate there are many more helpes hereto then are to be found in the needie and poore this being graunted that both sorts feare God with whom onely I haue here to deale For first they haue more time and freedome then these to all exercises of religion and the worship of God both publicke and priuate I meane they may ofter inioy the preaching of the word haue recourse to reading Christian conference in good company meditation also and prayer which how great helpes they be to the keeping of a setled course in godlines hath bin before set downe whereas the poore besides that they shall looke to themselues commendably if they be not discouraged and made impatient by their wants so they cannot for the most part take the benefit of the afore-mentioned helpes in any such sort as the other may Now if any here will obiect and say as indeed he may if he marke the course of the most wealthie at this day yea euen of those who will seeme religious That these benefits of God do rather draw mē away from feruency and forwardnesse in a godly life then further and helpe them thereto I answer that if it be so it is the sinne of the persons who are so vnthriftie vsers of Gods blessings and their grosse vnthankfulnesse to him who do thereby prouoke him to take away his bountie from them or to giue it them in his wrath and heauie displeasure For I am sure the Lord teacheth them the contrarie namely that where much is bestowed there much shall be required and that this is the end of the abundance of all good things which he giueth vs that we should serue him with ioyfulnesse and with a good heart Indeed as men go to worke in the world who haue receiued great riches at Gods hand it is hard to proue that they be most fruitfull but let such know that their account shall be the greater Therefore the obiection being thus answered it remaineth cleare and without controuersie that men who haue receiued greater outward benefits of God then others may and ought to be the better for them to God-ward as from whom iust cause of care and thought taking is remoued then the poorer sort who lie open to them both This good therefore we must see that we do to our selues who haue receiued of him the commodities which many of his deare seruants do want that we hold the profession of our hope with ioy from day to day that we may say it truly that our soules are much more well liking by the abundance or necessaries of this life which we haue or else we shall neuer be able to free our selues from the blemish of worldlinesse But if this grace accompany the three former in vs we shall well declare that we nourish an heauenly mind and labour against this great sin of coueting worldlinesse But to go further our riches should do vs other good beside that which I haue spoke of For we should make them our friends to helpe vs into euerlasting habitation so our Sauiour counselleth vs saying Make you friends of your riches and that is by laying them vp in the Lords hands while we be carefull to bestow them on Gods poore Saints For thus we giuing them to the poore do lend them vnto the Lord and do as it were put them in his hands and so whatsoeuer we lay out shall plentifully be payed vs againe euen an hundreth fold in peace which passeth vnderstanding in this life though not alwayes in riches againe and in the world to come eternall life Yea verily such acts shall not be forgotten but shall be witnesses and testimonies of our faith for why do we giue but because we beleeue in the liuing God who is a plentifull rewarder of all that seeke him and the sauiour of all that beleeue in him and the workes of such shall follow them Euen thus should we do ourselues good with them and therefore we must not thinke all too little for our selues and those which are ours And it will one day be wished that we had thus done good to our selues by them rather then to be seruants yea slaues to our children in prouiding greedily for them for it so falleth out with the most while we dare scarcely take any part of our goods to honest and necessarie vses lest we should thereby plucke from them therein verifying the saying of the wise This is an euill sicknesse that in all points as we came so shall we go and what profit haue we that we haue trauelled for the wind that is in vaine and for nothing Oh the good that many might do with their goods I say not to others but euen to themselues if they were carefull to bestow well but some part of that which they haue But this is no place to bewaile such cases neither haue men almost any eares to heare or hearts to lament such neglects of duty To conclude therefore this last remedie against couetousnesse and worldlinesse the monster of many heads euen this good which I haue sayd we might do to our selues with our riches euery one in his seuerall estate who is able to giue and hath no need to receiue which if we did carefully looke to who seeth not how it would chase away the grossenesse and daunger of this foule sinne And therfore much more if all these remedies be vsed 1 that we do no man hurt 2 but good as occasion shall be offered 3 nor hurt our selues by them but benefit our soules we may be bold to assure our selues that we shall disgrace couetousnesse in vs one of the greatest mischiefes that the Diuell can worke vs. For if we did take heed that no man in any dealings might charge vs iustly with vnmercifulnesse or iniustice nor our owne consciences if our hand and our heart did go where we are bound to releeue and discharge duty
and if we did wisely shunne the sinnes which by riches we are prouoked vnto as needlesse spending and nigardly sparing and their affinities and take benefite to our soules and by more religiousnesse looke after the life to come we should bind this sinne in bands and chaines which will otherwise breake our hearts with griefe and drowne both soules and bodies in vtter destruction And the poore whom in this argument I haue litle mentioned who are not therefore free from couetousnesse though they haue no great store of riches shall best testifie that they be not as the most of their condition tainted with this sin if they hold fast innocency contentation yea thanksgiuing that is if they hurt not others by ill seeking goods but be content with their estate though it be meane and thankefull to God for it seeing they deserue not euen the poorest estate For of both this may be sayd If their conuersation be in heauen that is gouerned by heauenly rules then may they well go through their dealings on the earth And seeing the snare is in vaine set for that which hath wings therefore they flying and mounting with the wings of watching meditation and prayer ouer the snares which are layd for them shall safely auoid the deceipts of him who seeketh to intrap them And this be sayd of the remedies against worldlinesse and couetousnesse the reasons follow briefly which should disswade vs from the same The first is seeing we cannot inioy them long but either they shall be taken from vs or we from them and yet this short time is also vncertaine as in the parable of the steward is declared to whom it was sayd euen as it were vnlooked for Come giue an account of thy stewardship for thou mayest be no longer steward This is the slipperie estate of all things here below as by Scripture is proued all to be vanity and by experience which teacheth what alterations and changes there are euery where both by death and otherwise which while it is layd to heart and seriously thought on doth much quaile the pride of life in vs and therefore also will weane vs from the loue of the world and to the contempt of it The second reason is seeing the riches of this world are not our owne but borrowed as our Sauiour Christ saith If ye haue not bene faithfull in another mans goods who will giue you that which is yours where he likeneth them to things that a man borrowes of his neighbour Now we see that no man maketh reckoning of that which is another bodies as his goods substance if he valew his estate he counteth himselfe neuer the richer for that which he oweth and is euer about to pay it backe and the honester man will be the more carefull to restore it but to flourish and beare it out with another mans goods and occupie with them when they are required and called for it is neither the part of a wise man nor of one which loueth quietnesse and peace Now then for vs to busie our selues endlessely and griply about wealth as though it were our proper heritage when the owner is euery day calling for it what madnesse is it to be counted And yet if it were our owne it were the smaller riches godlinesse is the great and though we are occupied about many things yet that one is necessarie And if he that goeth to warre doth not intangle himselfe with the affaires of this life ought not we much more to be free from snaring of our selues with the goods of this world when neither they are our owne and when we are called to another maner of battell where they are sure to get no victory who are intangled in the world But these words mine and thine are so commonly in our mouths that we giue manifest proofe thereby that although we know that our goods be borowed yet we do not greatly remember or thinke vpon it and that we are tied with such loue and liking to them that we price them farre aboue those which are our owne proper goods indeed I meane knowledge and grace But let this be inough to the wise that for this very cause they should loue them litle because they be but borrowed The third reason which ought to perswade vs to vse the world soberly that so we may not be tainted with worldlinesse is this For that if we be not faithfull in this which is but litle in respect of the great and pretious treasures of saluation and happinesse we will not neither shall be faithfull in them but shall shew our selues not too meane as we beare the world in hand when we professe that we seeke eternall life by the Gospell preached but shall proue that all our prayers confessions of our sinnes and hearings are in vaine and that we shall be neuer the better for them And what a point of madnesse were that And yet our Sauiour affirmeth it to be so saying He that is faithfull in the least he is also faithfull in much and he that is vniust in the least is vniust also in much And who doth not see it to be so For he that will wound and trouble his conscience for a litle commoditie will he not much easilier do it for a greater and he that will ieopard his saluation for a penny will he not much more do it for a pound and he that will hazard it for a pound will he not do as much for an hundred Neither let any obiect this That some will indanger themselues by a great robberie who will not haue their hand in small pilfring For as that is no proofe of faithfulnesse in the persons so it cannot ouerthrow Christs words which cannot be resisted that is to say If a man will make shipwracke of conscience and credite for a small benefit he will do it much more for a greater A great and maine reason doubtlesse why a man should be true and trustie plaine and simple in and about worldly things and commit no vnrighteousnesse neither offer any iniurie to inrich himselfe thereby when that shall be an vtter discharging him of the fauour of God and a frustrating of all his hope of heauen and happinesse Therefore if we looke for any benefit by Christ any comfort by the Gospell and any communion with the Saints and in a word if we looke to reape any fruite of our holy profession looke we to it that we be reformed in this part of our conuersation and if we desire to vse well and rightly things spirituall which are the chiefest let vs not be loose or which is worse vnconscionable in these earthly things which are the meanest The fourth and last reason to perswade hereto is this that we shall giue an account as of other things which we haue done in our life whether they be good or bad so especially of our getting vsing and forgoing of our goods and commodities